Home and You Are the Same Thing

[music]

Home and You Are the Same Thing
(with subtitles)

10-09-2018

[Mooji] Om. Namaste. Welcome everybody.

Thank you for responding at such short notice.

I am seeing quite a few faces

that I didn't register coming to meet.

So welcome everybody, that is the main thing.

And I hope you are finding your place somehow,

if you know what I mean,
finding your legs here in Monte Sahaja.

So, I am here.
I am open to a few questions if there are any.

Does anyone want to ask?
And let's see what we can get through.

OK, you can start there.

We have a [microphone]. It is coming now.

[Questioner 1] Thank you dear Mooji.

Finally, after five months I found a question.

[Mooji] You found it after five months?

[Q.1] I hope it is a good one.
[Mooji] Well, let's see. [laughter]

[Q.1] The Invitation is such a gift.

I really feel this space.
I really feel this wideness.

But every time I also feel this body.

I find that it is the hardest thing
to let this go.

So, I tried to ask, 'Am I my hand?'

And I could really confirm, 'I am not my hand'.

I was going through my body and my brain,

'No, I am not my brain'. That is really true.

But when I come to my heart, 'Am I my heart?',

then it is not really so clear.

[Mooji] Not that heart.
[Q.1] Not the physical heart.

[Q.1] But it feels like 'I', what I am,

it feels like it is inside here also.

[Mooji] Yes. Yes. Of course it is in there too.

[Q.1] Yes. [laughter]
But it is like ...

[M.] Is it only up to the tip of your fingers
and the top of your head?

[Mooji] Is it squeezed to size to fit exactly?
[Q.1] Not really.

[Mooji] Do you have a sense that
when we speak of this ...

How did you handle the question,
'Does it have a form?'

[Q.1] It is clear that it is formless.

But I always feel like, 'I am still this person',

or I feel this connection.

[Mooji] There is no need
to try to get rid of that.

It is such a firm conditioning that we experience

in our manifest existence.

We are also here too
and functioning through this form,

but that is the conditioning
that is taken for granted.

Almost nobody questions that.

So, if you don't question something,

it is assumed to be a fact,
that it's unchallengeable.

So, if that was the only thing there

that you are just your body-mind and that is it,

and beyond that there is nothing at all,

most people would be comfortable with this.

That is what they believe is there anyway,
your body identity

and the fact that you are perceiving.

You have the senses
and something is enjoying, or perceiving,

or experiencing through the senses and the mind.
It is enough.

Why is it not enough?

Why is it not enough?

If there were no such thing as spirit,
or the Self, or pure consciousness,

why would it not be enough

to simply be the idea
you have of yourself as a person,

which, by the way, keeps altering and changing

like an ever-changing self-portrait?

So it is not consistent.

And the body itself is also not consistent.

This is not the body your mother gave birth to.

So, it is also changing.
Everything is changing.

So, if everything is changing
and it is the nature of things to change,

everything that exists is changing.

What can we do about it?
That is the way it is.

And it is still the way
it seems to be for everyone.

You have a life, you live your life
and at the end ...

Because there is an end of life,

as there is the beginning of life, in our minds,

that we begin to exist when the body is born.

We say that is your first day

and there will be a last day also.

And after that? There is no after that.

Suppose this is the case, or even during that,

there is nothing else
apart from the body-mind functioning.

Is that so for you? Is it what you have found?

There would be no need for The Invitation,

it would not be revealing anything

other than what you assume already,
which is that you are your body,

and the conditioning or the programming

that arose for this bodily expression.

[Q.1] I really feel ...
Also when I was a child,

I could confirm that when I die
I will still stay here.

So I really feel.
But I don't know, perhaps I expect too much.

[Mooji] Tell me,
what is it that you expect that's too much?

[Q.1] Perhaps I really expect that
something must happen

when I am with It,
something more than this.

[Mooji] And 'this' is what?
'Something more than this.'

Just to see what we are speaking,

'Something more than this must happen.'

So presently, 'This' represents what?

[Q.1] I feel it is more like
I have to relax more into it.

It's like something is holding ...

[Mooji] All your statements
are based on something

that must happen to the one
who will discover the Self.

There is nothing about the Self.

This is about the one
who is going to have the experience,

as though there is someone
who is going to have an experience of the Self

and think, 'Yes, finally I got it!'

And if it is newly gotten it can also be lost.

If it is something that you gain freshly
then also you may have to feel,

'Aah! I have to be careful that I don't lose it!'

And all of this comes
because of the conviction you have

in the feeling of 'I',
which you presently take yourself to be,

the one who is searching for the Self.

And it hasn't as yet been understood that

the very 'I' will collapse away
from the sense of personhood,

and it will be revealed that
the 'I' is the Self itself!

But while we have the memory, the habits,

the tendencies, the desires and the attachments,

it will perpetuate and strengthen
the idea of your self as a person.

And the person itself who appears to be searching

for the ultimate Truth is tripping over itself,

because enlightenment or freedom
is not for the person,

it is from the person!

It seems a strange thing,
because we have a conviction,

'I have searched and I have got better,

I am able to meditate for longer.

I realise that I am a bit more quiet
than I used to be.

I feel more relaxed in my life,

but still I have to get the 'biggy'.
Which is sort of like,

'Yes! To be firmly established
in the consciousness

so that no more mistakes happen,
no more suffering happens.'

So there is still a desire for this person

to attain the highest prize

that it does not have to suffer any more.

It is a very subtle thing,
but that is not how it is, actually.

The beauty of The Invitation is that,
when I say,

At the end of listening to The Invitation,

or after putting the book away, who are you?

What is left at the end of The Invitation?

What is there?

[Mooji] A person with a nice experience?
[Q.1] No.

Well it can be, it could still be felt,

'Wow, that was great! Can we do it again?'

But authentically, if you have followed,

what I hope you will come to see is that
you know you are,

but there are no definitions holding onto that,

there is no sense of any boundary or limit.

Whereas before, in the state of personhood,

we have all these references for who we are.

You are in a particular context

and you refer to that
for the sense of who you are.

In the discovery of the Is-ness

is that same limited identity intact?

I am asking you generally now,

at the end of The Invitation,

the sense of the person
as the 'me' who has done this,

'I hope it works. Oh, wow!
I really come to give everything ...'

Is that the one who survives The Invitation,
and at the end says,

'Wow, I am really glad I experienced this'?

Truthfully, is that what is there? Or ...

Because in spite of that recognition
of the indescribable-ness

of what is discovered,

it doesn't mean that the person
is totally washed out.

From that moment, of course,
it is a discovering moment

and so it can feel like,
'Wow! This is amazing!'

But the sense of the person

cannot stand the power of the seeing
in that moment,

so it retreats, or it backs away,

but gradually it comes back
if it is not yet burnt up.

And burning up would mean that
you are sufficiently drawn,

through your attention,
to be with your discovery

and that there isn't really any interest
to log in to the mind-world,

or to the person's life expression so much.

The person is not an offense,
it is just a limitation.

It is also consciousness, but it is a limitation

which you only discover
as you are discovering your unlimitedness.

Then you see the limitations of personhood.

And for a while the mind will oscillate.

Somehow the attention will go
into the state of purity and harmony

and you will feel totally
in your perfect element.

But it will swing back again
into the old regime of identity

and again you will feel,
'Oh my God, no, I didn't get it.

I am lost.
Oh my gosh, how can I get out of this?'

And it will swing again and you will feel,

'Hallelujah! Oh, how could I doubt this?

How could I doubt it? It is so perfect. Perfect.

Oh, I got it, of course, it doesn't fade!

It doesn't fade! Mooji, it doesn't fade!'

And it swings again, 'Oh my God!
When is this ever going to be over?'

Until at a certain point, something just clicks,

that both those extremes are themselves observed

from a place that is not swinging.

This is the natural,
if you want to say, development,

or maturing that takes place.

But one just simply sticks with it.

You discover something,
then the mind comes and says,

'What do I do with it? How do I use this?

How can I stay here? How can I not lose it?'

As though it possesses it.

And you have got to be so vigilant

to match the cunning-ness of the mind.

But I am encouraging you that you are far greater

than the capacity of your mind to delude you.

You can exist without
this psychological voice in your head,

but it cannot exist without you!

So you have to judge which is the better,

because for a while you will come to see that

this mind behaviour, this conditioning,

is a bit like a parasite that lives on what?

On the pure Self? Not really.

On the idea you have of yourself.

We are not yet established in, first,

the conviction that
you are just the consciousness.

That's not a belief.
When I say conviction it is beyond belief,

it is not yet your confirmed
experiential understanding

that you are the consciousness.

It still feels like it is ahead
and is something to strive for.

So while that gap is still open,
it is like you are open for business

and the mind will keep coming in.

Now, I have an overview of this,
which is quite good I feel,

because even people who feel that,

'But my mind is killing me.
It is just so persistent!

It never gives up. It doesn't go on holiday ...'

The mind does its work very well.

How can you beat it?
This feeling comes like this.

And I say,
First, don't fight it! Don't fight it.

Who is the mind speaking to?

Who is the mind speaking to?

If we take an example
of a master like Jesus Christ,

or the Holy Prophet, or Lord Rama,
or Lord Krishna,

how would the mind speak to them?

We know and we have heard
that in the temptation of Christ

and also of the Buddha,
in very similar kinds of stories,

that at the beginning,
just before their ministry began,

they underwent a tremendous interrogation

and attack from the mind,
in the form of the temptations of Christ etc.

How can you be tempted
if you are not tempt-able?

So at some point,
something must have been there,

a play, a scenario had to be played out

to actively perceive the drama,

the seeming enemy, so to speak, to really feel it

and to engage with it with clear-sightedness

and to overcome
its psychological influence over you.

Only then could his ministry begin.

And it will come in whatever form

that the consciousness wearing this body

needs to experience certain things.

There are certain characteristics,
certain tendencies,

or hidden latent tendencies,
sometimes called vasanas, or samskaras,

that when they flare up,

they can appear to hold the beingness hostage.

Do you follow what I am speaking?
So when they come up,

it is the time when you are
most likely to identify personally,

because of these forces.

So when they come it is as though

you are experiencing at your weakest.

But sometimes,
just at the point of your weakest, weakest,

on the flip side is your greatest strength,
but it is not recognised.

Sometimes you have to almost lose everything
that you think you have

to find that which is unpossessable,
to find that.

So, these plays are going on so intricately,

so diverse is that play,

and each one has their own
forty days and forty nights.

Well, now it's not forty days and forty nights,
nobody has the time!

We are so impatient!

Even the unemployed don't have time
for all this stuff.

So, consciousness has re-adapted itself
for modern life.

It is not that you can purchase it
over the counter,

but perhaps it feels much more accessible

that people can go online even to look up things

and to be with it in such a consistent way.

You can almost have your own teacher
speaking to you every day.

Whereas in times past,
that may not have been there,

the access that a student may have now.

[Q.1] It is like, when I was here for three months

in MSB (Mooji Sangha Bhavan),

and during that time here
I felt so emerged in this. Emerged?

[Mooji] Immersed, maybe.

[Q.1] And there was no struggling,
there was no burning.

I just felt really good!

I just felt, 'Is it too good?,

as if there must be a problem to grow.
I don't know.

Then I went back home

and there I had situations
that were really complicated,

but I was really good with the situations.

I really could see that interest in the person
is really ...

[Mooji] Weak?
[Q.1] Weak, yes.

[Q.1] But it was so strange
how the old habits came,

old addictions came up in this time.

I began to smoke again, after a long time,

only for this duration, in this break.

I really watched like,
'Hey, what am I doing here?'

I felt like something in me was so,
how to say ...

Can you help me? Someone? German?

[Voice from sangha] Avoid.
[Q.1] Avoiding.

And I was watching so much TV
until late in the night.

But what was good was that
I could still feel, it is here.

[Mooji] It is happening all the time like this,
it is good.

The identity feels, 'I have been away now.

Wow! I have really soaked up
all this spirituality.'

And you go back home
and it starts to change colour.

Let's understand,
you are not at the same place each time,

if you are in the state of personhood,
you are not at the same place.

You may be in a place more advanced than that.

There are other things I may say about this.

You may be at a stage more advanced than that,

but which feels more chaotic.

You may feel that your life is crashing,

or it is a terrible thing;
but it may be a good thing.

Maybe something needs to happen, to again ...

Something may have to deconstruct

and then appear to reconstruct,

or maybe not reconstruct,
but to come in another way.

So, don't rely on the mind's ability
to assess this.

Because sometimes you think,
'I was better before I came here.

My first time here was so great.

When I went back
it was like walking through the Red Sea,

everything was happening like this.

And then the big crash happened!'

Sometimes it could be many different reasons.

It could be that you begin to develop
a kind of arrogance.

You think, 'I am so special now.

I can think of things and they happen.'

So, we never know how life comes,

crashes your excitement,
and brings in space for greater humility,

which puts you back on the track again.

It could be so many different things.

The reading that comes from our mind
is not reliable about this.

Sometimes you feel terrible
and then you have to be reminded

that you are experiencing
a kind of psychic detox.

Something is burping out,
you feel, 'Oh, this is not what I expected.

I thought I was going to find peace.

I am all in pieces. I don't know what to do.'

You feel terrible, 'Oh my God.
Maybe I made a mistake to come here.'

But you are detoxing
and all this stuff is coming up

and it doesn't feel good.

If you have a lot of nastiness inside

and you have to vomit it out,
it is not a nice feeling.

But when it's out [mimics vomiting]

the after-vomit state is very nice, isn't it?

Sometimes these things come up

and they are triggered just by the atmosphere

and the spiritual intensity of being
in a place like Monte Sahaja.

It comes up very strong
and you have to be reminded that,

'It is fine. Don't worry.
You are under grace.

It is OK, it is just burping out
some trapped energies,

or some misunderstandings are being burnt.'

And sometimes this burning
is even greater than sadhana.

Sadhana means spiritual practice,

because your inner state is like
you are in the fire.

You feel sick,
you don't want to speak to anybody,

but you are under grace.
Somehow it gets burnt up.

[Q.1] Last year I had a really burning year,

I was crying day and night.

I was really burning.
My whole life was changed.

Everything is not on the same stone.

But at the moment I don't feel any burning
and I feel like,

'Should I burn more than that?'
It is like I feel too comfortable.

[Mooji] This 'I' ...
I go straight to the 'I' all the time.

Who is speaking?
Who is the reporter of this story?

Has it really been baptised
in the heart of consciousness?

Is it consciousness speaking?

Or is it a cocktail of consciousness

and very unconscious personhood speaking?

And it is almost always that the person
is still there, it has survived.

It has survived.
You are not meant to come here and survive!

[Q.1] I don't want to.

[Mooji] Someone came here
and wrote, and sent me a book.

In the book she wrote,

'I have been so fortunate in my life
to have sat with many masters.

I have sat with seven masters.'

I said, But how the hell
did you survive seven masters?

Even one! You shouldn't survive even one master!

To come and say,
'Yes, I sat with seven masters'.

And what happened to you?
Is your ego still there?

What happened?
Were you sitting in the back row?

Were you hiding in the toilet? Where were you?

Because if you come with that earnestness,
something must happen to you!

You should not survive.
'You' meaning the egoic identity

which is basically a mask
worn over your true Self.

You are living with this mask.
You look in the mirror, you see the mask,

you put make-up on your mask.
We are so proud of our mask.

We don't even know it is a mask.

When you start to see it is a mask,

you try to take it off,
you see how stuck it can feel,

still you know, that it is not what I am.

And how can we remove this mask?
Not by force.

By remembering through that inner experience

that has been shown to you,

and recognising that which cannot be seen

just by the eyes in your head.

You see in a deeper way.

The Invitation is a great friend to everyone,

because it helps you to discard,

to leave aside the usual engagements
and distractions

and see how easy it becomes
to come back into that recognition,

to that field of being in which things are seen
with greater clarity,

where the unseeable is seen.

[Mooji] As long as we are under
the indoctrination of the manifest life,

where we are predominantly feeling that,

'I am this person growing in personhood

and getting nearer and nearer to the goal',

to that extent, the delusion persists in us.

All this you must overcome.

And I don't see it as a big difficulty actually.

If there's a difficulty,
it is to do with our loyalty to our identity.

And if you still have a craving,

a carnal craving for the things of this world,

then you will not be willing to give them up

by the strength of the attachments also,
because they will come up.

And in meditation, in guided meditation,
or in satsang,

you will feel where the attachments
are feeling tight.

And there must be a willingness to ...

It is not the things themselves ...

The thing is not a problem,
the issue is your relationship to it

and the importance you give it.

Because the importance you give it
is the value you give to these things.

And the value you give it
will come up when it is time to go beyond it,

you will want to carry it with you.

And if there were a choice,
'You come single [without it], or you stay',

you probably would end up staying,
because in those moments

your attachments will feel like it is Christmas.

You won't want to leave,
'Uh, maybe later I will come'. You will do this.

Don't plan your route into freedom!

Just come and be present!

Just come. Just show up.

You don't have to have any strategies at all.

Have no strategies at all!
Don't plan any escape route.

Just come with the desire in your heart,

'I am just so drawn to be free.

I can't bear the burden
of my egoic identity any more.'

Because that is also progress

that you are not able to stand yourself!

Not even to understand yourself,
you can't stand him at a certain point.

This is great progress in fact,
because it means that

you are not able to sustain the egoic identity,

it becomes unbearable for you.

That is also a mark of spiritual maturity,

because while it seems to hide

in the shadows of our subconscious,
you don't detect it,

and you can live for such a long time

under the impression that you are this person

and you fight for king and country ...

But as you begin to recognise
and experience the truth of yourself,

your aggressiveness falls away.

A calmness replaces that,

a peace and a wisdom begin to emerge in you,

a sense of spaciousness.

You don't feel threatened,
or claustrophobic in your life.

Everything is feeling more expansive.

But ultimately, the sense of expansiveness

is also not that important,
because the Self is infinite.

Where can the infinite expand to?

Something is just so present.

Your beingness, your life is expressing
out of this vastness.

This is just ...

It is like an infinitely faceted diamond,

but each facet has the total diamond behind it.

Each life is like one facet
of this infinitely faceted diamond.

No life is just a token life.

Everything has its part to play
in the great drama, until you wake up.

Even after waking up
your dynamic expression still continues,

even more so, to bear beautiful fruit.

But you must come
to the ultimate recognition of yourself,

not a dualistic recognition,
but a non-phenomenal recognition.

Meaning that, how can one thing ...

It is like, how can one hand clap?

How can one thing recognise itself?

I gave an example ...

I have been giving this example
for a very long time.

A sharp knife, however sharp,
can cut so many things,

but it cannot cut itself. Why?

Or the eyes can see so many forms,
but they cannot see themselves.

Or a scale that can weigh so many objects,

but it cannot weigh itself. Why?

Because it cannot be other than itself.

It is so one, it cannot perceive itself.

We are like that. Our true Self is one.

You cannot see your Self.

Whatever you are seeing,
that you take to be yourself, is only imagination.

It is only the surface.

You are seeing from your Self.

All these things,

I don't have any special practice
for each little thing.

You sit in the great pool
and you are wet all over.

There's not one side of the water to wet the front
and one to wet the back.

You sit in the pool of that
and you are immersed all over.

So, I am speaking like this,

that even if I speak to only one of you,
I am speaking to everybody!

Your approach in satsang,

if you come with that earnestness,
it will be satisfied.

It has to be.

If you try to protect your identity,
it will persist.

But if you come with this urge that,

'I am just a sponge;

my heart tells me to let go
and to soak up everything',

then come like that.

[Q.1] In the last satsang
when you asked this question,

'What if this day is your last day',

then the burning was really coming strong,

but afterwards it went again.

[Mooji] If this day were your last day,

actually,
it is coming to the last five minutes or so ...

So if this were your last opportunity,

now please stay with the question
I am going to ask you,

if it really were like that
and there is a countdown,

the clock is ticking,

what can you do with five minutes?

What can you do with five minutes,
in this regard?

Four minutes?

Three minutes?

Two minutes?
What can you achieve in two minutes?

In one minute? In thirty seconds?

In ten seconds, what can you achieve?

If you are Usain Bolt,
maybe you can break another record.

But what can you really achieve
of what we are speaking about?

And perhaps this type of challenge
is so powerful,

because you just have to give up
on physical action.

You cannot do any physical action
to be what you are.

It doesn't work like that.

What technique do you require? None.

So I would say, just drop all of that!

Just drop all of that,
because it is not going to work for you.

Suppose you could just keep dropping everything!

Just drop it, meaning, don't engage in anything.

Don't combine your natural sense of self
with anything,

even with an angel. Just drop everything!

You can do it right now also.

Will it take you ten seconds to drop everything?

Just be totally empty.

And yet not waiting. Be totally empty.

[Mooji] Drop even the one who drops.

[Mooji] Really do it!

And speak from there where you are.

Are you in time?

No. You have to do it!

If you drop all your associations,

even the most precious thing for you
right now, in ten seconds.

Maybe some of you are travelling away from home,

if you had ten minutes, ten seconds,

there isn't time to even make a proper phone call

to say, 'Bye, bye, darling. I am going.'
Can you bear that?

So, everything is going.
You drop everything then.

Drop every association,
every aspiration, everything.

If you drop right now,

what remains that cannot be dropped?

Because if you drop everything, you still are!

Can you drop you?

I am not talking about your person or memory,

or your memory of the experiences you had.

I am not talking about the past,
drop that, that's already gone anyway!

It is only perpetuated in you,
because of memory and sentiment.

It's gone, that is why it is called past.
It's gone.

So drop, leave everything.

And don't call this any technique.

Just leave everything and report to me from here.
What is here?

And did you create this, whatever is left,

that is not touched by your effort,

is unaffected by whatever you call your life?

Try it and see.

And is it an attainment? Whose attainment?

Because if you drop everything,

even the potential achiever
of dropping something is gone.

So what remains?

I am not asking your head.

So that which remains, is it a state of mind?

What remains? Is it a state of mind?

[Sangha] No.
[Mooji] No!

Does it have a birthday, or a star sign?

Does it have ruling planets?

That is your Self!

This is our play.

This is our play, this and this, and this,

all the things you value.

Largely it is gone, sustained only by memory.

Can you bring back a sample of yesterday
to this moment? It is all gone.

And luckily, thank God you can say
that things pass,

that they pass without you having to
put them away, they pass.

Everything passes. Except one thing.

Find what that thing is that doesn't pass

and you have won your freedom!

Discover that which does not pass,

that is not on the radar of time.

And where is it? Where is it located?

Where is it, that which I speak of?

Where precisely is it?

All your talk about this and that,
and your meditations,

is just in the theatre of consciousness,
momentary and fleeting.

Discover that which carries no story, no history.

How far will you have to go?

And when your first step is taken,
in what direction will you go?

So, this has to be something
that really bites into your consciousness,

so much so, that you have to go
and sit down with it

and just marinate your attention in that
and be with that,

because that is your good fortune today!

As you begin to discover this

you will not have room for anything else
for the moment.

Marinate in it.

It will absorb your duality.

There is no need to be afraid
of these words that I tell you.

And thereafter when you return
to natural functioning,

you will see that your actions
are wind-assisted, in fact.

Something is ...

Your discernment will be such that,

previously expressed actions and intentions,

which were a waste of time
and hemorrhaging your attention, will stop.

You would not be living life. You are life!

And the flow of it is perceived
within your own being.

These are things that I cannot put down
in some textbook.

It doesn't need to be.
You don't need to remember any little part,

unless it is something that is so quintessential

that when you remember this,
everything is captured in it.

Though I seemed to have focused on you,

I am speaking to all of you about it.

We don't need to have a separate answer.

I don't think there is time for this now.
But is it worth it or not?

[Sangha] Yes.
[Q.1] Thank you so much.

[Mooji] Yes, it's totally worth it,

because we can, for a time,
be living in ignorance of our true nature,

and largely we seem to be doing this,
because we can.

Even the ego, being consciousness, has a life,

and there is sweetness and bitterness,

and it is enough to feel,
'It is not bad! I love being me.'

And you are perfectly entitled to that,

free to be free, and free to be bound.
It is something like this.

And there is no criticism or cynicism about it.

But as soon as, by the grace of life

in whatever means or methods it comes to you,

your attention is turned,
or an urge grows in you to go deeper,

life comes to satisfy that.

Something may come from inside you,

a tendency that we all have inherited somehow,

to work against your own freedom.

An energy is inside that is working
against this freedom,

but only so long as you sustain or retain
the sense of personhood.

As soon as that grip is broken,

there are no opponents to freedom in you.

The very ego that tries to protect itself,

and that you think you are protecting,

the thing you are trying to hold onto

is the very thing you should transcend and leave.

But gradually we come
into the recognition of that.

And also you are so much in the arms of grace.

Don't think,
'Oh, me and my little strength can't do it'.

It is true, you and your little strength
can't do it. [laughter]

Rumi says, 'The one who brought me here,
must take me home'.

Who is the one who brought you here?

That grace is calling you home.

And where is home? In which direction is home?

You and home are the same thing!

You and home are the same thing.

Until you discover this, your home will be bricks,

or boards, or something. It will be a place.

And life, God also,
is using all our modern things

to teach us great metaphors.

Like once upon a time,

your address had to be made out of some bricks

and had a door and windows.

Now, your address can be the internet.
You can have an email address.

It says, 'An address doesn't have to be
something like that'.

So where is your address? This is your address.

If you see this body, I am quite likely in it.
[laughter]

That is your address!

When you are coming near, and then on from this,

you will find something that
you cannot speak about.

You cannot speak about it.

And it will not make you a cripple in this world!

Sometimes the mind itself plays this game,

'If you go further
you are going to lose everything.

You are going to be a beggar on the street.
Nobody will recognise you.

You are going to be alone,
because who wants to marry a Buddha ...'

And it catches many people.

But freedom is not restricted in that way.

The outer things are not our opponents.

All this life is so magnificent
in its expression.

It is not our natural enemy.

In fact, we see and derive great joy
from our perceiving of it.

The enemy is inside,
it's our way of thinking for a while,

and, chiefly, personal identity.

Everything boils down to this: mistaken identity,

that leaves you only in the mode of personhood.

And the whole world is suffering
from person-poison,

too much person, and not presence.

So, I've got to go.
And is it enough for the moment?

[Sangha] Yes.
[Mooji] Thank you.

[inaudible voice in sangha]

[Mooji] Sure! Come, come.

[Mooji] Grazie, grazie. (Thank you in Italian)
It is your birthday too?

OK, happy birthday!

[Questioner 2 speaks in Italian]

[M.] Si, benvenuto. (You're welcome in Italian)
[laughter]

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