Spiritual Practice and Truth

Spiritual Practice and Truth


[Singing] Rishikesh
India February 17
2013 Spiritual Practice
and Truth [Mooji:] We are in Rishikesh,
many yogis here, many meditator’s here, ‘How can I keep this peace which
I have found in meditation because as
soon I step out.’ In your case you say,
‘A few minutes even and the chaotic
world returns. How is it possible? How is it possible to retain or maintain
this peaceful state?’ First, I have to tell you
nobody can do it. Buddha could not do it. They cannot do it. The one who says,
‘How can I do it?’ Cannot do it. You have to find that which
is there by itself, which is
what you are, which is
timelessly peaceful. Not a peace
that there is someone who is
required to keep it, because this
someone is not stable. This someone has not
been investigated, who this someone
who can do it is, and this is experienced by
people who are hearing this kind of thing
for the first time. They feel, ‘Oh! my God!
No! Oh my God!’ Like shock, but good news coming. The one who
wants to do it cannot do it; can do it for
a while, but cannot do it unbrokenly,
cannot do it. Who is this one
who wants to do it? First you will discover that this is your inherent nature, your timeless being.
You must come to this discovery. Satsang is for this. And you will come; if you are open
to what I am pointing; you will discover the peace that
you don’t have to keep. You will not
become a peace keeper. You will
become peace itself, not peace keeper. This is the
mistake all make. You want
to do it, I tell you, the Buddha
could not do it. Christ could not do it.
They cannot do it as a person because presently
when you speak like that, I ask you, Who is
the meditator even? Something is meditating even throughout
the meditation, there is awareness that this is a
process of meditation also. There is an awareness, in which the meditation
itself is carrying out. Something earlier
than active meditation, intentional meditation, there is that
pure awareness in which all
things take place. You are there.
This is your correct position. The witness
of all this and even this
witness is not deliberately witnessing; casually witnessing, the play of the
manifest world taking place, including the
sense of yourself. Meditating, trying to stabilize
your meditation appears in that
as a phenomenon itself. It will take some time to get over
the kind of ‘Ah!’; the shock of that. But, this is something if really,
if you are meditating and the purpose
of meditation is to discover truth, and to be truth, then this thing
must be cleared up. Otherwise you will
have successes and failures. Also you say, ‘Somehow
when I come out of meditation, after few
minutes what happen, the chaotic world returns.’ This is how
it is conceived of and perceived by the individual mind. It’s not that
it is a chaotic world; maybe it’s the world, but you are
experiencing it chaotically. I remember
one account when in
Satsang in Mumbai Sri Nisargadatta
Maharaj was having, he was holding
Satsangs some while ago and one man got up and he says, ‘Sri Maharaj, I hear what you say and it touches my heart, but if I am
to be honest, in my case,
I’m always experiencing suffering.’ And Maharaj swiftly
retorted, he says, ‘No! You are not
experiencing suffering, you are suffering
your experiencing.’ Who is
the meditator even? This meditator
will give you half an hour
of pleasure, 8, 10 hours
of struggling, suffering, 10 minutes of pleasure. Is it a good deal? [Silence] [M:] Are you going
to be the 10 minute baba? [Laughter] A 10 minute, ‘Aaah!’ After 10 minute … No. [Silence] Opportunity here is
to discover what is here! Not what is there.
What is here! Even before you
set out on some journey, let’s find out
where you already are. Before you go
to try and get something, let’s find out
what you don’t have, if you’re
lacking already. This is the beauty
and the power of inquiry. It is direct. It doesn’t start
off with an assumption, it questions
the assumption and quickly, quickly, what is untrue is discarded
or it falls away by itself also. [Silence] So, when I ask you, If you have, if you are presented
with a choice, now, here. What is your
heart’s choice? Your heart’s desire
and wish in this moment? Can you identify that? [Questioner:] Yes. [M:] Peace?
[Q:] Yes. [Silence] [M:] A piece of peace,
or all of peace? [Q:] Peace of peace
of peace of peace. [M:] A peace of peace? [Laughter] [Silence] [M:] If you
aim at peace and it is the
phenomenal peace, the experience of peace,
the sensation of peace, then that may
also come and go. For a sage even if peace
comes and go, it matters not. If it comes and goes, he says, ‘OK. I don’t
want to keep it, let it go.’ It’s its nature
to come and go and that one abides in That
which cannot come and go. Is there not some dimension or space
somewhere in you? There is that which doesn’t come and go?
Have you discovered this or not? [Q:] No.
[M:] No. Then what an
opportunity today! It is there
nevertheless, it is here, but you have
not recognized it. That’s all! You cannot make truth,
you cannot help truth, you cannot improve truth, you can only discover. Do you follow? So, therefore,
if I am correct in saying that the truth
is ever perfect, then what are
you trying to perfect? What are
you practicing for and who are you,
the one practicing? Let’s come basics, simple things. I’m not here
to discuss philosophies. Would you agree that if truth
is really true, it must be
always true. It cannot
be sometimes true. Would we
agree on this thing? OK. Can we also add that
it must be perfect in itself? That what is
true, what is real, must be perfect
in itself already? Ever perfect?
Would we agree on this? Some of you know
already this for yourself. Therefore, who is the one
who is practicing? Just asking. No cynicism at
all in this question. The question
is being asked now, Who is the practicer? And what
is the practicer’s aim? Just asking. Let’s start with you. It must be because you have
an assessment of yourself, ‘I am not yet perfect’ and ‘I must do something
to reach that perfection or to drop
the imperfection.’ Isn’t it? What else is the
purpose for any practice? I am not having
a judgment against practice, we’re only
examining something and we have
to do this together. Can we accept that there must be, if truth is infinite, omnipresent, and already perfect, and constant, it must be
here now. Isn’t it? It must be
here now, isn’t it? It cannot be merely
at the end of a striving, then, ‘Haha! Thank you!
Now you’ve reached peace! Here you are.
Thank you very much.’ ‘I have my peace. Bye!’ It cannot
be a commodity It cannot
be a commodity! It cannot
be an object that a you
is going to get this object. [M:] Do we follow? If you don’t follow,
then I’ll back it a little bit, and we can come again. [M:] If the truth, even if you say, ‘Yes, it’s not
my experience yet, but some,
at least intellectually I appreciate and I agree,
it must be like that.’ How can it
not be like that? Otherwise it will
take you and me to perfect truth. It needs a bit of help and I’m going to supply
the help that truth needs. Can it be like that? No. Something here,
already is perfect and something here
is already playing imperfect, appearing to be imperfect. This is where
the identity is most strong. You are consciousness, but somehow manifesting inside this form, the consciousness which
announces itself in the form, as the sense ‘I am’. It says, ‘I am. I exist’, which it says
is the Godly principle, the Godly voice
inside the form says , ‘I am’. Do you know ‘I am’ within your own self? Are you aware of that simple stable,
intuitive presence, the sense
‘I am’? Not, ‘I am going to the market,
I am going to get married.’ No! ‘I am’. Most practices are trying to get stable in the sense ‘I am’ to reach this place; the un-mixed sense of presence, which is functioning as the witness
of the manifest and moving phenomena we call life. You are the
witness of that, and the position ‘I am’ is the purest
point of perceiving. The egoic sense,
the feeling, ‘I am the body’, that is deriving
from the ‘I am’. It is a modification
of the pure ‘I am’. ‘I am this person, I am a man, I am this,
I am that.’ That’s later.
That is already somehow a kind of modification, a fragmentation from
that pure sense ‘I am’. Is this too complex for you,
what I’m speaking? So, it is at this point, when consciousness descends to that position where
it feels itself to be the body, ‘I am the body, this is me.
This is where I live, this is my address.’ Ok. It is this identity, which is still consciousness, but consciousness
in a limited form because it’s
embraced the body and says,
‘I am the body. This is my name. I am a man.
I am a woman. This is my belief. This is my faith’, and whatever
qualities it’s embraced, and says,
‘this is me’, to that extent is its measurement
in that moment, and it is that identity that is arising
as the seeker seeking truth because it
doesn’t have the conviction, ‘I am complete
or I am truth.’ Therefore, it picks
up a kind of practice. All of this is the play
of consciousness by the way. We’re not looking
with judgmental eyes, we are looking
for understanding. So, this sense,
‘I am this person, my way is
I am a bhakta’, or ‘I am more
in the path of Jnana, yoga. I am in this,
I am in that’, to suit the
differing temperaments of consciousness
in its expression as life and people, individualities. It is that
aspect of consciousness, consciousness in a contracted state that arises
as the seeker of truth that says,
‘Now, when I meditate, when I meditate, this is what I find.’ But even the
‘I’ who meditates or who experiences
the world as being chaotic or difficult or painful, this ‘I’ also is observable.
Yes or no? Yeah. If it
is observable, it cannot
be the essence. It implies
that a deeper state of awareness
observes this ‘I’ person. Is this your
experience or not? [M:] Yes. So, therefore
the meditator meditating; both the meditator
and the intention to meditate in order to find peace are phenomenal
to a deeper seeing. Are we together
on the same page with this? Ok. While we are speaking
and looking like this, see if inside
something resonates and can confirm, ‘Aha! Aha!’ [Q:] Yes
[M:] Yes. If we turn
the attention away from the intention
to meditate and from the
identity as a meditator, and don’t touch any
intention for a moment, what remain? Perceiving of the
manifest functioning is taking place
automatically, spontaneously. Just like right
now, you’re here, listening, comprehending, thinking, is
happening spontaneously, you don’t have
to do anything for that. This is the marvelousness
of consciousness. If the meditator or the identity that is meditating is observable, what observes it? And the answer
I don’t want. Allow the question some space to happen and to open up in you. Don’t say the answer.
Experience your finding, however subtle. The object of perception reveals the intention
to meditate, the end of the meditation, the minutes passing, the apparent world coming in
and feeling chaotic; aren’t all of these
things phenomenal? Will not another
day, another moment produce other
images, other pictures? What if you don’t
keep any of these pictures, but just perceive them? Supposing everything you saw registered inside you. Supposing everything
you experience, everything you
looked at, every flower, ‘bing!’ became a photograph
in your mind. Every person you
see you cannot forget; every hand you
shake stays with you; every meal you
had you can’t forget. Every temple
bell you heard ‘Cling, ling’, you cannot get rid of. What state
would you be in? What state
would you be in? Thanks to the
marvelousness of consciousness nothing is leaving any footprints
inside the consciousness. Isn’t it ? You don’t have
to transcend anything that you don’t
have any interest in. Suppose something
has no interest for you, do you have
to transcend it? Even though you perceive;
I can look at these things, I can look at this.
[Bell chimes] I can look at it. Can I suffer
from looking at it? Does it write
itself in my memory? No. This is the marvelousness
of consciousness. Then why does
some things do stick in you? Why does most
things in the world that is available for perceiving doesn’t stick in you. Look at the tree, everything; in minute detail,
I can look at it. Turn away it’s gone! What are the things
that are sticking so much and do they
need to stick? [Silence] As you, I’m not going
to tell anyone, Try and un-stick. I only point you
to your true place. Be aware of this. Be aware of this! And your
mind will be clear and light and open and full of love and peace. Don’t worry about
discovering the things of the world; this thing, and then this
thing, and study this thing. No! If truth is what
you are seeking, your path
can be very simple! Very simple! We have a lot of ideas
of what we must do. You also express some ideas
that you conceive already, which are not
in service to your truth; like the world
is difficult, everything is so hard. These are not facts,
they are fiction. You believe them, so you believe them
into existence for yourself and now you must
believe another technique to get rid
of the other belief. You see. [Silence] [M:] I wonder
if you follow? [Long silence] [M:] Do you feel
it is good to be here? [Q:] Very good.
Thank you. Very very good. [M:] Then continue being here and sit with a open sense, not grasping or pushing,
just be open, but not blank, alert, but just open and if it speaks
to your heart, allow space for that. Allow space for that. Thank you.
[Q:] Thank you! [Singing] “There are many
ideas that you believe in that are not
in service to your truth. You believe
them into existence, and now you must
believe another technique to get rid of the other belief.” “If Truth is already infinite,
omnipresent and constant- it must be here and now, It cannot be merely
at the end of striving…” “.. If we agree that Truth
is ever perfect in itself already, then what are
you trying to perfect? What are you practicing for? and who are you,
the one who is practicing? It must be because you
have an assessment of yourself: “I am not perfect and I must
do something to reach that perfection”. [Bhajan with Mooji] www.mooji.org

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