I need to go deeper because my current state is unbearable. Okay? Both the current state and I want you, the two of you, to each one here if you're really in for this, to stand with him in your own, in your own seeing, and so you make use of what's

happening now. Your current state and the one who is suffering it, who finds it unbearable, is they're not, are they not an appearance that is perceived also as well as experienced? Can I go this far? And I want to feel if you are really

listening also. Your current state, you say I, this my current state and I'm suffering it. So both the state and the one who appears to be suffering it, is there not an awareness of them? Yes, Mooji, there's also, I am, I do have the

awareness that there is a space that is, although there are these waves or this current state, there is I, I recognize that there is something here that does not have to be involved in that. Are you different from that something? No. I mean really, if you are the awareness itself,

let's say that every happening, I think I hinted at that yesterday, every happening is in time and have a certain duration. We can perceive it, we can write about it, this thing happened yesterday or this is happening now. But if we look at that

with some detachment, you will experience that every happening occurs in a much broader space of a none happening. You follow? Anybody? Yeah. That is significant. Is the none happening reacting to the happening? Is the none happening dead? No. From you, you say I'm aware of, of that deeper space.

but in a sense in your language it indicates that you are perceiving the deeper space as a phenomenon, you know, there is some place in me, but you're not speaking from that place, or asking that place, you follow? And is it simply a

question of semantics and language, or is there a truth in what I'm speaking? You see, yeah, I'm aware of that deeper place which is not involved in this. So you who are speaking, are you placed, are you the commentator here, the reporter? Is where is it the one who is

suffering, or is it the space in which the apparent play of suffering is taking place, but it's not caught up in it? Which are you? It's important, what I'm sharing is, it's where you're reporting from. Who are you reporting as? I want to see

what I'm speaking is of any, can you relate to this? Yes, good. Okay, then follow on and then we, you are speaking now, we're going to clear this up now. You're saying you know, yes, I'm aware that there's a deeper place in me that is not

really, it's not caught in the scenario of my feelings and moods and the turbulence, it's not that, it is the non-happening place, isn't it? Yes, you who are speaking now, we're in the happening place and the non-happening place, or on a bridge between

both. Where you're speaking though, we can slow down, we can slow down. I'm not, because if you get this, it's worth a thousand points. Okay, I'm on the bridge because I also see that there's still a pull to look at with interest. Yes, what's

happening and this is very significant what she's speaking is,  "I am in that place, in a sense, between both a great master, Sri Nisargadatta Maharaj, he put it beautifully, he says, "The sense I am is the place where you're speaking from."

It's like a door that swings one way into all of the manifestation and the other into infinity again, the sense I am is like a door that swings opens one way to the manifest world and swings the other way to the infinite. You are speaking from this place which I call

the place of the witnessing self. Yesterday I gave an example of the second bird who is witnessing the first bird's activities but it's not caught up in them but it could, it has the capacity to identify with the phenomenon it perceives also, or to observe them but to, but with

detachment. This is very crucial what I'm speaking now. I don't also, you have no wasted moves, no wasted time, I have no wasted words for you. Awesome, okay. So that which the position, let's say the position where you're speaking from, you

say, "Yes, I am there. I am aware of the immensity of being somehow, is right there and I'm aware of this life of the manifest world where which sometime is playing as a kind of turbulence, okay? Now turbulence doesn't know itself. Turbulence doesn't know, "I'm turbulent."

Turbulence is, is a reaction to something, so it, the witness, the witnessing position is aware of turbulence. I experience some turbulence here, but you know what, I'm not giving it that much importance. I want to be more stable in the place which is completely

Mooji - Witnessing Unbearable States (highly recommended for all those who are struggling)

Universal Awakening

견딜 수 없는 현재 상태와 더 깊은 이해를 위한 탐색.

화자의 현재 상태가 견디기 힘들고 더 깊은 이해를 구합니다.

화자는 현재의 상태와 고통받는 사람이 외모로 인식되고 경험되는지 의문을 제기합니다.

화자는 현재 상태 너머의 공간에 대한 인식을 인정합니다.

화자는 현재 상태 너머의 공간에 대한 인식과 다르지 않은지 의문을 제기합니다.

화자는 모든 해프닝은 더 넓은 비해프닝의 공간에서 발생한다고 설명합니다.

화자는 더 깊은 공간을 인식하는 것이 현상인지 진실인지 의문을 제기합니다.

화자는 고통과 분리된 기자 또는 해설자로서의 자아를 식별합니다.

연사는 신고의 출처, 즉 고통받는 당사자 또는 목격 공간을 파악하는 것이 중요하다고 강조합니다.

화자는 감정과 기분에 영향을 받지 않는 더 깊은 곳의 개념을 명확하게 설명합니다.

화자는 자아를 일어나는 곳과 일어나지 않는 곳 사이의 다리 위에 있는 존재로 설정합니다.

목격하는 자아와 두 새의 비유.

화자는 '나'라는 감각을 발현과 무한의 문으로 비유한 스리 니사르가닷타 마하라지의 비유를 사용합니다.

화자는 말하는 자아를 목격하는 자아로 지칭합니다.

화자는 두 마리의 새를 비유하여, 한 마리는 다른 한 마리의 활동에 휘말리지 않고 다른 한 마리의 활동을 목격합니다.

연사는 말하는 사람의 입장을 이해하는 것이 중요하다고 강조합니다.

화자는 난기류를 인지하고 있는 목격자의 입장과 달리 난기류는 그 자체를 알지 못한다고 설명합니다.

연사는 변하지 않는 곳에서의 안정성의 중요성을 강조합니다.

Mooji - Witnessing Unbearable States (highly recommended for all those who are struggling)

Mooji - Witnessing Unbearable States (highly recommended for all those who are struggling)

스크립트