Be the Answer Before You Answer — Mooji

Online Awakening Intensive with Mooji 20 - 22 June 2025 Be the Answer Before You Answer 20 June 2025 (with subtitles) M: Namaste Chandru. Chandru: So good to see you again and be with you all. M: Thank you. Q: Thank you, Moojibaba, for this opportunity. Q: Well, it's been very wonderful and a very, very profound time, especially after the opportunity to be with you, and the sangha in Lisbon, last year. Thereafter, as you used to playfully say that, 'A storm is coming'. [Questioner laughs] Q: A storm did come after this retreat in many ways, challenging me in multiple ways, hitting at the root of identity and personhood. It is your pointing on a daily basis, that is helping me constantly to see, that the problem is all for the person. And recently, in one of the satsangs, you asked a much subtler question, saying, 'For whom is the person the problem?' Q: That put me into a space Q: for which I didn't have an answer there. Q: I really see that, I mean, that is the place to be in and as. M: May I ask you, because you have jumped right into a very good place. You've come from a very good place. First, you say, what struck you was the question, 'For whom is the person a problem?' Because, usually, the person is the one with the problem. I said, For whom is the person the problem? And this is not the kind of question that will be ... The shape of that kind of question is not one that people would have heard before. Because, largely, in our world, the person is unquestioned. The person is sufficient evidence of what we are. So the question, for whom would the person itself, not just the person's problem, but for whom would the person itself be a problem? You see, so it takes us a little while to ... We've gotten off to a bit of a flying start. I am happy with that. But for whom is the person a problem? And then your next response was, 'That put me into a space'. So let's get you all to hear that. Just that question itself, left us with not many places to go. Who is going to receive this question or this position, for whom is the person itself a problem? And you said, 'You didn't just get an answer'. You said, 'That placed me into a certain position or place'. Talk to me a little bit about that now. M: If the person itself, along with its problems, they go together; so the person and its world, they go together, and it is clear, that the witnessing of, or perceiving of the person and its problem is something that must be some object of perception, both of them, then what remains, what is it that is perceiving this? Who or what is witnessing this? So first, before you answer, be the answer. M: Don't report this answer. [silence] I had to stop you there, you see, because if I don't catch you, and I let you get away, then you are going to say many more things. But what can you say from here? If you say, 'Not only the person, the person and its world and its troubles, are now on the screen', because normally, the person is not on the screen. The person is watching the screen. Screen means my life, situation, problems, all these things, reportable things, the person is responding. But now, what if the person itself is on the screen, also? Meaning that it is also witnessed, the sense of the person. Have we gone too far now? The person, so therefore, the person is on the screen. What's left? Is that it? End of conversation? Person now and its problem, its world, are also seen. By what is it seen? And I don't just want verbal or conceptual answers. This must be a kind of revelation. It must be some kind of realisation. What is here? Are 'you' here or not? And I want to say something also. And that is, that, let's not ... You may have one to a hundred questions saved up. But each time I respond to you, from the place where all the answers, they must dissolve here, how many will survive to keep putting their hand up, hand up, hand up. It must either be that, this one didn't work for you. You have a unique problem, where your person survives this inquiry. This scrutiny didn't catch up this person, you see. Let us see. M: Chandru, what do you have to say? Q: Moojibaba, I, I ... Yes. [laughs] I really don't know what to say from this place, but to ask for a grace to persist, because one thing that presently is a challenge for me Q: is in the form of fear. M: You slipped out again. M: You're slipping out again. You're slipping out. You're not taking the question. Because I sort of pinned you down a little bit there, you know. Because you admit that, even the person, who is the one normally relating and expressing, 'This is happening to me. Such a thing happened to me yesterday. This is still my trouble.' But you say, 'Now we're not talking about the trouble, also the troubled one'. And you say ... What is our point here, is that, whatever can be perceived through the mind or the senses, cannot be that which is perceiving them. We can slow down, so you have time to catch it. Because if you catch it early, then you won't be late. That which perceives through the senses or the mind, whatever is showing up as thoughts, feelings, sensations, whatever they are, nothing permanent is there. You agree or not? Do you see? M: This is just a moving show. You see? Q: Yes. M: So I say, don't waste time. Because by the time you try to analyse, it has already changed shape and gone to something else. M: Have we found it like that? Do you see? Q: Yes, totally. M: And the fact is, as soon as you give the kind of attention, the quality attention, which is, 'Wait a second. Now this thing is appearing.' And I ask, for whom exactly is it appearing? And he says, 'It's from myself'. This, myself, is it personal or impersonal? And you will answer, 'Of course, it is personal'. So if this personal, it's also an object of perception, which means that I can sense. I may not see a portrait as the person, but I can sense this is something personal, you see. So that also, and the image that will go with that personal shape must also just be a shape! It exposes that there must be a deeper witnessing. That is personal or impersonal? M: Chandru we'll take this question. This deeper ... Q: Impersonal. M: It's impersonal. Okay. Q: It's impersonal. M: It is impersonal. M: So therefore, what is able to even admit, 'It is impersonal', you see? That which admits, 'It is impersonal', must be equally impersonal. No? Q: Yes. M: Yeah. M: And in the line of the question and the answers, that must be, how close is this response? Is it close, or there is no space left now? Is it close to something else? Or is it like, that's ... We have caught ... ? Q: It's the response itself. M: Ah? Q: It is itself the response. M: The response. Q: It's not close to it. M: Yes, yes, yes. It's the response. So even if it is a response, that's the best you can do, response, response is also phenomenal. It is also known, 'Okay, so that's a response'. That which is aware of response, is that a response? This is everybody's question now, you see. I'm not being so personal. Everybody can answer this question. You can see. Who are you, and where is the answer? Are you separate here? You see. Or where is the finding? Not just the answer. But where is the ... What is revealed in this question now? You see. You see, normally when we go on some kind of hunt, we're searching for something, and we make a sign, 'I've found it', or, 'Eureka', which means, it is found. It is found. So there are going to be two things showing up. The thing that is found and the one who finds it, isn't it? The thing that is found, 'Here we are, this is the thing, I found it'. So in this line of introspection, it has been found. By whom has it been found? Is it two people there? M: The finder and the thing found? M: Each of you, I have so many faces in front of me, you can give me a nod to see, 'Yes, whoa. Wait a second, no, no.' M: You know, take the question. It's your question, you see. We are narrowing down in our looking, you see. First, we are talking about some phenomena, 'This thing is blue. No, this is green. Da da da ... ' We can look like that. But now we are looking from the object of perception to the subject of perceiving. So we know that perceiving is there. So the very act or the function of perceiving or perception, look, itself is known. Just like each one knows, right now you are conscious! And that, naturally, you know that you exist. Naturally, nobody has to tell you, that you exist. And the next thing is that, you're perceiving or experiencing without doing anything, it's happening, you see. What is experiencing, that even the act of perceiving, or experiencing is subtly known? Isn't it? Yeah. But it's not holding on to anything, you see. What is here? You see. Ultimately, the realiser, is it an object? Is it material or immaterial? In our human world, look, we've come to such a question, to prove ultimately here, not just intellectually, not imagining, that we have receded so much in our investigation, that everything, everything that is appearing through the mind or the senses, there is, of course, an awareness of them. But that which is aware of them, which you ordinarily would refer to as yourself. And then we looked at the self, is the self, the personal self we know? Tell me about your personal self. 'I am so and so. I live in this country. I'm this age.' And so on. So, all that you report about this person is phenomenal. We can get a picture of it. Even without seeing a picture you're telling me, 'I'm 5 foot, 7 inches tall, I'm 80 kilograms weight', and so on. We're forming pictures. That's how we identify the person. We are forming pictures. But when you say that these pictures are all watched, are you your self-portrait? Are you the greatest ... ? Leonardo Da Vinci has painted a portrait of you, is it you? So all these things, you can say, 'No, no, I can see them. They cannot be me. This is something.' That which is recognising that even the subtlest sensation or phenomenon is witnessed here, and naturally one says, 'I see it'. So this 'I' who sees even the person cannot be the person, you see. Now, are we going to leave it at the point of a riddle? Others have gone before and they have come to this point. And very often we say, 'No, we can't go there. Oh, I'm going fuzzy! It's time to go and have a coffee.' Whatever kind of thing we do, because it feels, 'Uhh', something must feel a little bit either threatened, or threatened in the form that, 'If I find this out, it's going to cancel me'. Has anybody ever heard that, someone who has come to the realisation, when they realise that they're not merely the person, the person is limited, 'Poof! The person has gone! Everything has gone! All my history of being a married person, I've got this job, all that is gone.' Has it ever been like that? No, it can be there. It can be there alongside or within the state of realisation. These things by themself are not the trouble. If they were the trouble, then, 'poof', they are all gone! But something is gone. Something is gone. What is it that's gone? The belief in them. The attachment to these things. So if you are not attached to those things, it did not kill them. You may still use the thing. You will still have to eat food. But the passion and the identity, all of that, somehow, are you willing to sacrifice all the trouble, just to be? Q: Yes, Moojibaba. M: Ha ha! [Questioner laughs] M: When? When? Q: What you said is so true. Q: I mean, it is coming to that point of fear at times, when at the cusp of, really, you know, persisting and detaching from the personhood, M: Now, Chandru ... Q: fear comes up in multiple ways. M: Yes, now is the time. Q: Yes, Moojibaba. I just want ... Now is the time. Q: Yes. M: In the actuality of what Is, do you have to comment about it? Can you describe it? Yes, you can, if you want to. Let's have fun. It's all right. [Chandru chuckles] Is it waiting? How far from you is it? Q: No distance. M: So, now that we got it down to this point, how long will it last, whatever This is? First, we want to look at him, M: please look at Chandru, if he is going funny, M: like the face is twitching or something; some calamity, M: you've gone past a place you should not have gone; M: can we see anything like that? You see? And did you back out? Did you somehow feel afraid and say, 'Oh, I can't go there?' What is here then? Can it really be described? M: What you have found, did you create? Q: No. No. M: No. Did it come from somewhere, M: so that when it leaves, at least you know where it goes to? Is it merely another state, another state that comes with the mind, like mind will present states? Is it a state? What really is here? Q: It's a witness to every state. M: Huh? Q: It's a witness to every state. It cannot be a state. M: It witnesses every state. I'm looking at as many faces as I can see. M: I want to see if they ... M: I want to see, you see, what happens. M: I know, if you are still here. [Mooji chuckles] What is this? You see. Is it some trick? Is it some trick? Is it bound by time? Do we have a countdown? It will stay with you for two minutes and that's it. We want to hear from you because you are in a place you can verify. Q: Yes, Moojibaba. M: And I'm asking because I have to test it, because a number of people have come in their inquiry, 'I've just found. Aah!' But then, after, they say, 'And then my mind came again, da da da ... ' So it seems that the mind appearing is enough to cover yourself, or something like that. So, this is why I use this time to scrutinise a little bit. Q: Please do, please do. M: That Which Is, and is it different from you? M: Your natural intuitive sense of your self, is it personal or impersonal? I'm quite okay for you to tell me, 'It's not even impersonal'. 'It's not personal or impersonal even', you could say. Some people might say, 'I don't know. It's not this or that.' But I don't want to put words in your mouth. Q: Definitely, it's not personal. Q: It's, yeah, impersonal is also a word. M: Yes. M: But may I ask you something? Let's relax about that. M: Has this messed up your life? Is this messing up your life? Q: No, no, no, not at all. [Questioner laughs] It is definitely not. It's just that it's bringing up a lot of challenges, a lot of things that have been dormant. Q: But never to a point, M: It's bringing up a lot of challenges. Q: that I miss the focus. M: Yeah. You're talking of the present moment now? M: Or you're going to memory? Q: No, no, no. Q: In the present moment, there's nothing that I can say from this point. M: Watch this tendency. M: Watch this tendency. Q: I'm answering your question. M: Yes, but I'm teasing you. I'm not saying on your behalf. I'm asking you, what do you find? And look how easy it can be to get into a state of distractedness. You start to report about an incident. Is this an incident? M: Because something wants to jump out. It's a reflex. Like, you know, the momentum of habit, that feels like, 'Okay, oh, now I know this now. Okay, fine, now I can go and do all these kinds of things.' You must know yourself whether that is an excuse; whether something feels a little bit uneasy with this realisation; if there's some movement happening in the body, like something happened. You must be able to pay attention to that, because it's very natural and very normal, that there will be some resistance. An energy of resistance may come. Maybe not now. You see. Yeah. Q: Yes, Moojibaba. That is the experience that it does come. Q: But right now, as you're saying, yes, M: Yes. Q: it will be moving away to a memory. M: And may you tell me, who you are here, now, in this realisation? M: Are you, sort of, a very lucky man? Q: No, there's nothing like that. M: What is ... ? Q: I'm just natural, just the most natural thing about all of it, Q: I mean, M: Yes. Q: it just is. Lucky in the sense that your grace is allowing us to abide in it, Q: as we speak now. M: Yes. In that sense, profoundly lucky and blessed all of us are. M: Yes. Q: But the irony is, Q: it is always the case, it is always true. M: Why would I say also, Abide in This? Abide in This. Because of the reflex that comes from the mind, like, 'Okay, now I got it!' It would do something. Something will come, and it will play as a force of distractedness. Because you're much more used to being in the position of a person, having done something, having an experience. So the mind will, of course, also take this form, you see. 'Yeah. Whoa! Been there, done that. Wow! That was ...' And soon you start to think, 'That was a really amazing experience!' And, like this, you must watch all the commentary. Invite all the commentary of the mind, 'Yes, tell us what this is', and see if you'll purchase those remarks and evaluations of the mind. How enticed are you? You see, this is what I mean. Try it out. Don't go celebrate. Try it out. You can ask the mind, 'Throw your best shot at this now'. And what will be your position in this? You are what? You must be the Self, itself. You must be That, which you have discovered! That's rare! Nobody tells you, you are That, which you discovered. What you discover and the discovery are two different things. Are there two different things here, in this moment? Until you discover, so to speak, you come to this realisation now, you didn't create it. Where was it all this time, then? Everybody's question. You didn't create This. No? M: Somehow it's revealed in you. Q: No. M: Until it is revealed in you, where was it before? Did it exist at all? Or is it freshly made? Q: It's my distraction, and attention was away from it. M: Yeah. Q: And the belief in the reality of these distractions. M: Are you enjoying a state? Or are you the state, so to speak? M: We don't have to answer anything. Q: It's beyond enjoyment, Moojibaba. Q: It's quite beyond enjoyment. It Is. It just Is. M: Very good. How long will it last? If it's made of time, it will not last long. Is it a mode of time? Q: No. M: Can it depart? Can it arrive? [silence] It is not something you have now. It must be what you are. M: Okay. Thank you, thank you, thank you for the moment, Chandru. M: Thank you. Thank you. Q: Thank you, Moojibaba. M: Ah, thank you. Q: Thanks for your grace for all of us to abide here, Q: to persist and abide here. M: Yes. Q: I mean, that's a tribute to everything that you are giving to us every day, Q: by your presence in our lives every moment. M: Yes. We want that to be the tribute to you, to abide there. M: Abide in This. Abide in This. Abide in This as This. Q: As This. Yes. M: Yes. M: Thank you. Copyright 2025 Mooji Media Ltd. All Rights Reserved. No part of this recording may be reproduced without Mooji Media Ltd.'s express consent.