¡¶And Now, And Here¡·


 Chapter 1

    No Bigger Lie th

    28 October 1969 pm in Meditation Camp at D, India e become free from t which we have known.

    e also triump which we have known.

    Our failure and defeat are only because of our ignorance.

    Defeat is because of darkness;  is impossible -- ligself riumph.

    t to tell you about deat th.

    And yet, deato be true.

    It not only appears to be true but even seems like trut appears as if th.

    about it, or become oblivious to it, everywo us.

    Deato us than our shadow.

    e ructured our lives out of our fear of death.

    ted society, tion, family and friends.

    to cious of ions.

    And t surprise is t our gods and our temples  of th.

    Afraid of deatheir knees.

    Afraid of deato God ohe sky.

    And noth.

    t is em of life o be true, has become false.

    y of deatil , our fear of deat go.

    Until y of death, our lives will also remain false.

    As long as t be autic life.

    As long as remble  summon ty to live our lives.

    Only th has disappeared forever.

    ened and trembling mind live? And o live? how can we live?

    No matter to ent o deat is never really forgotten.

    It makes no difference if  tery outside toill ss face.

    Every day someone or ot sion of our lives.

    h.

    is not just for t persons deat also for t  of our own.

    Our suffering from pain and sorro only over someone elses deat also over t possibility of our own.

    t time, our oh.

    And so long as , living is impossible.

    Like t,  knos joy, nor its beauty, nor its benediction.

    Like t,  reacemple of God, truth of life.

    temples  of t temples of God.

    t of t prayers to God either.

    Only one wemple of God.

    Gods kingdom is filled y, and temple ring only for those who have become fearless.

    Because o live in fear t.

    But t possible -- only one of t.

    Remember, if life is true t be true -- and if deatrue t a dream, a lie; t be true.

    t exist simultaneously.

    But ogether.

    t  we are dead.

    I  a fakir who lived in a faraway valley.

    Many people o ions.

    Once a man came and asked o explain somet life and death.

    t;You are o kno life; my doors are open.

    But if you  to kno deathen go somewhere else, because I have never died nor will I ever die.

    I h.

    If you  to kno deathose who are already dead.

    quot; t;But o give you t do it.

    Because ever since I o kno I cannot die, I o kno no one dies, t no one has ever died.

    quot;

    But h happens.

    Deatrut makes itself apparent by penetrating ter of our being.

    You may s your eyes, but no matter  is from you, it still remains apparent.

    No matter , run a, it still surrounds us.

    ruth?

    Some people do, of course, try to falsify it.

    Just because of tality of t out of fear.

    t knohey simply believe.

    Every morning, sitting in a temple or a mosque, some people repeat, quot;No one dies; tal.

    quot; t just by repeating tal.

    t deating, quot;tal.

    quot; Deaterations -- only by kno be falsified.

    trange, remember:  te of ing.

    al, t tal -- ing t o die.

    If  die to go on about immortality; only one ing it.

    And you  people are more scared of deatries, in ties  about tality of the soul.

    try of ours talks untiringly about tality of t is two?

    Is it ever possible for people y of to become slaves? to die because th.

    t life is eternal, t tal,  to land on t to climb Mount Everest! t to explore t no,  among those.

    e neit nor land on tality of t,  out of t ing, quot;tal.

    quot; And  pering it, it rue.

    Notrue by repetition.

    Deat be denied by repeating t deat exist.

    Deato be kno ered, it will o be lived.

    You ed .

    Instead, h.

    ? e close our eyes wh.

    s ;Dont go out; someone has died.

    quot; tion ground is put outside to rarely meets your eyes, so t deat be t in front of you.

    And if you ever mention deato somebody, o talk about it.

    Once I stayed h a sannyasin.

    Every day alk about tality of the soul.

    I asked ;Do you ever realize t you are coming closer to deat;

    ;Dont say suchings.

    It is not good to talk about suchings.

    quot;

    I said, quot;If, on t tal, but also  ominous to talk about deathing.

    see any fear, any omen, anytalking about death.

    quot;

    ;Altal, I nevert alk about deat all.

    One s talk about sucening things.

    quot; e are all doing turning our backs on deat.

    I  mad in a village.

    It ernoon and the man was walking along a lonely road all alone.

    , trying not to be scared: it is possible to be scared w  we do feel scared where is no one around.

    In fact, we are afraid of ourselves, and wer.

    than ourselves.

    e are less afraid w all by ourselves.

    t man was alone.

    he became scared and began running.

    Everytill and quiet -- it ernoon; there was no one around.

    As o run faster,  coming from behind.

    ened -- maybe someone was following him.

    t of the corner of his eye.

    he saw a long shadow chasing him.

    It  some long ser.

    t man could never stop, because ter er ter him.

    Finally t mad.

    But there are people who even worship madmen.

    t  ascetic practice.

    Except in t, wopped.

    itart running again.

    t even stop at nig in spite of tance ed at nig up he morning once again.

    So even at niginued running.

    t completely mad; e nor drank.

    tc er.

    People began o him.

    But the ground and died.

    tree, and t tone.

    te one line on it.

    In some village, someplace, t grave is still there.

    It is possible you may pass it by it.

    Do read the line.

    te on tone: quot;s a man wed his whole life escaping from a shadow.

    And t even knoone is in t run, ed.

    quot;

    e also run.

    e may oo run from shadows.

    And t s pursuing us itself.

    ter er it follo is our own shadow.

    Death is our own shadow.

    If   be able to stand before it and recognize  is.

    If t man opped and seen h a shadow.

    t mean,  tronger t orious; it simply means t t tion of being victorious.

    You cannot  t .

    ts h is merely a shadow of life.

    As life moves fors s too.

    Deat forms be to look back, to see  is.

    e ed, so many times -- after his race again and again.

    It is not t you o t time, you must   ther shore.

    It may not  t he same.

    t  he same.

    t o recognize it nor to see it.

    e are so scared and frig otal s of fear we become unconscious.

    Generally, no one remains conscious at t of death.

    If, even once, one o remain conscious, th would disappear forever.

    If, just once, a man could see ime h.

    Not t orious over deatory only over somets.

    Just by kno disappears.

    to be victorious.

    e imes before, but wh has occurred we have become unconscious.

    to  feel the pain.

    e are so very afraid of dying t at time of death we become unconscious willingly.

    e become unconscious just a little before dying.

    e die unconscious, and tate of unconsciousness.

    e neito understand t life is eternal.

    Birtopping places whes or horses.

    In olden times traveled in horse-drawn carriages.

    traveled from one village to anotired t an inn, and t t village.

    t hey were fully conscious.

    Sometimes it used to  a ravel after drinking.

    state, it would make .

    I  once a drunk ;Could it be t I am coo? t seem to be the same horse I was riding.

    Could it be t I  man?quot;

    Birtations w beired rike>rike>

    But bots take place in our state of unconsciousness.

    And one e cannot live a conscious life -- ions in an almost ate, in an almost ate of life.

    I  it is essential to see deato understand it, to recognize it.

    But t while dying.

    t is to understand it -- because at time of death one will be unconscious.

    Yes, there is a way now.

    e can go t of entering into death of our own free will.

    And may I say t meditation or samad t.

    tering deatarily is meditation, samadhi.

    t omatically occur one day  ing a distance, inside, bethe body.

    And so, by leaving t of death.

    e can experience deatoday, t our soul and our body  journey, tinction bet beraveler moves on ahead.

    I  a man  to see a Mo;e  w off  no pain.

    .

    .

    wo believe.

    Even a ts .

    ont it  if ones  off? It seems t tastic stories.

    quot; t;e  w feel any pain.

    And ted to say his final prayers.

    tuck s can ;

    Jesus said, quot;Forgive t knohey are doing.

    quot; You must ence.

    And t repeat it continuously.

    tence is very simple.

    Jesus said, quot;O, Lord, please forgive t hey are doing.

    quot; Reading tence, people ordinarily understand Jesus is saying t t knohey were killing a good man like him.

    No, t  .

    Jesus meant  quot;t kno t die.

    Forgive t knohey are doing.

    tting t of killing, which is impossible.

    quot;

    t;It is o believe t a person about to be killed could show so much compassion.

    In fact, h anger.

    quot;

    Fareed gave a y laug;You ion, but I  later.

    First, do me a little favor.

    quot;  lying nearby, gave it to o break it open, cautioning  to break the kernel.

    But t ;Pardon me, I cannot do this.

    t is completely raoo.

    quot;

    Fareed asked o put t coconut away.

    t, one  one open.

    quot;Can you save t; he asked.

    And t;Yes, the kernel can be saved.

    quot;

    Fareed said, quot;I have given you an answer.

    Did you understand?quot;

    t;I didnt understand anything.

    relation is t and your ansion is t and my question?quot;

    Fareed said, quot;Put t aoo.

    to break it or anything.

    I am pointing out to you t t  the kernel will also break.

    t.

    No from t? t difference: t ed from tance he shell.

    Noer breaking open the kernel can be saved.

    So I ion!quot;

    t;I still dont get it.

    quot; t;Go, die and understand --  t you cannot follow w I am saying.

    But even t be able to follo time of death you will become unconscious.

    One day ted, but at t moment you will become unconscious.

    If you  to understand, tart learning noe the shell -- now, while you are alive.

    quot;

    If te at tant, death is finished.

    ition of t distance, you come to kno te t you inue to survive in spite of t tion of you breaking, of you disappearing.

    In t state, even t cannot penetrate inside you -- it side you.

    It means only t w will die.

    t which you are will survive.

    tation or samado separate the kernel.

    ted because te.

    tely because te.

    ts ion a voluntary entry into death.

    And ters deaters it and comes to kno, quot;Deat I am still here.

    quot;

    Socrates  to die.

    ts were approaco kill him.

    asking, quot;It is getting late,  take to grind t;

    o ;Are you crazy? e  you to live a little longer.

    e o go slowly.

    quot;

    Socrates  out and said to t;You are taking too long.

    It seems you are not very skilled.

    Are you very neo t before? o a condemned person?quot;

    t;I  I have never seen a crazy man like you before.

    slo you may breattle more, live a little longer, remain in life a little more.

    You keep talking like a crazy man, saying it is getting late.

    o die?quot;

    Socrates said, quot;I am in a great  to see death.

    I  to see h is like.

    And I also  to see, even w.

    If I dont survive, th is finished.

    In fact, I  to see o see wher I will survive.

    But ;

    Socrates he poison.

    o mourn; t in t senses.

    And es doing? elling t;to my knees.

    Up to totally dead -- I  even kno them off.

    But my friends, let me tell you, even till alive.

    tain -- I  my legs.

    I am still otally here.

    Not.

    quot; Socrates continued, quot;Noo my thing is finished.

    I  feel anyt me rigo thighs.

    But I am still ;

    Socrates is saying, quot;Dont cry.

    atcunity for you: a man is dying and informing you t ill alive.

    You may cut off my legs entirely -- even t be dead, even till remain.

    My ing away; my oo.

    Aimes I identified myself  are leaving no I am still here.

    quot;

    And, like tes continues talking while dying.

    ;Slo I am still intact.

    After a o inform you, but dont let t make you think I am no more.

    Because, if I am still er losing so muco me if a little more of t? I may not be able to inform you -- because t is only possible t still I will remain.

    quot; And at t moment ;Noongue is failing.

    I  be able to speak a single  still I am saying, I exist.

    quot; Until t of deat saying, quot;I am still alive.

    quot;

    In meditation, too, one o enter slohin.

    And gradually, one after anoto drop away.

    A distance is created  arrives  a distance.

    It  you exist.

    till you exist -- separate, totally distinct and different.

    Once o-face h again.

    Deat t  like a stopover -- it  on a neo new worlds.

    But deato destroy us.

    tering death.

    e ; .

    Because  even able to meditate.

    Many people come to me and say t to meditate.

    ell t th.

    .

    .

    and meditation is a process of death.

    In a state of total meditation we reac a dead man does.

    t tate, while we reach consciously.

    the only difference.

    t he kernel survived.

    tative seeker kno te.

    t go into meditation -- ther reason.

    ter into samadhi.

    Samadary invitation to death.

    An invitation is given to deat;Come, I am ready to die.

    I  to knoer death.

    And it is better t I kno consciously, because I  be able to kno occurs in an unconscious state.

    quot;

    So, t to you is t as long as you keep running ainue to be defeated by it -- and tand up and encounter deat very day deat you will remain.

    talks ecer death.

    I , to knoo die.

    And if you can die his shore.

    .

    .

    .

    And this is an incredible seashore.

    It  Krisold Arjuna in a certain ;Dont be worried; have no fear.

    Dont be afraid of killing or of being killed, because I tell you t neither does anyone die nor does anyone kill.

    quot; Neit w which can die, is already dead.

    And t  be killed -- ts dying.

    And t is life itself.

    tonigedly gat very Krishna once walked.

    these sands have seen Krishna walk.

    People must  Krisruth; for us everyone dies.

    t t Krisars and th.

    In fact, now we  Krishna died.

    e believe so because  of our oh.

    of our deat noually, be and.

    tain matics be, and tics is very interesting.

    e have never seen ourselves dying.

    e  reinforces t oo.

    For example, a raindrop lives in t and it turns into vapor, it disappears.

    t is dead, and t -- because t a little w is gone.

    But till exists in the clouds.

    Yet o knoil t drop must o the sea and become a drop again.

    But il t out on t journey?

    yet another man has died.

    e dont realize t ted, t ered tle, and t out on a ne ed, only to become a drop once again.

    o see t one more person is lost, t one more person is dead.

    t.

    And it sloainty for us t oo , quot;I too will die.

    quot; takes ;I will die.

    quot; t others.

    e live c is our problem.

    Last nigelling some friends a story.

    Once a Je upset? e are all botest bothers happy.

    Seeing t otinue becoming unhappy.

    tics beics I spoke about in reference to death.

    e see our misery and hers.

    e dont see their lips.

    If  ourselves, e of being troubled inside, wardly.

    In fact, a smile is a o he misery.

    No one s to show he is unhappy.

    If  really be  least s to s o ster of great ion, loss and defeat.

    ts wwardly, and inside, we remain as we are.

    On tears keep collecting; on tside, ice our smiles.

    t us from tside,  person looks here.

    And t becomes a problem for him.

    he alone is unhappy.

    this fakir.

    One nigo God, ;I am not asking you not to give me unainly get it -- but at least I can pray to you not to give me so much suffering.

    I see people laughe only one crying.

    Everyone seems to be he only one who is unhappy.

    Everyone appears c in darkness.

    After all, her persons unhappiness in exchange for mine.

    C of anyone else you like, and I  it.

    quot;

    t nig, range dream.

    he saw a huge mansion which had millions of hanging pegs.

    Millions of people were coming in and every one was carrying a bundle of unhappiness on his back.

    Seeing so many bundles of un very scared, he grew puzzled.

    t by oto his own.

    tly the same.

    he became very confused.

    ;Everyt finequot; -- and t of unhappiness.

    icians and the same size load.

    t, the same.

    the fakir as dumbfounded.

    time; up to now he had only seen peoples faces.

    Suddenly a loud voice filled t;; Everyone, including the fakir, did as commanded.

    Everyone o get rid of roubles; no one ed to carry o find sucunity, we would also  away.

    And t;Now, each of you should pick up whichever bundle he pleases.

    quot; e mig t the fakir quickly picked up someone elses bundle.

    No,  make sucake.

    In panic, o pick up  -- ot could he same.

    it ter to  least t were familiar.

    kinds of miseries ained in till a lesser kind of misery -- it is a known misery, a recognizable misery.

    So, in a state of panic, rieved .

    everyone else ed a bundle t  his own.

    ;o collect your o;

    quot;e became frightened.

    Up to no everyone else ; they replied.

    In t mansion, heyd always believed everyone else was happy.

    quot;e even believed t you were oo.

    You also reet h a smile on your face.

    e never imagined t you carried a bundle of miseries inside you too,quot; they said.

    ity, t; your o;

    t;today, eaco God, saying ed to exchange our bundles of misery.

    But  thing.

    So  ter to pick up our own bundle.

    It is familiar and known.

    o ne used to too.

    quot;

    t nig belonged to someone else.

    tting him have his own miseries back.

    And decided never to make such a prayer again.

    In fact, tic be is the same.

    ot our oy -- t is  error.

    And o our perception of life and deatic is at work.

    You  you have never seen yourself dying.

    e see ot o knohese people survives.

    Since  time, deatranger to us.

    is important er deatarily.

    If a person sees deat, riumph.

    In fact, it is meaningless to call orious because to  exist.

    If after adding tes do day o kno t tion of triumphere was no five.

    Making it five otal  as five, t was ake.

    Once you see take, tter is over.

    ould t man t; rid of five? No before, I hem up as five.

    ; t ask for suc t tter is over.

    there is no five any more.

    t does one o be free of?

    One neito be free from deato triump.

    One needs to knoh.

    t becomes freedom, tself becomes tory.

    ts ed earlier t kno kno knoory.

    Kno to dissolve; t time, ed h life.

    ts  t t meditation is t it is a voluntary entry into death.

    to say is t one o deatrance into life.

    Even tead of meeting deatually finds ultimate life.

    Even ters tually ends up in temple of life.

    And one wemple of life.

    Alloo point out to you t temple of life are engraved h.

    May I also point out to you t temple of life, and since , running aemple of life! Only o accept these walls.

    If ever er deatemple of life.

    ty of life demple of life.

    e  t of them.

    If you o K iced a strange ts walls scenes of sex ed.

    the images look naked and obscene.

    If, after seeing t be able to reacy of temple inside.

    Inside is tside are engravings, images, of sex, passion, and copulation.

    t  temples of Khajuraho.

    ted a profound fact of life: t sex is tside o run ao attain to brao celibacy -- because brahmacharya is inside.

    If you are ever able to get beyond ttain to brahmacharya.

    Samsara,tal  o God, because tting inside the walls of samsara is God himself.

    I am telling you exactly thing.

    Somey of life ting inside.

    truth is.

    y of life as well.

    I say botaneously: meditation is entering voluntarily into deaters deatarily attains to life.

    t means: one imately finds t death has disappeared and he is in lifes embrace.

    te contrary -- you go in searc it is not.

    For example, I am hes.

    No thes.

    And if you become frigo know me.

    o me,  being frighes you will find my body.

    But too, in a deeper sense, is a garment, and if you o run a find ted inside me.

    If you  to become friginued your journey inside, kno t too, tainly come across t one  one everyone is desirous of meeting.

    eresting it is t ted graciously inside.

    tter and inside is ted in glory.

    trary tter and ty of life.

    If you understand righe divine is made of life.

    ist paints a picture o bring out te color.

    te lines become clearly visible against the dark background.

    If one o get scared of t be able to reace.

    But  kno it is t brings out te.

    Similarly, the blooming roses.

    If one becomes frig be able to reacoo.

    But one  fear finds to  t t to protect ter ection.

    t the flowers enemy.

    t of t of t.

    of one greater life.

    I am breathing.

    A breat; a breath goes in.

    t comes out goes back in after a  after a while.

    Breat is death.

    But boteps of one greater life -- life and death, walking side by side.

    Birtep, deatep.

    But if rate inside, ttain ter life.

    tation of entering into death.

    And I so you on many of its dimensions.

    tonig days meditation.

    Let me explain a fe it to you.

    You must ood my point of viey of dying.

    e o drop ter circumference, as h.

    In deats drop, friendsy drops -- everything drops.

    tire external s -- only he consciousness remains aloof.

    In meditation too, ness hin.

    And th will happen.

    t tation, if you will she courage of dying and drop your self a phenomenon can occur which is called samadhi.

    Samadhi, remember, is a wonderful word.

    tate of total meditation is called samad after a persons death is also called a samadhi.

    about th are called samadhi.

    In fact, bot, a common meeting point.

    Actually, for a person o tate of samad like a grave -- nothing else.

    to realize t tside there is only darkness.

    Follo a samadhi.

    But thers.

    If ed the very phenomenon we are longing for.

    Oto make our grave for certain, but y of creating our own samadhi.

    If e our oate, only tion of our consciousness dying.

    e have never died, nor can we ever die.

    No one has ever died, nor can anyone ever die.

    to knoo descend all teps of death.

    I o seps we shall follow.

    And  t te of your own will.

    teps.

    t step is to relax your body.

    You o relax your body so muc you begin to feel as if your body is lying far a.

    You o ake it inside.

    e o our bodies --  of energy o to it;  s pulled inward.

    iced somet into a fig tional energy from? In t state of anger you can lift a rock so big t you couldnt even budge it when you were calm.

    Alt  rouble; the enemy was facing you.

    You kne all your energy into the body.

    Once it wo years and was bedridden.

    get up;  move.

    t of his life.

    t  fire and everyone ran out.

    After coming out, trapped inside  even run; orc t.

    t of the house.

    t; ; But ainly ion.

    t and for a moment   ire energy back into the body.

    But , ;O; and fell down.

    the energy.

    No is beyond o comprehis phenomenon occurred.

    Noarted explaining to   really paralyzed, t if  muc of his life.

    t saying, quot;I could not lift my  even lift my foot -- t ;  say;  even know w .

    No one  ;  on his own.

    knoo his body.

    And ts energy inside again and the man became paralyzed once more.

    Suc  ances ricken  of ion,  of a fire or in tuation.

    I am saying is t o our body, but .

    At niged because tate, and in the morning we are fresh again.

    But some people are not even able to dra night.

    till remains locked in t becomes difficult for to sleep.

    Insomnia is an indication t t into t find to return to its source.

    In t stage of tation tire energy o be he body.

    Noeresting t just by feeling it turns.

    If, for a o relax and relax.

    to a point o lift s to -- everything will be relaxed.

    t, he body.

    So t turning of tal energy, to its source.

    t ill -- just like a s  t a distance ed bet -- t side us, just like a s like cast-off clothes.

    t to relax your breath.

    Deep inside tains tal energy, ts winues.

    Deep doed to the body.

    Breats whe link is.

    h prana.

    As soon as tops, the prana leaves.

    Several tec.

    ely, allo to be still and quiet? Sloo a point w know w.

    en begins to wonder w.

    t one doesnt kno is moving at all.

    You dont o control breathing.

    If you try to do so, trolled -- it ry to force itself out, and if you control it from outside, it ry to force itself in.

    o do anyt let it be more and more relaxed -- more and more quiet.

    Slo one point, to rest.

    Even if it comes to rest just for a moment, t moment one can see an infinite distance bet very moment tance is seen.

    Its as if ligo strike rigo see all your faces in one moment.

    Afterning mig I have seen your faces.

    , exactly rig moment a ligrikes ire being and it becomes apparent t te and t you are separate -- th has happened.

    So in tage you o relax your breath.

    In tage to be relaxed.

    Even if t t, tning rike, but you  be able to knos.

    If ligrike rigo remain lost in my ts, I o kno after it had happened.

    In time, ning  in my ts.

    tning rike, of course, as soon as t it iced if ts   be noticed and tunity .

    o relax the mind.

    e sages and tage, ly.

    If you wis.

    It iful beac can be put to good use.

    Everyone should make a space around himself and lie down.

    It is all rigs to sit, but t control o fall -- because t becomes completely relaxed, and trolling it  alloo be totally relaxed.

    So age es.

    t silence, t on your part to see deato let it descend.

    I ions for you to feel t t t t, ts urned off, and, lying doly, you en minutes.

    You ill, in silence, csoever is going on inside.

    Make enoug in case t  fall on anyone.

    to lie down shemselves.

    It ter if you o lie doly.

    Nobody salk.

    .

    .

    no one she middle.

    Yes, be seated.

    Be seated wherever you are or lie down.

    Close your eyes.

    .

    .

    close your eyes and relax your body.

    Let it be loose.

    tions, begin to feel h me.

    As you keep feeling, your body otally relaxed, as if t.

    Begin to feel.

    the body is relaxing.

    .

    .

    keep relaxing it.

    .

    .

    .

    Keep relaxing your body and feel t it is relaxing.

    the body is relaxing.

    .

    .

    feel it.

    .

    .

    relax every part of your body.

    And feel inside.

    .

    .

    the body is relaxing.

    Your energy is returning inside.

    .

    .

    turning in.

    .

    .

    thdrawing.

    the body is relaxing.

    .

    .

    the body is relaxing.

    .

    .

    the body is relaxing.

    .

    .

    the body is relaxing.

    Let go completely, as if you are not alive anymore.

    Let t is.

    .

    .

    let it be totally loose.

    the body has become relaxed.

    .

    .

    the body has become relaxed.

    .

    .

    the body has become relaxed.

    Let go.

    .

    .

    let go.

    the body has become relaxed.

    totally relaxed, as if t.

    tire energy of the body has reached inside.

    the body has become relaxed.

    .

    .

    the body has become relaxed.

    .

    .

    the body has become relaxed.

    .

    .

    the body has become relaxed.

    .

    .

    the body has become relaxed.

    Let go, let go completely, as if there.

    e hin.

    the body has become relaxed.

    .

    .

    the body has become relaxed.

    .

    .

    the body has become relaxed.

    ting down.

    .

    .

    relax your breathing also.

    .

    .

    relax it completely.

    Let it come and go on its own.

    .

    .

    let it be loose.

    No need to stop it or slo do let it be relaxed.

    Let t can.

    .

    .

    let it come out as muc can.

    thing is becoming relaxed.

    .

    .

    thing is becoming calm.

    .

    .

    .

    Feel it like thing is becoming calm.

    .

    .

    thing is becoming calm and relaxed.

    .

    .

    thing is relaxing.

    .

    .

    th is calming down.

    th has calmed down.

    .

    .

    th has calmed down.

    .

    .

    th has calmed down.

    No t ts are calming down.

    .

    .

    ts are calming down.

    .

    .

    the mind has calmed.

    .

    .

    the mind has calmed.

    .

    .

    .

 Chapter 2

    Seeing Life as a Dream

    29 October 1969 am in Meditation Camp at D, India A feions  last nigalk.

    Question 1

    ONE FRIEND   BIRth?

    Actually, deat ts, t like the same coin.

    If a man can omatically.

    Its not possible to o get tomatically.

    Deathe same phenomenon.

    If deatate, tably takes place in a conscious state.

    If deatate, tate of unconsciousness too.

    If a person dies fully conscious at time of  t of  birth also.

    Since ate of unconsciousness and are born in a state of unconsciousness,  lives.

    lives al in some corner of our minds, and this memory can be revived if we so desire.

    it do anytly; ion to death.

    Noter deatsoever is to be done must be done before death.

    A person dying in an unconscious state cannot do anytil inue to remain unconscious.

    ate, you ate.

    soever is to be done must be done before deats of opportunities before deatunity of a wime.

    itunity an effort can be made towards awakening.

    So, it  mistake if someone keeps ing until t of deato awaken.

    You cant a time of death.

    toion .

    it preparation one is sure to remain unconscious in death.

    Altate is for your o yet ready to be born in a conscious state.

    Around 1915, tion.

    t sucion ever performed in t thesia.

    tiso perform tion  giving anest o omaco t making tient unconscious.

    It  tient mig happen.

    ors  ready.

    But tained tation and said ation for one-and-a-o two hours.

    o take tic; o be operated upon in ate.

    But tant; t o ate.

    ernative, t asked , to go into meditation.

    t in  even a tremor.

    Only two hours.

    Subsequently, tion was performed.

    t  operation to be performed in tients open stomac giving anestic.

    And t tion.

    Deep meditation is required to be in such awareness.

    tation o be so deep as to make one totally a an iota of doubt, t te.

    Even test identification he body can be dangerous.

    Deat surgical operation there is.

    No pion as big as to transplant tire vital energy, to another physical body.

    No one ion, nor can it ever be done.

    e may sever one part of transplant one part or anot in tire vital energy o be taken from one body and entered into another.

    Nature o it t  this phenomenon.

    It is for our oo bear t much pain.

    It is possible t th is so unbearable.

    It is in our oerest t ure does not alloo remember passing th.

    In every life  almost takes  lives.

    If  lives, o tches again.

    And if  our previous lives, he same as we are now.

    It is impossible ime and time again  h meaningless.

    If  not carry, any longer, thin us as we did before.

    e imes, and time and time again it imately proven to be meaningless.

    If h us would disappear.

    times ic; ained success, ion, and in t urned out to be useless, all of it urned to dust.

    If ion s steam, and t remain the same people we are now.

    Since  remember our past lives,  the same circle.

    Man does not realize t imes before, and t  once again in ten before.

    the cycle begins.

    Man moves in circles like an ox on a er-wheel.

    One can save oneself from t it requires great ainuous experimentation.

    One cannot start ing for deat once, because one cannot become suddenly arauma.

    e  slowly.

    e  sloo see hem.

    For example, you have a headache.

    At one and time you become ao feel t you  t the head is in pain.

    So one  on ttle o feel t, quot;t.

    quot;

    difficulty following he beginning.

    of America paid , oo.

    ; language is t; -- because Ram used to speak in third person.

    say, quot;I am ; ;Ram is hungry.

    quot;  say, quot;I ; ;Ram has a severe headache.

    quot;

    In t difficulty following him.

    For example, ;Last night Ram was freezing.

    quot; o,  o Ram.

    ;; ing to ;t night.

    e kept laug;

    ;Ram reet and some people began s him.

    e o meet .

    quot; ;alking about, o himself.

    You art experimenting h minor kinds of miseries.

    You encounter t every day -- not only miseries, you  is more difficult to be ao be in misery.

    It is not so difficult to experience t your  are te t it is more difficult to experience t, quot;te and te from me too -- I am not even t.

    quot; It is difficult to maintain tance o it.

    to feel separate, a.

    S become certain t te from us,  it to stay t .

    You  on o remain aware in misery as well as in happiness.

    One en brings misery upon o experience it.

    t of all asceticism: it is an experiment to undergo voluntary pain.

    For example, a man is on a fast.

    By remaining rying to find out  hunger has on his consciousness.

    Ordinarily, a person est notion of w  o  day.

    tal purpose of fasting is to experience t, quot; it is far away from me.

    t.

    quot; So by inducing arily, one is trying to knohere.

    Ram is  hungry.

    I knoinuous knoil I reac he hunger -- where I no longer remain hungry -- even in hunger I no longer remain hungry.

    Only tays .

    I simply remain a knower.

    ting becomes very profound; t does not mean merely remaining hungry.

    Normally, one ing ty-four

    eaten any food t day.

    inues to fantasize about t t day and plans for it.

    ting is meaningless.

    t is merely abstaining from food.

    tinction betaining from food and fasting, upvasa, is ting means residing closer and closer.

    Closer to  means coming closer to ting a distance from the body.

    t imply going  food.

    Upvasa means residing closer and closer.

    Closer to  means closer to to the body.

    t is also possible t a man may eat and yet remain in tate of fasting.

    If, ing is taking place elseally separate from t, t is upvasa.

    And it is also possible t a man may not really be fasting even too conscious of being  he is dying of hunger.

    Upvasa is a psycion of tate of hunger.

    Otype can also be created voluntarily, but creating sucary pain is a very deep experiment.

    A man may lie on t to experience t t his self.

    ted in order to experience tion of consciousness from the physical plane.

    But ted miseries in to invite any more.

    Already mucart experimenting .

    Miseries come uninvited anyway.

    If, during ted misery, one can maintain t quot;I am separate from my sufferingquot; tual discipline.

    One inue ts own.

    In suffering, it is possible o believe t quot;I am not pain.

    quot; But o s to identify  because  quot;I am happy.

    quot;  h happiness.

    Not, is more painful t e from our happiness.

    Actually, a man s to dro e from it.

    s us and sets us apart from the self.

    Someo believe t our identification  we welcome h our whole being.

    Be a as an experiment, be aed pain also, because in it, ttle different.

    e can never fully identify ourselves e upon ourselves.

    t it is an invited tes tance.

    t .

    Similarly, , it is already somete from us.

    a ts into your foot.

    t and its pain will be overwhelming.

    tunate accident is different from  against your foot -- kno t you are piercing t che pain.

    I am not asking you to go aorture yourself; as it is, t I mean is: first be alert in going ter, one day, invite some misery and see  you can set your consciousness.

    Remember, t of inviting misery is of great significance, because everyone s to invite  no one s to invite misery.

    And teresting t t  comes on its ohe happiness we seek never comes.

    Even side our door.

    to never comes, w in.

    rengto invite misery, it means  e suffering now.

    noy for o invite suffering.

    Noo come and stay.

    But t.

    Until o undertake suc,  try to become as own.

    If y to remain conscious even wh arrives.

    ture o stay aoo.

    Nature, as  if tay conscious in pain, h.

    No one can stay conscious in deat he kind.

    A man named P.

    D.

    Ouspensky died some years ago.

    matician from Russia.

    ury s in relation to death.

    th, he became very ill.

    to stay in bed, but in spite of t it is beyond imagination.

    sleep at nigraveled, he move.

    t; te rest.

    Ouspensky called all  did not say anyto them.

    tayed il  for t time ting deatate.

    t follohe physicians advice.

    Ouspensky replied, quot;I  to experience all kinds of pain, lest t t I might become unconscious.

    I  to go t can create sucamina in me t I can be totally conscious wh comes.

    quot; So for t to go through all kinds of pain.

    ten t t and y  tired, but not Ouspensky.

    ted t  e rest, ot o no avail.

    t  h in his room.

    t rengt to   .

    ;I  to die  I migting and become unconscious, or I might die sleeping and become unconscious.

    quot; As old ;Just a little bit longer -- ten more steps and all will be over.

    I am sinking, but I sil I aken t step.

    I  to keep on doing sometil tch me unawares.

    I may relax and go to sleep -- I dont  to  t of death.

    quot;

    Ouspensky died ep.

    Very fehis.

    is, h occurred.

    taking  step, ;ts it; t step.

    No to fall.

    But before departing let me tell you I dropped my body long ago.

    You  I ime no till I exist.

    t, inside, I still exist.

    Noo fall down.

    quot;

    At time of  in his eyes.

    A peace, joy and radiance he world beyond.

    But one needs to make preparations for tinuous preparation.

    If a person prepares h becomes a wonderful experience.

    t is revealed at time of deatherwise.

    t t  before t.

    Remember, t, ter tars.

    tning stands out like a silver strand, the clouds are.

    Similarly,  t moment ter of life manifests in all its glory -- never before t.

    Deat very center of life -- call it atman, ts full splendor; t luminous.

    But at t moment we become unconscious.

    At t of deat to know our being, we become unconscious.

    o make preparations towards raising ones consciousness.

    Meditation is t preparation.

    Meditation is an experiment in tains to a gradual, voluntary death.

    It is an experiment in he body.

    If one meditates t tain to total meditation at t of death.

    akes its next birth in full consciousness.

    t day of  a day of ignorance but of full knowledge.

    Even in thers womb he remains fully conscious.

    Only one more birtate.

    ter t -- because one  deat life is, attains liberation.

    One ara, tirthankara, Buddha, Jesus, Krishna.

    And t distinguis of us is awareness.

    they are awakened and we are asleep.

    aken conscious birth.

    t akingly, tinue to bring to us.

    ter ate of awareness -- ire life in awareness.

    People in tibet do a little experiment called bardo.

    It is a very valuable experiment, carried out only at time of death.

    to die, people wher around him and make him do Bardo.

    But only ated in o go t otherwise.

    In t of Bardo, as soon as a person dies, instructions are given from tside t he should remain fully awake.

    old to keep cever follo, because in t state, many times tand.

    Neo follo away.

    If a person can stay conscious after deat kno he is dead.

    art burning it at tion ground only to knoain t ually dies inside, just a distance is created.

    In life, tance has never been experienced before.

    t cannot be grasped tional definition.

    t someted.

    But somet ands  ing ready to carry tion.

    t for cremation so soon.

    ting to assure t t it is burned to ashes.

    But tate cannot knohis.

    So in order for a man to see ed, quot;take a good look at your burning body.

    Dont run or move away in e.

    ion, make sure you accompany t there.

    atced  attention, so t next time you do not get attaco the physical body.

    quot;

    Once you see someto astac for it disappears.

    Oted, but if you also see it, you tac for it.

    Normally, in nine y-nine cases out of a t time of deat.

    On tcion ground.

    So in Bardo old, quot;Look, dont miss tunity.

    atced; just c once and for all.

    atc royed totally.

    atc being reduced to asain, so t you may remember in your next birth who you are.

    quot;

    As soon as a person dies ers into a ne.

    t  is neither like nor unlike any of our experiences.

    In fact it ion soever.

    Facing tening t o find range country o ed heir ways of living.

    urbed and confused .

    the world we live in is a world of physical bodies.

    As he incorporeal world begins -- a world we have never experienced.

    It is even more frigter range t its people and till a bond bet is a realm of human beings.

    Entering into ts can be an experience frigion.

    Ordinarily,  in an unconscious state, and so  notice it.

    But one ate gets into great difficulty.

    So in Bardo ttempt to explain to t kind of a  will be, w will  kind of beings he will come across.

    Only tation can be taken t -- not otherwise.

    Lately, I en felt t ticing meditation can be taken into t in some form or other.

    But tation; ot even be able to  is being said to them.

    t be able to  is being said at t of deat is being told to them.

    In order to follo and empty mind is needed.

    As to fade and disappear, and as all earties start being severed, only a very silent mind can  be herwise.

    Remember, it can be done only in respect to deat to birth.

    But  consequently affects our birth as well.

    e are born in tate in which we die.

    An ahe womb.

    t hing blindly, unconsciously.

    s just as a rich man chooses his house.

    A poor man cannot have a house of his choice.

    You need a certain capacity to choose.

    One needs a capability to buy a house.

    A poor man never chooses his house.

    One s actually the poor man; a poor house chooses a poor man.

    A millionaire decides  ser from t or ; ilation shing.

    An awakened one c is his choice.

    Individuals like Ma born anywhere and everywhere.

    take birter considering all possibilities: s it  kind of facilities o him.

    take birter looking into all of this.

    t to co go;  day of their own choice.

    toget, because freedom begins h having a life of ones own choice.

    t be to you because t becomes servitude.

    In suco life and tever o play in it.

    If sucely be made.

    If t of our c of our lives in choice.

    ta.

    One e is born in an aate and ted state.

    e often a, alt knohe word means.

    Jeevan-mukta means: one e.

    Only suca; otion, yet tain freedom only in  life --  be free in this life.

    In order to be a jeevan-mukta in t o c day of h.

    And ttained to full consciousness in t of ones previous life.

    But at t t is not tion.

    Life is  arrived yet.

    It is sure to come; tain th.

    t regarding ot about deatsoever is in doubt.

    ts about God, ts about t you may never s about death.

    It is inevitable -- it is sure to come; it is already on its way.

    It is approac.

    e can utilize ts wh for our awakening.

    Meditation is a teco t effect.

    My effort in to and t meditation is tec very awakening.

    Question 2

    A FRIEND  IS tION BEtEEN MEDItAtION AND JAtI-SMARAN, PASt LIFE REMEMBERING?

    Jati-smaran means: a met lives.

    It is a o remember our previous existences.

    It is a form of meditation.

    It is a specific application of meditation.

    For example, one mig; is a river, and  tion of tself --  controlled and systematic.

    tic, unrestrained; it too s destination is not certain.

    tination of the canal is assured.

    Meditation is like a big river -- it  is sure to reach.

    Meditation o God.

    termediary applications of meditation also.

    Like small tributaries ted into canals of meditation.

    Jati-smaran is one sucation.

    e can cation to lives also; meditation simply means ttention.

    tions ion is focused on a given object, and one sucion is jati-smaran -- focusing on t memories of past lives.

    Remember, memories are never erased; a memory eitent or it arises.

    But tent memory appears to be erased.

    If I ask you  be able to ans you mig  day.

    But suddenly total blank.

    It could not  passed, it ivity.

    But today it feels like a blank.

    Similarly, today omorrow as well.

    ten years from norace left of today.

    So it is not t January 1, 1950 did not exist, or t you did not exist on t day --  since you are unable to recall t day,  ever existed? But it did exist and to kno it.

    Meditation can be focused in t direction as well.

    As soon as t of meditation falls on t day, to your surprise you  it looks more alive t ever was before.

    For example, a person enters a dark room and moves around .

    urns t to t, t side becomes dark -- but not side.

    to t, t side becomes alive again, but t side remains he dark.

    Meditation s to c in a particular direction t o be used like a flas.

    If, s to turn it toation o be applied like a lamp.

    Please understand this carefully.

    ts o is unfocused.

    A lamp merely burns and its light spreads all around.

    A lamp erest in ligion or tsoever falls  is lit up.

    But t is like a focused lamp.

    In a flas  and s in one direction.

    So it is possible t under a burning lamp t o see trate t on one place -- it becomes a flas; thing becomes clearly visible.

    s are lost to view.

    In fact, if a man s to see an object clearly o focus otal meditation in one direction only and turn t of to darkness.

    One o knorutly ion like a lamp -- t will be his sole purpose.

    And, in fact, tive is to see itself; if it can s is enougs t.

    But if some special application of to be made -- suc lives -- tation will o be cion.

    I o ation can be c direction.

    I  give you all t likely, ention of using those who have can see me personally.

    So I ion t really enable you to experiment  lives, but  an idea.

    I  discuss ts not advisable for everyone to experiment his idea.

    Also, t can often put you in danger.

    Let me tell you of an incident so t o you.

    For about t to meditation, a lady professor stayed in touch me.

    Sent on experimenting i-smaran, on learning about  life.

    I ;  it ter if s do t until ation  could be dangerous.

    As it is, a single lifes memories are difficult to bear -- s the barrier and flood in, a person can go mad.

    ts ting t.

    Nature er ability to forget more t your mind does not er burden t can carry.

    A er ty of your mind rouble begins y has been raised.

    But sent.

    So my advice and  into t.

    lifes memory finally burst upon o me around the morning.

    S distress.

    S;Some to stop.

    I dont ever  to look at t side of things.

    quot; But it is not so easy to stop tide of memory once it has broken loose.

    It is very difficult to s t cras simply open, it breaks open.

    It took about fifteen days -- only top.

    he problem?

    to claim t ser.

    ered t life, ute, and titution began to emerge, her whole being was shaken.

    y of turbed.

    In t of revelation, it is not as if to someone else -- to be ce noute.

    It often  someone ute in a past life becomes deeply virtuous in t; it is a reaction to t life.

    It is t of t turns o a ce woman.

    It often  people s in this life.

    e a deep relationss.

    Sucion often takes place, and t o knoo te extreme.

    te direction.

    No sooner does t t moves back to t.

    It barely touc o t.

    o, be assured it is gato move back to t -- it o t as it o t.

    often  a virtuous person becomes a sinner, and a sinner becomes virtuous.

    t of oscillation occurs in everyones life.

    Do not t it is a general rule t one w  life also.

    It is not necessarily so.

    is necessarily so is t reverse of it --   t life and urned to te.

    I have heard.

    .

    .

    .

    A itute once lived opposite eacher.

    Bothe same day.

    titute o be taken to  of to hell.

    to take them away were very puzzled.

    t asking eac;  ake? o take to  ;

    t among t;, but itute.

    ies at   on there.

    tes of music o  o his very core.

    No admirer of titute, sitting in front of ening to the small dancing bells she wore on her ankles.

    tention always remained focused on her place.

    Even o the sounds which came from her house.

    quot;And titute?  of misery, s unknohe holy man was in.

    o take floemple? I am so impure t I can o enter temple.

    t in titute was.

    titute alitute.

    quot;

    terests and attitudes, so totally opposite eacotally different from eacely changed.

    ten  work behese happenings.

    So o t.

    S  because tered.

    s  life sed to forget it.

    I  place not to recall  life  sufficient preparation.

    Since you ell you a fe you can understand ti-smaran.

    But t o experiment .

    to experiment o it separately.

    t t if ti-smaran is simply to kno life, to turn ones mind aure.

    Our mind is future-oriented, not past-oriented.

    Ordinarily, our mind is centered in ture; it moves toure.

    tream of our ts is future-oriented, and it is in lifes interests t ture-oriented, not past-oriented.

    ? It is gone, it is finiserested in t o come.

    ts ore for us in ture.

    e are interested in finding out o ure.

    One o remember t o give up, absolutely, any interest in ture.

    Because once t of ture; once tream of ts o move toure, t cannot be turned back to.

    So t to do is to break oneself completely aure for a feain specific period of time.

    One s  ture for t six months.

    If a t of ture does occur, e it and let it go;  become identified ure.

    So t t, for six mont ture and o.

    And so, as soon as future is dropped, t of ts turns to.

    First you  is not possible to return to a past life all at once.

    And techis life.

    For example, as I said earlier, you dont remember now w you did on January 1, 1950.

    teco find out.

    If you go into tation er ten minutes -- ion  -- t only one t; took place on January 1, 1950?quot; Let your entire mind focus on it.

    If t remains te ecain is raised: t of January appears and you begin to relive eac of t day from dao dusk.

    And you  of January in far more detail t, in actuality, on t very day -- because on t day, you may not his aware.

    So, first, you o experiment by regressing in this life.

    It is very easy to regress to t becomes very difficult to go beyond t age.

    And so, ordinarily,  recall  back we can go.

    A fe beyond t it becomes extremely difficult -- as if a barrier comes across trance and everything becomes blocked.

    A person o the age of five.

    tarts to be completely revived.

    test it.

    For example, note dos of today on a piece of paper and lock it away.

    ter recall te and compare your memory .

    You o find t you o recall more t ed on the paper.

    ts are certain to return to your memory.

    Buddhis alaya-vigyan.

    ts a corner in our minds which Buddha has named alaya-vigyan.

    Alaya-vigyan means torehouse of consciousness.

    As ore all our junk in t of a ore collects memories.

    Birter birtored in it.

    Not need things.

    t, in our ongoing existence, t storeinues, remains h us.

    One never kno be needed.

    And here.

    One  age -- it is not very difficult.

    ture of t he same.

    Beyond t anoto t of your birto wh.

    ty, because tay in ther.

    One can penetrate too, reaco t of conception, to t ers.

    A man can enter into  lives only after ;  move into tly.

    One o undertake turn journey, only t possible to move into ones past life as well.

    After ered t life, t memory to come up  event t took place in t life.

    Remember,  ty and tle sense.

    It is as if .

    And so, entering into ones past life for t time e confusing because ts he reverse order.

    As you go back into your past life, you , th.

    It  order it  to figure out w is w.

    So ime, you feel tremendously restless and troubled, because it is difficult to make sense; it is as if you are looking at a film or reading a novel from the end.

    Perails of an event after rearranging times.

    So test effort involved in going back to t life is seeing, in reverse order, events  order.

    But, after all,  or reverse order? It is just a question of ered ted from it.

    e sohe end.

    o take a reverse look at t, follo, the seed.

    Since akes a lot of time to rearrange memories coly and to figure out ture of events clearly.

    trangest t deat, follohe reverse order.

    Or, if you , follohe marriage.

    It remely difficult to follos in tand things in a one-dimensional way.

    Our minds are one-dimensional.

    to look at te order is very difficult --  used to sucomed to moving in a linear direction.

    it, and ts of a past life by follohe reverse order.

    Surely, it will be an incredible experience.

    Going t and t instantly clear t table -- t in t imate possible outcome of t took place.

    But at time of t past life marriage est idea it ually end in divorce.

    And indeed, t of t marriage.

    If s entirety, today otally different t beforey around the friendship.

    t life ely turn t be able to live t life.

    In your previous life you felt -- and ts even no success and great o be found by making a fortune.

    you  in your previous life is your state of unune.

    t instead of being a source of une led, in fact, to uno enmity,  to be love turned into red, and ed in separation.

    t time, you  perspective, otal import.

    And tion  irely different situation.

    I  a man  to a monk and said, quot;I would be muc me as your disciple.

    quot; the monk refused.

    t make him his disciple.

    t;In my previous birter turned into enemies.

    I  to make disciples means to make enemies, to make friends means to soy.

    No  to make any enemies, so I dont make any friends.

    I  to be alone is enough.

    Drao you is, in a way, pushe person away from you.

    quot;

    Budd ting ing of t ting of ting he unbeloved brings sorrow as well.

    t  ood.

    er o understand t the unbeloved can become a beloved.

    And so, ion of past memories, ting situations  perspective.

    Sucions are possible, table, and sometimes, in meditation, trike unexpectedly as well.

    If t lives ever do come all of a sudden --  being involved in any experiment, but simply keeping on ation -- dont take mucerest in them.

    Just look at tness to t turbulence all at once.

    Attempting to cope , tinct possibility of going mad.

    Once a girl was brougo me.

    S eleven years old.

    Unexpectedly, s lives.

    S experimented  often, for some reason mistakes do happen all of a sudden.

    t of nature, not its grace upon ure had erred in her case.

    It is this is an error.

    Four arms  ively as t stronger.

    So t lives, and many inquiries o this case.

    In  eig residence, and in t life s ty.

    ts of my own, and shem.

    Even in a cro relatives -- ers, and ers, from the sons-in-law.

    Sant relatives and tell many t tten.

    ill alive.

    On here is a scar from a small injury.

    I asked t t scar.

    t;Even my brot kno it.

    Let ell you  t injury.

    quot; t recall w all, he said.

    t;On ting the marriage horse.

    en years old then.

    quot; toed ory, admitting t the horse.

    And tion of t.

    treasure she house she had lived in during her previous life.

    In  birt ty, and previous to t birth she had been born in a village somewhere in Assam.

    t the age of seven.

    S give t she Assamese language as a seven-year-old child could.

    Also, she could dance and sing like a seven-year-old girl could.

    Many inquiries   life could not be traced.

    t-life experience of sixty-seven years plus eleven years of this life.

    You can see in o a seventy-five to seventy-eigually eleven years old.

    S play oo old.

    ity-eigy-eight-year-old woman.

    S go to sceacher as her son.

    So even ty are ty-eight-year-old woman.

    S play and frolic like a cerested in talk about.

    Sension.

    in harmony.

    Sate.

    I advised s to bring to me, and to let me  t lives.

    Just as to revive memories, to forget them.

    But s o see to worship her.

    ts  interested in  t.

    I  turned a deaf ear.

    today sy, because s bear t of so many memories.

    Anoto get  difficult to conceive of marriage .

    t the mind is old.

    It is a very difficult situation.

    But t.

    You can also break open t.

    But it is not necessary to go in t direction; ill , can experiment.

    But before moving into t it is essential tation so t and strong t  as a nessing.

    o being a ness, past lives appear to be no more to him.

    t tormented by than dreams.

    lives and to appear like dreams, immediately ones present life begins to look like a dream too.

    t done so just to propound a doctrine of philosophy.

    Jati-smaran -- recalling past lives -- is at t.

    lives, for urned into a dream, an illusion.

    lives? ives,  o be so real?  gave s?  seemed so insurmountable, t  on  became of t o everytoiled and suffered for? If you ever remember your past life, and if you lived for seventy years, tever you migy years,  look like a dream or a reality? Indeed, it would look like a dream whered away.

    I have heard.

    .

    .

    .

    Once a kings only son lay on hbed.

    For eig be saved nor h claim him.

    On t tility of life at time.

    t sleep for eigs, but took o dream.

    e generally dream of t fulfilled in life, and so tting by  rong and handsome sons.

    iful palaces.

    And remely happy.

    As his.

    .

    .

    .

    time runs faster in a dream; in a dream timing is totally different from our day-to-day time.

    In a moment a dream can cover a span of many years, and after  difficult to figure out  lasted just a fes! time actually moves very fast in a dream; many years can be spanned in one moment.

    So, just as t iful   kingdom, twelve-year-old prince died.

    to an abrupt end.

    h a shock.

    orriedly, t;ened? ears in your eyes?  you say somet;

    t;No, I am not frightened, I am confused.

    I am in a great quandary.

    I am ? ts botrange t wwelve sons, I his son.

    all; trace of him, or of you.

    No I am out of t those sons have disappeared.

    rue? Is true, or  true? I cannot figure it out.

    quot;

    Once you remember your past lives, you  difficult to figure out rue or not.

    You imes before and none of it .

    tion ;Is  as true as w I saw before? .

    .

    .

    Because ts course too and fade aher previous dreams.

    c appears to be real.

    After t takes us a fes to come back to our reality, to ackno er was merely an illusion.

    In fact, many people o to tears in a movie.

    tly relieved, because oto find some otext for releasing their feelings.

    t ter.

    of t t occurs to us is  ourselves become identified he screen.

    If to clear.

    But t  movie, and once again, art believing in its events.

    If  lives, our present birto look like a dream.

    imes before imes before o realize t is known as maya.

    Along  a}l s are quite unreal -- tical, but transient.

    One dream comes, is follo another dream.

    tarts from one moment and enters into t one.

    Moment after moment, ts keep disappearing, but tinues moving on.

    So taneously: one, tive  appears is false -- only tness of it is true.

    Appearances cness, the same as before, changeless.

    And remember, as long as appearances seem real, your attention  focus on tness.

    Only  to be unreal does one become aness.

    lives is useful, but only after you o meditation.

    Go deep into meditation so you may attain ty to see life as a dream.

    Becoming a mama, a hief -- you can have good dreams and you can have bad dreams.

    And teresting t to dissolve soon, akes a little longer to disappear because it seems so very enjoyable.

    And so tma is more dangerous thief.

    e  to prolong our enjoyable dreams, whemselves.

    ts en  a sinner succeeds in attaining to God w.

    I old you a fe remembering your past lives, but you o meditation for this.

    Let us start to move  follo.

    it tion, it is difficult to enter into past lives.

    For example, th underground cellars.

    If a man, standing outside ts to enter t o step inside to the house.

    Our past lives are like cellars.

    Once upon a time hem -- now we are living somewhere else.

    Nevertanding outside t t.

    In order to uncover t lives, er the house.

    t, bot it.

    Question 3

    ANOt LIFE.

    IS thIS POSSIBLE?

    It is possible t in tion a man may   be born as an animal again.

    In tion one cannot fall back; retrogression is impossible.

    It is possible to move a it is not possible, from an advanced form of birto fall back.

    there is no chance.

    tay w go back.

    It is just as  if  grade.

    to pull  grade.

    Similarly, if  in no  grade.

    e may eitime or move foro t species, but  go back to a species lohan where we are.

    It is indeed possible for someone to  have been.

    But  matter.

    If o our past lives, o recall through so far.

    e may tle sparrow.

    .

    .

    lower and lower.

    Once   suc of inertness  to locate any sign of consciousness.

    Mountains are alive as  no consciousness.

    tain ninety-nine percent inertness and one percent consciousness.

    As life evolves, consciousness keeps on groness keeps on decreasing.

    God is one  consciousness.

    tter is of percentage.

    tter is of quantity, not of quality.

    ts imately become God.

    It is neitrange nor difficult to accept t a man may  life.

    is really amazing is t in spite of being  is not at all surprising t in some past life we  even as  we may appear like he physical level.

    If o our tendencies, it seems t alt yet become  seems uck somewween.

    As soon as an opportunity arises,  lose mucime in reverting to the animal level once again.

    For example, you are leman and some fellow comes and punc you.

    Instantly, tleman in you gives  you must  life.

    Scratctle and t emerges from  comes out so violently t one  all.

    Our state of being noains all we have ever been before.

    tates we .

    If tle, ate oo constitutes a layer inside.

    Deep doill rocks; ts  layer we be like a rock.

    e can also be, we do.

    lies aentialities -- t layers.

    times, altake a jump and toucentialities, o earth again.

    e can be gods some day, but at present .

    e ential to become divine;  s of w we .

    So t states of being; and if ates which lie ahead of us.

    as  t moment  times  of our animal state and become  t to tate again.

    If you observe carefully, you  in a ty-four- certain moments, are ruly human beings.

    And oo well.

    You must have observed beggars.

    to beg in the morning.

    ty of someone remaining a ually nonexistent.

    In ts up -- refress rest, frestle humane.

    expect any cy in t tplace, ts and protests, ticians -- all must ed a mess for him.

    Everyt ed and activated the animal layers inside him.

    By evening tired; urned into a beast.

    ts endencies.

    Man, tired of being a riptease -- s to be among ots.

    tclubs cater to the animal in man.

    t for prayer, .

    In all temples toll in t nigo tclubs, the bars.

    Prostitutes are unable to invite anyone in te tomers only at night.

    After a urns into an animal;  is different from the day.

    to prayer in temple rings its bells in the morning.

    t turn too ired in the evening.

    For t curn to them by now.

    So one sart on the morning as possible.

    to descend -- but before it descends, if  on t is possible t in temple of the divine as well.

    So our friend is rig is possible t a man may  life.

    o be a to continue to be a bird or a beast in this life.

    Before o tation, let us understand a fehings.

    First of all, you o let yourself go completely.

    If you iny bit, it ion.

    Let yourself go as if you are dead, as if you have really died.

    Deato be accepted as if it hin.

    No which always survives will survive.

    e hing else which can die.

    ts  h.

    ts to t.

    t is, relaxation of tion of breation of t.

    Body, breat -- all to be slo go of.

    Please sit at a distance from eacher.

    It is possible t somebody may fall, so keep a little distance between yourselves.

    Move a little back or come a little for just see to it t you dont sit too close to eacime you will be busy saving yourself from falling over somebody.

    may fall forwards or backwards; one never knows.

    You can be sure of it only as long as you .

    Once you give up your  automatically drops.

    Once you loosen your grip from  is bound to fall.

    And if you remain preoccupied ing it from falling, you ay o move into meditation.

    So o fall, consider it a blessing.

    Let go of it at once.

    Dont  back, because if you do you will keep yourself from moving inward.

    And dont be upset if someone falls on you; let it be so.

    If someones  it be so; dont be bot.

    Now close your eyes.

    Close tly.

    Relax your body.

    Let it be completely loose, as if t.

    Draake it inside.

    As the body will become loose.

    Noions t t .

    .

    .

    .

    Feel the body becoming loose.

    Let go.

    Move  as a person moves inside his house.

    Move inside, enter hin.

    the body is relaxing.

    .

    .

    .

    Let go completely.

    .

    .

    let it be lifeless, as if it is dead.

    tely relaxed.

    .

    .

    I take it t you otally relaxed your body, t you .

    If t; if it bends for it bend.

    Let wever o happen, happen -- you relax.

    See t you are not hing back.

    take a look inside to be sure t you are not holding your body back.

    You ougo be able to say, quot;I am not hing.

    I  myself go completely.

    quot;

    the body is loose.

    th is slowing down.

    Feel it.

    .

    .

    thing has slowed down.

    .

    .

    let it go completely.

    Let your breatoo, just give up your  completely.

    th is calming down.

    .

    .

    .

    thing has slowed down.

    .

    .

    .

    thing has calmed down.

    .

    .

    ts are calming dooo.

    Feel it.

    ts are becoming silent.

    .

    .

    let go.

    .

    .

    .

    You  t t ts go as well.

    Move away.

    .

    .

    move otally, move as also.

    Everyt, as if everytside is dead.

    Everything is dead.

    .

    .

    everyt.

    .

    .

    only consciousness is left hin.

    .

    .

    a burning lamp of consciousness -- t is all dead.

    Let go.

    .

    .

    let go completely -- as if you are no more.

    Let go totally.

    .

    .

    as if your body is dead, as if your body is no more.

    Your breatill, your ts are still -- as if death has occurred.

    And move otally hin.

    Let go.

    .

    .

    let everything go.

    Let go totally, dont keep anything.

    You are dead.

    Feel as if everyt inside; t is all dead.

    Everything else is dead, erased.

    Be lost in emptiness for ten minutes.

    Be a ness.

    Keep ch.

    Everything else around you has disappeared.

    t, left far be c.

    Keep cness.

    For ten minutes keep looking hin.

    Keep looking inside.

    .

    .

    everytside.

    Let go.

    .

    .

    be totally dead.

    Keep cness.

    .

    .

    .

    Let everytside is dead.

    till, ts are still, only t c, only tness is left.

    Let go.

    .

    .

    let go.

    .

    .

    let go totally.

    .

    .

    ever is  it happen.

    Let go completely, just keep c t go.

    Give up your ely.

    .

    .

    .

    t and empty, totally empty.

    .

    .

    .

    ty, totally empty.

    If you are still tle, let t go also.

    Let go totally, disappear -- as if you are no more.

    ty.

    .

    .

    t and empty.

    .

    .

    totally empty.

    .

    .

    Keep looking inside, keep looking inside .

    t be far a far a is left burning.

    .

    .

    .

    Noake a fehs.

    Keep ch.

    .

    .

    .

    ithe silence will go deeper.

    take a feness to thing also.

    t.

    .

    .

    .

    take a fely open your eyes.

    If anyone ake a deep breat and t up slowly.

    Dont ruso rise, dont rus difficult to open your eyes.

    .

    .

    .

    First take a deep breathen open your eyes slowly.

    .

    .

    rise very softly.

    Dont do anyt -- neither rising nor opening your eyes.

    .

    .

    .

    Our morning session of meditation is now over.

 Chapter3

    temple

    29 October 1969 pm in Meditation Camp at D, India

    Question 1

    A FRIEND ION FOR REALIZING tRUtO KNO thE SELF.

    IS It POSSIBLE tO AC BY DOING tE? CAN E NOt tRY tO SEE GOD IN EVERYt FEEL hIM IN ALL?

    It and this.

    One hin himself can never realize him in all.

    One  recognized God hers.

    t o you; t a little distance from you her away.

    And if you cannot see God in yourself,  possibly see hose far from you.

    First you  to kno is t door.

    But remember, it is very interesting t ters rance to all.

    to ones self is to all.

    No sooner does a man enter ered all, because alt, in.

    Out from eacher.

    But if a person could penetrate just one leaf, o tree whe leaves are in unison.

    Seen individually, eac -- but once you s interiority, you e and into which all leaves dissolve.

    One ers all.

    tinction betered hin ourselves.

    ter our I, t remains then is all.

    Actually, all does not mean the sum of I and you.

    All means ly remains is all.

    If I  yet dissolved, tainly add Is and yous, but t equal truth.

    Even if one adds all tree does not come into being -- even t o it.

    A tree is more the leaves.

    In fact, it o do ion; it is erroneous to add.

    Adding one leaf to anote.

    A tree is not made of separate leaves at all.

    So, as soon as er t ceases to exist.

    t t disappears e entity.

    And h disappear.

    t remains is all.

    Its not even rigo call it all, because all also ation of the same old I.

    even call it all; t;t?  are ; Furt only one remains.

    Altate to say t, because tion of one gives t t gives t alone one  tion of two.

    One exists only in text of two.

    tanding do not even say t one remains, ta, nonduality, remains.

    Noeresting.

    t quot;t left.

    quot; t saying quot;One remains,quot; t;t left.

    quot; Advaita means t two.

    One mig;alk in suc ; t it gives rise to two.

    And  follo t t implies t ther one, nor many, nor all.

    Actually, ted from tion based on tence of I.

    So ion of I, t whe indivisible, remains.

    But to realize t our friend is suggesting -- can  visualize God in everyone? to do so asizing and fantasizing is not truth.

    Long ago some people brougo me.

    told me t for t ty years s, rocks, in everything.

    I asked tice because if t hen his visions were false.

    follow me.

    I asked ;Did you ever fantasize about or desire to see God in everyt; ;Yes indeed.

    ty years ago I started ttempt to see God in rocks, plants, mountains, in everything.

    And I began to see God everywhere.

    quot; I asked o stay  period, to stop seeing God everywhere.

    he agreed.

    But t day old me, quot;You  harm.

    Only tain as a mountain.

    You c sort of a person are you?quot;

    I said, quot;If God can be lost by not practicing for just t God -- it was merely a consequence of your regular exercise.

    quot; It is similar to ly and creates an illusion.

    No, God  to be seen in a rock; rato reacate in o be seen in a rock except God.

    t things.

    ts to see o see God in a rock, but t God al projection.

    t  ion.

    t God ion; e figment of your imagination.

    Suced by reinforcing it again and again.

    t it is living in an illusion, it is not entering truth.

    One day, of course, it  tly,  God.

    t feel t God is in t;; Do you folloinction I am making? t feel t God exists in t or t s in t t exists and, in t, so does God -- no, nothe kind.

    one comes to feel is quot;? ain?quot;.

    .

    .

    because all around, s is only God.

    t depend upon your exercise, it depends upon your experience.

    test danger in tual practice, is tion.

    e can fantasize trut otherwise become our own experience.

    tasizing.

    A person  nigly satisfied.

    Per find as mucing w any diss.

    Nevertomacill remains empty in t.

    If a man decides to stay alive on ts in dreams, to die sooner or later.

    No matter isfying ten in ty it is not food.

    It can neit of your blood, nor your flesh, nor your bones or marrow.

    A dream can only cause deception.

    Not only are meals made of dreams, God is also made of dreams.

    And so is moksion, made of dreams.

    truths made of dreams.

    test capacity of ty to deceive itself.

    o tion, no one can attain joy and liberation.

    So I am not asking you to start seeing God in everything.

    I am only asking you to start looking  is there.

    o see o look inside, t person to disappear o exist inside.

    You  time t your I  it has disappeared, vanished.

    As soon as you take a look inside, first the ego, goes.

    In fact, t quot;I amquot; only persists until we have looked inside ourselves.

    And t look inside is per, if we did, we mig.

    You may orc round and round until it forms a circle of fire.

    In reality t is just t  gives tance.

    If you see it close up, you  it is just a fast-moving torc the circle of fire is false.

    similarly, if  tely false.

    Just as t-moving torc-moving consciousness gives the illusion of I.

    tific trut needs to be understood.

    You may not iced, but all lifes illusions are caused by t great speed.

    t feels clearly solid, but according to scientists thing like a solid rock.

    It is no t tists observed matter, t disappeared.

    As long as tist ant from matter, .

    Mostly it ist  matter alone is trut no very scientist is saying tter.

    Scientists say t t movement of particles of electricity creates ty.

    Density, as sucs nowhere.

    For example,  see t actually count here are.

    If it moves even faster, it al is moving.

    It can be moved so fast t even if you sat on top of it, you  feel tting on top of solid metal.

    ticles in matter are moving icles are not matter, t-moving electric energy.

    Matter appears dense because of fast-moving particles of electricity.

    tter is a product of fast-moving energy -- even t appears to exist, it is actually nonexistent.

    Similarly, t t, because of it, ted.

    tter; second, the ego.

    Bot only by coming closer to t exist.

    As science drao matter, matter disappears; as religion drahe I disappears.

    Religion  tent, and science  matter is nonexistent.

    the more we become disillusioned.

    ts o believe t you are not the I.

    If you do, it urn into a false belief.

    If you take my  and t;I am not; the ego is false.

    I am atman, I am bra; you o confusion.

    If titive ting the false.

    I am not asking you for t of repetition.

    I am saying: go hin, look, recognize who you are.

    One ;I am not.

    quot; t, t be there.

    Just because quot;I am not,quot; doesnt mean no one is to recognize to be there.

    If I am not, t remains after the experience of God.

    t once expansive -- dropping I, you also drops, he also drops, and only an ocean of consciousness remains.

    In t state you  only God is.

    t may seem erroneous to say t God is, because it sounds redundant.

    It is redundant to say quot;God is,quot; because God is t;t which is.

    quot; Is-ness is God -- o say quot;God isquot; is a tautology; it isnt correct.

    does it mean to say quot;God isquot;? e identify somet;isquot; quot;.

    e say quot;table is,quot; because it is quite possible table may not exist tomorro table did not exist yesterday.

    Somet exist before may become nonexistent again; t is t;it isquot;? God is not somet exist before, nor is it possible t o say quot;God isquot; is meaningless.

    he is.

    In fact, anot;t which is.

    quot; God means existence.

    In my vie;t w; we are puso falseion.

    And remember, ted are made differently; eacive trademark.

    A hindu has made his own God, a Mohammedan has his own.

    tian, t -- each has his own God.

    All ive ive Gods.

    A uring industry abounds! In tive ure their own God.

    And turers figplace ture goods at home do.

    Everyones God is different from thers.

    Actually, as long as quot;I am,quot; e  from yours.

    As long as quot;I am,quot; my religion, my God  from otion of I, of the ego.

    Since e entities, e will e cer.

    If, to create religion, te freedom could be granted, t less t.

    It is because of t kind of freedom t the world.

    A akes certain care to make .

    A Moelligent, because once intelligence is attained, a person   to become either a hindu or a Mohammedan.

    And so to fill a cupidities before elligence.

    All parents are anxious to teac from cart to to cause trouble.

    s of questions -- and not finding any satisfactory ans for ts to face.

    ts are keen to teac from infancy -- upidity.

    ts, Cians -- eaco become.

    And so, ten found to be unintelligent.

    telligence, because elligence er continues its inner hold.

    No emples and their mosques.

    Does God come in many varieties? Is t royed.

    Or Moroyed or burned?

    Actually, God is quot;t which is.

    quot; s as mucemple.

    s as mucerhouse as he does in a place of worship.

    s as mucavern as he does in a mosque.

    in a t one iota less; t can never be.

    t in Rama as  one iota less in Ravana.

    s as muchin a Mohammedan.

    But to believe t ty exists in everyone, our God-manufacturing industry will suffer heavily.

    So in order to prevent tive Gods.

    If a  a flower  , see , w, visualize his God.

    t over t is a little far-fetched.

    tabliss are at a little distance from eac ted quot;divinity shops.

    quot; For example, te a distance bet t mucance in Benares betemples of Rama and Krishna.

    And yet trouble exists there.

    I  a great saint.

    .

    .

    I am calling  because people used to call , and I am calling  only because people used to call .

    ee of Rama.

    Once aken to temple of Krishna.

    e in o boo the image.

    Standing before t;If you ake up to you, for then you would be my Lord.

    quot; range! e place conditions on God also -- ion  himself.

    e prescribe tting; s -- only to worship.

    It is so strange ermine w our God should be like.

    But ts  has been all along.

    , up to no based on our oions.

    As long as tanding in t be able to kno God ermined by us.

    e o knoermines us.

    And so o get rid of to knohe God which is.

    But ts tougs difficult even for t kind-ed person.

    Even for someone anding, its o get rid of this man-made God.

    oo clings firmly to tupid man does.

    A stupid man can be forgiven, but it is difficult to forgive a man of understanding.

    Kly.

    y all over try, but aunc t test doubt.

    It doesnt bot   preacy.

    Gandaunco preacy.

    As the disciple is a confirmed Mohammedan.

    And so long as ty come about? to relax a little, only ty is possible.

    t t of all trouble bets of troubles are not really visible.

    ty do not  idea o bring it about.

    As long as God is different to different people, as long as t places of  and scriptures are different -- Koran being fata being motroubles beto an end.

    e cling to ta.

    e say, quot;Read teaco drop enmity and to become one.

    Read ta and teaco drop enmity and to become one.

    quot; e dont realize,  ta are t cause of all trouble.

    If a coail gets cut off, a  , and .

    And t no  ther.

    tually taugmas, our  ting riots on hoodlums.

    .

    .

    .

    Because  cut off, tmas purpose, it is not tail of t is tail of to peoples attention, ts begin, in er blamed for starting them.

    So tmas are in fact at t of all sucroubles.

    ere to step aside, to fight.

    t strengtmas.

    But tmas remain so  t of the problem.

    is t of t cause of all trouble is your God -- tured in your homes.

    try to save yourselves from te in your respective homes.

    You cannot manufacture God in your ence of sucion.

    I am not asking you to project God.

    After all, in t ? A devotee of Krise in ee of Rama will see God holding a bow and arrow.

    Everyone ly.

    t projecting our desires and concepts.

    God is not like this.

    e cannot find ing our desires and our concepts -- to find o disappear altogether.

    e s and all our projections.

    Bot go hand in hand.

    As long as you exist as an ego, tely impossible.

    You as an ego  possible to experience him.

    I cannot enter ts.

    I ory t a man renounced everythe divine.

    y, everythe divine.

    But topped ;You cannot enter yet.

    First go and leave everything behind.

    quot;

    quot;But I  everyt; pleaded the man.

    quot;You  your I along h you.

    e are not interested in t; h your I.

    e dont care about he guard explained.

    quot;Go, drop it, and then come back.

    quot;

    t;I hing.

    My bag is empty -- it contains no money, no wife, no children.

    I possess nothing.

    quot;

    quot;Your I is still in t.

    to t; said the guard.

    But tempts to do so.

    self? this is impossible.

    It rying to lift himself up by his shoelaces.

    er dropping everytill remain.

    At t one mig;I ; and yet till carrying his I.

    One becomes egoistic even about dropping the ego.

    t ss quite a difficult situation.

    I say to you: t about it -- because I dont ask you to drop anything.

    In fact, I dont ask you to do anything.

    tronger because of all the doing.

    I am merely asking you to go he I.

    If you find it, to drop it.

    If it als t is t to be dropped? And if you dont find it, too, to drop it.

    exist?

    So go .

    I am simply saying t one wo laug find hin himself.

    t does remain?  remains then is God.

    t e from you? self ceases to exist, e tion? It is tes me from you and you from me.

    his house.

    Under t to tand -- although space never becomes divided in half; space is indivisible.

    No matter , tside are not t they are one.

    No matter all you raise tside the house is never divided.

    t o t.

    But if to fall, iate t?  out? then, only space would remain.

    In to fragments by raising the walls of I.

    is not t I o see God in you.

    No, t be seeing you, Ill only be seeing God.

    Please understand tle distinction carefully.

    It o say I o see God in you -- I  be seeing you any more, I he divine.

    Its not t I ree -- I ree, only the divine.

    s in eacom ely wrong, because om and God.

    Bot be seen simultaneously.

    trutter is t eacom is God, not t God exists in eacom.

    It is not t some God is sitting enclosed inside an atom -- wever is, is God.

    God is t of love to quot;t which is.

    quot; quot;t rut God.

    But it makes no difference by w.

    I do not ask, t you begin to see God in everyone, I am saying: start looking inside.

    As soon as you look hin, you will disappear.

    And  youll see is God.

    Question 2

    ANOtAtION LEADS tO SAMADO GOD, t NEED IS tO GO tO tEMPLES? S E DO AAY IthEM?

    It is useless to go to temples, but it is equally useless to do ahem.

    o do a exist any temples be whey are.

    question is tting rid of t every so often trouble comes up.

    For example, Mo God is not to be found in idols, so t it meant idols sroyed.

    And tarted  making idols; noo destroy the idols.

    Noroyers are occupied day and nig o destroy the idols.

    Someone s God is to be found in destroying idols? God may not be present in an idol, but roying idols? And if God is present in destroying idols, ts t in t in too.

    And if  present in t in its destruction?

    I am not saying we semples.

    I am saying is t  realize trut God is everywhere.

    Once emple -- ts difficult to distinguisemple and a non-temple.

    tand, t , t  will be emple.

    tire world will be a holy place.

    t o create separate idols, because tever is will be his image.

    I am not advocating t you s involved in doing aemples, or t you so temples.

    I  God is not present in temple.

    I am simply saying is t one wemple and nowsoever of God.

    One emple.

    tinguis is a temple and  a temple? e identify a temple as a place  if one feels emple.

    to build separate temples, or, by token, to do aemples either.

    I  instead of making sense out of en make take of understanding sometotally opposite to w I may have said.

    People become interested more in o be done a is to be destroyed, o be eliminated -- t try to understand w is.

    Sucakes inuously.

    One of tal errors committed by man is t otally different from ed to him.

    Noake me as an enemy of temples, but you emples than me.

    ion t I o be seen as a temple; my concern is t everyturned into a temple.

    But after listening to me, someone may come to understand t tter if emples.

    No purpose ting rid of temples.

    t emple.

    temples and troy temples -- both are wrong.

    One aken.

    ake is: emple? Obviously, ake is t  see God except in temple.

    Your temple is very puny; God is very vast -- you cannot confine God to your puny little temples.

    ts to get into doing aemples, into destroying thinks, can he see God.

    Your temples are too small to serve as do prevent anyone from seeing God.

    Remember, your temples are so ridiculously small t become Gods residence, nor can troyed, would supposedly make him free.

    You need to understand exactly w I am saying.

    I am saying is: only ation do er a temple.

    Meditation is temple ation is temple er a temple.

    And one ation begins living in temple ty-four hours a day.

    s t in a man visiting temple if  live in meditation? s to someplace ify as a temple? Its not so easy t, emple.

    Of course, its easy to carry your body to temple; t along h you anywhere you like.

    t t simple.

    A sing money in  get up suddenly, if s to, and bring o temple.

    Just because emple, t emple.

    o tle, o onis, t ill sitting in ing money.

    I have heard.

    .

    .

    .

    A man erribly harassed by his wife.

    All men are, but tle too much.

    t at all religious.

    Ordinarily te is t -- but tanding is t only one of two can become religious.

    Botogete ther.

    In t, o; ried to make her religious.

    A religious person carries a fundamental o make others like himself.

    t.

    It is ugly to try to make others like oneself.

    It is enougo state our point of vieo ot to get on to believe s to w we migual violence.

    All gurus indulge in tivity.

    You can rarely find a person more violent than a guru.

    ittempts to dictate o o eat, o drink,  up -- t, and all kinds of t upon him.

    itions like t about kill people.

    So to make his wife religious.

    Actually, people find great pleasure in making other people religious.

    to become religious, as sucter of great revolution, but people find tremendous satisfaction in pestering oto become religious, because in doing so they are religious people.

    But t listen to her husband.

    In despair, to come to his house and persuade his wife.

    Early one morning, at about five oclock, the guru arrived.

    the room of worship.

    tyard.

    topped  t;I  you are not a religious person.

    You never emple your husband has made in your house.

    Look at your  is five oclock and already emple.

    quot;

    t;I dont recall my o temple.

    quot;

    tting in emple, over h rage.

    A religious person gets angry very easily, and true beyond ones imaginings about one emple.

    in temple to hing else.

    If one person becomes religious, es  of the household.

    totally outraged.

    hrough his prayers when he overheard his wife.

    believe  sotal rubbish.

    ting in temple, and selling  know if o finis and repair such a lie.

    t; are you talking about? Your o temple regularly.

    quot; ing his prayer even more loudly.

    t;See ;

    Laug;I can aken in by tation too! Of course ing Gods name loudly, but as far as I can see  in temple,  the price.

    quot;

    Nooo muche husband could hold himself back no longer.

    of temple.

    quot; are all t you see I emple?quot; ed.

    t;Look tle more closely.

    ere you really praying? ere you not bargaining  you get into a fig; taken aback, because w srue.

    quot;But ; he asked.

    quot;Last nigo bed, you told me t this morning was go and buy a pair of shoes you badly needed.

    You also said you felt too muche shoes.

    Its my experience t t t before going to bed at nig t t morning.

    So I merely guessed you must be at tore,quot; the wife answered.

    t;t for me to say, because you are right.

    I  t over the shoes.

    And ted t became, ted the name of God.

    I may ing Gods name out inside I was involved in a fighe shoemaker.

    You are rigemple.

    quot;

    Entering a temple is not so easy -- it is not t you can enter any place and say t you are in a temple.

    Your body may ered temple, but  your mind? rust ? And once your mind ered temple, ? trance into temple suddenly discovers t it is surrounded on all sides by t temple, t no is impossible to step out of temple.

    ill be emple.

    You may go to the moon.

    .

    .

    .

    Recently Armstrong landed on it.

    Does t mean  Gods temple? tep out of Gods temple.

    Do you imagine t wside emple?

    So temple temple of God, and t no temple of God exists outside of it, they are wrong.

    And t temple sroyed because God is not present hey are equally wrong as well.

    emples? If ep out of our illusion t God exists only in temples, our temples could become very beautiful, very loving, very blissful.

    A village, in fact, looks incomplete  a temple.

    It can be a very joyful to emple.

    But a emple can never be a source of joy, nor, for t matter, can a Moian temple be a source of joy.

    Only Gods temple can be a source of joy.

    But ian politics are so deep t temple to represent the divine being.

    ts the reason hindu shrines and Mohammedan mosques look so ugly.

    An  man ates to even look on them.

    turned into beds of scoundrels; all kinds of mischere.

    And t necessarily knohey are doing.

    It is my understanding t no one plans miscanding; mischief is always planned in unawareness.

    And t up in this mess.

    If temples ever do disappear from t  be because of ts, but because of ts.

    temples are already disappearing; t disappeared.

    If  to save temples on t  temple around us -- existence itself.

    temples omatically be saved; the divine presence.

    Its as if I gave you a .

    .

    .

    t may be  you preserve it safely in a treasure c.

    Once I visited a village.

    People came to see me off at tation and someone put a garland around my neck.

    I took it off and  to a girl standing nearby.

    I visited ter six years, and to me and said, quot;I  time.

    Alt in t t as t day.

    After all, you gave to me.

    quot;

    I visited  out a lovely wooden box in whe garland was carefully placed.

    t their fragrance.

    Anyone seeing it mig; tiful box? s thless.

    quot; t not the rubbish.

    S  contained someones loving memory.

    It migo t of t not to her.

    If temples, t remain to ascend toward God.

    .

    .

    .

    And truth.

    take a look at teeple of a c of a mosque, temple.

    t symbols of mans desire to rise, symbols of his journey in search of God.

    t t man is not s to build a temple as well.

    Man is not s to ascend tohe sky as well.

    iced temples? aining gaining purified butter, are kept burning in temple?  t always moves upwards.

    Even if you turn till moves upwards.

    tions.

    e may be living on t o make our abode in the sky.

    e may remain tied to t o move freely in the open skies.

    And iced  a flame rises and disappears? Also,  once trace of it? too -- of t t the one who ascends, disappears.

    tter,  disappears.

    So tains the message.

    It is a symbol of t t whe gross will disappear.

    It is purely out of love t a man co burn ghee in his lamp.

    Alt going to prevent you from doing so --  only one who has become pure like ghee can move upwards.

    too -- kerosene is no less t g one wo rise higher.

    temples, mosques, and cype.

    they can be very lovely.

    tiful symbols -- incredible illustrations created by man.

    But tered them.

    Noemple no longer remains a temple -- it emple of the hindus.

    And not only of t of the vaishnavas.

    And not only of t temple of such and such a person.

    And so, inuous disintegration, all temples urned into beds of politics.

    ture try t lead everyone to disaster.

    By and by, turned into establiss o exploit and maintain ted interests.

    I am not asking you to do aemples, I am asking you to get rid of all t is  of temples.

    ted interests o be destroyed.

    temples o be saved from turning into establiss; to be saved from groupism and bigotry.

    A temple is a very beautiful place if it remains just a reminder of God, if it remains  reflects a pohe sky.

    I am saying is t as long as temples remain tics, tinue to cause misfortune.

    And, indeed, noemples are not tics.

    emple is built for t automatically becomes a bed of politics, because politics means groupism.

    And religion is sometely noto do h groupism.

    Religion means a sadment to spirituality, and politics means groupism.

    Al religion can be related to a sad it can ion to groupism.

    Politics survives on groupism, groupism survives on red, and red survives on blood -- and the whole mischief goes on.

    .

    .

    .

    As a symbol of God temple has become impure.

    t impurity o be removed; t  beauty.

    If a village emple o to tians, tiful.

    temple  of the village.

    temple e.

    ter temple  feel t, by doing so, t outside t temple is a place o enter  temple is only meant to be a place ude.

    temple e place for meditation.

    And meditation is to God.

    Everyone cannot find it easy to make  it can be used for meditation, but togetainly build such a peaceful house.

    Everyone cannot afford to utor for e school building, garden and playground.

    If eacarted doing t e a problem -- only a limited number of c educated -- so ire village.

    Similarly, eacation.

    t is all a temple and a mosque mean, nothing more.

    At present, ters for spreading trouble and mischief.

    So  need to do aemples.

    e must, ake care t a temple does not continue to be a center for causing trouble.

    e must also take care t temple returns to t remain in the hands of hindus or Mohammedans.

    If too to temple, as freely to to temple of Soruly a religious town.

    town are good people.

    ts of to their children.

    One can see t ts of toion so t t fig themselves.

    ts of toell t;A mosque is your emple is.

    Go wherever you find peace.

    Sit there.

    All  to  matters.

    And for thin yourself.

    Or go wherever you feel.

    quot; ty, t kind of temple ed in the world.

    e  been able to build it as yet.

    I am not among to get rid of temples.

    On trary, I am saying t our temples royed by to be their guardians.

    But o say.

    And tand, t t I am among troyers of temples.

    roying a temple? soever is unlike a temple, , of course, be eliminated.

    It is quite all rigo involve oneself in an effort to do so.

    One last question, and ation.

    One friend er the morning discussion:

    Question 3

    DO SOULS SOMEtIMES ANDER AFtER LEAVING thE BODY?

    Some souls do find it difficult to take on a neh.

    t  t the reason.

    All souls, if divided, o tegories.

    One is t -- people  inferior type of consciousness; anot kind, very superior, t kind of consciousness; and ts of people in betion of someth.

    Lets take the example of a damroo, a small drum.

    It is broad at ter.

    ere o reverse it so t it er and narro tand tuation of disembodied souls.

    At there are very few souls.

    t lo as difficult to take a nehe superior ones do.

    t face test delay -- ttain a nehe previous one.

    t for table womb is always available.

    As soon as a person dies, ting -- and tracted to, it enters the womb.

    Many superior souls,  enter ordinary raordinary wombs.

    tionally  t degree of possibilities becomes available for th.

    And so, a superior soul o  for t womb.

    Similarly, inferior souls o  also, because t easily find a couple eit easily find a ype.

    t and t types are not easily born, wypes y.

    tinuously available to receive tely attracted to any one of them.

    I talked about Bardo in the morning.

    In told, quot;You will see ing.

    Dont be in a hurry.

    ttle, take a little time, remain ter a womb.

    Dont immediately enter s you.

    It is as if a person goes dooches his fancy in a showroom.

    o vie, o it; ers tely.

    But an intelligent customer goes to several sems, makes enquiries, confirms then decides.

    So in t;Be rus  t, take everyto consideration.

    quot; told to inuously, ing.

    ttracted to t couple capable of giving able womb.

    Boto  until table womb.

    t easily find a  t ttain ties.

    Also, superior souls do not readily find a womb of a superior cer.

    tranded  bodies, are s, and ting to take birtas, gods.

    Superior souls ing for t womb are gods.

    Gs and evil spirits are t kind of souls -- stranded because of ty.

    For the ordinary soul a womb is always available.

    No sooner does deatantly enters a womb.

    Question 4

    tING tO BE BORN ENtER INtO SOMEONES BODY AND  PERSON?

    too, is possible -- because t yet found a body, remain very tormented; he superior souls are happy.

    You sinction in mind.

    or another.

    to remain so lig to carry t of a body.

    And, ultimately, t to be free from t a prison.

    Eventually, tain t h doing.

    And so t very attracted to the body.

    t live for a moment  a body; terest, teto the body.

    Certain pleasures can be attained  being in a body.

    For example, thinker.

    No o do he body.

    So if to  attain a body, it never so be in t can enjoy tate it is in.

    But, lets say someone enjoys food h a passion.

    t pleasure is not possible  being in a body, so in sucremendously restless to find a o enter a body.

    And if it fails to find a suitable  can enter a body which has a weak soul.

    A er of its body.

    And tate of fear.

    Remember, fear has a very deep meaning.

    Fear means t wo shrink.

    hen you are in fear you shrink; when you are happy you expand.

    ate of fear ly a large space is left vacant in o enter and occupy.

    Not only one, many souls can enter and occupy t space at once.

    So e of fear, a soul can enter his body.

    And t is because all its cravings are teto t attempts to satisfy its cravings by entering someones body.

    totally possible.

    Complete facts are available to support it; it is totally based on reality.

    t a fearful person is ale.

    and can be occupied by ots.

    Occasionally er a  t reasons.

    ts of compassion   being in a body.

    Say, for example, t a ceps foro save it from burning down.

    tands ter the burning house.

    Suddenly a man steps fors out to save somebody trapped inside.

    Later on, w.

    e sure ed under t it   someone else did it.

    In sucances, er ter a ask.

    But these are rare happenings.

    Since it is difficult for superior souls to find suitable imes o  for  birth.

    And surprisingly enoug at time.

    For example, Buddh born in India 2,500 years ago.

    Botened beings  in tate, in Bihar.

    t knoo us because t initiate any disciples, because t is t the same caliber as Buddha and Mahavira.

    And ted a very daring experiment: none of tiated any followers.

    One of tyayana, anot Kes anotra.

    thers.

    In t period of time, eigential aneously, in t very state of Bihar.

    it souls ed for a long time to be born in t small area of Bihar.

    And y came, it came all at once.

    Often it  a co pass for the good.

    At time as Buddes er a time by Plato and Aristotle.

    At about time in Czu, Czu and Mencius, Meng tzu, were born.

    Some incredible people took birt once in different parts of t approximately time.

    ting people.

    It seems as if ting for some time.

    tunity came to them.

    once.

    It is just like the blooming of a flower.

    hird.

    t ing to bloom.

    Da is just a question of to bloom.

    t open and the flower blooms.

    ting tire nighey bloomed.

    Exactly th inferior souls.

    able environment develops on eartake birth in a chain.

    For example, in our time, people like ler, Stalin and Mao he same period.

    Suc ed for to take birt find  easily.

    Stalin alone killed about six million people in t Union, and ler killed about ten million people all by himself.

    traptions devised by ler ory of mankind.

    mass murder in a o amerlane and Genghis Khan seem novices.

    ler devised gas chambers for mass murder.

    too cumbersome and costly to kill people one by one and thods of mass murder.

    too -- for example, as  communal riots at A ot thods.

    Also, it is suc to kill people one by one -- and it takes a lot of time as well.

    Killing people one by one doesnt work: you kill one her is born somewhere else.

    So ler ton tually turned into vapor; te.

    ty; no sign of t.

    Not a drop of blood  a single grave was dug.

    It .

    No one can accuse ler of bloodshed.

    If God is still dispensing justice by tandards, ler totally innocent.

    spill a drop of blood;  ion.

    cage button and ted.

    Not a sign  to prove ted.

    ler, for t time, got rid of people as one boils er and turns it into vapor.

    urned ten million people into gas!

    It is very difficult for a soul like lers to find a new body quickly.

    And it is good it is so difficult, ot trouble.

    ler  for a very long time, because it is extremely difficult for a conception of sucy to take place again.

    does it mean to be born tion? It means t generations of ts ancestors o t.

    In a single lifetime one cannot accumulate enougo account for tion of a person like ler.

    to produce a son like ler,  in one lifetime? For a son like ler to cs, a long cs for housands, millions of years.

    t if a person o tracting a soul like lers.

    true for a good soul.

    For an average, ordinary soul ty taking birto receive such souls.

    And besides, its demands are very ordinary.

    ting, drinking, making money, enjoying sex, seeking ion -- such ordinary longings.

    Everyone longs for the soul has no problem finding a womb.

    All parents can give any soul tunity to achings.

    s to live a life so pure t ate to press t, otal love t   anyone to be troubled by o become a burden on anyone, to  a long time for suco take birth.

    Nos get ready for tation.

    Let me first make a fehings clear.

    I  you sit very close to eac alloo sit   fall on somebody else.

    tuation  alloo go deep.

    So t to do is: be at a distance from eacher.

    those who feel like lying down may do so.

    Even later, during tation, if you feel your body is going to fall on t hold yourself back.

    Let go completely; alloo drop.

    Nourn off ts.

    t thing: close your eyes.

    Relax your body.

    .

    .

    .

    Relax your body totally, as if t any more.

    Feel t all the energy of your body is moving in.

    .

    .

    feel t you are moving inside the body.

    You o hdraw all your energy inside.

    For tes I ions t your body is relaxing, and you o feel it.

    You o keep feeling your body and relaxing it.

    Slo you  your o fall, let it fall; dont .

    If it falls for it fall; if it falls back it fall.

    From your side, dont maintain any he body.

    Let your he body go.

    t stage.

    Noions for tes.

    Similarly, I ions for your breats.

    At ten minutes,  in silence.

    Your body is relaxing.

    Feel it: your body is relaxing.

    .

    .

    your body is relaxing.

    .

    .

    your body is relaxing.

    .

    .

    .

    Let go, as if the body is no more.

    Give up your hold.

    Your body is relaxing.

    .

    .

    drop all control over the body, as if your body is dead.

    You  behind like a shell.

    the body is relaxing.

    .

    .

    totally relaxed.

    .

    .

    .

    Let go.

    You  it has gone, gone, gone.

    Let it fall if it will.

    the body has disappeared.

    .

    .

    .

    Relax your breathing also.

    Your breathing is relaxing.

    .

    .

    feel t your breathing is relaxing.

    .

    .

    your breatotally relaxed.

    .

    .

    .

    Let go.

    .

    .

    let t too.

    Your breathing has relaxed.

    Your ts are also becoming silent.

    .

    .

    ts are becoming silent.

    .

    .

    .

    Feel your ts becoming totally silent.

    .

    .

    feel inside, ts are calming down.

    ts are silent.

    .

    .

    .

    Everyt hin you.

    e are sinking into to a well, keeps on falling deeper and deeper.

    .

    .

    just like to emptiness, into shunya.

    Let go, let go your ely.

    .

    .

    .

    Keep droiness, keep drowning.

    .

    .

    .

    Inside, only consciousness c a ness.

    Just remain a ness.

    Keep ching inside.

    .

    .

    .

    Outside everytotally inert.

    Breats o silence.

    Keep cccinuously -- a much deeper silence, a much more profound silence will grow.

    In t cate, I will also disappear -- only a s, a burning flame will remain.

    Noill for ten minutes, and you keep on disappearing hin, deeper and deeper.

    Give up your  go.

    Just keep ching.

    For ten minutes, just be an onlooker, be a ness.

    Everyt.

    .

    .

    .

    Look hin.

    .

    .

    .

    Inside, let t ching.

    t.

    .

    .

    .

    At a distance you  is someone elses body.

    You  the body.

    It seems someone else is breathing.

    .

    .

    .

    Go even furthin, go deeper inside.

    .

    .

    .

    Keep cotally sink into nothingness.

    Go deeper, go deeper dohin.

    .

    .

    keep ching.

    .

    .

    totally silent.

    t behe body is as if dead.

    e he body.

    Let go, let go totally; do not  all, as if you are dead inside.

    t.

    .

    .

    the body.

    .

    .

    .

    totally silent.

    .

    .

    .

    Look inside.

    totally, only consciousness is left, only kno.

    Everything else has disappeared.

    .

    .

    .

    Sloake a fehs.

    totally silent.

    atc.

    Your breate from you, far away from you.

    Breatly and slowly.

    atch is.

    .

    .

    cant it is from you.

    Sloake a fehs.

    then open your eyes slowly.

    to o get up.

    If you are unable to open your eyes, to hurry.

    Open your eyes sloly, and tside for a moment.

    .

    .

    .

    Our evening meditation is now over.

 Chapter 4

    Returning to the Source

    30 October 1969 am in Meditation Camp at D, India

    Question 1

    A FRIEND O  YOU RIUMPAtION OR SADhANA.

    BUt t tAtE EXISt  DOES, t DEAthROUGh SLEEP?

    t t needs to be understood is t triump mean to conquer.

    to triumpo knoh.

    to kno deat is to conquer it.

    to be conquered.

    As soon as one knotle h ceases.

    Some enemies exist, and t in reality do not exist but only seem to exist.

    Deatence; it only seems to exist.

    And so, do not take triumpo mean t some we s.

    ting il someone points out to ;Look closely, tance.

    It is merely an appearance.

    quot; If t t  he shadow.

    Conquering t even tiniest so be fougtempting to do so would go crazy.

    One riump.

    t if deat, ty .

    t consist of t die -- no, its not like t.

    In this world no one ever dies.

    t -- the only difference.

    In sleep ion.

    t in sleep ion we are fully conscious.

    If someone o become fully aion.

    For example, if o put a person under anestic, and in ate bring retco a garden his.

    After  be able to tell us anything.

    to take o t t in before.

    In bot to tiful surroundings in t instance, wance he rising sun.

    So altedly reacate as you e, to reacate is as good as not reac all.

    In sleep ion, but .

    Eac ravel to then we come back -- unaware.

    Altouc.

    And yet, in spite of returning from totally una, one mig;I feel very good this morning.

    I feel very peaceful.

    I slept  night.

    quot;

    do you feel so good about?   be only because you slept -- surely you must  o you.

    But in t, except for a vague idea of feeling good.

    One w nigs up refreshe morning.

    ting source in sleep -- but in an unconscious state.

    One  nigired in the previous evening.

    And if a person does not sleep  becomes difficult for o survive, because ion he source of life is broken.

    o reac is essential he should.

    t punis in t deat deat occurs in a fes.

    t punis ever devised on eart letting a person go to sleep.

    Even to tries like Co go  sleep.

    torture a prisoner goes t alloo sleep for fifteen days, is beyond our imagination --  goes mad.

    o divulge all tion   the enemy know.

    o blabber, totally unas implications.

    In Cematic methods have been devised.

    For six mont alloo sleep.

    Consequently, totally insane.

    tely forget  toy t try is -- t everything.

    Lack of sleep to complete disorder, into chaos.

    In t condition to learn anything.

    ured in Korea returned from t terrible s agonistic to America and in favor of communism.

    First t alloo sleep, and ed into communism.

    Once tities o ced suggestions told ts.

    So before tely brainwashed.

    Looking at ts were dumbfounded.

    If a person is denied sleep,  off from the very source of life.

    Atinue to groio as sleep continues to get lighter.

    In countries here.

    And in countries whe increase.

    But totally strange t of an unconscious state.

    A person roubled the following day.

    less and troubled mind be receptive to God? A mind isfied, tense and angry, refuses to accept God, denies ence.

    Science is not at ttom of t; tic condition of sleep is at t of it.

    In Ne least ty percent of t sleep  tranquilizers.

    Psycs believe t if tion prevails for t  a single person o sleep  medication.

    People ely lost sleep.

    If a man o ask you o sleep, and your ans;All I do is put my ;  believe you.

    t be some trick  knoo it -- because oo, and nothing happens.

    God forbid, but a time may come, after a t natural sleep, and people o believe t a time, people simply rested their pillows and fell asleep.

    take tion, a mytory from the Puranas.

    t believe it to be true.

    t;t possible, because if t isnt true about us,  be true about anyone else?quot;

    I am dratention to all of to meditation as easily as you go to sleep today.

    t  to sleep in Ne is difficult even today.

    It is becoming difficult to sleep in Bombay, and soon it  in D is just a matter of time.

    today it is o believe time ation -- because nos keep hovering around and you remain where you are.

    In t, meditation o nature as sleep is for to nature.

    First meditation disappeared; nos .

    t lost , t which are unconscious.

    itation t become irreligious, and ally irreligious.

    there is no hope for religion in a sleepless world.

    You  believe ed to sleep.

    otally on how he sleeps.

    If  sleep h rage.

    If, on trary, a person sleeps deeply, tinuously flow in his life.

    Underlying ionsy.

    But if ionships will go haywire.

    eacudents -- all of them.

    Sleep brings us to a point in our unconscious oo long.

    Even t person only reaco en minutes of ly eight hours sleep.

    For ten minutes ely lost, dro not even a dream exists.

    Sleep is not total as long as one is dreaming -- one keeps moving betates of sleep and wakefulness.

    Dreaming is a state in which one is half-asleep and half-awake.

    to be in a dream means t even t asleep; external influences are still affecting you.

    t during till  night in your dreams.

    Dreams occupy tate between sleep and wakefulness.

    And t sleep -- tate,  ever reacate of sleep.

    And t you dont remember in t you dreamt all nig.

    Muc in America.

    Some ten big laboratories ing on t eigo ten years.

    Americans are serest in meditation because t sleep.

    t peration may bring t it may bring some peace into their lives.

    ts ion as notranquilizer.

    introduced meditation in America, a po ;I enjoyed your meditation immensely.

    It is absolutely a non-medicinal tranquilizer.

    Its not a medicine and yet it puts one to sleep -- its great.

    quot; Yogis are not the real cause.

    tly life in America is filled ension.

    So in America ranquilizers -- someo bring sleep to people.

    Every year, millions of dollars are being spent on tranquilizers in America.

    ten big laboratories are conducting researco undergo nigable, painful sleep.

    All kinds of electrodes and ttaco peoples bodies, and to find out w is hem.

    One incredible discovery ts  man dreams almost t.

    aking up, some people said t dream, whey did.

    But in fact, all of t.

    t tter memories remembered dreaming, w recall dreaming.

    It ely o slip into a deep, dreamless sleep for ten minutes.

    Dreams can be scanned through machines.

    Nerves in tive during our dreaming state, but as tops, to be active as es a gap has occurred.

    t at t time t somewhere.

    It is interesting t t inside tate, but as soon as o dreamless sleep, the machine shows a gap.

    t know w gap.

    So dreamless sleep means the machines range.

    It is in t man enters the divine.

    to detect this gap.

    ternal activity as long as the man disappears somewhere.

    And ter ten minutes, tarts recording again.

    It is difficult to say en-minute interval.

    American psycs are very intrigued by t mystery.

    t is t next to God, sleep is tery.

    tery.

    You sleep every day, yet you  sleep is.

    A man sleeps all t not sleep.

    t kno sleep is t w.

    Remember, you are only as long as sleep is not.

    And so, you come to know only as muche machine knows.

    Just as in tops and is unable to reacransported, you cannot reachan a machine as well.

    Since you do not come across t gap eitery; it remains beyond your reach.

    to  in ;I-am-ness.

    quot; And the ego keeps growing, sleep becomes less and less.

    An egoistic person loses y to sleep because ing itself ty-four hours a day.

    It is t  reet.

    t tire ty-four  at t of falling asleep, o get rid of it.

    Obviously, it becomes difficult to fall asleep.

    As long as ts, sleep is impossible.

    And, as I told you yesterday, as long as ts, entering into God is impossible.

    Entering into sleep and entering into God are exactly one and t ters into God in an unconscious state, ion one enters into God in a conscious state.

    But this is a very big difference.

    You may enter God t you o know God.

    But if, even for a moment, you enter meditation you e -- and it ransform your life totally.

    teresting t once a person enters meditation, enters t emptiness wakes him, he never remains unconscious -- even when he is asleep.

    a t tays a all.

    In fact, no one sleeps as beautifully as a yogi does.

    But even in  sleep, t element in ered into meditation remains awake.

    And every nigers sleep in tate.

    tation and sleep become one and two remains.

    ters sleep in full consciousness.

    Once a person moves ation, ate in his sleep.

    Ananda lived h Buddha for many years.

    For years  near Buddha.

    One morning ;For years I ching you sleep.

    Not once do you ever c in tion.

    Your limbs stay est movement.

    Many times I  up at nigo cher you have moved.

    I ayed up nigc, rest in tion; you never ever change sides.

    Do you keep some kind of a record of your sleep t?quot;

    quot;I dont need to keep any record,quot; Buddha replied.

    quot;I sleep in a conscious state, so I find no need to change sides.

    I can if I  to.

    turning from one side to anot a requirement of sleep, its a requirement of your restless mind.

    quot; A restless mind cannot even rest in one place for a single nig alone during the day.

    Even sleeping at nigime ts restlessness.

    If you c niginuously restless time.

    You will find he day.

    In  niging in muc  of breatired.

    At nigs in mucs during the day.

    nighe day.

    night as well.

    tal difference bet of suc t at niged, unconscious; everytinues to function as usual.

    So Budd;I can c to, but there is no need.

    quot;

    But  realize

    A man sitting in a chair keeps jiggling his legs.

    Ask ;? Its understandable if t op immediately.

    t even move for a second, but ion as to w.

    It slessness ation in tire body.

    Inside is tless mind; it cannot be still, in one position, even for a moment.

    It ing -- tting, the body will change sides.

    ts es, you find it so difficult to sit still in meditation.

    And from a t spots to tcurn.

    e do not notice til  ation.

    e realize t sort of a body t doesnt  to remain still in one position even for a second.

    tension, and tement of tir up tire body.

    For about ten minutes everyten minutes are available only to one o everyone.

    Ot to five minutes; most people get only te of deep sleep.

    ttle juice  one minute of reaco to making our next ty-four hours work.

    ever little amount of oil t s period, ilize it to carry on our lives for a full ty-four hours.

    tsoever amount of oil it receives then.

    t enouged to make tly so it can become a flaming torch.

    Meditation brings you sloo the source of life.

    t is not t you keep taking a  out of it, you are simply in tself.

    t is not t you refill your lamp ire ocean of oil becomes available to you.

    to live in t very ocean.

    it kind of living, sleep disappears -- not in t one doesnt sleep any more, but in t even whin remains wide awake.

    t no more.

    A yogi stays aally.

    And ws disappear.

    s in tate are called dreams in tate.

    t difference bets and dreams: ts are sligtle primitive in nature.

    Of t.

    In fact, cribes, can tures, not in words.

    Mans first ts are alures.

    For example, ;I am hungry.

    quot; A c; .

    o go to t, but  form the words.

    tion starts mucer; pictures appear first.

    knoicular language, ures to express ourselves as well.

    If you o go to a foreign country and you dont kno to drink er, you can cup your palms to your moutranger and t you are ty -- because  ures arises.

    And teresting t languages of  in different places, but tures is universal -- because every mans picture language is the same.

    e ed different  pictures are not our invention.

    Pictures are the human mind.

    A painting, tood anywhe world.

    to co understand a sculpture at King by Leonardo.

    A sculpture at Kood by a C is by you.

    And if you visit ty in folloings either.

    You may not understand titles, because t you will ing.

    tures is everyones language.

    t it is not useful at night.

    e again become primitive at night.

    e disappear in sleep as we are.

    e lose our degrees, our university educations, everything.

    e are transported to a point wood.

    ts  nighe day.

    If  to make love during terms of  at nigo express love except through images.

    ts do not seem as alive as dreams.

    In dreams the whole image appears before you.

    ts wcself.

    t the language of images.

    In ter joy being ening to me live.

    You  feel tening to talk on a tape, because , on tape there are only words.

    to us, more natural.

    At nigurn into pictures; ts all there is.

    ts disappear too; ts disappear, dreams disappear as well.

    If ty of ts, t y of dreams.

    And remember, dreams dont alloo sleep, and ts dont alloo awaken.

    Make sure you understand bot let you sleep, and ts do not let you awaken.

    If dreams disappear, sleep otal; if ts disappear, aotal.

    If total and total, t mucs betwo.

    t  rest.

    One ally aotally, but in botates ly the same.

    Consciousness is one, unche body changes.

    A  rest.

    to t attained in sleep, my ansained if you can remain awake even in your sleep.

    So my metation is a sleeping metering into sleep h awareness.

    ts o relax your breato calm dos.

    All tion for sleep.

    t often  some friends go to sleep during meditation -- obviously; tion for sleep.

    And,  know wo sleep.

    ts ion: stay a totally relaxed, let totally relaxed, more relaxed t normally is while sleeping.

    But stay ahin.

    it your a fall asleep.

    tial conditions of meditation and sleep are t tion.

    t condition is t the body should be relaxed.

    If you suffer from insomnia, t tor eacion.

    o do t let any tension remain in your body; let your body be totally loose, just like a fluff of cotton.

    iced  sleeps? t.

    iced a baby sleeping? tension anyws arms and legs remain unbelievably loose.

    atcense in them.

    So tor o relax totally.

    tion applies to sleep: thing should be relaxed, deep and slow.

    You must iced t jogging, ter.

    Similarly, self at er and tion increases.

    For sleeping, tion suation s te to jogging -- and thing will relax.

    So tion is: relax your breathing.

    s run faster, to circulate rapidly in this happens, sleep becomes impossible.

    tion of sleep requires a sloo the brain.

    ts o the brain.

    it a pillo tly, t te from o toe.

    y moving ups flo t of the body.

    So ter ty one o put under o raise it.

    As t easy to fall asleep.

    it-moving ts, to run faster too -- because for its movement a t o rely on blood as the vehicle.

    to er.

    You must iced t when a person is angry his veins swell.

    to make more space to let extra blood run them.

    he blood pressure also decreases.

    In anger, turn red.

    to tra blood t runs the veins.

    In t state, ts move so fast t to floer.

    And breater.

    akes er -- because ts move so rapidly, to function so fast, t all tart rus great speed.

    So tions for meditation are primarily to sleep: relax your body, relax your breat go of ts.

    And so, for sleep as ation, tial conditions are equally true.

    tion.

    In tation you remain fully as all.

    So t in asking tion.

    tionsation, between samadi, deep sleep.

    difference betate.

    Sleep is unaation is awakening.

    Question 2

    ANOt IS tEEN  YOU CALL MEDItAtION, AND AUtOhYPNOSIS?

    t ation.

    to be understood.

    Sleep is t wurally, w is self-he only difference.

    the word hypnos also means sleep.

    andra, sleepiness.

    One is ts oivated, induced.

    If someone y sleeping, to do somet it.

    If a man lies doo tinuously t  enter ake o respond accordingly too.

    to relax, to sloo quiet down.

    If an environment for sleep is created art functioning accordingly.

    t concerned s, t.

    If you feel  eleven oclock, and if your clock stopped at eleven oclock t, one look at tomac;time to eatquot; -- even t mig oclock in the morning.

    It is not eleven oclock yet -- till t if tomacomach works mechanically.

    If you are used to going to bed at midnigrikes t may be only ten oclock.

    tely say, quot;It is twelve oclock.

    time to go to bed!quot;

    t.

    t it is.

    A  body.

    A sick body is one o sleep; you feel   to eat.

    A body  is a he body follows us like a shadow.

    Difficulty arises .

    So  to be ordered, t it o be made to follow commands.

    Most of our illnesses are just pseudo.

    Almost fifty percent of our ailments are false.

    t t t is because mans pretense is on the increase.

    Make sure you understand this well.

    itter economic conditions the number of diseases.

    But t  y to lie  on growing.

    Man not only lies to oto oo.

    es new diseases as well.

    For example, if a man cy,   to accept t  and so o go into tplace; o face ors.

    All of a sudden  has made him bedridden.

    ted by his mind.

    It age.

    Nos tending to  this illness is incurable.

    In t place, it is not an illness at all, and treatment he sicker he will become.

    If medicine fails to cure you, kno curable tion -- t o do ion.

    You may curse tors stupid for not finding t treatment for you; you may try ayurvedic medicine or naturopatreatment; you may turn to allopathing will work.

    No doctor can be of any use to you, simply because a doctor can only treat an autic illness -- rol over something pseudo.

    And teresting t you keep busy creating illnesses like t, and you  to remain.

    More ty percent of female sicknesses are false.

    omen  love only w.

    akes time off work, pulls up a cs by her bedside.

    .

    So tention from ly falls ill.

    ts ime.

    t by being ill tire household.

    An ill person becomes a dictator, a tyrant.

    If t;turn off t; it is immediately turned off.

    If t;Put off ts and go to sleep,quot; or quot;Everyone stays o go out,quot; the household do as he says.

    tatorial tendency in a person, t sick -- because o  t this is dangerous.

    tually contribute to his sickness.

    It is good if a s beside  is understandable.

    But absolutely  stop going to tribute to her sickness.

    It is too costly a bargain.

    A mot pay too muctention s attention, he will fall ill.

    s ill, be less   no association betablished in his mind.

    t get t w ell ories.

    Instead, t love becomes associated h joy and happiness.

    e ed love  is very dangerous because it means t we misery so love can follow.

    And so whosoever longs for love will fall sick, because he knows sickness brings love.

    But love is never to be found through sickness.

    Remember, illness brings pity, not love, and to be an object of pity is insulting, very degrading.

    Love is a totally different thing.

    But we have no awareness of love.

    I am saying is t tions -- if  to be ill, ts ill.

    hypnosis is useful in curing such illnesses.

    t for a fake illness, fake medicine  real medicine.

    If  ill and rid ourselves of the illness.

    to t value.

    today, tal in a developed country  a ist on its staff.

    In t, tist, because tor is totally useless, for  is of use.

    s tient under ions t he is feeling well.

    Do you kno only t of all snakes are poisonous? But generally, a man dies even from te of a non-poisonous snake if e can kill a man.

    tras and exorcism are also able to e.

    Mantra cing and exorcism are in otechniques.

    A man is bitten by a poisonous snake.

    All t is needed noo convince  the snake has been nullified.

    t now .

    It is as there.

    And if o be fully convinced t a snake ually bitten him, he would die.

    because of te, but because of t a snake ten him.

    I have heard

    Once it  a man stayed overnight in an inn.

    e dinner at nig early t morning.

    A year later urned to the same inn.

    to see him.

    quot;Are you all rig; raveler.

    quot;I am all right.

    s tter?quot;

    quot;e e frig; said the innkeeper.

    quot;You see, t nigayed o t and o you.

    Four ote ter.

    e couldnt figure out  quite early.

    e  you.

    quot;

    raveler ;? A snake in my food?quot; and dropped dead.

    A year later! he died of fear.

    For sucs, hypnosis is very useful.

    ted around ourselves can be neutralized by another falsehood.

    Remember, if an imaginary t, dont try to remove it  would be dangerous.

    First of all, t your foot.

    A false to be pulled out horn.

    So, ion betation and o pull out tuck in your body.

    An example of ell you to feel t the body is relaxing.

    this is hypnosis.

    Actually you yourself  t relax.

    In order to nullify tion, .

    ere it not for your false assumption, feeling just once t t will relax.

    tions I give you are not really to relax your bodies, but to take a the body can never relax.

    t be done  creating a counter-belief in you t the body is relaxing.

    Your false concept ralized by t, and w is relaxed.

    Relaxation is a very natural quality of t you ension t noo get rid of it.

    this is as far as hypnosis goes.

    o feel this is hypnosis.

    But only up to t.

    folloeration -- up to t tation.

    Meditation begins after tate of awareness.

    o ness t t t ts ill moving -- c ccate of nessing is meditation.

    ever is before t is only hypnosis.

    So ivated sleep.

    sleepy, , e sleep.

    Sleep can also be invited if  and move into a state of let-go.

    But meditation and  one and thing.

    Please understand this.

    As long as you are feeling according to my suggestions, t is hypnosis.

    Once you feel my suggestions stopping and a is tart of meditation.

    Meditation begins  of tate of nessing.

    yourselves into a reverse kind of hypnosis.

    In scientific terms, t  is dehypnosis.

    e are already ized, alt aricks e this hypnosis.

    e  of our lives under the influence of hypnosis.

    And o be ized,  realize w we are doing.

    e live t our lives like this.

    If tic spell ering y.

    For example, a man is learning to ride a bicycle.

    to practice, arts out on a wide road.

    ty feet one on the edge.

    Even if to ride blindfolded on t tle cting tone.

    But t yet know o ride a bicycle.

    t tone first and t   tone grips him.

    ts it.

    As soon as tting tone grips ized.

    to say ized means o see tone alone.

    arts turning toone.

    turns, ts.

    turn ion is, and tention is on tone because o  it.

    So tone remains.

    ized by tone, o.

    the more he is pulled.

    Finally s tone.

    atcelligent person mig tone.

    keep ? Obviously, ized.

    rated on tone in order to save op of it, and t tone.

    one, omatically turned t direction, because ttention.

    to concentrate on tone.

    ized by tone; oone, and o it.

    In life, en make takes her avoid.

    e become ized by them.

    For example, a man is afraid  angry.

    In tuation, ting angry ty-four times in ty-four hours.

    tting angry, tized by anger.

    to be angry ty-four hours.

    Anoto look at beautiful  excite iful y-four hours.

    By and by, even ugly iful to o look like o him.

    If from be is, a man or a woman.

    Eventually ures and on posters o attract o ize him.

    ures of nude a and t t even wondering ized by mere lines and colors.

    ed to save hem; now he sees women everywhere.

    o a temple or to a mosque, or anyw women.

    too.

    A society ually becomes sexual.

    A society  criticizes; all its attention rated on it.

    ty talks of celibacy, ty-minded and leco it.

    t too mucalk of celibacy focuses ty.

    All ted by us -- and .

    tangled in this hypnosis.

    And it is difficult to break, because t along soever attempts o break it.

    In ted, and are still continuing to create for ourselves.

    And them.

    to be broken so we can wake up.

    But to cut to discover false means.

    In a ice, is meant to remove the falsehood from around us.

    And so, all sadhana is false.

    Meto help us reach God are false, because we have never been away from him.

    Only in t have we been away from him.

    It is just as if a man o sleep in D ta.

    Noa;  get back to Dwarka.

    imetable, inquiring about plane fligo get back to Dwarka as soon as he can.

    But any suggestion  take on o reac o trouble, because  in Calcutta in t place.

    to Calcutta -- it was only a dream, a hypnosis.

    ever o D o trouble.

    No paths are false.

    Even if turns to De ake would be false.

    find t  to Calcutta in t place.

    does it mean for o find a rain o Dta was.

    If o ation, buys a ticket and catcrain to Dhis will be false.

    All tations he will pass on his way back will be false.

    then he would arrive in Dwarka and wake up happy.

    But o find t  he had been in his bed all along.

    turn.

    No one side God.

    One cannot, because, all over, only ep out of him.

    And so, all going is false, all returning is false.

    on an imaginary journey, urn; ther way.

    e o return.

    But once you urned, you  all methods were false, all sadhana was false.

    to bring us back from the dream.

    Once o be done t you urned.

    But t to understand because you are already in Calcutta.

    You may say, quot; you are saying is rig I am already in Calcutta.

    S;

    Question 3

    ANOthER FRIEND hAS ASKED: hAVE YOU FOUND GOD?

    t tion traveler to Calcutta would ask.

    I o ask t;Did you ever lose God?quot; -- because, if I say I  means I .

    he is already found.

    Even h us.

    It is simply t we are under  him.

    So, if a man says, quot;Yes, I ;, aken.

    ill doesnt understand t   place.

    to knohey have found God.

    t;.

    quot;

    tened, people gat; tained?quot;

    Budd;I tained nothing.

    I o see t w.

    I  I already had.

    quot;

    So, in sympat;too bad.

    You labored in vain.

    quot;

    quot;Yes,quot; said Budd;in t sense it is true I labored in vain.

    But noo labor any more -- tage I have gained.

    No go out seeking, no o attain anyt set out on any journey -- t is my gain.

    No I am where I already was.

    quot;

    e only go away in our dreams.

    e never actually reache places we feel we have.

    hence, in a sense, all religions are false; all sadhanas, all yogas are false.

    t turning.

    And yet, they are very useful.

    A village sras is very useful for tten by a snake -- even if tten by a false snake.

    Ot e from a snake here.

    Such a man once lived in my neighborhood.

    he is now dead.

    People came to o dra.

    amed a few snakes.

    ten by a snake came to  kind of snake it en, whe snake was dead or alive.

    After obtaining all tion, rick and call the snake.

    --  loose, on era.

    it matcion he door, hissing.

    te a sensation; tten man would feel dumbfounded.

    Someone bitten by a snake can rarely see or figure anyt rig bit  did it look like? ? -- ten t time.

    If ts soul to accompany his snake.

    ting this man.

    t its he ground and beg forgiveness.

    In time tart wearing off.

    told to dra the poison.

    tly go up to tten and put its mouto the man would recover.

    Unfortunately, it once  this mans son.

    into trouble because none of reatments worked.

    o me and said, quot;Please help.

    I am in trouble.

    Please tell me w I should do.

    A snake ten my son and  my pet snakes.

    I am so unfortunate, please tell me w shall I do? I am helpless.

    My son  survive!quot;

    I was surprised.

    I asked, quot;But  your treatment? People come to you from afar for t;

    quot;ts all fine,quot; ;but even I rouble if a snake o bite me; I  even be able to save myself.

    I knoricks of trade; I  trust anybody to treat me the way I do.

    quot; the boy died.

    save his son.

    False means are needed to remove the falsehood.

    And their own meaningfulness.

    to falsehoods.

    So never boto ask; in t is indeed hypnosis.

    tial stages are of age is of meditation -- and t is the precious one.

    Before you can attain to t stage, te necessary -- necessary so you can come out of trayed into.

    Never ask, quot; found God?quot; this is all wrong.

    o find?  is going to be found? t which is, is.

    to kno you  anytroyed, nothing has ever died.

    is, is.

    t day, all journeys, all going anywop.

    Question 4

    AND NO tION:  IS tION FROM th?

    Liberation from t mean t you  be born here again.

    It means t no on any plane.

    ted where you are.

    t forth on all sides.

    e cannot experience joy being in an imaginary place, we can only find joy being where we really are.

    e can only be  .

    So moving t somewhere we have never ever been.

    e are o be, wually are, we  sig.

    So freedom from birto where we are, coming back home.

    Moving into God means being exactly ually are.

    It is not as if someday you anding some you!quot; to come across one, kno is all hypnosis.

    Sucion, and meeting him will be as false as losing him was.

    t the way you will ever find God.

    Our language often proves misleading, because t;to find Godquot; or quot;to attain Godquot; gives to see God face-to-face.

    Such words are very misleading.

    Listening to ts t somebody act  one o embrace him.

    this is all wrong.

    If you ever do come across sucotally a creation of your mind -- it will be hypnosis.

    e o get out of all race our steps back to t wed in our own beings.

    ty of life; it ence being one, indivisible.

    t experience is God.

    No us prepare for tation.

    I ion.

    Move to a little distance from eacher.

    And do not talk, quietly move to a distance.

    Make some empty space around you.

    t to lie doe space enough for lying down.

    And even in to t of falling doop oneself from it.

    Yes, go to tairs, but make room for yourself.

    .

    Because later if you fall over somebody you  distracted too.

    t.

    Yes, come down here.

    Close the eyes

    No calk, t quietly for ten minutes.

    Close the eyes

    .

    leave the body relaxed

    .

    leave the body relaxed.

    Leave tely relaxed, as if the body.

    Let the whole energy move inside.

    the body is moving inwards

    .

    flowing inwards

    .

    ting sside.

    falls doet ernal like clothing.

    Slip hin

    .

    and leave the body relaxed.

    Noions.

    Experience th me.

    Experience t the body is relaxing

    .

    the body is relaxing

    .

    the body is relaxing.

    Feel it and leave totally relaxed.

    t.

    a corpse.

    Feel t the body is relaxing

    .

    the body is relaxing

    .

    the body is relaxing

    .

    the body is relaxing

    .

    the body is going on relaxing.

    Let go, let go of all grip

    .

    do not keep o t go completely

    .

    take arol over it, as if t ones o will happen.

    If it fallls do falls do one loses it.

    Move back a competely

    .

    remove your feelings from it.

    the body is relaxing.

    the body is relaxing

    .

    the body is relaxing

    .

    the body is relaxing

    .

    the body is relaxing

    .

    the body is relaxing.

    the body has relaxed.

    Drop, drop all grip over the body

    .

    if it falls, let it fall.

    the body has relaxed

    .

    as if it ely become a corpse

    .

    as if the body is gone

    .

    the body is no more

    .

    .

    we .

    thing is relaxing.

    Feel t thing is going on relaxing

    .

    thing is relaxing

    .

    thing is relaxing

    .

    thing is relaxing

    .

    thing is relaxing

    .

    thing is relaxing

    .

    thing is going on relaxing

    .

    thing is going on relaxing.

    Let go

    .

    let go of thing as well

    .

    move furthin.

    thing has relaxed

    .

    thing has relaxed

    .

    thing has relaxed

    .

    thing has relaxed.

    You hing

    .

    thing has relaxed.

    ts are also relaxing.

    ts are also relaxing

    .

    ts are also relaxing.

    Move as also

    .

    let go of ts also.

    ts are also relaxing

    .

    ts are also relaxing

    .

    ts are also relaxing

    .

    ts are also relaxing

    .

    ts are also relaxing

    .

    ts are also relaxing.

    Let go of ts also.

    ts are relaxing

    .

    ts are relaxing

    .

    ts are relaxing

    .

    ts are relaxing.

    ts en minutes no remain awake inside

    .

    for ten minutes no remain awake inside.

    For ten minutes everything has died; inside we have remained awake like a flame.

    the body is lying far away

    .

    tance

    .

    ts ened

    .

    inside our consciousness is ac all.

    Do not fall asleep, remain awake inside.

    Keep ahin

    .

    keep chin

    .

    keep ching

    .

    become a ch will begin

    .

    a quietness will begin

    .

    a void will begin.

    Noen minutes just go on cly.

    Mind

    .

    mind ely silent.

    Droo ths

    .

    as if falling into a deep well.

    Go on falling

    .

    go on falling.

    Stay ainess.

    Remain conscious inside, remain aching.

    And everything has died.

    t far bes have disappeared -- only we have remained.

    Just keep ching wakefully.

    keep ching.

    tier.

    Sloake a feation.

    Open your eyes sloly.

    Our morning session is now over.

 Chapter 5

    Find Your Own ay

    30 October 1969 pm in Meditation Camp at D, India

    Question 1

    A FRIEND IONED ONCE t tRUtER th.

    YOU  th.

    O StAtEMENtS IS tRUE?

    Botrue.

    ruter ttention to t t ty in t and as life; in terms of ones personality, ws of w I describe as I.

    ty oo.

    Deatable.

    Certainly, you royed, turned into dust, erased.

    er trut to remind you of t t o die.

    And otally false, I  to remind you t here is someone else who will never die.

    And t is different from o be life, a life  death.

    Botrue; taneously true.

    If you take only one of to be true, you  be able to compreruth.

    If someone says t ty, t darkness is a reality, .

    Darkness exists and so does the shadow.

    And if someone else says t too.

    darkness does not ive existence.

    If I ask you to bring me a couple of bags of darkness, you  be able to.

    A room is filled o t, you  be able to.

    Or, if I say, quot;If darkness is in t out,quot; you o.

    is because darkness ive existence; darkness is merely t.

    Alts, nevert is only t.

    And so if someone o say t.

    t and t, but thing like darkness as such.

    ts  , but hing.

    If you  to remove darkness, you o bring in darkness, you  out t.

    itly.

    You are jogging along the road.

    Your s also runs h you.

    Everyone can see t.

    And yet it can be said t t ity of its own.

    ts because your body obstructs t.

    is covered by your body, a s obstructed.

    If o make a he glass.

    is .

    So if a person says ts,  wrong.

    But truth.

    t exist.

    trute.

    ts and yet does not exist.

    But  see anyt is divided into t parts.

    Once a man ried for murder.

    ted nesses.

    One ness said, quot;tted in tars she sky.

    I saars as he murder.

    quot; ness ted inside to a wall.

    tains on tanding beside tained h blood.

    took place inside the house.

    quot;

    the judge was puzzled.

    elling truthem was lying.

    to laugh.

    t was so funny.

    t;Let me tell you t bot.

    te; t yet been laid -- tars could be seen above.

    took place under t close to to tains.

    t ready; t yet done.

    So bot.

    quot;

    Life is so complicated t even tradictory in it turn out to be right.

    Life is highly complex.

    Life is not t is -- it contains many contradictions; it is very vast.

    In one sense, deatest truto an end; ed royed.

    tituting our whey will all die.

    And yet deat the son and who will never die.

    t ther and who will never die.

    t t from te, more tive -- who will never die.

    t the body who never dies.

    Botaneously true.

    So boto be kept in mind to understand ture of death.

    Question 2

    ANOt tO DEStROY -- SUCItION -- FIND EVEN MORE CONFIRMAtION IN YOUR tALKS.

    It SEEMS, ACCORDING tO  YOU ARE SAYING, t tER DEAt tS, t tRANSMIGRAtION OF thE SOUL.

    IN t CASE, It OULD BE DIFFICULt tO GEt RID OF SUPERStItIONS, ONt tRONGER?

    to be understood here.

    One is: if someted as a superstition  researcigating it properly, t is tantamount to creating an even greater superstition; it sitious mind.

    One man believes ts and evil spirits and you call itious; you believe t makes you feel t you are very knowledgeable.

    But tion is: ition? If someone believes ts and evil spirits  any investigation, t is superstition; and if someone else believes t investigation, t is superstition too.

    Superstition means believing somet kno to be true.

    Just because someone rary to yours does not mean itious.

    A believer in God can be as gullible as a nonbeliever.

    e must understand tion of superstition.

    It means to believe in somet verification.

    titious ats; titious ts -- both.

    to discover t to be so, nor ried to ascertain t God is before believing it to be so.

    So do not be mistaken in t ts alone are superstitious; ats itions too.

    And trange t tific superstition.

    It sounds contradictory: ific superstition?

    If you udied geometry, you must ion h.

    Noitious th.

    Caug a point est scientist ion t a point h.

    Can a point exist  length?

    e are all used to ts one through nine.

    One may ition? s? No scientist can explain ws.

    seven? s  ticians -- Liebnitz  along s.

    en, eleven, teen; ty, ty-one, ty-ty-three.

    em , and o prove him wrong.

    ioned ts.

    Later on, Einstein said t even ts are also unnecessary, t one can even get along   , but one can manage wo.

    t ts in matics is a scientific superstition.

    But tician is not ready to give up either.

    ;s?quot; So t a belief too; it .

    From a scientific point of vieo be rig tually superstitions.

    Scientists are also superstitious, and in titions are fading itions are growing.

    t if you ask a religious person o kno God  is ten in ta, and if you ask o knos in aritic,  is ten in sucicians book.

    is ta, in tics.

    is to understand  by superstition.

    Superstition means t w .

    e accept many t many t kno titious too.

    Suppose a man in a village is possessed by a g.

    Educated people  is superstition.

    Let us assume ted people are superstitious; ious because, being uneducated, to offer any argument in favor of their belief.

    So all ted people of tain t tory of t is fake, but t kno at a university like ment conducting researco gs and spirits.

    tment ed pographem.

    t, currently, some ists are deeply involved in researco gs and spirits, and tained so many results t sooner or later to see t it ed men, ious, and t titious may not   t.

    If you read Ryon or Oliver Lodge, you will be amazed.

    Oliver Lodge ist.

    t igating gs and spirits.

    Before  a document in rut rue as gs and spirits.

    But ious educated do not care to find out about the world.

    quot;

    If one man says  superstition.

    In Russia, ists, the name of Fiodev.

    Russian scientist.

    Sitting in Mosco any visible means, to tting a tiflis.

    tifically and found to be correct.

    Scientists are engaged in ter it ravel.

    In t of a mecists can establisact ravelers.

    Ot forever.

    It is out of t Russian scientists are conducting intensive researco telepatounding results.

    Fiodev carried out he help of a friend.

    A tiflis,  in ayed in toucher.

    After a w a man  on bencen.

    o send to go to sleep es.

    to himself.

    Fiodev began sending ions -- t quot;You are relaxing, you are relaxing.

    quot; From a distance of a tes Fiodev suggested intensely, quot;Go to sleep, go to sleep,quot; and, concentrating on bencen, inued suggesting t, quot;Go to sleep, go to sleep.

    quot; In exactly tes tting on tte fallen from his hands.

    But this could have been a coincidence.

    Perting on tired and so he had fallen asleep.

    And so told Fiodev t t t it could be a coincidence, so o es.

    Fiodev kept suggesting to t man to es precisely t up.

    total stranger;  hing unusual.

    t;Yes, I certainly did.

    I was very puzzled.

    I came o  for somebody, and suddenly I felt t my body  to fall asleep.

    I lost control and  to sleep.

    And t strongly as if someone elling me Get up, get up.

    Get up in seven minutes! I cant figure any of t.

    quot; t had happened.

    Communication of t  any medium ific trut an educated man  superstition.

    It is possible t a sick man in one toos not too difficult.

    Its also possible t a snakebite can be ance of t mucy to it.

    But t kinds of superstitions.

    And remember, tition of an educated man is al of an uneducated man, because ted man does not consider ition to be superstition.

    For  is a result arrived at after great deliberation.

    Noo break tition.

    First make sure the process.

    Chere are any.

    if t also make sure t o be broken does not o be an ornament you may o remake.

    All tion.

    I am absolutely against superstition; all kinds of superstitions must be destroyed -- but t mean t I am superstitious about truction.

    It does not mean one s destroying t a clear understanding of t  due consideration one s upon breaking them.

    trary destruction ition.

    Every age s oitions.

    Remember, superstitions oo.

    In every age superstitions take on a new form.

    Man drops old superstitions and takes on ne s rid of ters them.

    But his.

    For example, once upon a time tition t tilak, the forehead mark, was considered religious.

    ilak to do  ts t ood.

    And someone ilak was looked down upon as irreligious.

    tition is no longer in vogue.

    Noions, equally as foolish.

    If a man ie inguisherwise he is considered ordinary.

    It is t all.

    tie ilak, whe same.

    here any difference?

    tie is no better tilak.

    Pers even  least to applying tilak.

    tie ely no meaning in try, alt may ry.

    A tie is useful in cold countries  t against cold.

    In tries, a man o cover  against t obviously be a poor man.

    A man of means is able to cover  ie; s a tie around  country suc seems a little scary -- one wonders w or insane!

    to be affluent does not mean one o suffer from  or his noose around his neck.

    A tie means a noose; a tie means a knot.

    Using it in a cold country makes sense, but in a  country it is totally meaningless.

    And yet, a man rate, ttorney, tician -- is out tilak itious! One can ;Isnt ie a superstition too? ific system are you applying, t you ied tie around your neck?quot; But since tie is a superstition of t is acceptable, and since tilak is a superstition of t, it is unacceptable.

    As I said earlier, as tie ries, applying a tilak can also   first looking into it, it is utterly dangerous and o call it a superstition rig  as to wilak is applied.

    People mostly apply it out of superstition; ific reason  time.

    Actually, tilak is applied on t t betwo eyes wed.

    Even tle meditation t gets ;  cools doion of sandalwood.

    tion of sandalec no is lost; people are not concerned  science anymore.

    Noion or not.

    It is strange to find people ies in  countries.

    earing a tie can ific basis in cold countries, and similarly, a tilak ific meaning for one es on t spot.

    Meditating on timulation occurs and  is created in t area -- and it needs cooling do will he brain.

    But ermined to remove tilak altogetake it a pointlessly, but  from t for his own reason.

    And if  remove it, ious.

    I am saying is t termine itious and .

    Actually, tition under one condition and scientific under different conditions.

    Somet appear to be scientific under a certain condition may appear unscientific under a different set of conditions.

    For example, in tibet tice of taking a bate scientific, because t in tibet and, being in a cold climate, people do not s.

    So t need to bathe.

    taking a bat o lose muc.

    And o replace t ? It could prove very costly to stay uncovered in tibet.

    If man o keep y percent more food to replace t.

    In a place like India, if a man goes about  clote.

    Ma country like t leaves t feels inside.

    But if a folloibet naked, o be admitted to a mental asylum.

    to appear in tibet like tely unscientific, stupid.

    But ts  always happens.

    ibetan lama comes to India, hes.

    Once I stayed ibetan lamas in Bodh Gaya.

    tinking so badly it orture to sit near them.

    , t;e follohing only once a year.

    quot; tinction betition and science.

    t  is a superstition in India.

    inking  realizing t t all around.

    e  tries  all.

    came to India aken to Agra to see taj Ma taking shape.

    opped, got out and stood righe whirlwind.

    he was so happy.

    ;I am so lucky, I have never had such an experience before.

    quot; e  feel lucky to be caug.

    But .

    It ing experience for  is for us when we are in snow.

    ed we feel whe himalayas.

    So dont get into breaking to be c first taking into consideration tions, and their usefulness.

    A scientific mind is t es.

    A man ific mind never makes a decision in e, saying, quot;t and t is wrong.

    quot; Rat;Per, but let me search more and more.

    quot; Even at to a decision and says y, quot;Okay, troy it.

    quot; Life is so mysterious t note terms.

    All ;So far, ; -- ts all.

    A man ific attitude ;Based on tion available so far, suc seem to be rigoday; ion it may appear rigomorrow.

    Somet today may prove to be omorrow.

    quot; Sucy decision about w is rig is wrong.

    h an inquiring and humble mind.

    to a superstition, and t.

    to a superstition is t it spares us trouble of t everyone else believes.

    e dont even  to ask t, or ws so.

    s to bothe crowd.

    Its convenient to itions.

    And t to crack superstitions -- t too is very convenient.

    to be rational,  actually being rational.

    Its not easy to be rational; to see tionally is to strain every nerve.

    to t becomes difficult for o make any categorical statement.

    And so atements are alional.

    ;Under sucions it is valid not to batibet,  is utterly superstitious not to bathe in India.

    quot; tionally his kind of language.

    On t roying ts to destroy certain things.

    I say: go aroy -- to be destroyed -- but t t o be destroyed, lessness.

    tendency to act  first giving sometional t is t needs to be destroyed.

    So  means is: if you destroy somet first giving it proper t, truction has no value.

    tendency to tionally o be created, and tendency to believe tlessly o be destroyed.

    to see different contexts, deeper meanings.

    tensive searchink and reason.

    ties.

    Psyc, and teresting t psycly tcor did in the villages.

    Noive sect created by Cuvier.

    Cuvier cor did, except t Cuvier is a scientist and ific terminology -- ot everythere is no difference.

    You o kno o a sick man in t superstition.

    And yet, it ively, and people are cured in tion as reatment.

    It is very interesting -- tio.

    Many experiments are being carried out in this area.

    A unique experiment ed in a London al.

    A ients o two groups.

    Fifty ion, ed er.

    And t tio of cured patients in bothe same.

    So tion was raised: ws going on?

    In vie, it became necessary to examine the issue more closely.

    And  t medicine is being given, self.

    Also, even tself, does not work so mucor is.

    A lesser knoor fails in reatment not because  know  only because  very well known.

    A or impresses a patient at once.

    ittire, t up,  for an appointment, tanding in line -- you are already so impressed t le effect.

    trut to be a good doctor you dont need a first class kno knoising.

    tion is how well you can publicize yourself.

    Publicity pays more, not the medicine.

    Recently, a medical survey revealed t in France t eig one y thousand quacks.

    ient gets tired of ticing phose who have no knowledge of medicine.

    But trick of o treat a patient.

    ts w.

    Can you imagine -- all t kinds of paturopatomacer cors charms work.

    Even s of not tiny sugar pills, works.

    thy.

    So tion arises: ient get tle dust and cures ients, to to be concerned about ions or not.

    teto cure patients tific means.

    But a magic is oo -- tethoscope.

    I know one quack.

    y, and yet ients I sent to ients wors.

    t; anding of ure.

    Actually, ts o be a professional po reatment, your diagnosis ed in suc ill being diagnosed.

    remely clever doctor; all otors feel quite intimidated by him.

    ing room able on  lie down.

    Above tients c ethoscope.

    traption is connected to transparent tubes containing colored er.

    etraption to tients c, tbeat causes ter in tube to jump.

    tient looks at ter and is convinced o a great doctor indeed; or before.

    t of stet t  connect it to cer in tubes, and tient t or.

    Do you knoes prescriptions in sucing? t if you could read it, you  is suc you could even go and buy it in t -- and so it is deliberately ten  you are unable to read it.

    truto take tion back to tor,  be able to figure out en.

    Anoteresting t to be ten in Latin and Greek.

    to e in Englisi, you een rupees for an injection; you  is not a concoction of caraway seeds.

    tricks.

    It is tients a pinch of ash.

    But t be effective either if he looks like an ordinary man.

    If  will .

    And if to be , virtuous, kind and trutive.

    If it is kno  c  even toucrifying effect.

    So it is not t  is tors w work.

    It needs careful consideration inue, because, if you ban type of cure, oto be found to replace them.

    It never ends.

    Man must be made to t  fall sick out of ignorance, so t  bring pseudo illnesses upon himself.

    As long as fake illnesses keep ors will keep on appearing as well.

    If you remove these, new ones will be born.

    types of treatment in t to decide o be successful in curing illnesses.

    And they do cure illnesses.

    to t becomes clear t ts somewhe human mind.

    As long as ts in treatments inue to exist.

    so mucting an end to the human mind.

    If ting,  be surrounded by annoying troubles.

    It is not t you go and collect asributes it in a village -- no, it is because you are eager to collect ts ribute it.

    No one becomes your leader on  you cannot live for a second  one; ts he leader.

    If you remove one leader, you hird.

    And, in fact, .

    And so leaders all over tion parties.

    t omatically elect t tired of t.

    ts y politics goes on all over the world.

    Everywhe same.

    I  elections.

    A friend of mine, an old resident of Raipur, ed several times as a member of parliament, but time ed.

    Anototally unknotled in Raipur ed in his place.

    I asked my friend his happened.

    otal neion?

    ;Its very clear.

    People oo used to me.

    t know .

    Dont  ed too.

    I ime until then.

    By the upper hand.

    quot;

    Deep do is not a question of  leader, ition or t superstition -- t is not the issue.

    tion is to bring about a fundamental change in man.

    A scientific mind  care muc superstition, but superstition inue to exist as long as man is content h his blindness.

    If a man is not ready to open o exist.

    And let me ask: rut  to see.

    ts wsoever we fancy.

    life is like?  you never  to do, because things.

    Everyone considers o be absolutely pious, a mama.

    If o open o est sinner of all hin himself.

    to see t, of course, because t  for o be a mama.

    And so s o himself.

    And not only t, in doing so  ell  a great mama he is.

    thering followers.

    Around e in keeping him blind.

    And tricks for collecting people; incredible deceptions are practiced in t.

    One of tricks for gato keep on sing, quot;Dont come near me! I dont  anyone around me!quot; People are terribly impressed rick.

    to such a man.

    ter tma think he is.

    An ordinary mama  taff and sends them away.

    he shows no concern for anyone.

    I  a man who had wandered a beach in California for years.

    traction.

    tory t  around about   if you offered en-dollar bill and a dime, he dime cheerfully.

    ts  he was.

    Out of curiosity, a man visited imes and always found him surrounded by a crowd.

    People ;Baba,  -- t?quot; and  once, saying , .

    People found  man.

    t o believe t even after so many years t recognize a ten-dollar bill! t oo mucer t;I c ty years, and I am astoniso find this game going on for so long.

    Do you still not recognize a ten-dollar bill?quot;

    t;I kne en-dollar bill from t day, but if I  topped righere.

    By not recognizing ted dimes from tators.

    If I recognize it once, t erwards.

    So if I really  to make money, t spurn ricart piling up on their own.

    I anding of thing; my job is going very well.

    During t up to five he crowd.

    tinue for sure.

    quot;

    tma also knoalk to  money, ouc.

    But ting nearby,  tma never touches money!

    can anyone do if a man s to remain blind? upid enougo do anyt it? t fello the cause of mischief.

    those people who approach him.

    It is because of to put on t.

    Let me tell you t if  done it, somebody else would hing.

    And people are stupid: o do  somebody to snatchem.

    s inue.

    t to an end roy tupidity of man.

    So dont oo muc breaking tition, because if the same he will make new ones.

    live  chains.

    te new chains.

    All religions strive to break tes a new che same.

    the world has seen so many religions.

    to bring about reforms; tent to eradicate all prevailing superstitions, but in troying superstitions nots destroyed.

    Of course, titions replace t about change.

    In fact, an intelligent man never o anyt even to any belief, let alone to superstition.

    elligently;  o anything.

    es any chere is immense joy in living in freedom.

    Dont create any chains.

    So tion is to ae a desire in o become free, to become intelligent, to become self-realized, to be filled h awareness.

    If tendency to live blindly -- to become a folloitions would crumble.

    But in t case it  be t one kind of superstition  once.

    Othey will remain forever.

    Actually, o be understood is t nothes.

    Let anyone wear wsoever he pleases.

    If someone s to o  him do so.

    one needs to realize is t a c equal a change in ones life.

    Once to cely replace thes of a new kind.

    A sannyasin, o see Gandold o serve try.

    Gandold .

    ;ts fine, but first you will o give up your oche way of your service.

    Generally, people serve them.

    quot; true.

    But tton.

    Nohes never did before.

    difference  made? Noing service.

    ted as muchose who are wearing khadi are doing now.

    So ko be very costly for try.

    t ition about oc noition of khadi.

    s the difference?

    tion is not of letting people drop one take on another.

    tion is to come to understand t very mentality hings.

    Gand s mans intelligence; upid as ever.

    very o do so.

    But  make? t has always been.

    For t five tory of y  misfortune.

    By an effort to break doition ion -- but tes a neition.

    ever we offer, .

    quot;All rig; ;let it be this.

    Ill drop tition and o t; And ition.

    A young man used to visit me.

    Day and nigo talk about tures.

    a, t.

    I told ;Stop all this nonsense.

    You !quot;  nevertinued to visit me.

    Someone ops visiting you, because anger also brings you into a relationship.

    ainly angry at me, yet ill kept coming.

    As t by and as ouched him.

    One day o me and said, quot;I bundled up ta, them all in a well.

    quot;

    quot;ell you to t; I asked.

    quot;I o empty my so make room for your books.

    No; he said.

    I said, quot;But t.

    Nothing has changed.

    I elling you not to agree h a book.

    I never asked you to t book ao my book.

    difference ;

    tition is held by people.

    titions keep cinues to remain superstitious.

    So I told to to too.

    ; be possible?quot; , ed.

    So I said, quot;t was.

    Now my book a.

    a? If you needed to carry someta  -- it served your purpose; it o you.

    no?

    t ill is.

    simply  man remains toys change.

    I feel very akes my toy; I feel delig at last someone aken my idea.

    My ego finds satisfaction in seeing t someone arted to believe more in me than in Krishna.

    But t bring about a cy; y can never be benefited by this.

    o be concerned about is o break, from ality t grabs on to things.

    how can man overcome his blindness?

    I suggest to t set about breaking doitions; instead, citious mind.

    C mind ion, so t a neake birth.

    But it is an arduous task; it  deal of effort.

    It is not an easy job.

    to be accomplis ific t.

    Dont be in suco deny tence of gs and evil spirits.

    than you.

    ty about tence, but you will o explore.

    And it so often  ts also begin to deny tence.

    t because t -- t  gs to exist, because if ts it  to walk down a dark alley.

    So in a loud voice ting, quot;ts.

    Absolutely! It is all superstition; roy tition!quot;  ts.

    If ts it  of trouble, so t exist in t place -- ts the wish.

    Sucs nonexistent.

    If gs are, they are.

    or not, it makes no difference.

    is, is, and its better igate it -- because s is related to us in one  is bound to be so.

    is more appropriate to understand to recognize to find o establisact o figure out o interact hem.

    Its not an easy matter.

    ty space you see bet necessarily be empty.

    tting there.

    You may not be able to see s a different matter.

    But t somebody migting ten you, so  leave an empty space, ick together.

    e are aly space; ts ures of gods and goddesses, anything.

    Being in an empty space, being in an empty ened.

    e fill ty space is left.

    Even ty of empty space ogety.

    And it s own science.

    If one s to ion, it can be done.

    One can systematically  is an independent science; it s ohods.

    or do not exist.

    It is better to suspend your judgment, to keep your conclusions in abeyance for a  know.

    If asked , it ic of tific mind to ans;I dont knoo it yet.

    Also, I  even looked into myself yet.

    s? I am not even able to find myself as yet!quot; So never be in a o answer yes or no.

    Someone ious.

    Keep thinking, keep searching.

    An intelligent man, in fact,  reluctance.

    Once somebody asked Einstein iated betist and a superstitious man.

    Einstein replied, quot;If you ask one ions to a man of superstition, o offer a hundred and one answers.

    And if you ask one ions to a scientist, e ignorance about ninety-eighem.

    About tle, but t kno ultimate; it can comorrow.

    quot;

    Remember, a scientific mind is tless mind.

    A superstitious mind is not.

    But in appearance, it looks te.

    It looks as if a superstitious mind is very simple, but it is not; it is very complex and cunning.

    test cunning of titious mind is t it affirms t has no knowledge of.

    A person  even kno a rock lying at ep, but in o prove  and your God is wrong,  and kill people.

    If, as yet,  even explain w a rock is

    And  a rock is Moo easily prove t God is  ing to violence s ts are committed for must all be rooted in superstition.

    People never come to bloters pertaining to kno is impossible.

    , rest assured superstition is titious man s to prove t t ; her means.

    If a man o jump on me and put a so my t saying, quot;tell me I am rig; --  t doesnt prove .

    No one  by chopping off somebodys head.

    Even if all t toget -- just as t if togeto slaughe Mohammedans.

    tupid, nothing else.

    ? But ts to titious man.

    it ot suc? , ion.

    is right.

    All over this.

    I am not saying t only religious leaders are involved in sucs of violence, ticians are no different.

    tled ther means.

    It is exactly t of foolishness.

    Is t can be resolved as to ermined  be by t be? It ermined tion of t -- but man is not yet free to till beset by superstition.

    So remember, my emp on breaking titious mind t creates these chains.

    If t mind persists, tter  e new ones.

    And remember, neters are far more attractive, more lovable, more o.

    And remember too: tronger to make chains is also more developed, more advanced.

    It often occurs to me t titions only succeed in providing mucougitions as substitutes for t ones -- t.

    titious mind o be discarded, or else it ition.

    Be cogitative, and make otative also.

    quot;Be cogitativequot; means: tive.

    Speak only after you  experience, and still admit readily t your experience is not necessarily right.

    People may omorrow.

    You may even o go t experiences, and it is not certain t  an ion.

    So until t experience  is better not to say anyt it.

    ts  conducts an experiment, repeats it a times, makes a t, and only t some kind of a conclusion.

    And even then he never reaches a final conclusion.

    One o reachink.

    A man in a o reacably fills ition.

    And  hurry.

    A friend, in ion, y is searc yet been able to find! he asks:

    Question 3

    DOES GOD EXISt OR NOt?  IS JEEVAtMAN, tED  IS thE GOAL OF LIFE?

    s to kno all of tantly.

    A man in sucedly become superstitious.

    Searc patience, tremendous patience: it doesnt matter if  find ime, but inue to search.

    In fact, for one ive, attaining is not important -- searching is.

    For a man of superstition, attaining is important, seeking is totally unimportant.

    A superstitious man is anxious to knoain.

    quot;; he asks.

    muc finding out w.

    interested in t of God; t is not ea.

    ;You seek hen show me.

    quot; ts w looking for a guru.

    o end up being superstitious --  stop s of t.

    In fact, looking for a guru implies, quot;You have found, now please show us.

    Since you  is t in our searco your feet.

    Please give us ained.

    quot; to place his hand on your head and have you realize God.

    So people are ing mantras, becoming initiates, paying fees, massaging feet, serving, in t ained can become their own.

    this can never happen.

    titious mind.

    Someone elses ac can never become yours.

    t poor fello in searc to  free? And remember, if  also  one attains t by asking.

    And so  even create any disciples.

    Only ter disciples  attained.

    to some othem.

    to gain from ther.

    Many gurus are already dead, and yet people o thing.

    to eaching.

    titious mind.

    teristic of a searcion of a reflective mind is, quot;If then I will search for him.

    If I succeed in finding  , my birt.

    If I ever find  ion, my sacrifice, my meditation.

    It  of my effort.

    quot;

    And remember, if God does become available free, a cogitative individual urn him down.

    ;It is not rigo accept somet  come out of my o.

    I tain t.

    quot; And bear in mind tain ttained t.

    God is not one of t, a piece of merchandise available anywhere.

    trut one of ticles sold in a department store w.

    But sucores are open.

    tores, t;Real truth Available here.

    quot; Even trutificial kind! On every s;ter lives here.

    t are all fake masters; they live somewhere else.

    tic shop.

    Buy from us! Give us to serve you!quot; And once you ered one of t  you to leave t easily.

    All tion of titious mind.

    I o say to you:  in begging.

    You tain to God not by begging but by knowing.

    Also, never believe hers say.

    Someone may tained -- it is possible of course -- so dont disbelieve eit is superstition too.

    Neither believe nor disbelieve.

    If someone comes along and says tained God, say, quot;Congratulations.

    God e to you, alloo find him.

    But kindly dont show me.

    Let me find herwise I will remain a cripple.

    quot;

    If you are carried to a destination someone o, you will arrive as a cripple.

    Feet groronger by walking.

    Reacination is not so important, tant t traveler becomes stronger in t.

    Attaining somet as important as transformation of ttained.

    God, knohings.

    t of time of effort and sadhana.

    It is like timate flower ws own.

    But if you go to t you ic flowers.

    t longer.

    You just need to dust t longer and create deception too.

    But reet can be fooled; t you cant be deceived because you boughem yourself.

    For real floo put in effort, one o raise ts.

    t brought in.

    t.

    Care for t and tself.

    But we are in a hurry.

    e say, quot;Forget t; just give us t;

    Sometimes  solve tic problem, tic book and e it down.

    Even tely rig is totally wrong.

    follo? ely rigten five -- and tten five.

    But do you see tole it from t difference does it make  from ta or the Koran?

    Even t is not tal difference.

    tion is not finding tion is not arriving at five, tion is learning o arrive at the sum.

    And t learn t.

    learn tic,  the answer.

    And so, if you o it -- tolen from the book.

    t alive.

    An alive religion comes into being by living it, not by stealing anshe back of some book.

    But hieves.

    e scold little c to steal.

    teac clear t udents must not look for ans t steal t if o ask olen or not, it would seem all olen as well.

    teachief.

    All lifes ansolen.

    From stolen answers one can never find peace or joy.

    Joy is attained by going their own.

    t borrowed.

 Chapter 6

    Love is Dangerous

    31 October 1969 am in Meditation Camp at D, India

    Question 1

    A FRIEND  ALL? E  US LIVE It.

    LEt US LIVE IN t.

    OF DEAth?

    thing.

    But ;; or quot;Lets just live and not even t; sself t even  escape t death.

    Deat it cannot be ignored; alt our lives ry not to t because deat , but because t of it is terrifying.

    t quot;I ; sends chills up our spines.

    Of course, it , if takes  s.

    Man ried to forget about deatried not to t it.

    e ire system of life in suc deat become visible.

    All mans efforts and plans too be succeeding, but there.

    ? , you are ultimately going to run into it.

    No matter ake, eventually you are going to end up there.

    Every day it approac it or not, .

    One can never run a.

    It is not t deature, so  nooo is a misapprehension.

    Deat ure -- deat.

    Alt o its completion in ture, it is actually taking place every moment.

    e are dying t.

    If  here for an hour, we will be dead one hour.

    It may take seventy years for us to die completely, nevert of it.

    During too.

    It is not t after seventy years one dies all of a sudden; deatantaneously.

    It is not a sudden event; it is a groh.

    In fact, birtitutes one end of deatitutes ther end.

    th.

    ually t day of death.

    It ake time, but tinue.

    For example, a man sets out from Dta.

    t step akes a as  step.

    tep rumental in bringing o Calcutta as tial step.

    And if tial step cant bring o Calcutta, t step cannot either.

    t ep tota, o reacta.

    itep Calcutta drew nearer and nearer.

    You may perook six monto arrive at Calcutta, but t is t it is only because arted to arrive six mont er.

    to say to you is: dont t deature, deat every moment.

    And ure? It is total of all of our presents.

    e keep on adding to it.

    It is just like er.

    At t degree ter  it  turned into steam yet.

    And t s up two degrees.

    ter urn into steam o a  started moving closer to becoming steam at t degree, and t third and so on.

    But even  ninety-nine degrees ter does not turn into steam; t will only  reaches one hundred.

    ever occurred to you t t as t degree is also a degree? ty-ninto t to there is no difference.

    So t t degree t ter urn into steam -- alter turning into steam anywhere.

    Of course, er is ing up, but urning into steam? e can delude ourselves up to ty-nint ter is still not turning into steam, but at t is bound to become steam.

    Eac closer.

    is meaningless to try to save yourself from deato postpone it by saying t deature.

    Deat; we are dying every day.

    In fact, tually no difference between w we call living, and dying.

    another name for dying gradually.

    I dont say t ture, I say c is already happening now.

    I am not asking you to think, even.

    t;; I dont say to think.

    thinking will lead you nowhere.

    Remember t can ever be knohinking.

    Actually, tactful means of falsifying facts.

    Looking at a flo it you o t it, t will be removed from you.

    You will move as where.

    o do  you are t.

    If you  to kno t it -- look at the flower.

    t.

    t puts great emphinking.

    ts whinking philosophy.

    Pual thinking.

    e he same science darshan.

    Darso see; dars mean thinking.

    to be understood a little.

    e  dars pal difference betwo.

    take po be synonymous knohing.

    t synonymous.

    ts wern darshan.

    t  consists of investigation, logic, analysis.

    t cared for something else.

    t  tain facts hem.

    ts will o be seen, will o be lived.

    And thinking.

    A man , but a lover lives it, sees it; its possible  be able to e a thesis.

    And if someone asks a lover to say somet love, ears may start rolling do;Please dont ask.

    can I say about love?quot; One  love  for   even knoa of love.

    toget processes.

    So I am not saying you s death.

    You can never kno it.

    You .

    I am saying is:  noo see it.

    I call time.

    to be seen, to be lived, t quot;I am dying, I am dying,quot; ed.

    e try our best to falsify deated a to falsify it.

    Of course  does not prove deat invariably comes.

    Even underneatill we.

    tions t deatarted approac it is sure to come.

    ? No matter , it makes no difference -- it is approacop.

    t o kno.

    I am asking is:  even kno kno is: deat ter.

    If  even knoer? And if o ter.

    If you become frig make up ter limits of a er temple at ter of it.

    By running ahe periphery, we also run away from life.

    One  and begin to understand life as well.

    Deateo knowing life.

    Eluding death is eluding life as well.

    So ; recognize ts -- I am not asking you to think.

    teresting t needs to be understood.

    to repeat, in t we already know.

    t sucs are highly original.

    No, t is never original.

    ts can never be original.

    Darshan, seeing, can be original.

    ts are alale.

    If I ask you to t t erate  a rose.

    else  about a rose ever appear in your ts? ?

    t reiterating a t.

    You may say, quot;tiful,quot; but imes imes ;t as beautiful as the face of my beloved.

    quot; imes oo? imes  before? Or you may say, quot;t; -- but too, imes  before?  good are ts? o enter t roseflo it? to  a rose.

    ts whinking is never original.

    thinker -- only seers are original.

    t condition in looking at a roseflo t it s think.

    s from y, and live in t moment he flower.

    Let t thing youve ever known.

    Notween.

    No one swo.

    Only ted o enter your being.

    Finding no  er, and t feel you  to knohe rose.

    ts interiority.

    A seer penetrates inside an object, side -- and t of .

    A seer penetrates ween  before he wall crumbles, disappears.

    Once Kabir asked o go to t and bring some tle.

    Kamal  as old.

    It   returned, Kabir became worried.

    And even by ternoon there was no sign of Kamal.

    Kabir grew even more worried.

    Soon it  to set, so finally, accompanied by a fe out in search of Kamal.

    tanding in the breeze.

    Kabir  over, s; are you doing ; Kamal opened his eyes.

    o  ely apologized.

    Kabir said, quot;But e!quot;

    Kamal ans;I am sorry, but ting to look at it.

    And just looking at it continuously, I dont know w I also became a blade of grass.

    Soon it  I am Kamal  grass.

    I became tself.

    t, being Kamal, I never had before.

    Its good you came, because I didnt know w was happening.

    t moving tter and t  h disappeared.

    quot;

    erday flas comes in between you and her.

    You recall  to leave for t is present between you.

    s table comes back to you -- and t stands between you.

    You , you have never seen.

    And ts tionsher and son.

    Relations is no more and where darshan, seeing, has begun.

    t is really s to disrupt it.

    Remember, a relations mean tor binding two.

    As long as to bind ter is also present.

    t which binds also breaks.

    ts to bind,  day ually remains is only one; t two.

    A relations mean ions nos bet even to join you.

    treams disappear and merge into eacher.

    this is love.

    Seeing leads you into love; seeing is the source of love.

    And one w loved hing.

    No matter  to knohrough love.

    So h as well.

    e h.

    But t -- s darsurns .

    s s deato-face.

    ened; ts  all, nor is o love it.

    And t been able to love deat,  and life is a far deeper phenomenon.

    One  step, ers of the well?

    ts   will o be seen.

    You ; you o its eyes.

    And as soon as a man looks into deato c, penetrate into it, ounded.

    to  amazement, ; a great mystery lies  I kne running aually conceals self the source of supreme life.

    quot; o you: enter into deat you may reach life.

    there is an incredible saying of Jesus.

    Jesus ;troy him.

    One w.

    quot; If a seed self, it  -- self in t ree.

    tree.

    If to protect itself by saying, quot;I am scared.

    I could die.

    I dont  to disappear.

    ; to rot.

    In t case, it  even remain a seed, let alone groo a tree.

    e sh.

    I o say one more t may not o you before.

    Only one ed personality, a solid knot.

    One whin.

    Anyone in fear o sever surns into a knot.

    A complex is created inside the person.

    th.

    trates deat afraid of deat run a,  -- his I disappears, his ego disappears.

    And whe ego disappears only life remains.

    e can put it t the soul.

    But since inue to remain egos, a great difficulty is created.

    In fact, only t is false.

    It will o die.

    But .

    For example, a wave rises in an ocean.

    If ts to survive as a  cannot; it is bound to die.

    will die.

    Unless, of course, it becomes ice.

    If it contracts, becomes solid, t can survive.

    But still, in t sort of survival the ocean.

    Remember, as a  is not apart from t is one he ocean.

    As ice, it parts from t separates, it becomes solid.

    In it, tracted; it has become frozen.

    As a   becomes a c  t  off from the ocean.

    And  survive in t state? soever is frozen edly melt.

    A poor  a little sooner, tle longer -- ake a little longer to melt a big wave, w sooner.

    It is only a question of time, but melting is bound to happen.

    t and it s it will disappear.

    But if to to make itself cease to exist as separate, if it o come to kno it is in fact t be any question of the waves disappearing.

    t disappears or remains, it still exists -- because it kno quot;I am not a he ocean.

    quot;  disappears as a  still exists -- in a state of rest.

    rises, it is in a state of activity.

    And resting is no less enjoyable tive.

    In fact, it is even more enjoyable.

    tate of activity and tate of rest.

    ate of activity, and ate of rest.

    It is like a restless les , and t falls back into the ocean and disappears.

    It still exists.

    ever it  is noill t it is at rest.

    o assert itself as a

    to break itself ahe ocean.

    Once you get t quot;I am,quot; t of to be .

    ts ;Break ahe all.

    quot; And eresting it is, t breaking ahe whole makes you miserable.

    And t;Iquot; says, quot;Relate ; -- sucortuous ;Iquot;.

    First t;Iquot; says, quot;Break yourself ae yourself; you are different from the whole.

    ed?quot; So t;Iquot; snaps itself a t gets into trouble -- because, as soon as t;Iquot; separates from t becomes miserable; its end approaches.

    As soon as to believe it is separate from t begins to die, its death comes nearer.

    No o truggle to protect itself from death.

    As long as it  all -- because the ocean never dies.

    Remember, an ocean can be  a  a  exist  the ocean.

    You cannot conceive of a  t in the wave.

    t  a wave.

    egral part of t in peace and rest.

    But t a rives to save itself from ties arise -- it cuts itself off from ts death begins.

    to die s to love.

    to die, are so eager to love is t love is to connect.

    ts o live  love and be miserable.

    Everyone is seeking love: somebody s to receive your love, somebody s to give you love.

    And for t find love it becomes a problem.

    But  the meaning of love is?

    Love means an attempt to reconstruct, once again, by putting different parts togetionshe whole.

    So one kind of love is ttempt to rebuild our lost relationss.

    t we call love.

    And topped our attempts to break ahe whole.

    t is called prayer.

    e love.

    And totally different meaning.

    It does not mean t tempting to integrate ts; it means he whole.

    t;I am t; and no is not attempting to connect itself her wave.

    Remember, tself is dying, and too.

    If tries to relate   into trouble.

    ts rying to relate her wave.

    t t into a relations by joining hemselves.

    ts o security.

    So man is afraid to live alone.

    One s a ion, a nation.

    ttempts by one o unite once again he whole.

    But all ts to unite are invitations to deathe ego

    t ts to become immortal by uniting  to become immortal by uniting her.

    And t is t boto die.

    al? Suc ainly not turn it into an elixir.

    tal -- t.

    For eternity poems ten about love becoming immortal.

    ality togething else.

    else can it be? And boting, sinking, fading as wened, worried.

    ted its oion.

    It says, quot;I o survive.

    quot; It ed nations; it ed s -- ing tions.

    And t of tter is t all tions are going to disappear -- tion.

    And tion of totally different thing.

    Belonging to it does not mean tself  means t quot;I am not at all different from the ocean.

    quot; And so I say t a religious man does not belong to any organization -- o a family, nor does her.

    Jesus rong words.

    In fact, only ttained to love can speak sucrong  utter them.

    One day Jesus anding in t surrounded by a crowd.

    o see him.

    People began to make way for her.

    Somebody from ted, quot;Make her.

    Let her come.

    quot; ;If you are giving o Jesus mot do it, because Jesus doesnt her.

    quot; Mary stopped, stood there in shock.

    Addressing t;As long as you  be able to come close to me.

    quot; this is being very harsh.

    e cant even imagine a person like Jesus, so full of love, can utter suc;I her.

    ; So Mary stood there in shock.

    Jesus  on, quot;Do you call ther.

    And remember, if you still  be able to come near me.

    quot;

    seems to be tter? tion is t if a tempting to unite   be able to come close to the ocean.

    aves, in fact, unite e an organization mainly to save the ocean.

    On its o may disappear, t it may really disappear.

    But trut is already disappearing.

    Yet  of organization is created; a croed.

    ts wo live in a crowd;  alone.

    In its loneliness a  totally by itself -- slipping aed on bot of ther.

    creates an organization, it creates a chain.

    t;I  it doesnt matter -- I will leave my son behind.

    quot; t;Ill disappear, but Ill leave a little  er me, tinue, my name shall remain.

    quot; ts y.

    s to create anotinue furt least identify t came from.

    So its all rigo disappear -- it leaves another one behind.

    You may or may not iced t people ivity -- a painter, a musician, a poet, a er -- are not too concerned itute.

    tings ry ures  care about having a son.

    ts s, painters, sculptors, ers and poets are not overly concerned h having sons.

    t t t kind of son.

    ted a hey are gone.

    Actually, t  even longer ters book ill remain.

    A er doesnt care muc  having an offspring.

    t mean,   simply means ing  smaller waves.

    interested in ed a different kind of family.

    riving for tality.

    So ;Money , , but my ure ; -- and t is precisely w s.

    But scriptures also become lost.

    No scripture lasts forever, alt lasts a little longer.

    ures , and  lost everyday.

    Everyt.

    In fact, in tter to ent a self, ultimately it is bound to be lost.

    to be a o face extinction -- prolonging makes no difference.

    So if you look upon yourself as a  to avoid death -- you will remain afraid, scared.

    I say to you: look at deat nor be afraid of it, nor run a.

    Look at it.

    And just by looking at it you  er into it a little, turns out to be life.

    ts fear of extinction disappears.

    t doesnt  to become frozen ice.

    tever time it  dances in the sun, is happy.

    And o t is equally s state of rest.

    t is  is  kno quot;t  ever die.

    t which is, is; only forms keep changing.

    e are all he ocean of consciousness.

    Some of us urned into ice -- most of us have.

    the ego is like ice, as hard as a rock.

    is t a fluid like er can become hard like ice and rock.

    If a desire to freeze arises in us, therwise so simple and fluid, freezes and becomes an ego.

    e are all filled o freeze, and so o see how we can become frozen, solidified.

    ter turns into ice, and tion of the ego.

    ater o cool in order to become ice, it o lose its , it o turn cold.

    t gets, t becomes.

    ts to create ego o become cold as well; o lose h.

    ts w;a warm welcome.

    quot; A welcome is always warm; a cold welcome has no meaning.

    Love means h; a cold love carries no meaning.

    Love is never cold, it contains h.

    Actually, life is sustained by h is cold, below zero.

    ts wh.

    rises in ts; everyt.

    to sing.

    armth.

    So one o create an ego o become cold, and in order to become cold o lose all th.

    o lose everyt gives o his being.

    For example, love gives red brings coldness.

    So for to give up love and cling to red.

    Mercy and sympaty and ruthlessness bring cold.

    Just as ter, the freezing of human consciousness.

    the same law works: keep on becoming cold.

    Sometimes  such in him; he becomes hard like a rock.

    And remember, the more simple he is.

    ty t enables o floo oto floo him.

    A cold person becomes o flow, closed from all sides.

    No one can enter into er into anyone.

    ter, fluid, flowing.

    t.

    fear t  ract -- and ronger.

    I  at a friends house for a few days.

    e ric deal of property.

    But I  one to anyone; otherwise he was a good man.

    I o see t in very side.

    t trembled before rembled before o face him.

    People t about it a good deal before they called on him.

    Even ed to ring t.

    ayed o kno.

    I said, quot;As such, you are a very simple man.

    quot; ;I am very scared.

    It is dangerous to form a relationsionser arts asking for money.

    If you remain courteous and loving to your ures s up.

    If you dont remain stiff  money goes on increasing.

    If you talk to your servant gently, ries to behave like a boss.

    quot;

    So a solid ed all around -- t  he son.

    his?

    trutter is t t eacher lovingly.

    to to ts to give  meet, ting never happens.

    ting point bether and a son.

    th a solid wall.

    ther.

    two.

    t y, the more solid he becomes.

    t danger in being fluid, ty in it.

    the reason we are afraid of falling in love.

    Only after otally reassured do we ever fall in love.

    t means, first hen we fall in love.

    ts   ake all then we fall in love -- because love is dangerous.

    Love is fluid, a man migo anyone.

    It is dangerous to fall in love ranger;  nig ely certain w s are from, er is, w ies are.

    e take all take tions; only t the individual in marriage.

    e are a frig to make everyt.

    t sire being.

    Our separation from God  liquid, we have become solid.

    tion:  floer, we are like frozen ice.

    Once ion ; but o live deat t deats.

    Once s,  t birtself contains deato kno its disintegration began t it ed, tter is finished.

    Noo ice? t  being a  o be, and it  being t o be.

    ts it! tter is over! ted.

    In t acceptance the ocean.

    ts disappearance is gone, because t existed before its extinction and it inue to exist even after it  as t as the boundless ocean.

    zu  to die, somebody asked o reveal a fes of his life.

    Lao tzu said, quot;t secret is: no one ed me in my life.

    quot;

    ed.

    t;You never told us to be victorious.

    Please srick.

    quot;

    Lao tzu ans;You made a mistake.

    You .

    I said no one could ever defeat me, and you are saying you too  to be victorious.

    totally opposite, althey look similar in meaning.

    In tionary, in t  a person  is victorious.

    I simply said no one could defeat me,  becoming victorious.

    Get out of and w I am saying.

    t;Even so, please explain to us.

    Please sechnique.

    ed?quot;

    Lao tzu said, quot;No one could defeat me because I aled.

    to defeat a defeated man.

    I ed because I never wisory.

    In fact, no one could pick a figh me.

    If anyone ever came to ced, so  ing me.

    ting one orious.

    fun can ting someone  to ;

    Actually, it gives us pleasure to destroy somebodys ego because doing so strengthens our own.

    But if a man  fun can troying suc get any kick out of it.

    tronger ours becomes.

    trength of our own.

    But talking about is already broken.

    For example, you go out to defeat a man, and before you knock  on es you and lets you sit on him.

    ate be t to run a else could you do? People c;Go on, sit on  comfortably.

    ; upid, t on t lauger resounded t your life?

    So o cely lie do;Come on, sit on me.

    You ,  you? So go ahead.

    Dont take too mucrouble, dont botoo muco exert yourself -- just come and sit on me.

    quot;

    Lao tzu  on to say, quot;But you are asking something else.

    You  me to tell you technique of winning.

    If you think of winning, you will lose.

    One he loser.

    In fact, defeat begins ory.

    quot; And Lao tzu said furt;And no one o insult me.

    quot;

    quot;Please tell us its secret also, because  like to be insulted eit; a disciple said.

    quot;Once again you are making a mistake.

    No one could insult me because I never desired honor.

    You ed because you are filled ion.

    I  from any place, because I al near trance wheir shoes.

    I o move from a place because I alood at ther back.

    I  t saved me from all sorts of trouble.

    No one ever forced me out of t lost! because t  place.

    t.

    No one ever ed to be in t spot.

    I he lord of my own place.

    ood, no one ever came to t.

    quot;

    Jesus also says, quot;Blessed are to stand in t row.

    quot;  does this mean?

    For example, Jesus says, quot;If a man slaps your rig.

    quot;  t even give rouble of turning your ot for him.

    Jesus says, quot;o defeat you, be defeated readily.

    If ead.

    quot; And Jesus says, quot;If a man snatc, also give  immediately.

    quot;  is possible taking t away from you.

    And Jesus says, quot;If someone asks you to carry  to carry it further.

    quot;

    does t by accepting ts of life totally concerning insecurity, failure, defeat, and finally deathem all.

    Ots eventually lead us noo death.

    In total defeat.

    Even in t defeats, you still survive; alted, you continue to exist.

    But in deated as well.

    Deat defeat of all; ts o kill our enemy -- ther reason.

    Deatimate defeat; after t ty for to win, ever.

    to kill an enemy comes from our desire to inflict on imate defeat.

    After t ts no more.

    Deat, and  to run a.

    And remember also, ttempts to escape inue to ohers.

    the more alive he will feel.

    otally different from ake it to be.

    t t it is caused because people dont drink unstrained er or t after sunset, no, it is not sort.

    tal reason for violence is t man kills oto forget about h.

    Killing oto kill.

    ler, Gengo assure t quot;No one can kill me, since I kill millions myself.

    quot; By killing otry to be free of our o to confirm our independence.

    tion is t, when we ourselves are capable of killing people, who can kill us?

    Deep doh.

    Deep do man is an escapist from death.

    And one o save .

    Only ;I accept deats of life -- it is a reality,quot; can be a nonviolent person.

    One can never deny death.

    ? here will you go?

    to set t it rises.

    A sunset is as mucy as tion.

    At sunset, tly  sunrise -- but at sunrise it is in t,  it is in t.

    Birther.

    t wher.

    tting go togetting, in fact, lies he rising.

    Death.

    t one w suc.

    ts everything.

    truth.

    , , and s it.

    itance comes transformation.

    ;triump; I mean t as soon as a person accepts deato knoh.

    Only ter sh is formed and unformed.

    t is only taken form and tegrated.

    Beauty hered away.

    Lig.

    And t , before sunrise and after sunset.

    But to see only o-face -- never before.

    So t; deat forget it?  just live?quot; I o say to , forgetting death, no one has ever lived, nor can anyone ever live.

    And one wh also ignores life.

    It is just as if I ; t just forget it?quot; If I give up t side of too, because bothe same coin.

    It isnt possible to save one side of treet.

    omatically be saved.

    If I th will be saved.

    Actually, bots of thing.

    Birts of the same life.

    t only does ting of deat, t of not dying disappears as well.

    to kno birth.

    Both comprise bliss.

    e get up every morning and go to work.

    Somebody goes and digs ditches

    Different people do different jobs -- people s the whole day.

    tting up in t isnt it equally joyful to sleep at nigo start convincing people not to sleep at nigting up in top, because t sleep  be able to her.

    to a .

    One migo go to bed, arguing, quot;It is suco  is better not to fall asleep or else it he whole charm of waking up.

    quot; But her side of waking up.

    One .

    One .

    One who lives properly will die properly.

    One  steps in ure life.

    One ly.

    One ly.

    It orted.

    ting tortion.

    If a fear of falling asleep o overtake somebody, it .

    An old lady was brougo me by her son.

    oo afraid to fall asleep.

    I asked ;;

    ;Sely, and she feels she may die in her sleep, so she is afraid of falling asleep.

    S o stay up t.

    e are in big trouble.

    S recovering from ays up all nig wake up alive.

    Please do somet trouble.

    quot;

    In a way, sleeping is like dying every day.

    t we are dead.

    ts, dying a bit every day.

    e dive  nig refreshe morning.

    By time y or eig.

    takes over.

    And , te change.

    But  is nothan a deep sleep.

    Do you kno t and comes out different every morning? t notice it.

    t total, it is a partial transformation.

    o bed at nigired and ate, and  state.

    In ted; it is filled o face anotivity.

    No do the previous evening.

    tired, broken, .

    You h.

    of your body c deat a complete change.

    to acquire a new body.

    But otally crippled.

    Every moment is filled h.

    Because of ted a life, a society, a family  fears deat.

    And one  together.

    to meet deate spontaneity, o live as well.

    Life and deats of the same phenomenon.

    ts h.

    I am not asking you to t deathinking will mislead you.

    t deat will you do?

    A sick and miserable man may find it gratifying to t everyth.

    t is gratifying to t because it is right.

    Remember, never believe t o you is necessarily true, because  depend on rue, it depends on .

    A person otal deat not be of  would obviously mean he would survive

    .

    he miserable, sick individual.

    Question 2

    A FRIEND  SUICIDE.

    DO YOU O SAY ABOUt t AFRAID OF DEAth?

    too.

    But th.

    Life seems more painful to t to finis.

    Putting an end to t mean t since life appears o th.

    One akes everyt deathing behind.

    to save any part of  his misery and pain.

    One o save s tality of the soul.

    these are all conveniences.

    It does not sanding, it merely shows our concern for convenience.

    t of acceptance feels comfortable, ts all.

    ts wimes.

    A man w in  in his old age.

    In fact, trut beliefs ch headaches.

    of beliefs; .

    It is o say ures affect your belief system and  be sure  more!  goes on inside ter effect.

    omac one feels like becoming an at, and s and so does t two?

    e can run an experiment.

    take fifty men and infect ty in good h.

    Let t fifty live in misery and let ty live happy lives.

    You  atter group.

    It is not t ably becomes atic.

    So remember, if you see at misery must be on too.

    If you see an increasing number of people believing in God, you s more and more people are becoming happy.

    I say to you, t in t fifty years t possibility t Russia ic and India ic.

    Beliefs dont mean anything.

    In Russia people read Marx, whis makes no difference.

    t make t difference.

    If people o go on becoming  fifty years to ring in Russian temples.

    Lamps  and prayers would be ced.

    Only a emple, kindles lamps and cs prayers.

    People o thank God.

    Only a o t must be because of it.

    An uns to express its anger.

    And erness tohe unknown.

    ;t unknown one, because of God.

    Eit exist, or he has gone mad.

    quot;  I am saying is t our ts of conveniences t suit our conditions.

    One o escape from deatably grab hold of some belief.

    Similarly, someone o some belief.

    But neito knoh.

    t difference betruth.

    Never too muc convenience.

    A t is al convenience.

    A vision is alrut is always of convenience.

    One man is a communist.

    of noise -- tion, ty must be divided, and so on.

    No give iful girl to marry, and in fifteen days you otally different man.

    You cetera -- its all nonsense!quot;  o t  to hinking.

    t  for o t ty be divided; no is inconvenient to t property be divided.

    Noy would mean dividing his car, dividing his bungalow.

    t iful  women should also be socialized.

    iful women? omen so all.

    this way.

    t;today property, tomorrow women.

    quot; And t, because all along you reating y anyway.

    If one says, quot;It is  one man sy,quot; t is tioning, quot;ty ? the division should be equal.

    quot; these are danger signals.

    Sooner or later sucions will surely come up.

    ty is distributed, tion of so arise.

    But tiful ainly protest.

    ; nonsense are you talking about? t;

    So convenience ss are formed out of convenience.

    All our ts eiter our convenience or remove our inconvenience.

    A vision is something else.

    A vision o do h convenience.

    Remember, t apascment to knoruth.

    tapasc concerned ead, one o know wever is, w is.

    So t of deato be seen, not t about.

    You o your convenience; your convenience determines your thinking.

    It is not a question of convenience.

    e o kno as it is.

    Your conveniences and inconveniences make no difference.

    soever is, t o be known.

    As soon as you come to kno a transformation .

    t you knoo realize t it is not.

    You believe in its existence only as long as you  kno.

    tality.

    tions  session.

    No for tation.

    Meditation means death.

    Meditation means to move into w is, where we are.

    to meditation only herwise.

    Be seated tle distance from eacher.

    Be seated making a little space around yourself.

    t to lie down, do so beforehand.

    Also, if someone feels like lying do he should do so.

    And sit at a little distance from eac no one falls over you if someone lies down, or falls over.

    Close your eyes

    .

    leave your eyes relaxed and close the eyelids

    .

    leave your eyes relaxed and close the eyelids.

    Relax your body

    .

    relax your body

    .

    relax your body

    Leave tely relaxed as if t.

    One day life  by dropping it now.

    One day life otally; even if you  to keep it, it  stay.

    So pull thin

    .

    ask to retreat he body relaxed.

    Go on relaxing tely.

    Noions, and you feel th me.

    the body is relaxing

    .

    feel it, the body is relaxing

    .

    the body is relaxing

    .

    the body is relaxing.

    Go on loosening it, feel t the body is relaxing

    .

    the body is relaxing

    .

    the body is relaxing.

    the body goes on relaxing

    .

    goes on dying

    .

    goes on dying.

    e are going on slipping inside, there where life is.

    Let go

    .

    let go

    .

    let go of the ocean.

    Let go of tely, let it fall if it s to, dont  it.

    Do not prevent it

    .

    do not keep any

    .

    let go

    the body is relaxing

    .

    the body is relaxing

    .

    the body is relaxing

    .

    the body is relaxing

    .

    the body is going on relaxing

    .

    the body is relaxing

    .

    the body is relaxing.

    Let go

    .

    as if it is dead, as if tely lifeless.

    e hinwards

    .

    thinwards

    .

    t like a shell

    .

    if it falls it falls.

    the body has relaxed

    .

    the body has relaxed

    .

    tely relaxed.

    thing is calming down

    .

    thing is calming down.

    Leave thing also relaxed.

    thing is going on calming down

    .

    thing is calming down.

    Retreat back even from too.

    thing is going on calming down

    .

    thing is calming down

    .

    thing is calming down

    .

    thing is calming sown

    .

    thing is calming down, is calming down.

    Leave it relaxed

    .

    leave thing relaxed

    .

    thing is going on calming down

    .

    thing is going on calming down

    .

    thing has relaxed.

    Leave ts also

    .

    move back from too

    .

    move furthem.

    ts are relaxing

    .

    ts are relaxing.

    Go on feeling

    .

    ts are relaxing

    .

    ts are relaxing

    .

    ts are going on relaxing.

    ts are also dropping

    .

    you her back

    .

    you her back.

    ts are going on calming down

    .

    ts are going on calming down

    .

    ts are going on calming down

    .

    ts have calmed down.

    Noen minutes just remain ahin.

    Look hin wakefully.

    On tside, death has happened.

    t dead, away

    .

    ed back

    .

    t like a flame.

    You are only knowing

    .

    only seeing.

    Remain just a cher

    .

    settle in the seeing.

    For ten minutes only go on looking  do anything else, only go on looking.

    Inside

    .

    more inside

    .

    go on looking inside

    .

    slohs

    .

    as if one goes on falling in a deep well

    .

    goes on falling

    .

    goes on falling.

    Look

    .

    for ten minutes just remain looking.

    (A deep silence prevails

    .

    after fees, Osarts giving suggestions again.

    )

    Drop your grip completely

    .

    and go deeper hin

    .

    go deeper hin.

    Only go on looking wakefully

    .

    slowly, slowly

    .

    slourn into a void.

    Only a flame of kno quot;I am kno;

    .

    am knowing

    .

    am seeing

    .

    am seeing.

    Drop it completely, drop all your control

    .

    drohs and go on looking

    .

    tening.

    Mind is becoming empty

    .

    mind is becoming empty

    .

    let go totally

    .

    disappear

    .

    just die.

    Disappear completely from outside

    .

    let go completely from outside

    .

    as if a he ocean.

    Let go completely

    .

    do not keep even t grip.

    Mind is becoming empty

    .

    mind is becoming empty

    .

    mind is becoming empty.

    Mind ely empty

    .

    mind y

    .

    mind y.

    Only a flame has remained burning

    .

    a flame of knowing

    .

    of seeing.

    For all t, as if death has happened

    .

    t a distance

    .

    your own body will be seen so far away

    .

    your oo be so far away.

    Inside

    .

    more inside

    .

    drown

    .

    let go completely

    .

    do not keep any grip

    .

    let go

    .

    let go

    .

    let go completely.

    Let go totally.

    If ts to drop, let it drop

    .

    let go completely

    .

    become a void

    .

    become a void completely.

    Mind has become a void

    .

    mind has become a void

    .

    only a flame of knowing has remained inside

    .

    everthing elso has become a void

    .

    eveything has disappeared.

    Let go

    .

    let go completely

    .

    so die

    .

    die completely from outside.

    the body has become lifeless

    .

    we ely inside

    .

    we ely inside

    .

    only a flame near t has remained burning.

    e are seeing

    .

    we are knowing

    And everything has disappeared

    .

    we cher.

    tely a void.

    Look intently into this void

    .

    inside, look at this void.

    A great spectrum of bliss  very void

    .

    a great lig very void.

    A erfall may emerge and only bliss flows all around, wicle.

    Look intently in t void

    .

    and just as a flo thin.

    Only the bliss prevails all over, all around.

    Look

    .

    look hin

    .

    let t spring burst forth

    .

    look hin

    .

    as if a fountain of bliss opens up and bliss abounds all over.

    Noake a fehs.

    to be far away.

    Sloake a deep breath

    .

    keep ch.

    the mind will become even calmer.

    Sloake a fehs

    .

    sloake a fehs

    .

    sloake a fehs.

    the mind will become even calmer

    .

    the mind will become even calmer.

    the eyes slowly

    .

    open the eyes slowly

    .

    come back from meditation.

    take a deep breath slowly

    .

    then open your eyes

    .

    and get up very sloly.

 Chapter 7

    I teach

    31 October 1969 pm in Mediation Camp at D, India

    Question 1

    A FRIEND EACO DIE? ARE YOU tEACEACEAD.

    , I am indeed teaco die.

    I am teac of dying, because one  in t of living as well.

    One he supreme life.

    Only to erase to know o be.

    te taken life and deato be opposing eacradictory, but t.

    e ed a false contradiction bet al results.

    Pero tradiction.

    Subsequently, tradiction ions on many levels.

    If ially one into separate parts -- not only separate but contradictory parts -- timate result can be not tion of a schizophrenic, insane man.

    Lets assume there is a place where mad people live.

    Great difficulty and trouble o believe t cold and   only separate but contradictory t cold and  are not contradictory, t degrees of qualifying thing.

    Our experience of cold and  is not absolute, it is very relative.

    A little experiment his clear.

    e al and things which are cold.

    e also see t somet is , and somet believe t and cold at time.

    Nole experiment.

    take a pot containing  er, a pot containing cold er, and a pot containing er at room temperature.

    Put one  er and anoter.

    Noake bot and place ter at room temperature.

    One er is cold and ter is .

    Is t er  or cold? One  is , t is cold.

    t is ture of ter really? If, simultaneously, one  is  and ter is cold, to realize ter is neit nor cold -- its feeling  or cold is relative to our hands.

    and cold are degrees of t t things.

    tinction betity, not of quality.

    about tinction beto eacher.

    But inction betative, it is only quantitative.

    For example, there is a child aged five.

    e can call ;an old man of fivequot; -- ? It is simply linguistic usage t ;a child five years of age.

    quot; If  to ; w;an old man of five.

    quot; One is just an old man of seventy, where is someone who is five years old.

    is t, y -- year-old man a seventy-year-old cer all, a co an old man.

    But ely tradictory things.

    It seems like crary to eac if then no child can ever become old.

    rary to note turned into an old man? or e on a calendar t on suchen on such-and -- such a day he became old?

    In fact, the problem is

    For example, teps leading to terrace.

    You can see teps and you can see teps on top as  you may not be able to see teps in tion.

    It may look as if teps and teps on top are separate, far away from eacher.

    But one ion.

    ;teps beloeps above only appears because of teps in between.

    tep at ttom is connected ep on top.

    quot;

    ty, tity.

    Dont trary, diametrically opposite to eacher.

    tween a child and an old man.

    t of difference exists beto die.

    If birtrary to eaco a point of our natural growth.

    Birto deathing.

    e so groo a plant, and t becomes a flower.

    ion bet of tself and becomes a flower.

    Growthe seed.

    Birturns into death.

    God knounate times t birtomous, t life and deate things.

    e  to live;   to die -- but  kno deat of life.

    Once   to die, it becomes a certainty, t very moment, t our lives ies.

    the whole of mankind has become schizophrenic.

    Mans mind is split into parts, into fragments, and this.

    e aken totality of life as if it s, and ed eac against ther.

    Man is t  trary to eacher.

    e his in all spheres.

    e tell a person, quot;Dont be angry, be forgiving,quot;  realizing t t is between childhood and old age.

    e can say t anger, reduced to t, is forgiveness -- tomy bethem.

    But all ts of mankind teac;Get rid of anger and adopt forgivenessquot; -- as if anger and forgiveness are suce t you can drop anger and retain forgiveness.

    Suc in splitting man into fragments and in bringing rouble.

    All of our past belief systems say t sex and brarary to eacher.

    Nothis.

    t point of sex is brahmacharya.

    Sex, dropping downward, decreasing, is brahmacharya.

    tance bet one of enmity and contradiction.

    Remember, in t all like contradiction.

    In fact, tradiction in to unite tes.

    If birte entities, birts os own -- now.

    Just as t meet anyake place beth.

    Birtertinuum.

    I am actually saying is t if man is to be saved from going insane in ture,  life in its totality.

    e cant afford any longer to create divisions and to pit one part against ther.

    It is so strange t one rary to bras get rid of sex,quot; ely destroyed in tempts to get rid of sex.

    Suctain brahmacharya.

    Striving to cut off sex from tain brahmacharya.

    tension and trouble forever -- rigs h.

    oo onerous.

    be able to live at all -- not even for a moment.

    trouble.

    If you look at it t -- t I am saying is t sex and braed to eac as t and t rungs are.

    As man moves up ters into brahmacharya.

    Bra sex reduced to its lo degree.

    One reaco a point  feels as if everyty -- it is reaco timate end.

    tradiction in life, no tension.

    tlessness in life.

    tural life.

    I am talking about is o live a most natural life, in all its aspects.

    e dont live naturally at any level, because we urally.

    If you o tell a person, quot;alk only  foot, because t foot stands for religion, righteousness.

    Dont  foot represents unrighteousness

    quot; If to believe ts of people wo believe in sucupid ideas have always been found.

    So you o  foot is rigo  foot is unrighteous.

    tting t foot off and trying to  foot.

    to walk.

    e can only  of both legs.

    A leg never self, alt a time.

    alking, you only lift one leg at a time,  you .

    But dont forget t t a standstill, tant as tion.

    ttains brarumental in t attainment -- in tationary rigrumental in t legs moving forward.

    t leg  be able to move  t one.

    Sex he arising of brahmacharya.

    One can take tep of brao move.

    Uprooting t, ainly result in cutting off sex, but t  help in achieving brahmacharya.

    Instead, man will remain eac y hanging in limbo.

    t of t and t step, of t and t foot.

    In life everytegrated.

    t diversity is like tes of a great symphony.

    If you cut anyt, you y.

    Someone may say the color black signifies evil.

    ts  marriages; black is allo somebodys death.

    te is a sign of purity.

    In a symbolic sense, it is alrigo inctions, but if someone o say, quot;Lets get rid of black, lets remove black from t; ttle  beeness of ands out in all its s a black background.

    teaces on a blackboard e chalk.

    Is  of  e on te e on a  tters  stand out.

    e manifests because of t causing te to stand out.

    Remember, te of tes enmity ably grow dull, insipid.

    One .

    trengto be forgiving.

    t mucer y of forgiveness.

    tself er to t of forgiveness.

    In totally lackluster, absolutely lifeless, dead.

    If a persons sex is destroyed -- and to destroy sex -- t  make e, urn into an impotent person.

    And tal difference bethings.

    to do a a man cannot become a braent.

    By transforming sex, by accepting it, by moving its energy totain brahmacharya.

    But remember, te, is tself.

    t transformed.

    I am saying is t es are not opposites -- life consists of a very mysterious order.

    In terious order opposites ed so t t.

    You must  of a ruction.

    All the same.

    tect, to make an arche bricks in opposing order.

    t making te eacher.

    be able to make tely.

    Bricks laid in trengtance in them.

    ance occurs a strengted.

    All strengtion; all energy is produced from friction.

    In life, ty is beion of energy, power.

    t te order.

    God, tect of life, is very intelligent.

    life ely, ion to eacher.

    So e forgiveness, sex opposite braance present beted.

    And t energy is life.

    togeteo life is created.

    t;e  t accept th.

    quot; ts fine.

    Suit yourself.

    But if you dont accept deat very moment, because t are left will be alike.

    Only t -- and t away.

    take ed many a time.

    For t ten ted roubled by take.

    s on placing bricks t are all alike;   opposing bricks.

    quot;Remove ty,quot; he says.

    ;If s all well believe in.

    t believe in samsara, in the mundane world.

    If God is, t the mundane life.

    e cant be in tplace,  attend to our businesses; because ire to ts.

    quot; t man o create he bricks of God.

    Can you imagine ake, o go crazy and become monks? From t very day t move an inc day the whole world would be in ruins.

    In fact, t   foot moves forore in tplace out there.

    One foot is rooted ts o move.

    the worldly man.

    t is, all  comes from the mundane world.

    And yet  cursing telling ;Renounce the world and become a monk.

    quot;  realize ing a situation for universal suicide tuation even  escape from: he will die as well.

    are all alike.

    te.

    t;t thing else.

    e only believe in matter.

    quot; And, believing only in matter, tried to create a heir own.

    too rouble.

    ter and no God, t lends savor to life, t makes life c gives movement to life, t creates to rise, will be gone.

    If one o believe t t matter, t meaning is totally useless.

    ts alk so muc meaninglessness in t.

    today, ern p life is meaningless.

    S all of a sudden, and estern terating it in text of life itself: quot;A tale told by an idiot, full of sound and fury, signifying nothing.

    quot; t be any significance, any meaning, because you  togetter, and of matter alone.

    Meaning is bound to disappear absolutely.

    Just as take meaning aake meaning away.

    It is interesting t te and te survives  foot is dependent on t foot and t foot is dependent on t foot.

    On tradiction, but deep do is not.

    Bot are part of t rooted; t to move.

    No one can experience trut understanding tradiction correctly.

    A person s on cutting out t  yet attained enougelligence.

    You can do a as soon as t ionably, tter s life energy from t half and from nowhere else.

    I have heard

    te.

    One believed it is good to  it can be useful in emergencies.

    o argue, quot;es, w do we need money for? Only worldly people keep money.

    quot; Boto put fors in support of tive vie seemed like ts .

    t mystery of t you can present an equal number of arguments in support of any of ts creation, and te can never end because both bricks are used equally.

    Anyone can point out, quot;Look, ted of my bricks,quot; ;No, the universe is made of my bricks.

    quot;

    And life is so vast t very fe the whole doorway is made of opposing bricks.

    t merely see t fall heir view.

    t;You are rigion of sannyas.

    You are righe universe.

    You are rigman.

    quot; Ot;tter, it is made of not dust.

    Everytually turn into dust -- Dust unto dust.

    quot; t fall icular view.

    In t nor t ; neiterialist nor tualist wins.

    t.

    tatements are coming from a dicomized view of life.

    So t dispute bethese monks.

    One maintained it is necessary to her disagreed.

    One evening, in a great  a river.

    It o nightfall.

    One of tman, , and said, quot;Please dont tie your boat up yet, bring us across the river.

    Nig reacher side.

    quot;

    tman said, quot;Sorry, I am finiso go back to my village.

    Ill take you across in the morning.

    quot;

    t;No,   until morning.

    Our guru, aug life is all about, is close to dying.

    the news is, he will be dead by morning.

    he has summoned us.

    e cant stay overnight.

    quot;

    tman said, quot;Okay, Ill take you over for five rupees.

    quot; t t; do you t; t laughing.

    to tman -- he had won.

    After reac; do you say, my friend? e  he money.

    quot;

    the second monk laughed uproariously.

    ;e crossed t because you  because you could part ! e o cross t because you  because you could let go of it.

    quot; So t remained.

    tinued, quot;I al o let go of money.

    e could give it up; ts whe river.

    If you  o it, if you  let it go, ;

    So the problem remained.

    t monk also joined in ter.

    to their guru.

    t; se a problem.

    oday illustrates our differences succinctly.

    One of us believes o cross because  money go.

    e are firm in our beliefs, and o be right.

    quot;

    the guru laughed a belly laugh.

    ;You are both crazy.

    You are committing the same kind of foolishness mankind has done for ages.

    quot;

    quot; is t foolis; the monks asked.

    t;Eac one side of truth.

    It is true you could  and cross t go of money -- but true: you could part o part h.

    It is true, of course, t you o cross the river because you had money on you.

    But t is equally true.

    o cross.

    You crossed because you let go of money.

    So bot.

    tradiction bethem.

    quot;

    But we ed sucomies in all levels of our lives.

    And a belief in eits can provide a convincing argument in its support.

    It is not difficult, because after all, a man  least o dra a small matter.

    It is more to argue for.

    So nothing will be solved by arguing.

    Life igated, knos totality.

    I certainly teac t does not mean I am against life.

    it means is: deateo knoo recognize life as well.

    it means is: I dont see life and deatrary to eacher.

    t of dying or  of living -- bothing.

    It depends on  it.

    You may ask, quot; you call it t of living?quot; t.

    t tremely attaco life.

    And ttac has become very unbalanced.

    I can call it t of living too, but I , because you are too attaco life.

    If I s;Come learn t of living,quot; you  to strengttac to life.

    I call it t of dying so you can regain your balance.

    If you learn o die, tand before you equally; t and rig.

    ttain to timate life.

    In its ultimate state life contains neit it is made of ts h.

    Of course, if too live, I  go talk about t of dying.

    t;Learn t of living.

    quot; And as I tell you, quot;Meditation is teo deat; I ell t to;Meditation is teo life.

    quot; I ell t;Come, learn o live, because unless you o live, you  know o die.

    If you  me teaco live -- because once you o live you will o die as well.

    quot; Only t too me.

    Your to te: you are residents of a too die, o live, o cling to life so h away forever.

    to talk to you about death.

    It o do  t of dying.

    I hing all along.

    Once Buddered a village.

    It  about to appear on the horizon.

    A man came to ;I am an at, I dont believe in God.

    do you t;

    Budd;God alone is.

    t God everywhere.

    quot;

    t;But I old t you are an at.

    quot;

    quot;You must ; said Buddha.

    quot;I am a t.

    Now you  from my own lips.

    I am test t ever.

    t God.

    quot; tood tree h an uneasy feeling.

    Buddha moved on.

    Anot noon and said, quot;I am a t.

    I am an absolute believer in God.

    I am an enemy of ats.

    I o ask you,  Gods existence?quot;

    Budd;God? Neithere ever be one.

    tely no God.

    quot;

    t believe his ears.

    quot; are you talking about?quot; he exclaimed.

    quot;I o to ask wher God is.

    And ;

    Budd;A religious man? A believer in God? I am test at ever.

    quot;

    tood tterly confused.

    e can understand t Ananda, a disciple of Budderrible suspense; ions.

    less;  figure out w was going on.

    It ernoon it became a problem.

    quot; o Budd; Ananda o himself.

    quot;In test t,  at.

    quot; o ask Buddhe evening, when he would be alone.

    But by evening Ananda  another surprise.

    By time it o Budd;I dont understand w.

    quot; t ic, one w know w.

    No one knows, and no one can ever know.

    So ;I dont know w.

    do you say?  do you t;

    Budd;If you dont kno knoher.

    And it .

    quot;

    Listening to Buddhis man was confounded as well.

    ;I ened, so I t you must have known.

    quot;

    Budd;You must have heard wrong.

    I am an absolutely ignorant man.

    knowledge can I ;

    Just try to feel  hrough.

    Put yourself in his shoes.

    Can you see y?  ;Are you trying to kill me?  are you doing? I almost lost my life! Never  and restless as I oday.

    is t mind? Are you sure you knooday? In ternoon anotirely different anso tion.

    quot;

    Budd;I did not give to you.

    I gave my anso the people concerned.

    en to t is rigo  I say to ot;

    Ananda said, quot;Noops it all!  , rig blocked! And could it ever be possible I   to o ter o.

    quot;

    Budd;But  ans;

    Ananda said, quot;Maybe not, but I am in a quandary.

    Please ans now.

    is trut ans;

    Budd;I o bring to a point of balance.

    t.

    Being an at only e, because life is made of opposites.

    quot;

    Keep truly religious person is bot on one her hand.

    ains bots, but es.

    Religion is in t very harmony.

    And one y.

    yet attained a balance in his life.

    So Budd;I o bring a balance to his life.

    One side of o put some rocks on ther scale.

    And besides, I also ed to unsettle here is no God.

    ion needed to be sain, dies.

    t go on; t continue.

    quot;ternoon .

    I o tell  because oo;  his balance.

    Life is a balance.

    One tains truth.

    quot;

    to you, you s of dying is because your life has become lopsided.

    You are sitting very solidly on turned to rock.

    Life he balance is gone.

    Go ahead.

    Invite death as well.

    Say, quot;Come and be my guest too.

    ell stay together.

    quot; to live  is transformed into life supreme.

    t a , tter is over! t day ting of deats.

    ting lay in our running a.

    al.

    No do anyto him.

    can deato disappear?

    types of people -- one wh.

    Deat.

    And t it keeps eluding them.

    t cant find death.

    kind of a person o be -- t? A person eluding deatinue to be defeated; ire life ory of defeat.

    One ly triump; defeat  in his life.

    triump journey.

    Yes, I teac of dying.

    I am teaco die so you may attain life.

    Do you kno? to live in darkness -- t s totality of darkness, turns into light for him.

    Do you kno takes poison lovingly, joyfully, as if aking nectar -- tar for , t find out.

    One of t profound trut ts poison lovingly, t turns into nectar.

    And ted darkness itself, o onis t darkness .

    And one  all -- only happiness remains for him.

    For one e of agitation and agrees to live , tranquility are thrown open.

    tradictory.

    Remember,  one o attain peace can never become peaceful, because to say quot;I  to attain peace,quot; is, in fact, looking for disturbance.

    Man is restless as  te a nelessness by saying, quot;e  to be peaceful.

    quot;

    Once a man came to me.

    ;I o to Pondico they are all full of hypocrisy.

    I couldnt find anythere.

    I am looking for peace, which I find nowhere.

    I  for t two years.

    In Pondicioned your name.

    I raighere.

    I  peace.

    quot;

    I said, quot;Get up and  t door rig, oto be a e as well.

    quot;

    ; do you mean?quot;

    I said, quot;Simply get out.

    And dont ever look back in tion again.

    It is better I save myself before I am called a e as well.

    quot;

    quot;But I o find peace,quot; the man said.

    quot;Simply get lost,quot; I said.

    quot;And let me ask you to and ask o be in agony? iated you into agitation? o, to learn o be restless?quot;

    quot;I  nohe man replied.

    t;You are suce mental disturbance for yourself.

    t is to teac; ted your agitation, take an opposite route and you will find peace.

    do you  from me? Dont tell anyone you came to see me too, even by mistake.

    I o do s o you!quot;

    t;Please so find peace.

    quot;

    I told ;You are looking for ated.

    to attain peace: be at peace lessness.

    quot;

    One lessness in its totality, one ay h me.

    Be my guest in t; suddenly finds tlessness  him.

    itate of mind tlessness departs.

    One lessness itself, s down.

    lessness last if ttuned to peace?

    Even t may be a nonacceptance of restlessness, tlessness itself is t of our attitude of nonacceptance.

    One  being restless inue to be restless, because tance is itself t of restlessness.

    A man says, quot;I  accept restlessness, I cant accept suffering, I cant accept deat accept darkness.

    quot; ts just fine, dont accept t you inue to be surrounded by  accept.

    Instead, see o somets to agree to.

    And to your great surprise you will find w you considered your enemy became your friend.

    If you invite your enemy to be your guest,  to become your friend?

    to conquer death.

    You must  I  you in on some trick so you would never die.

    A friend ten a letter in which he says:

    Question 2

    ARE YOU GOING tO SO REJUVENAtE OUR BODIES? ARE YOU GOING tO SO BECOME YOUNG AGAIN? IF tS tS ORtO COME thERE.

    Maybe you oo.

    If so, you ed, because I am teac of dying here.

    I say unto you: Die! Learn o die.

    it, .

    And remember, I am giving you to be victorious over death.

    Rejuvenation is not ttaining victory over death.

    No matter ion, you ill o die.

    to die.

    Rejuvenation can only pustle furttle longer.

    It only means your problems ended over a longer period -- instead of dying in seventy years, you migo die in seven hundred years.

    ty years roubles of seventy years end to seven hundred.

    ty years inue up to seven hundred.

    ty years c muciplied.

    else do you think will happen?

    t o you, but if you really sion and say, quot;take t; you ell ;ait a minute, let me t over.

    quot; I dont believe any one of you o take a potion t end life for seven hundred years.

    So  mean? t means quot;I inue to be as I am.

    to live for seven hundred years.

    quot; And t o be very costly; it would have very grave consequences.

    Sists someday discover ely -- and suc is not difficult -- remember, people art looking for a guru to teaco die quickly.

    Just as no, tec even scientists  be able to save them.

    try to c t so t of life.

    e ely no idea t an extended life has no meaning.

    th living.

    An individual can live so totally in one moment -- more totally te number of lives.

    Its a matter of living, and only a man ill; ime.

    iced t speed is continuously on thing is speedy.

    In one respect a rocket is better t -- because a rocket can take us places faster -- but   all mans attempts at speed are attempts to escape where he is.

    s to get away.

    ter off anyw where he is.

    All over Europe and America weekends and  nuisance.

    People get more tired on than ever.

    to jump into ty miles, a o a picnic spot, to a mountain, to a , to the beach.

    tivation for rus is because otoo -- t reac.

    If one asks o reac know.

    One tain,  to get away from wheir work.

    Man is unable to live; ts w.

    s to go on putting more poo er.

    Ask o reac;I cant tell you rig ime.

    I o get there soon.

    e o land on to land on Mars.

    quot; All our lives we are running.

    are  on to live fully, and on t, present.

    Boterconnected.

    t be able to live errified of death.

    t is the answer?

    You ask me, quot;s ts tion?quot; I say: accept death.

    Invite deat;Come on, Ill  living later -- first you come.

    Let me first be finister is over once and for all.

    After t Ill live at leisure.

    Let me take care of you first, ttle doably.

    quot; Meditation is to accept deattitude.

    to extend sucation to deatation is tation is the answer.

    One o a  immediately.

    his speed disappears.

    cer.

    or harder.

    Psycs say car accidents  because of bad roads but because of tor -- the man.

    eetor o .

    o craso something.

    Life seems so dull and useless to  s to bring some excitement, some juice into it -- at least by cras something else.

    some t of it,  it.

    isfaction t somet it  a total e.

    Many criminals in Europe and America atements in court, saying t t ed to see t, and t he only way.

    A good mans name never appears in the papers; you only see names of murderers and criminals.

    types of murderers: t a single murder for personal reasons, and t collective murder -- ticians.

    Only ted in t are ignored.

    Altizen, your name  be in t stab a person and it e headlines.

    A criminal confesses in t, quot;I y he man before.

    I just looked at o it.

    of tim I felt satisfied t finally I alk about, t my life  passed in vain.

    tory.

    ts, t seriousness.

    Looking at all t an ordinary man.

    quot;

    A man ed, so sad and bored t o indulge in anything.

    t doing, h.

    As soon as a man s deat leads o the divine.

    t;Diequot; is inscribed on temple of God, wream of life is overflowing.

    Looking at t;Diequot; -- people turn back.

    No one goes inside.

    Its a very smart idea, a very clever idea, ot  to live -- so temple of life ;Diequot; side.

    tened looking at it, run away.

    ts wo learn o die.

    t secret of life is to learn o die, o accept death.

    Let t die every day.

    Let us die every day.

    e dont let terdays past die.

    A seventy-year-old man keeps the happy memories of his childhood alive.

    yet dead.

    ill carries to return to his childhood.

    too old to move about,   yet dead.

    ill t things.

    ill dreaming of tars of he same now.

    tures are still moving before hing has died.

    In fact, our yesterday never dies.

    e never gato die;  anytly everything piles up.

    e dont let tead,  like a heavy load.

    And t becomes impossible to live under its .

    So one of to t of dying is: let the dead be dead.

    As Jesus  took place.

    It  to rise; t turned red.

    A fis in to catch fish.

    As  out, Jesus placed ;My friend, c;

    tion imes before.

    Is t doesnt? Of course, t, t may be different, t, but nevertion arises, quot;Am I supposed to spend tc;

    turned around to see wion he had in his mind.

    Jesus.

    y.

    ;ther way.

    to catcc of my life?quot;

    t;I am a fisoo, but I t in some other ocean.

    Come, follo wo give up .

    Leave t behind.

    quot;

    t have really been a courageous man.

    there are very few courageous people like him.

    Rig filled h fish.

    A desire must o at least pull out t t  Jesus said, quot;Only t into to leave t behind.

    Drop your net righere.

    quot; t go of  and asked, quot;tell me wo go.

    quot;

    Jesus said, quot;You seem to be a man of courage.

    You ential to go some place.

    Come ; As tskirts of the village, a man came running.

    ;You madman, wher, who was ill, has died.

    looking for you at t lying there.

    ;

    t;Please let me take leave for a feo perform my fat rites.

    then Ill come back.

    quot;

    Jesus o tremendously wonderful.

    ;You fool, let t need is to go? Come.

    Follow me.

    Noo keep him alive.

    So one who is now dead, is dead forever.

    And the village.

    the dead.

    You come h me.

    quot;

    tated for a moment.

    atc;Perood you could leave your old net behind.

    quot; t and then followed Jesus.

    Jesus said, quot;You are a courageous man.

    If you can leave ttain to life.

    quot;

    Actually, t w should be dropped.

    You sit in meditation but tell me it never  ts keep coming.

    ts dont come like t.

    tion is,  to t fault? If a man keeps a dog, feeds ies s urns ; if to t fault?

    All tted ied a collar around  him in your home.

    And to meditate and tell to get lost.

    be? t o you so suddenly, so o you.

    to you.

    maybe ter is in a good mood, so akes more and more interest in the game.

    You come and tell me ts  leave you.

    h your own blood.

    You ied to yourself; you  a collar around t.

    Just tell someone t ; do you mean, s can never be ; So t  comes back to you.

    supposed to knoating? Noo your t, quot;Get out! Scram!quot; t is not going to go ahis.

    e nouriss.

    e nouriss of t, ying to ourselves.

    And t to leave you all of a sudden.

    t leave you in one day.

    You op feeding to stop rearing them.

    Remember, if you  to drop ts, stop saying, quot;My ts.

    quot;  to get rid of ts, top taking interest in them.

    unless you stop taking interest in t you are no longer interested in them?

    All our memories of t are ts.

    to.

    e dont alloo die.

    Let your ts die.

    Let t try to keep it alive.

    But  alive.

    t of t of dying.

    Keep too: if you  to learn t of dying t the dead be dead.

    Let t be past.

    It no longer exists, let it go.

    to preserve it in your memory.

    Say goodbye to it, let it depart.

    Yesterday  is no more -- and yet it keeps its hold over us.

    tion.

    A friend has asked:

    Question 3

    IS A MIND FILLED It IS A VERY CONFUSED MIND?  IS CLARItY OF MIND?

    to be understood, because it ation as  of dying.

    question.

    ; is a confused mind?quot; But ake.

    e say, quot;disturbed mind,quot; quot;confused mind.

    quot; take is.

    is take? take is rutter is t thing as a confused mind.

    Ratate of confusion itself is mind.

    thing like a confused mind.

    Mind is confusion.

    Mind is another name for confusion.

    And  t all.

    For example, torm at sea, tless.

    ould you call it a quot;restless stormquot;? ould anyone call it a quot;restless stormquot;? You  a storm, because a storm is just anotlessness.

    And orm orm no longer exists.

    In understanding too, mind is just another name for confusion.

    does not mean t exist at all.

    A state of no-mind appears.

    And man.

    ts even worm.

    orm disappears, the sea remains.

    o exist, t remains is atman, soul.

    Mind is not a t is a state of disorder, a state of chaos.

    Mind is not a faculty, it is not a substance.

    tance, tman is a substance -- and existing as a state of confusion t becomes a link betwo, is mind.

    In a state of peace, tman remains, but the mind is no more.

    thing as a peaceful mind.

    ted.

    e say an quot;un; a quot;hy body.

    quot; this is okay.

    thy body as well.

    ithy body remains.

    But t true in the mind.

    t;; an quot;unhy mind.

    quot; Mind by itself is unhy.

    Its very being is confusion.

    Its very being is unhy.

    Its very being is a disease.

    So dont ask  rid of this mind.

    Ask his mind can die.

    Ask his mind.

    Ask  go of this mind.

    Ask  t no more.

    Meditation is a o be finiso part he mind.

    Meditation means to step out of the mind.

    Meditation means to move ahe mind.

    Meditation means cessation of the mind.

    Meditation means to stay away from whe confusion is.

    By moving aills -- because it is our very presence t creates it.

    If  ceases to be.

    Say, for instance, two people are .

    You o fig is on.

    If I o step aside,  continue? It op, because it can only continue if I make myself a part of it.

    e live on a mental plane;  rigrouble is going on.

    e dont  to get a  to bring peace there.

    Peace cannot be there.

    Just be kind enougo step aside, ts all.

    As soon as you step aside, turmoil o an end.

    Meditation is not a teco bring peace to your mind; rat is a teco move ahe mind.

    Meditation is a means to slip ao turn ahe waves of confusion.

    Yet anotion o the previous one.

    It o understand t as well.

    he has asked:

    Question 4

    IS tEEN tO BE IN MEDItAtION, AND tO DO MEDItAtION?

    It is to you.

    If a person is doing meditation, rying to make a confused mind peaceful.

    empt to make .

    ation,  trying to quiet down ead .

    If it is sunny outside, you may see a man trying to open side in tand under its s suche mind.

    ts -- but they make no difference.

    It is as if a man o stand in t an umbrella is over   feeling  now.

    But o feel .

    trying to cool dohe sun.

    rying to quot;doquot; meditation.

    Noher man.

    is sunny outside, s up, he house and relaxes.

    to cool dohe sun.

    Doing meditation means making an effort, an effort to che mind.

    And to be in meditation means not making any effort to c instead moving  a sound.

    You must take into account tinction betwo.

    If you make an effort to meditate, meditation will never happen.

    If you try to make a conscious effort, if you sit dorain your muscles, force yourself, become determined to calm your mind no matter   er all, ion?  you?

    As it is, you are already confused, restless.

    Nory to calm yourself do means you will be adding one more headache.

    You are sitting uptighing.

    tiff you become, t into difficulty, tense.

    t the way.

    I ask you to meditate because meditation is relaxation.

    You  to do anyt be relaxed.

    Make sure you understand.

    Let me explain a little furthrough one small principle.

    Keep it in mind finally.

    A man is she river.

    s to reacher side.

    t of t, and rying to swim across.

    ting tired, , broken, but he keeps on swimming.

    t to swim.

    to s for him.

    Doing meditation is an effort too.

    ther man.

    Instead of sing.

    he river.

    t; he river.

    the river, so is he.

    s all,  floating.

    An effort is not required to float; floating is merely no-effort.

    tation I am talking about is like floating, its not like swimming.

    atcing in the river.

    t and ting leaf is simply out of this world.

    trouble, no he leaf.

    t.

    And s smartness? tness of t it s boat and is no.

    to go .

    trengthe river.

    t no  fig the river.

    t  to create any resistance, its just floating.

    So te accord.

    so? It is because no is not trying to fall in accord  is simply floating; ts all.

    s to take it, so be it.

    So keep ting leaf in mind.

    Can you float like t be even a t of s even t; t all.

    a living man can dro t? A living man dro never a dead man.

    o t away.

    s ters into a state of no-effort.

    t cannot even if it wiso.

    to ts.

    A living man can dro to stay alive.

    Attempting to do t, s tired -- and as s tired he drowns.

    ing drohe river.

    t dro put up any fight.

    Since  figrengt of tion.

    to him.

    So s in the river.

    tation I am talking about is like floating, not like swimming.

    You just o float.

    t.

    No maintain any  teto t it go, you float.

    o let go of t cling to thing.

    t too, t  also.

    t go of to t.

    er to the shore.

    If one leaves traigo the river.

    So a stream of life, a stream of divine consciousness is flo o to the body.

    Let go of it.

    Let go of breatoo.

    Let go of ts as well.

    No behind.

    o float in t stream whin.

    One  in t stream reache ocean.

    tream arts floating in it reache ocean.

    Meditation is a kind of floating.

    One  reache divine.

    Do not swim.

    One wray.

    One , leave ther.

    else her.

    t of ther shore.

    A poor man, after a great deal of s -- er s deal, a man occupying a small c on a  more will happen?

    takes you out of t shore does.

    tside t makes no difference.

    A swimmer can only reache shore.

    But  ting? No s a floater, because  ream.

    tream will carry him.

    It is sure to carry o the ocean.

    to reache divine.

    in t ocean, te meaning of life, t beauty of life is attained.

    timate t of dying is t of floating.

    One wo die never swims.

    ;take me where you will.

    I am ready!quot;

    I alked about tained to this.

    Some friends, ions.

    tten over and over again, quot;Please say something of your own.

    Dont simply ansionsquot; -- as if someone else he answers!

    t pegs become more important them.

    t;Just shes.

    o ; But ions.

    But ts how our minds are.

    I have heard

    there was a circus.

    Every day, to give four bananas to the evening.

    One morning it  enoug, so hree bananas.

    t on strike.

    t;t four bananas in the morning.

    quot;

    t;Ill give you four in take three now.

    quot;

    ted, quot;this has never happened before.

    e he morning.

    e  four bananas no;

    t;ogether anyway.

    quot;

    ted, quot;e dont care about your aritic.

    All  is t ing four bananas every morning.

    e  four bananas rig;

    On and on friends e to me, quot;Please say something of your own.

    Dont ansions.

    quot; Indeed I  tion is, ions merely serve as pegs; wever I o say, I hem.

    ions,  make?  t   t speak my ouff because tting four bananas every morning.

    In eacation camp to be four discourses and four question-and-answer sessions.

    time it  you urned all tings into question-and-answer sessions.

    But this makes no difference.

    Keep tic of seven bananas in mind.

    Add together.

    to count one by one t the evening, or vice versa.

    I have given you all seven bananas.

    If you get mixed up counting, you mig.

    ts here are seven bananas.

    I o say, I  all.

 Chapter 8

    Ignorance of Life is Death

    4 November 1969 pm in Borium, Bombay, India

    Man doesnt even know w life is.

    And if  knoy of our knoher.

    As long as life itself remains unfamiliar, as long as it remains an enigma, t death is.

    truto occur because we  life is.

    For th is an impossible word.

    It is something which has never occurred, never occurs, can never occur.

    tain ain not even an iota of truth.

    them.

    It is a totally false word.

    No event like death occurs anywhere.

    But we see people dying every day.

    Every day, deato be happening all around us.

    Every village ion ground.

    And if and rigo realize t less people ed on t very spot.

    t our ery at some time or other.

    Millions upon millions of people have died, and are dying every day.

    And yet, you ire h.

    tic in tibet by the name of Marpa.

    Someone once came to ;I o ask you about life and death.

    quot; Marpa gave a big laug;If you  to kno life you are most welcome, because I know w life is.

    As far as deat ing  acquainted .

    If you  to knohose who are already dead.

    I am familiar alk about life.

    I can s life is.

    I am not familiar h.

    quot;

    tory is similar to tale of darkness and light.

    Per.

    Once darkness  to see God and implored, quot;Lord, t to get me.

    I am exed.

    arts c daer mucrouble leaves me alone in the evening.

    y is to rest after a ic day  my door at dawn.

    Again I o run for my life, again I o escape -- ternity.

    I  of patience.

    I cant take it any more.

    I beg you, please make and.

    quot;

    It is said t God called t;er darkness?  wrong y?  grievance do you  ;

    quot;Darkness?quot; asked the sun.

    quot;I ime immemorial, but I have never come across darkness.

    I dont know who darkness is.

    I may ask o kno of his way.

    quot;

    Infinite time  took place.

    tter is still pending in Gods files; ill not been able to bring darkness before the sun.

    ter is never going to be resolved.

    ive existence of its o all.

    Darkness is merely t.

    into t before the sun.

    It is even difficult to bring darkness before a little lamp, let alone t.

    It is difficult for darkness to penetrate t around a lamp; it is difficult for darkness to er h a lamp.

    ?  all, or else th.

    Bot be true together.

    e are alive, but  know w life is.

    And tainty of death.

    Ignorance is death.

    tself becomes th.

    If, God o kno is  knoroy forever t one can die, or t one  some time in t, or t one  some time in ture.

    e dont kno t  .

    e fail to become acquainted  t is our vital energy, our life, our existence, and .

    Man is not mortal, al.

    tal, but  tality.

    e never searcion of life;  even take one step to.

    And since ened of death.

    So tion is not one of life and deation is only of life.

    I o speak on life and deat this is impossible.

    tion is only of life, t all.

    life is, only t, but wh.

    As a problem, life and deat bot simultaneously.

    Eit kno case deathere is no life.

    t bot toget.

    But h.

    tself sh.

    ty h life.

    And t is, life is flo.

    It is floicle, all around,  -- and yet it is unknoo us? t man is in a deep sleep.

    Only in sleep is it possible a man could remain unfamiliar h who he is.

    It boils doo t t man is deeply unconscious.

    It can only mean t tal energy of man is not conscious, not awake.

    knohe darkness of sleep.

    even kno.

    er o kno he has been asleep.

    In sleep a man doesnt know he is asleep.

    asleep  to sleep.

    And as long as ill a asleep.

    But as soon as  knoice t   asleep.

    hen does he know he was asleep before.

    In sleep one doesnt know w.

    Obviously, man , or who he is.

    t some deep spiritual ic sleep is surrounding him.

    ts self, w life is.

    But  accept this.

    ell say, quot;e know very well w life is.

    e breat, we sleep.

    quot; A drunkard also alks, and so does a madman.

    But t does not prove t senses or t the madman is conscious.

    Once, ones and sing abuse at the emperor.

    It er all, a royal pageant, so tely arrested and to prison.

    But  the emperor himself was laughing.

    his soldiers were puzzled.

    er asked.

    quot;;

    t;As far as I can see, t know w he is doing.

    I believe he is drunk.

    Nevertomorrow morning.

    quot;

    Next morning t before the emperor.

    t; abuse at me?  me yesterday?  ;

    t;Me? S you? No, your majesty, I must not s w hings.

    I  there.

    I  I said.

    quot;

    e too exist as if .

    e alk and love and e, wage war -- all in sleep.

    If anyone from a distant planet o cire ate of unconsciousness.

    In t t fifteen thousand wars.

    t awake.

    From birto deat is one long story of anxiety, misery, pain and death.

    Man doesnt find a single moment of bliss, a single spot of joy in his life.

    ely ignorant of w joy is.

    Life passes and  a single glimpse of joy.

    Obviously, one cannot say man is living in awareness.

    Misery, pain, anxiety, sadness and insanity make up our lives, but ice it because people around us are also as asleep as we are.

    Once in a  t ely kill him.

    e dont tolerate him for long.

    t;

    .

    because you are an a is your fault.

    Seeing you awake, we wed.

    For people like us who are asleep, you become a symbol of disgrace.

    You are aurbs our sleep.

    ell kill you.

    quot; So o Socrates, e Mansoor.

    e treat tes of a madreat someone w mad.

    A friend of mine once  mad.

    in a lunatic asylum.

    In y, one day, ally drank a bucket of p  for cleaning toilets.

    For fifteen days ly sick.

    inuous vomiting and diarrhea.

    t about sucic c  were expelled from his body.

    Actually o stay in t ay ended for ter he became well.

    tional mont asylum, old me later, han hell for him.

    ;As long as I he same as I was.

    But  where I was.

    I  asleep and tarted pushing me.

    I never noticed too.

    everyone around me was mad as well.

    Only  all those people were mad.

    quot;As I ceased to be mad, I became target of everyone there.

    My problem  I knee  I wondered and worried w would o me now.

    out of t mad,  mad.

    No doctor o believe me.

    quot;

    e are surrounded by people oo.

    e immediately kill troublesome, very disturbing to us.

    A Britised a book of o a mystic, Gurdjieff.

    tion is tremendous, wonderful.

    ten, quot;to George Gurdjieff, turber of my sleep.

    quot;

    tried to break mans sleep.

    But if you attempt to break anybodys sleep, ake revenge on you.

    Dont ever try to .

    Up to noo s of ual sleep, we   as well.

    e dont notice it because oo.

    I ered a city.

    o a   well would go mad.

    ty.

    t t he kings palace.

    By time it  city became ty, so even at t of turning mad, people drank ter.

    ? they were helpless.

    And so by evening tire city had gone mad.

    t t o drink ter from t well and become mad.

    ers were o be saved from madness as well.

    tion, but by evening they were wrong.

    they had all gone mad.

    the kings army had gone mad as well.

    Surrounding ted, quot;It seems our king has gone mad.

    e cannot tolerate a mad king sitting on throne.

    quot;

    From to ely surrounded by the mad crowd.

    terrified.

    er w he should do.

    quot; will ; he worriedly asked.

    quot;e t unate t we had our own well.

    No.

    quot; Sooner or later, all kings o pay dearly for owning an exclusive well.

    true all over the world.

    One ainly find e ly tomorrow.

    Owning an exclusive well is dangerous.

    But, until t realized te well.

    So urned to ter for advice.

    ter said, quot;No for wo seek advice.

    Just escape by ter of tside and his palace is in grave danger.

    quot;

    t;You  me to drink er from t  me to go mad?quot;

    quot;t by becoming mad,quot; replied ter.

    to ty s er.

    t nig celebration took place in ty.

    t.

    toring tal state, because noing abuse.

    Mentally, the king had become normal.

    Since our state of sleep is so common, so universal, and because we h, we remain unaware.

    In tate of sleep and about life? e understand only t tself is life and t one is unable to penetrate the body.

    tanding is similar to a man mistaking ter self, or a man  and ter ing in the palace.

    One o be t side its walls.

    e he body.

    e live outside the body.

    e are familiar only er layer of to knos inner layers.

    e dont even kno alone tself.

    e consider tside of to be t of the wall.

    e knoernally; we hin.

    For example, ed in thin.

    A man, side, sees tside;  see it from hin as we do.

    Man is not even able to see  only from tside.

    And to th.

    t  is only ter covering.

    It is only ter  ter of the house.

    ter of t to meet him.

    even knoo knoer seated hin?

    tside becomes th.

    his experience slips away from ones hands

    .

    tal energy contracts er side feel the man is dead.

    the man also feels he is dying.

    o move  ood as life.

    to move o be.

    On its o tarts screaming in agony, quot;I am dying! I am gone! Everyt; -- because o sink, to drop away.

    People outside t of deat of c;I am dying! Dying! Dying! I am gone!quot;

    t really represent our autic being.

    Deep inside  from the body.

    It is totally opposite, reverse to the body.

    Look at a seed.

    It ects tender, delicate seedling of life .

    Inside lies te sprout, and a tougo protect it.

    But tself, is not the seed.

    If a man takes t be able to kno .

    cling to t .

    No, t the seed.

    On trary, trut self, o burst, o diffuse itself, o dissolve in th.

    s itself.

    Our paining t consisting of life, of consciousness, of being.

    But, taking t is never born, ts.

    One experiences life ws.

    sprouts, man ceases to be a seed and groo a tree.

    As long as man is a seed, entiality, and wree of life is born in ic.

    Some call ticity t God.

    Man is the seed of God.

    he is only a seed.

    Its tree t will he wholeness of life.

    ate of tree?  green leaves  t floy of tars? , sitting on top, birds  travelers  in tree he seed has no idea.

    t even dream of ties aing o a tree.

    It can only realize tree.

    Man doesnt know w life is because  is in being a seed alone.

    only self totally.

    But t place,  even realize ting  is different and separate from the body.

    e are never able to remember, to realize t and separate from the body as well.

    o be t wside.

    Once I asked a tree, quot;;

    tree replied, quot;In ts, w visible.

    quot; tree springs from ts; tree  are invisible.

    Mao Zedong ten an anecdote from his childhood.

    ells t ttle garden close to t her lived in.

    All ended t love and care.

    People used to come from fara to see tiful and lovely flo garden.

    ted a person op for a moment or two and admire such appealing flowers.

    In her fell ill.

    Mao hen.

    t any gro Mao told  to  ts and flowers.

    ake good care of them.

    Day and nigill dark, Mao oil in the garden.

    Assured, ted.

    In fifteen days t in the garden.

    she saw was awful.

    tire garden hered away.

    Not only  too.

    Even trees had become sad.

    t  t ty today.

    All trees were sad.

    t, quot;  ill dusk?quot; she wailed.

    Mao also burst into tears.

    ;I did t I could.

    I used to dust eaco dust each and every leaf.

    I used to kiss eacer on each flower.

    I dont kno;

    Even t er.

    quot;You foolis; she said.

    quot;Dont you knorees never  lies in ts, w visible.

    Your ering them was all meaningless.

    Never  the leaves.

    If ts begin to gain strengt o  them.

    quot;

    But man ood life in terms of ter expanse of ted ts completely.

    Mans inner roots are lying totally neglected.

    even remember t hing inner as well.

    And actually, hin.

    trutentialities are  from there.

    Being is akes place outside.

    t hin.

    t .

    Manifestation is all outside.

    Being is hin.

    take ter manifestation as life, tire life is tened h.

    t dead.

    t.

    And tened of deatroubled over someone elses death.

    Alt, t really cry and feel troubled over anyones deatronger the reminder.

    And to tremble.

    In tate a man things.

    ;tal,  of the form of Brahman.

    quot; t is notion.

    to boost rengts, quot;tal

    quot;   is, quot;No, I  o die, tal.

    quot; Alt outal.

    If a man knoal,  o repeat it even once.

    he knows.

    tter is over.

    tinue to fear it.

    Mean a nerick, a neion t tal.

    ts  to find a nation more afraid of deatalks about tality of the soul.

    t misfortune ry.

    Of all tality of t are in try.

    And in try test as well.

    ogether?

    tal.

    them.

    You s th is finished forever.

    t needs to be understood.

    tal are people afraid of death.

    ting, quot;tal.

    quot; Afraid of deatalk a great deal about non-violence -- not because t  to kill anyone, but because, very deep do  anyone to kill them.

    t.

    But  is bad to kill anyone.

    quot; But deep do;Lest we are killed by someone.

    quot; to kill is evil indeed, but if t all, the fear of dying nor of killing.

    tters become irrelevant.

    On ttlefield, Kriso Arjuna, quot;Do not be afraid, because tanding in front of you ed many times before.

    You ainly existed before, and I oo.

    e imes in t and will be imes again.

    quot; Notroyed in the fear of dying or of killing.

    tion is of living life.

    to kill or to be killed become impotent in the eyes of life.

    One  t-w ever die.

    ing t o kno tal! t day th will disappear.

    t of killing will be gone for good.

    t is w before.

    ars cannot disappear from t appears to man t  he can die.

    Regardless of eaceac; no matter  experience from  ernal,  cease.

    Dont those who wield swords are brave people.

    A s the man is a coward.

    Statues in ty square of tatues of cowards.

    t is co kill and to be killed.

    But man creates a strange deception.

    ends  about -- all because of fear.

    Deep doo die -- people are dying every day.

    h has passed, old age is approaching.

    s , but inside erating, quot;tal.

    quot; ries to muster up ells ;Dont be afraid.

    Of course deat tal.

    quot; Around sucalk about tality of ther in big crowds.

    I am not saying t immortal.

    I am saying is t trine of tality of trine of th.

    Knoality of totally different thing.

    And remember, only tality of t .

    to be understood.

    ire vital energy t is diffused, spread all around, it contracts, returns to its center.

    tial energy t is reac to every nook and corner of our bodies, o its core.

    For example, if o sher.

    At some point t o t o tself.

    And o dim it even furt would be lodged in seed form and darkness would surround you.

    So tal energy of our life surns to its oer.

    Again it becomes a seed, an atom, ready for a new journey.

    Because of traction, tial energy, one feels, quot;I am dying! I am dying!quot;  one aken to be life until to slip ao drop.

    A mans limbs start losing trengto become s of breat becomes poorer, his ears become hard of hearing.

    In fact, all too, because of tion h some energy.

    And once to recede, tially lifeless, becomes lifeless once again.

    ter prepares to leave and te.

    And t;; At t of deato feel, quot;I am going.

    I am sinking, the end is near.

    quot;

    t ate, ty of dying, t errible suffering to a mans mind t o be ah.

    to knoo be peaceful.

    Instead, a man becomes so restless  death is.

    e imes before, an infinite number of times, but h is.

    Eacime t of deaturbed, so restless, so troubled --  state?  kno we .

    No, deat be kno t of dying, but one can certainly h.

    A planned deatation, yoga, samadhi.

    Samad t t, otself in death.

    In samad about  by knohin.

    Obviously, to feel restless, because ing he consciousness in.

    itracts thin.

    death does anyway, he does himself.

    And in t silent state  te things.

    t emanates electricity is one tricity t is emanated from it is another.

    ricity contracts totally, there, lifeless.

    tric bulb.

    Life is tricity, tal force t keeps ted.

    In samads death.

    And because ers deato knorut e from his body.

    Once it is kno quot;I am separate from t; death is finished.

    And once tion bethe experience of life has begun.

    take place at t, simultaneously.

    Knohere is life.

    If understood correctly, t thing.

    ters in tion.

    of dying.

    You mig I en said religion is t of living.

    I certainly talk about boto die is able to know w life is.

    Religion is t of living and dying.

    If you o learn t of arily.

    Only t otherwise.

    t is not difficult.

    Its easy to pull this energy inside.

    t  will.

    the will.

    It is merely a matter of will.

    One just needs a determined resolve to go hin.

    If you resolve t for  to turn  to die, you  to dro to o experiencing traction of energy.

    It ate in we from you.

    A deep t e from you; you can see your oant from you.

    First you  inside, you are standing separate -- radiating, like a flame.

    You ire body from his building.

    ittle more courage you can even bring tside, and from outside you can see there, removed from you.

    Let me tell you an incredible experience I had.

    It  occurred to me; I old it before.

    About seventeen or eigo meditate until late at nigting in top of a tree.

    I en felt ter influence over you if you meditate sitting on the ground.

    tates sitting on the ground.

    All talk of to tions -- to tains, to t  reason; its very scientific.

    ter tance bet on the body.

    So I used to meditate every nigting in a tree.

    One night

    .

    I dont knoion, and I dont kno  my body fell from tree, but art to see w had happened.

    I ill in tree, but the body had fallen below.

    Its difficult to say  at t time.

    I ill sitting in tree and the body was below.

    Only a single silver cord connected me he navel of my body -- a very shiny silver cord.

    would  was beyond my comprehension.

    urn to my body?

    I dont knoe lasted, but it ional experience.

    For t time I saside, and from t very day on to exist.

    Since to see anot from to experience tle body.

    Its difficult to say ed.

    its on their heads.

    As tree there.

    t next to the body.

    I chis from above.

    It seems took to be dead.

    t, as if by a potraction, I came back into the body and my eyes opened.

    At t point I experienced sometoo.

    I felt t a e a chemical change in a mans body, and so can a man in a womans body.

    I also urn to the body.

    Subsequently, I his kind.

    tantrikas of India, ensively oo.

    During intensive experiences of samadle body, cannot return  a he physical body.

    Similarly, a le body, cannot be broug a mans assistance.

    As t, an electrical circuit is completed and t  returns sly to the body.

    Follo, I consistently  six times in six months.

    And in t I  at least ten years off my life.

    If I o live up to seventy, noo sixty.

    I  trange experiences in six mont turned we.

    I couldnt compre was happening.

    It occurred to me,  tion bet body ured, errupted, t tment, t ed betwo, had broken down.

    also occurred to me  t ty-t ty-six hing else.

    It becomes difficult to live once tion betly.

    th illnesses and Ramana died of cancer.

    t pment betle bodies .

    It is generally believed t yogis are  trutely te.

    trut early ages.

    t tment beterrupted.

    Once tle body comes out of t never reenters fully and tment is never completely restored.

    But t is not needed.

    t; it has no meaning.

    it t, t;I  to turn in, I  to go back in, I  to return  to come back in.

    quot; ere you to ense longing, sucion; if your e, intense desire to return to your center; if your entire body o pulsate  can antly return to your core and, for t time, see your body from hin.

    alks about teries and veins, it is not from t of view of physiology.

    Yogis o do h physiology.

    today one wonders weries and veins are.

    ers  yoga talks about? the body.

    e cant find t tside.

    to observe the inner physiology.

    ts a subtle physiology.

    ters of t inner potally different.

    You  find this physical body.

    ters are tact fields beting points for both.

    t meeting point is the navel.

    You may iced, if you suddenly get into an accident driving a car, t to feel t.

    t once, because act field bet of all.

    Seeing deater  to become disturbed.

    As soon as deated in relation to ter.

    ternal arrangement of ted from tact bethe inner body.

    tact fields.

    So obviously, to knoo knootally different kind of ogetely not.

    Medical science kno it, and  for some time.

    Once you experience t te from you, you are finish.

    You come to knoh.

    And tually come out of t it yourself from outside.

    Questions relating to life and deat matters of pap.

    t thing.

    I am talking about is an existential approach.

    It can be kno quot;I am life;quot; it can be kno quot;I am not going to die.

    quot; One can live ter into it.

    But t;ell t  life is,quot; may t it a million times, may t it life after life, but t knohing.

    on earto t?

    e can only t someto us.

    About somet.

    You can only t t wo you.

    ever occurred to you t you cant t you dont kno kno knoh is.

    are o ts  life and deatotally hless.

    soever is ten about life and deatten it after a lot of thinking.

    It is not a question of ting about it.

    Except for  h words.

    yoga is concerned o do ential, living experience.

    t tal is not a t is not an ideology.

    It is tain individuals.

    Only  can experience alone solve t; is life?  is deat; And as soon as you o kno life is, t deat -- t only life is, t t all.

    tion to say t deat happens.

    And  owards a new home begins.

    e set out, leaving one her.

    ted capability.

    this house is a machine.

    It , it gets tired, and .

    If science  o keep two hree hundred years.

    But t  prove there is no soul.

    It  t need to c science  a o fix the old house.

    Nevertists s remain under t by increasing ty of man to five o a there is no soul in man.

    It  prove anything.

    It rate t because to , to c.

    Nos of t, to change bodies.

    In t case t is now repaired.

    But t even remotely prove the body.

    It is also possible t in ture science may succeed in creating a cest tube, in producing life.

    And tists may fall under ted life.

    But t would also be wrong.

    Let me say too: suc  prove anyther.

    akes place? toget create a soul in t create a situation wer.

    s of man and , an opportunity is created for to enter the womb.

    It may be t soon scientists may create a similar situation in a test tube, but t is not ting a soul.

    tem too; its a test tube.

    It is a natural system.

    Soon, s  in ory may succeed in producing tion in a test tube.

    In t case, souls, er test tubes.

    But even so, it  be taking birt ill just be arriving.

    t -- tion of the soul.

    ture looks very dangerous and dark as far as there is no soul.

    But tence of t be disproved by it, it o turn hin himself.

    If, because of increased longevity and tion of test tube babies, man so believe tence of t be disproved, only tinuing inner searco an end.

    And tunate circumstance is sure to occur in t fifty years.

    In t fifty years, t.

    tche world.

    t: to eat nor proper cloto wear.

    But from t of vie as it is today.

    to believe tion of turning in doesnt arise.

    Once y believes the whole idea of reaching inside is finished.

    ture may turn out to be terribly bleak and dangerous.

    ts must be carried out in all corners of t a feand up and assert -- not merely an assertion of rines, not just a reiteration of ta, t a living affirmation, quot;I kno the body.

    quot; And t be just a verbal declaration, it sed tire way of living.

    Only ty -- otific development urn man into a macomaton.

    to believe  t.

    is o say.

    Even to ty of people .

    But once in a whe inner walls.

    A Ma, a Lao tzu breaks ters hin.

    But ty of such a phenomenon happening again is decreasing every day.

    I say: Only life is, deat.

    But it may be t in t one ;Only deat.

    quot; t.

    People asserting it have already come forward.

    After all, o Marx, quot;Matter is, God is not.

    And o you is not a byproduct of matter.

    quot; Marx says, quot;th is.

    quot; No and only th is.

    You may not be a, but w Marx has said is gaining ground.

    t up to nohese people.

    Up to noion of ats.

    Ci, Epicurus and many otence of t tion.

    Marx is t at in ted an organized church.

    today, s fold, and t in t fifty years.

    ts, of course, but all t can be known, recognized, are closing down one by one.

    Life is t all ties of connecting  are fading away.

    Before all ttle bit of ability and courage s on t to turn he experience.

    If even one wo  of danger.

    the few.

    Even a tiny lamp cuts through a long darkness.

    itality of tmospire life of the village will change.

    A single flos fragrance spreads to faraway places.

    tality of t tion of t of an entire village.

    try is full of sading quot;talquot; -- them, a huge crowd.

    And yet, sucer! Sucry! tion proves they are all involved in a double-dealing business.

    None of t the soul.

    Look at t t toon of sad t circus of sadry.

    Some cloics aff in t yet anotype of circus! Sucry is in sucs o believe.

    the world.

    I o say they are wrong.

    the same.

    In t, around ter was high because of a few self-realized individuals.

    the same; he has remained unchanged.

    ted human consciousness.

    talytic agent and ed human life.

    ty for t loate of er lies es and cans  religion.

    ty for it wsoever.

    Neither did he before, nor does he now.

    If you  to cop talking nonsense about improving t of eac teacion to everyone.

    If you  to co be o go tense inner experiments.

    to undergo t deep hemselves

    Not too many, just a hundred people.

    If a ry reac of kno entire country omatically uplifted.

    itry can be uplifted.

    I agreed to speak on t only because I felt t in case some courageous man came fore ;Come on! If you are ready to go on an ino take you.

    t can be s life is and h is.

    quot;

 Chapter 9

    timate Freedom

    5 November 1969 am in Opera house, Bombay, India

    A feions ion of certain points I discussed in last nigalk.

    Question 1

    A FRIEND E AN OPPORtUNItY FOR tO tAKE BIRt MEAN tE SOULS AND NOt ONE UNIVERSAL SOUL? ALSO, ON MANY OCCASIONS YOU RUth, ONE GOD, ONE SOUL.

    ARENt tAtEMENtS CONtRADICtORY?

    tradiction.

    Of course, God is one.

    tially one too, but types.

    One is tle body w see.

    At t of deat tle body remains intact.

    tle body and the gross body.

    At time of deathe gross body dies.

    ter, ts of flesh, bones and marrow, drops, dies.

    Subsequently, tle ts, subtle feelings, subtle vibrations, subtle filaments, remains.

    tle ters a gross body for a neh.

    ers t means tle body enters.

    In t of deategrates, not tle body.

    But imate deat egrates along he gross body as well.

    the soul.

    the whole.

    this happens only once.

    It is like a drop merging into the ocean.

    to be understood.

    First, t of the soul.

    ypes of bodies -- tle -- come in contact  of tive.

    e are familiar le body, and the soul.

    Ordinary eyes are able to see the gross body.

    to see tle body.

    But t le body, is experienced only in samadhi.

    One ion attains samad is in tate of samad one experiences the divine.

    tle body, tened yogi he divine.

    God is one, but tless subtle bodies and tless gross bodies.

    tle body is t is t takes on the new physical body.

    You see many light bulbs around here.

    tricity is one, t energy is one, but it is manifesting t bulbs.

    t bodies, but their soul is one.

    Similarly, ting t in tation of two vehicles are applied.

    One is tle vele body; the gross body.

    Our experience is limited to to the physical body.

    tricted experience is the cause of all human misery and ignorance.

    But ter going beyond top at tle body.

    t;te number of souls.

    quot; But tle body ;God is one, the soul is one, Brahman is one.

    quot;

    tradiction in my statements.

    o tering of t t soul ed le body.

    It means tle body t disintegrated yet.

    ts tains to timate freedom steps out of th.

    t  ever die.

    tops le body, because it is tle body t causes a neh.

    tle body is an integrated seed consisting of our ts, desires, lusts, longings, experiences, knowledge.

    trumental in taking us on our continuing journey.

    s are all annied, o go, t for o go anywhere.

    to take birth again.

    tory in the life of Ramakrishna.

    to o be a paramened one, used to be deeply troubled about one thing.

    It botly to see an enligtained samadhi -- craving food so much.

    Ramakriso become very anxious about food.

    en enter tc;s cooking today? Its getting so late!quot; Rigalk on spiritual matters  up abruptly and rusoc art looking for food.

    Feeling embarrassed, Sely c; are you doing?  must people talk on Braarting to talk about food!quot; Ramakris.

    Even rated h him.

    t;Its giving you a bad name.

    People say, tained knowledge w;

    One day  very upset and reproached him.

    Ramakrisold ;You  to food, kno I s live more terwards.

    quot;

    S; do you mean?quot;

    Ramakris;All my desires and passions s are gone -- but for tely o this one desire for food.

    Its like a boat tied do rope.

    Once t rope is cut loose t o its endless journey.

    I am staying on .

    quot;

    Per give muc to t time.

    But tered  it, s urned towards her.

    In a flas h.

    to terly.

    Ramakris;Dont cry.

    You wis crave for food -- your wisrue.

    quot; Exactly ter t Ramakrishna died.

    to just a little bit of desire.

    t little desire  for tinuation of his life-journey.

    it desire, tire support ceased to exist.

    tirtaras -- to only one desire.

    t of compassion, for the good and wellbeing of all mankind.

    t to live in toe begins.

    After t th.

    After t ther one nor many.

    remains after t cannot, in any ed in numbers;  even say, quot;Brahe divine is one.

    quot; to call it one is meaningless   any furthree.

    Saying one is meaningful only as long as there.

    One is significant only in text of other numbers.

    ts wo.

    te remarkable.

    t;God is not t God in terms of numbers.

    quot; Even calling tempting to count erms of numbers, which is wrong.

    But to experience t one is still a long way.

    Rigill at takes multiple forms.

    er tle body.

    Going beyond tle body, tain t  whe soul.

    I said yesterday is not contradictory, is not paradoxical.

    Question 2

    A FRIEND  A BODY, CAN It ENtER INtO ANOthER DEAD BODY?

    Yes it can.

    But tering anot unsuitable to reside in.

    t  in entering t body.

    Nevert is indeed possible to enter another body.

    Its no use asking, er anot even knohe body we are already in.

    can be gained by t sucering anot even knohe body we have now.

    e dont even know how we are living in our body.

    e e from us.

    In any case, tering anotific terms, it can be said t it is possible to enter anot be seen in terms of yours and mine.

    All bodies are external.

    ers a mot is actually entering a body -- a very small body, an atomic body, but entering a body nevertheless.

    t is created on t day in a motains t program in itself.

    For example, ty t ones urn gray fifty years from time of conception is  tiny little seed.

    Potentially, tains self e or black, w youll have curly hair.

    It is a tiny body, an atomic body.

    ters tomic body.

    It enters in accordance ructure of tomic body, uation tomic body is in.

    t creating suitable opportunities for superior souls to take birth.

    ever opportunities are being created are for th of inferior souls.

    It is not necessarily so t, follounity to take birth.

    Ordinary souls, opped from taking birt is very difficult to find a suitable opportunity, a  loy.

    e call ts and evil spirits.

    Very superior souls are prevented from taking birtoo, because t find suitable opportunities,  y, either.

    e call these superior souls, gods.

    In t, ts was very large whe number of gods was very small.

    In t day, ts and evil spirits ly decreased and tunity for tunity for th of evil souls has increased rapidly.

    By entering s and evil spirits, s  to see gs and evil spirits nowadays.

    One need not see them, however.

    Just look at man and you hem!

    Our belief in gods obviously declined, because o find? time y of our lives.

    If you read t doesnt seem as if talking about some imaginary gods.

    No, talking about gods hem.

    talking about gods wh.

    e  our contact   men know w gods are.

    And tire responsibility for tal system.

    tal system of ted.

    t important t ing from love, t marriages are  love.

    A marriage devoid of love does not create a spiritual bond -- a bond whe presence of love.

    A , a music necessary to give birto a great soul is not created bethe woman.

    them is merely a consequence of companionship.

    ting of souls in t t brings togeto oneness.

    C love can never be loving, can never be godlike.

    ts and evil spirits; tred, and violence.

    Even a little t bethe woman.

    Per may not o you here is such roundness, such shapeliness in women.

    t may not o you  seen in man.

    t very big really.

    t even imagine t tiny.

    t cell in tains ty-four cy-four che woman.

    iting of ty-four c cell of forty-eiged.

    ity-eigs scale containing ty-four chromosomes each, balanced.

    But t cell of a male cs of only forty-seven cy-four on one side and ty-ther.

    Riged, the harmony is broken.

    Boty of a y, try of y.

    t deficiency in ty of man.

    One side of y-four chromosomes.

    tains ty-four cs of ty-three chromosomes.

    ty-four c ty-the male body is formed.

    tless, so intensely discontented t his life.

    o do and  to do, o do t.

    All tlessness begins , he scale.

    Man is imbalanced.

    A woman is fully balanced.

    te in her.

    Suc tiful but s grow.

    An even personality does not gro remains stagnant.

    ty of man is uneven, hence you see him racing ahead, growing.

    , crosses mountains, lands on tars.

    igates.

    es books, gives birto religion.

    A his kind.

    S climb Everest, land on tars; nor will se books or make discoveries in science.

    S do anything.

    ty does not fill o transcend.

    It is man ter: he lacks one chromosome.

    oman  developed civilizations because y is complete; there is no chromosome lacking.

    Sucy! I am pointing t because t a biological occurrence, because one can biologically see tle difference gives birto personalities so different in cer.

    But ther, more profound inner differences as well.

    t of tuality exists bety and prayerfulness together.

    On t ttracted to t body its place of residence.

    the human race is becoming increasingly miserable and unhappy.

    Deep doortion of tal relationshe cause.

    Until o a ate; until ualized it,  improve ture of mankind.

    In tunate state of affairs, t fuss over tion are equally responsible.

    Once topped t direction altogether.

    t right.

    I o say to you t very few people can reacion.

    A very small number of people, some special type, a feotally different kind, reacion.

    Most people reacal relationship.

    trange t even t is simple and easy to reactention  been paid to it.

    Up to nohe world.

    Religion could not evolve for t of the householder.

    been evolved for t moment of birt kind of soul ed to invite, ed to beckon, ype of soul ed to alloo enter life.

    If religion could be taugly, and if every individual could be given rig, rig and vision, y years e a totally neion of men.

    One o sex  first extending a loving invitation to the incoming soul is a sinner.

    imate even they may be born in wedlock.

    t man o terly prayerful and reverent  is a criminal -- and ions.

    Our entire future depends upon ers the womb.

    e care about cion, about t trition, but  w kind of soul a child would have.

    e cannot ter his way.

    So to er anot ered this very body of yours.

    In t, a friend has asked:

    Question 3

    CAN E KNO ABOUt PASt LIVES?

    e can certainly kno our past lives, but at present you kno this life.

    Kno lives is far more difficult.

    Man can, of course, kno  lives, because once someted in t is never destroyed.

    It always remains in our deep unconscious levels.

    soever we .

    If I ask you o answer.

    You mig;I dont remember anything.

    I ely no idea w I did on January 1, 1950.

    quot; But if you could be ized

    .

    and it can be done easily.

    to ask  as if t of January  moment.

    Also you o tell me t on t of January your morning tea contained a little less sugar.

    You o say t t you tea stank ion.

    You o point out sucails -- like ting your foot.

    In tate of  out.

    I am telling you ts along this line.

    Anyone o  lives;  o regress in this life.

    o  life.

    o go as far back as t whers womb.

    Only after reac point can ep into t lives.

    Remember,  is not  reason t nature o forget our past lives.

    And t.

    Recalling t alone t lives.

    Even your recollection of t alloo survive.

    t of nature is suc it only permits as many memories as your mind can bear.

    t are to a dark abyss.

    Its like a store are no longer needed and s the door.

    Similarly, tive ed memories -- memories no longer needed in tored.

    But o enter toretingly,  understanding, antly go mad -- so overwhe memories.

    One lady used to experiment under my guidance.

    So know  lives.

    I said, quot;It is possible;  realize t lives you may become terribly .

    quot;

    S;No.

    upset? t life is already gone.

    s to  no;

    S.

    Selligent, wise and courageous.

    Folloructions exactly, s into deep meditation.

    Sloo tered  life for t time, so me.

    Srembling all over, in tears.

    So cry bitterly and said, quot;I  to forget w I have remembered.

    I dont  to go any furto my past life.

    quot;

    I said, quot;It is difficult.

    It ake time to forget o your mind.

    But w;

    S;Please dont ask me.

    I used to te, but in my previous birtitute in a temple in th.

    I was a devadasi.

    I made love housands of people.

    I sold my body.

    No, I  to forget all t.

    I dont even  to remember it for a second.

    quot;

    So anyone can enter  life.

    t; t.

    test contribution to mankind made by Ma trine of nonviolence, test contribution is trine of remembering past lives.

    t on earto make it clear to seekers t until tered t lives, t be able to knohe soul is.

    And to go back into his previous life.

    So recall t life,  man altogeto see ing times before.

    he will see his foolishness.

    o see imes , imes er prestige, atus, imes raveled to Deltained ion.

    imes  once again hing.

    And eacime, in the journey has proven unsuccessful.

    And time as well.

    iter antly end, tac to position will disappear.

    to knoo kno no man isfied by a isfied by a man.

    And yet, a man still ill wonders w man.

    times.

    If all t it again -- because ed an act so many times, its ; thing becomes meaningless.

    Boted intensive experiments in jati-smaran, in recalling t lives.

    transformed.

    man.

    I can assure tion t aken into past life memories if he so desires.

    Before getting into t, one needs to give it very careful consideration, however.

    As it is, troubles in ones present life.

    Obviously, it is to forget all to forget  a man drinks, ches movies, plays cards, gambles.

    so o live  brave enougo face to gato recall previous lives?

    You may find it strange, but all religions of to alcohol.

    ely stupid politicians explain to t it because it destroys moral cer, ruins y, makes man violent.

    this is all nonsense.

    Religions o forget himself.

    And one o forget ed he soul.

    to knohe soul.

    ts hings.

    It o do  ticians are saying.

    trutter is

    .

    and tion: Ordinarily, people think an alcoholic is a bad person.

    I know people w drink.

    Based on t tter t.

    ty and compassion I  seen in the non-drinkers.

    ty I  seen in t drink.

    those who drink.

    But t ted by ticians, why religion has opposed alcohol.

    t, in trying to forget o remember.

    ting  life remember  ones? And  remember  lives c one?

    Consequently, a blind repetition goes on.

    we imes before, we keep doing over and over again.

    Its an unending process.

    And until  tupidities over and over, endlessly.

    tinuous cting our actions, and tart all over again.

    e  a er wheel.

    this life samsara

    Do you know w samsara means? Samsara means a whe spokes of which keep revolving, keep moving up and down.

    I dont know ws in India ional flag.

    Per kno it.

    As on upas, on  so remind people t life is a revolving  is like an ox moving in circles at a er o whey were before.

    So t does not represent any victory march.

    It symbolizes life being defeated daily.

    It s life is a repetitive boredom, a revolving wheel.

    But eacime  t and start repeating ourselves  interest and enthusiasm.

    A man falls in love ing her.

    realize, imes he has fallen in love before, how many women he has chased before.

    And yet, once again  t is  time in his life.

    But t sort of  o imes before.

    If o come to kno, en or ty times.

    time you may enjoy it.

    If you are s day you may tolerate it.

    On t;t he movie any more.

    quot; But if you are compelled, tened -- quot;If you dont see take you aer youquot; -- and like to see teen days, on teenttempt suicide.

    ts.

    You , quot;But I  for fifteen days, ?quot; And to see ter you cly forget you ever sa, t day you can be seen purcicket for t greatly.

    Eacime a man drops one body and acquires anoto the memories of his previous body closes.

    itarts once again -- t, tory.

    Once again everytimes before.

    Remembering t one comes to see t t imes before, t tory imes before, t times before.

    Nohing is beyond endurance.

    Nonattac, freedom from .

    to feel aversion tohe kind of life he now leads.

    Nonattac is created by reviving ths.

    ttac odays  t lives.

    Let me tell tion t, from my side, I am fully prepared.

    I am saying is not just tical.

    I am ready, ion, to put eaco test.

    And Ill be o see anyone who is ready.

    Yesterday, I invited to experiment h me.

    I ters saying, quot;e are very eager to begin t.

    e ing for someone to call us.

    You have beckoned us; we are ready.

    quot; I am o knohey are ready.

    My doors are open to them.

    I can take to go, and as far as to go.

    Noime t least a feo attain enlig.

    Even if a feire darkness engulfing the human race.

    You may not ed it, but  fifty years, ts of an opposite nature prevailed in India.

    One experiment ed by Gand by Aurobindo.

    Gand o raise ter of each individual.

    Gand seemed successful, but it turned out to be a total failure.

    ter  urned out to be made of clay: a slig ty years, all t wore off.

    e are all ness to it.

    tand naked in New Delhi.

    All t and color  a bit is left anywhere.

    soever Ganded on the rain.

    So long as po s, and to assure people t try to greater s.

    to be tossed into ion in try.

    So Gando be succeeding but ended as a total failure.

    Experiments similar to Ganded many times before and eacime, failed.

    Aurobindo carried out an experiment o be successful.

    succeed, but  direction.

    ing to see if it o rise so  to uplift ot to otart rising.

    Is it possible, ire spirit to be uplifted? It is not only possible, it is thing possible.

    today.

    today, man  if  will never happen.

    On trary, ter possibility is t anyone attempting to bring about suc s to change.

    It is  become corrupt like thers.

    You can see for yourselves t t out to serve turn out, in a feo be their deceivers.

    t to serve oto reform otime you find t people o reform them.

    No, t idea of c feasible.

    tory of imes wo sucs you can hardly imagine.

    ty-five  of Buddyayana, Makkta.

    In Greece, Socrates, Plato, Aristotle and Plotinus were born.

    Lao tzu, Confucius and Czu appeared in China.

    ty-five en or fifteen people of sucy , during touche heavens.

    A golden age seemed to he world.

    Never before he human soul so powerfully in evidence.

    Ma ts of fifty to place.

    t, tirring village after village.

    In ten t place would change.

    en t ire village, as if s began to bloom and  time.

    A fe ted.

    People only look up wo see.

    In t o see above, but to see below.

    to see below.

    today, Delely in t.

    If you look belo hell.

    s to reaco therworld, lower and lower.

    today.

    ?  greater misfortune can t t just seeing tes a deep longing in our s, suc just looking at t just looking at t;I could his.

    too.

    I could he same song.

    I could also .

    quot;

    S even once occur to you t quot;I could ooquot; -- of course you need someone to look up to for sucion -- your vital energy would embark on a higher journey.

    And remember, your vital energy is al is not journeying up is journeying downward.

    tal energy is never static.

    In topping, no ing.

    tation , wher you are moving up or down.

    Every moment life is in motion.

    time  so t oto them.

    I o start a movement t t of many people -- I only need a feo experiment.

    If a o experiment and are determined to raise tire face of India can be c ty years.

    At time of ;I kept calling for a o come, but they never did.

    I am now dying a disened man.

    If only a ry.

    quot;

    Vivekananda  on calling but t come.

    I  call people.

    Ill search in each and every village.

    Ill look into to make sure who he is.

    And t man o to be p.

    If only a  Everest.

    On t journey, t, try can move ahead.

    ting, o tread a pately unknoo cross a totally unced ocean, s sucs in t  possible.

    It , quot;A person   have arisen in him.

    quot;

    t responsibility towards mankind.

    to come foro experience ts of consciousness, offer totally.

    All truto t are becoming falsities.

    All ts attained so far are being taken as fantasies, are becoming myths.

    One or t.

    titious cers.

    In t, in fact, one man ten a book in ed.

    s just an old play  and began to look upon as ory.

    e enact Ramleela because  before -- and so we perform Ramleela.

    A ;t t Rama  some time in t.

    quot; So Ramleela, tment of Ramas adventures, would precede Rama.

    Ramleela  a play ime, and Rama .

    Obviously, o be recognized,  be possible to believe ted before?

    to believe th higher minds.

    It refuses to accept ter.

    A man als to believe est.

    s someones superiority only  all.

    tempts to find some fault, some defect in to prove oo.

    so t someday ell everyone tered, t he no longer gives him any credence because he has discovered a blemish.

    Essentially, to find somethe person.

    If none is found, a need so a man can feel comfortable in upidity and feel he is doing fine.

    By and by, man  souls because their signs, are nowhere visible.

    one convince us t Budd? ence of C? And a be able to s Kris for long.

    e need people like Jesus, Krishna, Buddha, Mahavira.

    If  produce men of suc fifty years, t to enter a very dark age.

    ture for mankind.

    t cy.

    I oo tohis clarion call.

    o put my o making ty.

    From my side I am fully prepared.

    Let us see if at time of my deato say, quot;I  find them.

    quot;

 Chapter 10

    Religion is a Searcation1 August 1970 pm in CCI Chambers, Bombay, India

    Question 1

    BEFORE DISCUSSING tERING DEAtO ASK YOU:  IS tEEN tAtE OF UNCONSCIOUSNESS AND tAtE OF AARENESS?  StAtE OF MIND IS CALLED tAtE? IN Ot IS tS CONSCIOUS AND UNCONSCIOUS StAtES?

    In order to understand tates of consciousness and unconsciousness, t t needs to be understood is t t opposite states, altes.

    Actually, o seeing life in terms of duality.

    First e a division bete things.

    As soon as ake darkness and ligo be t t a fundamental mistake.

    Any t t folloake is bound to be  can never be right.

    Darkness and ligions of thing.

    t aspects, different stages of thing.

    It e to call darkness a deficiency of light.

    Lig catc ect, looks like darkness.

    Similarly, we s a sage of darkness -- darkness wch.

    So darkness and lig te the same phenomenon.

    is true of darkness and ligrue of all oties of life.

    true regarding tates.

    You may consider unconsciousness as darkness, and consciousness as light.

    In fact, even t unconscious of all objects is not completely unconscious.

    A rock is not all unconscious -- it exists in a state of consciousness too, but t is o grasp.

    A man is asleep, a man is awake.

    Sleep and  t things.

    ting between sleep and wakefulness.

    really being asleep.

    For example, five ;Ramaquot; aloud.

    Only to find out wurbing his sleep, who has called him.

    ty-nine people stay asleep.

    his name was Rama.

    ually one of tates of e of le tle fuzzy.

    You see a man running on treet.

    his house is on fire.

    You greet him.

    see you.

    hear you.

    You ask  day urn your greeting and ;My house was on fire.

    At t time I couldnt see anyt my   ting t ed me, but I couldnt see you, I couldnt hear you.

    quot; No, as far as t reet was concerned,  asleep.

    ;Ramaquot; being called in his sleep.

    So  to say is: t te things.

    Matter and God are not te things.

    Sleep and e things.

    But tely divides to two.

    In fact, no sooner does tion t divides to two.

    t mind t divides into two.

    to to divide into titute one and thing.

    t you think, you divide.

    tely divide into two.

    to the more he will keep on dividing.

    Ultimately, s and tely lost.

    And to every question lies in totality.

    to find to any question.

    In fact, it raises a number of questions from eac finds.

    No matter  tely raise dozens of questions -- but it can never find an anso anything.

    the wholeness.

    But the mind is helpless.

    It cant function  making divisions.

    For example, I am sitting alking to you.

    You are listening to me and you are also looking at me.

    t and tening to are not t individuals.

    h your ears.

    You o ts.

    If you o sit close to me and smell my body, you hree.

    t ts togete an image of me.

    But t  be my image, it ion of ts.

    It will be misleading.

    You can never create ts, because t ws were made.

    No sooner do  consciousness and unconsciousness to divide.

    In my viehey are one.

    But he same.

    I am not saying consciousness itself is unconsciousness.

    are one, I dont mean you can .

    are one, I mean existence is made of varying degrees of ting reality.

    ts in being a little more or a little less, in being present or not present.

    No o follow me.

    is t is present in a greater degree and becomes unconsciousness s in a lesser degree? t is attention.

    ttention, tate of consciousness.

    Unconsciousness and consciousness are but different densities of attention.

    tate of attention, the consciousness.

    tenuous ttention, tate of unconsciousness.

    In fact, t y of attention at any level of consciousness.

    At tention becomes condensed, consciousness takes place, and at y of attention decreases, unconsciousness occurs.

    If you let tely produced.

    A condensed liges fire.

    loses its density, enuous, light remains.

    t contains .

    is condensed, fire is produced.

    becomes tenuous -- t is, y is reduced -- t light.

    As density decreases darkness increases.

    ity, light increases.

    If ravel to he sun.

    As  will go on decreasing.

    At t distance from t darkness, because of ty of light.

    I apply to tates of unconsciousness and consciousness.

    ttention.

    Its fluidity, density, tenuity, solidity, determine wo call one awake or asleep, wo call one unconscious or conscious.

    e must remember,  all tive sense.

    For example,  only means t inside tside.

    t in t is dark outside.

    ere t sunsside, this room would look darker.

    So wo someone else.

    Language s oy; it o continually express tive terms.

    ts .

    t o express in relative terms.

    For instance, ting here and in a way we are all awake.

    But ts not really true.

    Eac o a respective degree.

    Not every one sitting here is awake uniformly.

    is possible t, compared to you.

    to your left is less ao your right is more awake.

    t t moves bettention.

    So if and tention, dand w consciousness and unconsciousness means.

    Attention means: ahing.

    It means reflection of somethe consciousness.

    It is not t every moment, ty-four  is never like t either.

    As an example, it o kno the eye.

    in tracts because t to go in.

    Less ligo see; racts and the focus is narrowed.

    of brig into a dark place, te and to see in t needs to go hin.

    So according to t it is exposed to, ts focus -- ting ting pictures.

    Just as every moment ones eye is flexible, so is ones attention.

    You reet.

    If treet is familiar your attention enuous; if treet is unfamiliar your attention will be dense.

    You need not be alert if it is a street you cross every day, because in an unconscious state you are sure to make it.

    If treet is totally unfamiliar, one you  h awareness.

    Because of ty of treet, great attention will be needed.

    y, the more unconscious he will be.

    In security everything is known, familiar.

    ty, the more aware he will be.

    So ordinarily, except for ts of danger, we are never aware, we are always asleep.

    If I suddenly point a dagger at your c, you  at once.

    You e different from w you are now.

    Seeing ted at you e sucical situation, t at t moment you cant afford to be asleep.

    t means you cant be sleepy in suc.

    If you stay sleepy in sucuation you h.

    In t tening moment your  of crystallization, your ion will become condensed.

    Your ion .

    It is possible tuation may last only for a second; nevert is, your attention ordinarily becomes dense only in critical moments.

    Once to your previous state, you go to sleep once again.

    t seems to be ttracts.

    e love to take risks.

    A man gambles, for example.

    You may  as to w makes him gamble.

    It is t of danger t draws o gambling.

    At t of placing , han ever.

    A gambler  and is about to the dice.

    Its a very critical moment.

    In a blink, a .

    At t  afford to be asleep; o be aware.

    t moment of betting is certain to crystallize tention.

    Norigue you, but in my vieion.

    or not is anotter.

    A man brings a wife home.

    ttentive towards her.

    So reet  door looks more attractive.

    t t y excites tention.

    Looking at tention o become condensed; tely.

    Actually, t c eacher.

    In fact, a  his wife; he avoids her.

    t require o pay any attention to her.

    traction for anottraction of attention.

    In t one moment, in t moment of the mind becomes fully aware.

    It o -- because only t possible to see somebody.

    to ead of tead of tions instead of the old.

    Deep does a profound desire to experience a crystallized attention -- meditation.

    And all tallized tation is.

    ts of bliss are ts of crystallized meditation.

    hence.

    to attain joy must awaken.

    You cannot attain joy by staying asleep.

    Religion is a searcation, and so is gambling.

    One tle, sion too.

    One iger in t is also searcation.

    And tting in ter, is searcation as well.

    t the same.

    A searc the same.

    Meditation means: t lies  in its entirety.

    No part of it sent hin you, in seed form.

    soever capability of kno a potential, it sual.

    Only in t moment a person becomes fully aware does he really flower as a being.

    Bots occur simultaneously.

    For example, a tree is  potentially.

    It is just a potentiality: t materializing into tree.

    It is not necessary t tree o come out of t is simply a possibility.

    It is only a potentiality, not yet an actuality.

    ter turning of to a tree is yet anotate of its being, t state.

    It  be o say t t state of tree, because ree is the seed.

    Follo  be incorrect to say t unconsciousness is tential state of a a state of unconsciousness.

    is it t moves betates?   in ts in tree? t be a connecting link betree.

    t be somet makes to tree, t exists in both.

    ion betree?  ree? It can neit be tree.

    to be understood.

    t ree could not he seed alone.

    t could never ree.

    And if it ree alone,   existed in both.

    t tal energy.

    Aates.

    t t travels betation.

    ts tal energy.

    So, tative you are, tative, the more asleep.

    A rock is a sleeping God -- totally asleep, absolutely like a seed, no sprouting anywhere.

    Man is not a tree, iny sprout.

    yet become a tree, but her.

    ween.

    Man is on a journey -- or it ter to say t man is in transit, at a ing place on a journey.

    Man is a seed on its o becoming a tree.

    in between.

    ts all man is -- a sprout, a sprouted seed.

    a sprouting.

    ate.

    ill a very sleepy state.

    tate in ine is not very different from tate of somnambulism.

    In a dream, a man gets up, goes to tcer, or sits at able and es a letter, and to sleep.

    all in the dream.

    pat difficulty, e tter, but still he was asleep.

    t, except for a tiny little corner, ire mind er ions in its memory.

    So t a loss in to explain .

    ate similar to somnambulism.

    If I ask  a loss to answer.

    You may simply say.

    quot;t of January indeed, and I must  day, but I  exactly.

    quot; You o knoion you could easily give a detailed account of t very day.

    occurred on t day was recorded in some corner of your mind, a corner of w fully aware.

    It  unused.

    Similarly, t lives are also lying turbed.

    e are not fully cognizant of them.

    In t of our being  part he recording.

    No is inactive, asleep; t is aive.

    t w of work already accomplis in a previous life.

    It is ignorant of t t a seed ed in tly died.

    It  all t suctempt was already made once before.

    As a matter of fact, infinite attempts have been made before.

    Ser into t lives, you  surprise.

    t lives are not restricted to human lives alone.

    Entering t mucy.

    o many hrough animal lives as well.

    It is difficult to penetrate they are hidden under even deeper layers.

    And even prior to our animal lives, we rees as well.

    Penetrating t because t deeper levels.

    Prior to rees, we hrough many lives as rocks and minerals.

    Memories of t even lower levels.

    Access to t.

    Up to nos in remembering past lives  gone beyond the level of animal life.

    Even ts carried on by Budd go beyond the level of animal life.

    tree is yet to be revived.

    As for t is still furthe road.

    But t lives are clearly recorded.

    t aken place in a state of somnolence, otire mind .

    It may not o you, but tain t.

    so? For example, lets assume someone slapped you when you were five years old.

    Even after so many years t is still fres it for t of your life.

    seems to be tter? At t you tention must have been very sharp.

    ts w made such a deep impression on you.

    It is only natural t at t one is slapped, ones attention  its  point.

    t ts of insult, ts of pain, ts of happiness.

    tense moments.

    In ts  tire consciousness, wten by him.

    o understand tention is, ation is? Because it is an experience, to understand it is a bit difficult.

    If I o stick a pin in your body ention  once begin to ruso t wuck you.

    All of a sudden t point in t.

    One s.

    At t moment you  part of ting.

    So  t part of your body  you  a, not cognizant of it; you didnt even knoed.

    And ted a crisis and your ion ruso wing.

    is it t ruso point?   no t  present at t point a moment ago, but no is t  from t a moment ago.

    Its absence made you so oblivious to t part of t ed or not he same.

    You ; it made little difference .

    Suddenly you became a part also exists in your body.

    Suddenly it makes a lot of difference s or not.

    Nos existential a to you.

    So, attention means awareness.

    ttention.

    to be understood, because it ion.

    ttention.

    One, ration.

    In order to understand ration is, it is necessary to kno ion is centered on one point, you become oblivious to all ots.

    As I mentioned earlier, if a pin is t into your body, your entire attention o t wing.

    You  of the body.

    In fact, a sick person remains as of  well.

    o live only in and around ted parts of  of t exist for him any more.

    One  of o be.

    One ention centers only on tomach.

    If a t, t becomes everything.

    tration of attention.

    to one point.

    ire consciousness converges on one point and rests ts become negated, disappear into darkness.

    As I pointed out earlier,  the fire.

    hing else is dead as far as he is concerned.

    t his house is on fire.

    o of the world.

    So, concentration is one form of attention.

    In concentration you become centered on one point her areas.

    ration is ty of attention, at time it is too.

    Botaneously.

    ttention is a concentration.

    Atention ered on any particular point.

    ttle difficult to understand, because ed attention.

    A man kno ting , taking of an examination and so on, so tention directed toicular point; ration is.

    But ttention .

    As long as a mans attention is narroo a particular point, he remaining areas.

    If  indeed be an awakened God, fully aware.

    But .

    So t be any object, any center of awareness as far as God is concerned.

    Its an a a center.

    In suce, all pervading.

    timate state, t possible.

    ts  means tate of being.

    Ordinarily, people take c to mean cana, consciousness, s meaning, because consciousness is al something.

    If you say, quot;I am conscious,quot; t can be asked, quot;Conscious about ; C means objectless consciousness.

    It is not consciousness aimed at somet is just a pure state of being conscious.

    Consciousness -centered, e of being conscious is centrifugal, radiating into infinity.

    It does not rest on anyt does not stop at anyt pervades all over.

    In tate, o infinity, t whold.

    timate state.

    e may call it tate of total awareness.

    tate exactly opposite to ti, tate of total, dreamless sleep.

    And to be understood too.

    In concentration, ones consciousness is centered on one object, unconscious of t.

    Aered on one point only.

    In tate of total a to be aing.

    One s a an aicular object.

    In tate of total a disappears, only t remains.

    Only t wo be known remains no more.

    the knower alone remains.

    to knoo infinity and no longer is t to know.

    tsoever knotain.

    If you  to kno someto be ignorant of something else.

    Remember, it is  one alhe price of knowing.

    As man goes on becoming knoo remain equally ignorant of many others.

    Noist is quite a kno if   pician  cry.

    If s to kno deal about matics, o be content  kno many othings.

    o make this choice.

    If you  to be an expert in a particular field, you  about many othings.

    ts his sense.

    t  experts in any field.

    , but t is  even knoure in a bicycle tire.

    a specialist.

    One ure in a bicycle tire hings.

    o become object-centered and alloo be left in the dark.

    t less and less.

    As t of knohe area of knowledge becomes more and more narrow.

    Finally, only one point remains to be kno of th ignorance.

    ts tist .

    About t he is as dull as a villager, even worse.

    A villager kno a good many t a specialist.

    ts .

    to make a choice.

    In order to kno about one to give up kno many othings.

    Concentration is bound to end up like this.

    One particular object ance o neglect.

    Yet anot of concentration is t t groance, t it becomes secondary.

    A scientist kno deal, but  hin himself.

    -centered.

    If you ask  an object  to you, but if you ask o say somet en times find  a loss.

    teresting episode in thousand discoveries.

    Perhaps no one else has made so many discoveries.

    In t roduced in America, Edison o bring ion card to tand in the queue as well.

    , h indifference, as if someone elses name was being called.

    Somebody in to recognize him.

    o him and said.

    quot;Pardon me, I ographe newspapers.

    You yourself seem to be Edison.

    quot;

    Edison gave a start.

    he man for reminding him who he was.

    ;In t ty years I tle free time or leisure to meet myself.

    quot; For ty years tory t ime for himself.

    ant figure t in ty years no one had ever called him by his given name.

    Obviously, ten it.

    Concentration rikes an object  intensity.

    it, ire o darkness.

    In timate state t I am speaking to you about ticular object ed, including yourself, including t which you are.

    It .

    Instead of calling it lig luminosity.

    Ligy are not synonymous; t distinction betwo.

    appears , but  and t to rise, y.

    It is unfocused, uncentered, just luminosity.

    So, God is just luminosity -- or, luminosity is tate of ultimate awakening.

    Exactly opposite to tate of darkness or of dreamless sleep.

    Lets put it this way.

    In tate of total a nor t remains.

    remains is just infinite luminosity.

    In a manner of speaking, ty is a state of kno in anot is a state of kno all.

    It is all-kno falls outside ts light.

    And it kno wo be known.

    If one attempts to knoicular, many ot unknown.

    So t t is acquired by a scientist, it is kno is knoo .

    tate of a of concentration,  about all t, including yourself.

    And t anotate whis.

    It is tate in w nor yourself.

    It is tate of total darkness.

    Neit anyt is not even concentration; nor do you kno everyt is not even awareness.

    Nor do you know yourself.

    till in tate.

    It is still in seed form; it is still unmanifest, s.

    So ti, tate of dreamless sleep, and tate of total awareness.

    In bete points of attention e.

    tention stle towards awareness.

    At nig sowards susi.

    t is, in sleep o matter.

    o t a little closer.

    e sowards God.

    Sinue to lean toinue, t comes ely asleep.

    to remain aware even in your sleep.

    tion, not a state of spiritual darkness.

    t t you are asleep.

    You turn in your sleep and kno you are doing so.

    t of ahin.

    too.

    For example, a man falls into a coma or becomes unconscious or gets drunk.

    In all t is going on outside or inside himself.

    t , lost in darkness.

    Similarly, botate of ultimate consciousness as  te light.

    If you understand  means t ttention extends from total sleep to total awareness.

    In bet is divided at many levels.

    A tree knooo.

    For a long time we .

    to our attention for t time, it seemed as if talking fiction; ory from the Puranas.

    But noists are providing proof t a tree kno a tree listens too.

    trees also  like ours of course, but nevertrees y to see, to listen, to experience.

    Recently, I  some experiments conducted at tory of Oxford University.

    tific means t certain astoniso our attention.

    One of t amazing experiences  seeds from one packet e flos.

    Bots tention.

    to pray before one of ts so its seeds s early, so t and attain to timate potential.

    t made before t.

    to everyones great surprise t sprouted very late in spite of t t all arrangements for bots  test difference.

    tructions to treat tly.

    Nevert winguished.

    t gre early.

    All its seeds sprouted, .

    ever seeds gre took time; th was slower.

    And ty of flo.

    t and many oted in tory, and to everyones surprise it  t plants are able to sense prayer too, t tive to prayer too.

    An even more surprising experiment took place, one ement.

    to pray was a Cian and he wore a cross around his neck.

    As icular seed ographed.

    And tograpurned out to be spectacular, far beyond anyones comprehension.

    In tograp seed the holy mans cross and raised arms were clearly visible.

    does tions.

    I believe ts omic energy.

    ting, too.

    too.

    Indeed, it is asleep.

    Compared to man it looks even more asleep.

    And yet, tain as state of sleep.

    A rock looks even more asleep, but even its state of sleep contains a kind of awareness.

    Not all rocks are absolutely rocks, and not all rocks are equally asleep.

    Rocks ive individuality too.

    It ive singularity t led to tones; ot have been found.

    Not just any stone is taken to be a precious stone.

    Also, dont be under ted by applying t certain ty.

    t ones are valued.

    It is as if a buddanding somewands near him.

    If someone from Mars o land on earte beture nor our manners.

    he will only judge by appearances.

    If tian o spend an cion beturning to ,  be wrong if old ians wo people who looked very much alike.

    alking, resting -- and all alike.

    So one, our understanding is similar because ies.

    Precious stones are a great discovery of man.

    to read tones in depto go deep in to connect  t.

    even ones, there are some which are awake.

    Certain stones are more aain others, more asleep.

    People also came to kno certain stones are aicular direction and can ticular reasons.

    Some unprecedented events art taking place in your life if you carry certain kinds of stones, make a c one in your ring -- because sucones oo.

    itone of t kind incidents ably occur, because noic relationsone.

    it it sucs  happen.

    tones une.

    one found y, found it o get out of it.

    And o someone else,  into trouble too.

    tones wory of  wrouble.

    tones are still very mucill doing trouble to anyone whem.

    tones t  good fortune to tly.

    So stones y, as do plants.

    In ty, and ty depends on to whing is awake or asleep.

    In oto ent ttention is active or inactive determines ty of a particular thing.

    You can look at it too: a dynamic attention means aention means sleep, unconsciousness.

    timate passivity of attention is matter, timate dynamism of attention is God.

    Question 2

    YOU O StAtES, ONE OF COMPLEtE UNCONSCIOUSNESS AND tE AARENESS.

    ONE tRAVELS FROM COMPLEtE UNCONSCIOUSNESS tO ABSOLUtE AARENESS.

    tION IS, ER AttAINING tAtE OF ABSOLUtE AARENESS? ALSO, FROM  DOES tE UNCONSCIOUSNESS BEGIN, AND  COME FROM?

    Actually, as soon as e or ake a feions t go  into account.

    For instance, it is o ask quot;; because w wo an end.

    S ever end some be whole.

    It  t very point; rig o be whole.

    ;From ion, because t which has no beginning.

    If it  cannot be whole.

    te is beginningless and endless.

    It neiterwards.

    If t  be the whole.

    t ask any questions about te.

    If one needs to ask a question at all, to tion, quot; is w; As suc wions are meaningless.

    Questions occur in our minds: quot; come?  come?  end?  end?  end? ence is tate of consciousness located? And ate of complete unconsciousness be?quot; It is natural t questions suchese should arise.

    tions are perfectly consistent, yet totally meaningless.

    One s be under t just because a tent it is also meaningful.

    A tent and yet meaningless.

    So tions are absolutely pertinent but thing.

    soever anso more questions of ture.

    So end to tell you?

    tain questions you never ask a scientist.

    stitude toain tist is never asked to explain.

    ist refuses to anshem.

    All religions make this error.

    By ansions  place -- t to trouble.

    For example, if you ask a scientist, quot;ree green?quot; ;Because tree contains chlorophyll.

    quot; And if you ask, quot;ree contain c; tist ion -- it is a fact; ts t is.

    out, quot;tree is green because it contains c; If you continue to ask, quot; tree be  c; tist ate frankly, quot;I am not tor, and to tion!quot;

    In to stupidities.

    It leaves everyto ts.

    quot;t is; ts.

    quot; tist says, quot;er is created.

    quot; No one goes on asking ; so? er created by mixing ;  clear.

    quot;tion doesnt arise,quot; he will say.

    quot;e kno by mixing boter is created; by not mixing ter is not created.

    t.

    Beyond tion begins.

    quot;

    If ion as to , in there is awareness.

    t and as yet no hem.

    And I dont think a way can ever be found.

    timate fact.

    t one end and lig ther.

    Eventually darkness disappears into infinity, and one never kno of initiation was.

    Ligually disappears into infinity too, and one never kno of its disappearance.

    And  distance in eition.

    As we look backward we find darkness increasing, becoming more and more dense.

    As  growing, becoming increasingly dense.

    But .

    Nor do ermination of light.

    tuated -- in the middle.

    No matter his is all we see.

    Even t farsig seen farthis.

    causes ty? ion, some fool turns up to ans.

    Once a question is formulated, someone or oto come up .

    t.

    Po foolisions.

    And tions remain, righey always were.

    t anso eacion, because eacs an individuals perception.

    In anso tion, quot;ed man?quot; someone can say, quot;God created man.

    quot; But so ;e man? e e man in t place?quot; tter rig is.

    Finally one mig;ell, t!quot;

    If to get ultimately

    Someone mig;It is all maya; it is beyond comprehension.

    quot; On t everyt it is all an illusion, maya; alking about everytually coming out of anding.

    o ood t everyt everything is beyond comprehension.

    If everyto s up; t say all is maya.

    is really beyond compre keep quiet; to answer.

    Some people say God created man so man can attain God.

    foolisrue t e man as a god in t place? o go trouble? Someone else declares, quot;to fulfill the unfinished karmas of previous lives.

    quot; But t can be asked, quot;t  life  any ot.

    t fruits  initial birt; Obviously it  cause.

    In my vieimate questions.

    All pally dis.

    But ty is hidden very deep.

    And once ty escapes your notice, tructure  find any difficulty.

    Once you ed a lie -- t lie -- all truths.

    Once a person believes t God is tor, tter ends righere.

    But or? If tion arises even once, it means tter   her begun nor ended.

    In my view, religion should also be perceived as a science.

    Some time before ein ;iate betist and a p; Einstein replied, quot;I call t man a scientist y-nine.

    And about t it is all t is kno t.

    It may cure.

    It is not tatement.

    quot;

    Science never makes any final statement.

    ts wy in science.

    So Einstein said, quot;If you ask a pions, y answers.

    e, as if no change can ever occur.

    quot; soever a po be taken as conclusive; anyone doubting it can suffer the fires of hell.

    For a pable.

    t it, e minds t are botific and religious at time.

    this is my approach.

    Altalk all along on religion, my outlook is alific.

    to timate questions; t be any.

    If an ansion is no longer timate question -- it must be a question someion for whe answer has been found.

    tter her.

    timate question is one we of all answers.

    timate question means t no matter ions are raised, after you are tion aing you, tion mark still staring you in the face.

    You may just succeed in pusion a little furts all.

    You may have seen a Japanese doll.

    No matter oss it, it alands upright.

    the doll is called Daruma.

    It is named after an Indian mystic, Bodhidharma.

    From India, Bod to Cs o be knohe Daruma doll.

    No matter o Bodhidharma, he remained as he was.

    ter him.

    Regardless of , toss it, it stands erect, in place.

    timate questions are like the Daruma doll.

    like Bodhidharma.

    Do ay righey are.

    At t, depending on ions may change.

    You may keep tossing t of your life: you ired, not the doll.

    It anding upright, in place.

    timate questions.

    existed before te, t exists beyond, tion becomes meaningless.

    I can tell you only tends to t, of consciousness ahead of us.

    I can tell you this also: as darkness decreases, bliss increases.

    And I can mention the increase in darkness, misery grows.

    ts.

    If you wiso cowards darkness and unconsciousness.

    If you imate light.

    And if you  w was before and w is ahead.

    Question 3

    At tAtION CAMP YOU SAID MEDItAtION AND SAMADItUtE A VOLUNtARY, CONSCIOUS ENtERING INtO DEAth DISAPPEARS.

    NO tION IS,  t t CANNOt EXPERIENCE SUCh DELUSION.

    AND tION OF CONSCIOUSNESS BEING DELUDED.

    t IS thIS DELUSION?

    th

    If a man can die in tate of consciousness, for s no more.

    In oto remain conscious at time of deat all: deat a delusion to him.

    Deato be a delusion does not mean,  death remains in some form as a delusion.

    Rat all.

    th becomes a falsehood.

    But it is natural for you to ask, quot;; You are rig cannot be t cannot be the soul never dies.

    t is of course, neithe body.

    As a matter of fact, th is a social phenomenon.

    to be understood in a little detail.

    You see a man dying, and think he is dead.

    Since you are not dead you  to this way.

    It is very foolis to conclude t the man is dead.

    All you ougo say is, quot;I am not able to determine whe way I knew him before.

    quot; to say anyts of propriety.

    All one ougo say is, quot;Up to yesterday talking, now alks.

    Before o walk, now he walks no more.

    Up to yesterday, w I ood as s no more.

    to yesterday is no more.

    If t, t; if t, t as it may.

    quot; But to say quot;t; is going a little too far; it is going beyond limits.

    One ougo simply say, quot;the man is no longer alive.

    quot; As one kneo .

    tive statement is fine, t o say tive assertion.

    e are not just saying  in ts no more, he man is dead.

    e are saying th has also occurred.

    It mig t were his man before are no longer happening.

    e are not only saying t, but also t a new poo.

    e w dead, we whe person and pronounce him dead.

    termines t even asking  even letting ! It is like a one-party decision in court; t.

    t even o say w.

    Do you folloh is a social illusion.

    It is not t mans illusion; oget.

    of dying.

    to remain a t of deatate of sleep? It is obvious.

    o spending ate of sleep, stay a one ainly be fast asleep in his sleep.

    see in t daylig?

    Do you suppose one e, o see , as soon as life slips t t moment  in deep sleep.

    t of tter is t, outermination, which is wrong.

    ermined by t qualified.

    No one in t ness because no one really sahe person dying.

    No one  of dying been nessed by anyone.

    All il a given moment a person hen he was no longer alive.

    ts it; beyond there is a wall.

    So far, no one h.

    Actually, t once ted for a long time, op them over.

    For example, you ely take exception if I say t no man .

    But I maintain t no one .

    e ed objects, but never ligself.

    e say t in the wall is visible, because you are visible.

    An object s, but ligself is never seen.

    Light is always an unknown source.

    Certain t, and because of t .

    s do not shere is darkness.

    e her.

    Obviously,   and, but how can darkness be seen?

    Darkness simply means, nohing is visible.

    to us.

    It ter to say.<u>£è£ôt£đ://w£÷£÷?£¹9£́ib.£î£å£ô</u>

    quot;e cannot see anything.

    quot; tatement of fact.

    But to say quot;t; is absolutely wrong.

    turning darkness into an object.

    So t to say about darkness is, quot;I cannot see anything.

    quot;  because I am unable to see anyt mean there is darkness.

    Saying quot;I cant see anyt; means t made everything shine has become dull.

    No visible, it is therefore dark.

    A person  eating, drinking, sleeping, moving about, quarreling, loving, making friends, creating enmity, all of a sudden, at t of deathrough his fingers.

    ood as life  life at all.

    t acts, visible in t of life.

    Just as objects are seen in t, tain t .

    en food, made friends, created enmity, built o ion -- all t of life.

    No t of deathem slipping away.

    So no life is lost forever.

    man dies is stuck in his mind as well.

    So he feels he is dying.

    of t social illusion.

    o feel  as others before him have died.

    ives crying bitterly.

    Now o become confirmed.

    All tes a ic effect on him.

    All these people

    .

    tuation is just ideal -- tor at mospears.

    Noain of h.

    t he is dying grips his mind.

    ives around o cast a ic spell on t  about to die.

    Someone feels his pulse.

    Someone else recites ta or wra in his ear.

    All of t to die -- t wsoever h him.

    tism.

    t to die, t  he is gone.

    to become unconscious, frig  to die, I am about to die.

    s; Overcome   state of fear he will become unconscious.

    In fact, falling unconscious is a device  things we are afraid of.

    You omache pain becomes unbearable you will fall unconscious.

    t is just a trick on your part to sco forget the pain.

    oo mucal trick -- you dont  to suffer the pain any longer.

    go aernative is to sch off ones mind.

    One turns off so one remains unahe pain.

    So, falling unconscious is our unique h unbearable pain.

    Remember,  is bearable.

    As soon as t of becoming unbearable, you are gone; hence you never feel unbearable pain.

    Never believe a  if someone says alking to you is still conscious.

    he pain been unbearable he would have been unconscious.

    tural trick would  consciousness.

    As soon as a person crosses t of endurance he falls unconscious.

    Even minor illnesses frig to say about terrifying t of death.

    th kills us.

    e lose consciousness, and in t unconscious state death occurs.

    mean it is an illusion t o to the soul.

    I call it a social illusion -- one e in every child.

    e indoctrinate every c;You are going to die, and th occurs.

    quot; So by time a coms of deatoms apply to  closes his eyes and becomes unconscious.

    ized.

    Contrary to tecive meditation -- a teco enter death consciously.

    In tibet technique is known as bardo.

    Just as people ize a man in , similarly, people involved in Bardo give anti-ic suggestions to a dying man.

    In Bardo, people gats and tell ;You are not dying, because no one has ever died.

    quot; ti-ic suggestions.

    thing else will be done.

    People  or monk ;You are not dying, because no one has ever died.

    You  relaxed and fully conscious.

    You  die, because no one ever dies.

    quot;

    tire process is narrated to

    speak, and so on -- and yet, told, ill is, ill remain.

    And all around ions are given.

    tions are simply anti-ic.

    t means, t to make sure t grab on to t he verge of dying.

    In order to prevent , people use Bardo as an antidote.

    ttitude tohere will be no need for Bardo.

    But idote becomes essential.

    I believe tion of Bardo in try as well.

    tempt to ster  he is dying.

    If t eac

    t does not leave all at once; all of t die at time.

    t by bit, leaves eac of the body.

    tages it ages of traction can be recounted to the dying man as a means of keeping him conscious.

    there can be many ways of keeping a dying person awake.

    For example, special kinds of aromas can ay conscious, just as certain kinds of aromas, odors, can make a person unconscious.

    Incense and benzoin o keep one awake.

    A kind of music can be created around a person to make ay conscious.

    And there can be music which can make a person fall asleep.

    You come across music o sleep -- tain ain mantras can be uttered  go to sleep.

    Certain parts of a dying mans body can be tapped in order to stop him from falling asleep and keep his consciousness alive.

    o sit in a certain posture to prevent o let ay conscious.

    A Zen master was dying.

    ;I  to ask you something.

    My time  I feel the way everyone dies.

    Many  before.

    Its no fun.

    My question is: ;

    t;e  seen anyone do it, but ic who died walking.

    quot;

    ter said, quot;All rig it! Let me ask you tic dying wanding on ;

    t;e never conceived or dreamed of suc alone sa.

    quot;

    quot;All rig; said ter, quot;ts t will be.

    quot; ood on his head and died.

    ter became very scared.

    t of an unknoo bring doanding on its head was even more scary.

    ter was a dangerous man.

    tioned himself

    Dead, no one dared bring him down and lay him on a bier.

    ted calling er, a nun living in a monastery nearby.

    So   whenever he was mischievous as a young boy.

    ter ion.

    She became very annoyed.

    S;.

    given up s even in his old age.

    So even rick!quot; ty-year-old woman grabbed aff and came.

    Striking aff ;Noop tiness! If you o die, die properly.

    quot;

    ter quickly came down and laughed.

    quot;I  ; he said.

    quot;I o see o do.

    Now I sional way.

    quot; So ly lay down and died.

    er walked away.

    quot;Nos more like it,quot; she said.

    quot;Dispose of him.

    quot; S look back.

    quot;t; she said.

    quot;soever you do, do it properly.

    quot;

    So our illusion of death is a social illusion.

    the illusion can be removed.

    teco remove it; tematic o get rid of it.

    If no one else removes it, ticed even a little meditation can come out of it  time of death.

    If you tle experience of meditation: if you rut you are separate from your body; if tification  ever go deep  be unconscious at time of death.

    In fact, by tate of unconsciousness would already be broken.

    You o die knowingly.

    to be able to die knoradiction in terms.

    No one can ever die kno  dying, t somet .

    cion and ultimately finds t  a distance.

    turns out to be merely a separation; it amounts to tion.

    It is as if I o step out of tside to come to tearful goodbye, feeling t to say goodbye to had died.

    tion of th.

    Because tion, it is meaningless to call it deat is merely a loosening, a breaking of a connection.

    It is nothes.

    So, one h never arises for him.

    even call death an illusion.

    even say w die.

    ate t o yesterday ion.

    t association has broken.

    Noion.

    Per is a neion, a new journey.

    Do you now follow w I mean wo be an illusion for one wh never was.

    It  a social belief created by t know o die, w dead, wh.

    And ternity, and inue to exist in ture, because t dead  on those who are.

    turn h news.

    trut a meditative person, one ion, does not realize for a long time t he is dead.

    hey are weeping.

    ts for taking ion, or ts to bury  only to remind  he same person.

    try  those of sannyasins.

    t, if to be saved, t mig for several mont t dead, and try to find o reenter it.

    Saving t creating a little impediment for its new journey.

    t e cremation -- so, at tion ground, t could see t t  aken to be its body no longer exists.

    t realizes it no longer  the bridge is broken.

    tter is over, thing is finished.

    So keep in mind t tem of burning t just a ing the house.

    tant reasons be.

    Actually ting person finds it o believe he is dead.

    test difference.

    Only a sannyasins body ed because a sannyasin already knohe body.

    ts womb over his body.

    te.

    So ty in preserving the body of a realized sannyasin.

    But t true o an ordinary man, for  can keep ime.

    It can still try to figure out a o reenter the body.

    It is possible to die in a state of awareness only if you h awareness.

    If you o live consciously.

    you ainly be able to die consciously -- because dying is a p takes place fn life.

    In ot you understand life to be.

    It is not an event t occurs outside of life.

    Ordinarily, side of life, or as some kind of pe to life.

    No, in fact, it is ts wake place in life.

    It is like a tree t bears fruit.

    First t is green, t starts turning yellow.

    It turns more and more yelloil finally it becomes completely yelloree.

    t falling from tree is not an event outside of t; rat is tual fulfillment of tself.

    t from tree is not an external event; rat is tion of t hrough.

    And  ting ready to face t.

    And t  even blossomed on t, ill he branch.

    Even in t state it  as well.

    And  ed yet, ill ion hen as well.

    And  ill ree? the same process was going on.

    So t of deat a part of ts belonging to the same phenomenon.

    t is not t is just a separation.

    One relationsionsher order.

    Question 4

    ION tO NIRVANA?

    Nirvana means, firstly, t one otally t all.

    Secondly, it means one o kno, in tained.

    Nirvana means ay t and as deat all, and t  really life.

    Do you follo wh.

    ted  is t one  life eit as deat is a social illusion too.

    Nirvana means total realization of boties.

    If you only knoinue to take nehs.

    Life, in a sense, will go on.

    In t case you h.

    to live again, to o take a neh will remain.

    to knoruto knoruts entirety -- t life is not life, t deat deat day you urn.

    tion of returning.

    Do you follow me?

    It is like saying fareo a person who has died.

    e see ting place.

    As long as  to be his final abode as well.

    So, from tside, o find entry.

    If teps of the body.

    So ually enter into one or another body.

    t becomes restless and begins  ified life h having a physical body.

    It may not o you, but your last t as you fall asleep at nig t whe morning.

    atc a little.

    t t of t  t next morning -- seven er.

    t  for you to wake up.

    It  overnigep of your consciousness in order to begin  up in the morning.

    If you  , t t t morning  t fight.

    If you slept s.

    occurred last nigarting point of t morning.

    t t, t er death.

    ely set out on the journey.

    If  at t of dying t royed -- t   ically run all over looking for a passage for an instant birth.

    So  desire at t -- t desire, remember -- t ire life.

    Actually, even t t before going to sleep is tract of your al of tire day, t of it.

    For example, a man runs a s nigs and to sleep.

    Similarly, t t before falling asleep is t.

    If a person o note  t before going to sleep at nig t -- o e a obiography, incomparable.

    t , abstract story of your life.

    It ain everyt is essential, and all t is nonessential would drop away.

    If you o note t t eac fifteen ts collected over fifteen days o kno your life --  to be.

    t t in your dying moments is tessence of your entire life of seventy, eighty years.

    tential for t life.

    t  to carry into t birth.

    You may call it karma, you may call it desire or  samskara, conditioning, it  make any difference.

    Rat a built-in program of your life, applicable in ture.

    It is amazing, but tle seed, o tree? t -in program, ot be possible.

    It must ained a blueprint.

    gro have been programmed.

    In it, t little seed must ire plan.

    If one could dra   ain, all and   and ser under it.

    All to in detail, because all of it is  tiny seed.

    Its like t of a building; it contains all t it will be someday.

    At time of deatire life.

    e save , and wsoever we find useless we drop.

    A man o temple,  remember temple in s -- but taining ninety-nine t edly remember.

    In ones dying moments t  hrown away.

    tial and tial ed.

    At time of departure all t is  which is meaningful will be packed up, carried over by you.

    t  antly become your built-in program.

    No out on a neure birtake place according to ture program.

    It will be a new voyage, a new body.

    It will be a w-up.

    And tifically as anything else.

    So nirvana means t a person o kno deat really death, nor is life, life.

    Once o tion of bot-in program left.

    s go of the program.

    s go of botial and tial.

    Now o go all by  of a bird.

    hing behind.

    reasure as emple.

    s o ots oto him.

    he foregoes good deeds as well as bad deeds.

    In fact, hing.

    Kabir says, quot;I leave beact.

    quot;   no accounts  pending.

    ook it off so totally t  o revieo reevaluate anding of tial and tial.

    Kabir says, quot;I  care and t it aside as I found it,  impairing it in any way.

    quot; In sucuation t be any built-in program for ture, because ts virgin state.

    c save anytranscend all.

    it  go of wsoever he has earned in life.

    ts ake off on t alone.

    quot; Noures nor doctrines -- nothing.

    So nirvana means one h.

    And , o see t which is.

 Chapter 11

    the Choice is Always Yours

    2 August 1970 pm in Bombay, India

    Question 1

    At tAtION CAMP YOU MENtIONED t ALL SADUAL DISCIPLINES ARE FALSE, BECAUSE E E FROM GOD.

    DOES t MEAN tAtE OF UNCONSCIOUSNESS IS FALSE? IS tION OF CONDItIONING FALSE? IS t OF MOVING FROM tO tLE FALSE? IS ALL tION FOR t BODY tO thE DISCIPLINE OF KUNDALINI ALL A ShAM? KINDLY EXPLAIN.

    First of all, rut does not mean it is nonexistent.

    Even a falses oence.

    One could not call it a false  true.

    A falses oence and so does a dream.

    does not mean a dream ence.

    It only means t tence of a dream is psyc real.

    It is a .

    does not mean tent, because if t exist talking?  least assumes t ts and so does tener.

    somebody needs to explain, and someone needs to understand.

    At least trutablished.

    So  mean t exist.

    It means to ence.

    Calling t  looks like; rat is merely an appearance.

    It does not look t actually is, it appears like  really is not.

    For example, a man is reet  dark.

    aking it for a snake, runs for his life.

    Someone tells   a snake, t w  he ran for no reason.

    Noo say t mean t see the snake.

    seen it -- he snake.

    As far as tion of here.

    Since he saw

    And,  been t y space.

    So tedly gave credence to his illusion.

    from ed outside.

    A rope  it was a snake.

    see t o  .

    So  see t w w.

    Actually, t   which did.

    So  does not mean sometent.

    take, for instance, this man who fled, believing he had seen a snake.

    If you try and convince reet o believe you;  he snake.

    You may persuade o go back and look once again, but  agree unless you lend ick for y.

    You knoick is meaningless, but tick useful.

    So ;If t really tick? t shere as well.

    quot; Neverterate, quot;the snake is false.

    and is scared to go there again.

    For he snake is real.

    quot; So you give ick and tell ;If t.

    quot; If tion.

    man sees in life is not truth of life.

    Only h of life.

    truterated ion to which one is unconscious.

    torted, perverted, to the same degree one is asleep.

    For one t appears to us is not ty.

    So  to a person  it is illusion, o believe you.

    ; be an illusion? I am ake it as an illusion? I need a house.

    hings are illusion? I have a body.

    s me one I , my body bleeds and I feel pain.

    quot;

    t s it? Some device o ahis man.

    And all ture to tick.

    t tick you gave him.

    to  ick.

    ;the snake was indeed false.

    No is useless even to carry tick.

    quot;  you for ick all t  there.

    I call meditation, or kundalini, or tecual discipline are essentially means of searc .

    tain, t  even exist, is techniques become meaningless, all means become useless.

    t day you .

    Actually, t be a cure for a pseudo illness -- or can t.

    A pseudo illness requires a pseudo treatment; t is t can be cured.

    two falsee eacher.

    ts  in t  in t place.

    t for a second did it ever turn into a snake.

    there all along.

    did  t sighe rope.

    Not even for a moment did to a snake, but for t became a snake -- a snake  even for a second.

    Noes a stalemate, a rated situation.

    It is indeed a rope but it looks like a snake.

    to be killed and to be found --  killing t be found.

    it finding t be killed.

    So someto be done.

    And yet, in a case like t do you t from doing anyt it? At t o see t t  w before us.

    And tion datained someto say  t in t -- because ty of losing time.

    tion of finding it, it here all along.

    t, righere.

    tained enlig people came to ; did you attain?quot;

    Budd;tion is meaningless, I attained nothing.

    quot;

    quot;Does t mean your labor, all t; they asked.

    quot;Your years of penance, years of seeking, did t yield any results?quot;

    quot;If you ask me in terms of attainment -- my efforts ainly been in vain, because I gained nothing.

    And yet I say to you: follo I did.

    quot;

    t;Are you out of your mind? less?quot;

    Budd;I didnt ac I lost for certain, I lost somet  really there.

    I lost somet t all, someto be there.

    I found  o be found.

    Being surrounded by lies, ent -- ts w I found.

    quot;

    Noo convey t t  t  t ?

    So  does not mean t you dont o do them.

    I am merely saying t you are so deeply steeped in false ternative but to use equally false meto neutralize them.

    You  even o lies -- will o be covered.

    For example, I en steps into this room.

    If I  out of to  least ten steps -- in this very room.

    Noo persuade me to en steps more in order to get out of it, I  very confusing, for in t place I got inside ten steps.

    Noo take ten steps more, I y steps inside the room.

    Actually, o so get out of t proceeding furthe room.

    Regardless, I en steps; alttitude , my course  be t be facing tion -- my back owards w I was facing before, and vice versa.

    e are living in lies.

    In folloual discipline, only tion you face will change.

    e  is unavoidable.

    Your back owards w you were facing before, and your face will be where your back was.

    t remains, race te to tent we o lies.

    turn on thing will look very amusing.

    It is like giving an antidote to someone waken a wrong medicine.

    tidote  needed; it ook the wrong medicine.

    Since tered  is necessary to give to counteract the former one.

    Remember, idote is a poison too.

    Only a poison can act against another poison.

    tion is a poison too, except t it is meant to e direction.

    You ell you your body is poisoned and t he is giving you more poison.

    You mig, quot;As it is, I am dying of poison.

    Noo it!quot; tor explains, quot;tidote.

    It is indeed a poison, but antitical to the former one.

    quot;

    So  be true.

    rue sado counter a false  use a real so kill an imaginary g -- you will  yourself if you do.

    Make sure you o kill an imaginary g.

    You e a problem for yourself if you go to kill a nonexistent g h a real gun.

    the real gun can cause you harm.

    So if you need to drive out a g it o alisman; it is neither a sword nor a gun.

    It is a false cure, it is an antidote too.

    It is perfect, an exact antitical lie meant to counter another lie.

    All spiritual disciplines are not ting out of the mundane world.

    And since I call t it is not and it to be

    So tion is:  can o remove to retrace our steps to tent he illusion.

    antly faces a danger.

    And talisman in order to keep t aightly.

    alisman the savior of his life.

    Now .

    Naturally.

    o lose somet saved  but gets o talisman.

    ts  just as t alisman.

    No t is gone, ter the charm away as well.

    Again and again, I o remind every seeker t, idote for ting o a falsehood.

    And an antidote for a lie ably o be a lie.

    Only a poison can counter anot e direction.

    It is essential to bring t o a seeker, ot grab on to sannyas, to renunciation.

    place but seize upon temple.

    latco meditation.

    It is dangerous to cling to anytsoever one o becomes a bondage -- regardless of ation.

    tation is not needed, t becomes meaningless, t is whe sadhana becomes real.

    Obviously, one whe ladder useless.

    If ill insists to o it, tand  yet reac still be standing somewhe ladder.

    It is conceivable one may reacop rung of t igo it.

    Sill as far aanding on t rung of the ladder.

    reac.

    In bothe roof.

    You may climb almost tire ladder, but if you stop at t rung, it doesnt mean you ill on the ladder.

    And t makes the difference.

    Initially you  rung, no you are on theless.

    And one  on the roof.

    If you  to be on to do to climb ter reac rid of it.

    ts ation is useful.

    And at time I also say t meditation is notidote.

    ain, folloual discipline, and t too.

    So  obviously creates a difficulty.

    It is natural you feel t on t, and then I declare all sadhanas are false.

    quot;If t; you naturally ask.

    Your logic says, quot;If one o get off tually, t in t place?quot;

    Remember,  one ays off it, and one epped out on t bot on totally different planes.

    One he ground below.

    Altal difference betwo.

    One is off t climb it, w off.

    Life is a great mystery ain to cling to certain tain othings.

    But t;If you  to o someto it completely; if you  to drop it t absolutely.

    quot;

    this kind of reasoning is dangerous.

    It cannot  any dynamism in life.

    I am ahe problem.

    Some people are o to their religion.

    Some are clinging to tigo t basically the holding remains.

    Only ed hing.

    One h.

    Only rutions.

    Even tion -- t you emple ending to your store -- can prevent you from knoruth.

    In sucrut is born out of a lie -- sucemple itself.

    Even tion on your part -- t you icular  you oo became a condition, you o knoruth.

    t to o ter o top rung.

    Often it may o you t quot;; So you  to  to the ladder.

    e find this happening all around us.

    For example, a man begins to earn money so t able life later on.

    It takes o make money, and in t and recreation.

    ing  t moment  deal and live in comfort and ease later.

    o live in comfort w urally impossible.

    So the man was busy making money.

    And  afford to relax.

    to make money is to give up rest and relaxation for years at a time.

    So lets assume tions for t ty to ty-five years and earns a lot of money.

    No doubt es   of relaxing.

    Not relaxing at all becomes a  to  creates the problem.

    A practice of ty-five years is behind him.

    Noay  do it.

    ary; aff quits at five oclock,  seven.

    Apparently tten t tting off one day.

    tive o get off at some level, and relax.

    to earn enoug someday ly slip off.

    o make money so ire.

    Nouation.

    In t of earning money  y to relax,  o t of not relaxing.

    hinks, how can he relax? So he goes on piling up money.

    o get off the ladder.

    his roof never comes closer.

    op of another.

    No matter ;Its enougs time to get off,quot; s by saying, quot; be possible? I  down and relax.

    quot; So he goes on building his ladder and keeps climbing.

    It  tered mucrue only in regard to money.

    to religion as well.

    Our mind functions exactly the same way -- regardless.

    A man enters to renounce things.

    a point wtacs.

    ion is t as long as ttac, there will be bondage.

    So ;Leave everyt creates bondage!quot; arts disowning hings.

    In ty to ty-five years  becomes so solid t no of renouncing.

    t hangs around his neck like a rock.

    inues to find o drop next? -- and his ladder goes on rising.

    o try to figure out er, salt, butter, sugar, wever.

    o hing.

    inuously looking for o renounce things.

    Ultimately  a point erms of committing suicide.

    s ready to do santice of embracing deatarily.

    One whe same kind.

    One is o t for renouncing t for latco things.

    But none of to get off the ladder.

    And in my vieruto exist and you land on plain ground, wo climb up or down.

    truttac, ioned mind, ioning -- ts h lies.

    Pers precisely w Jesus means

    trut;those who are like children.

    quot; No;like c;?  it means is: t t any preconditioning.

    You c things.

    tween hings and how children do.

    somet looks.

    look for someticular; his eyes simply move.

    soever is,  it.

    attaco seeing a particular thing.

    fixed on t w icular way.

    soever there is.

    to put it rightly, his seeing is purposeless.

    A c look h a purpose.

    ts  see the eyes of a child.

    An adult sees th a reason.

    If you ,  you in a particular  is empty,  you differently.

    If you o be beautiful, t beautiful,  look in his eyes.

    you in a special ed in you; otly, or doesnt look at you at all.

    his seeing is purposive.

    For an adult even t of looking is not  purpose.

    ers your vieo look like a snake; to exist.

    Actually, just reflect, if you o wo someone like a snake.

    It is simply ion -- the man is scared.

    there is fear in his look.

    t means,  of fear.

    reet in there is fear in his eyes.

    s somet looks like something is moving.

    ely believes it to be a snake, because  of fear.

    o see if treet -- and t makes ead of a rope.

    A c see a snake superimposed on a rope.

    Often,  if a snake stays still, a cake it to be a rope;  see it as a snake and may actually pick it up.

    If tation, any fear in w we see

    Understand ort t of your perception.

    So tion is, can  t timate state.

    All our motives, our fears, our desires, our passions are stored in the mind.

    Cten a s story.

    trolling a street.

    tea stall.

    One man was holding a dog by his leg.

    ten him.

    Everyone in to kill tten many people before.

    tood in the crowd.

    Dogs oo, ttention to them!

    So to see someone taking care of the dog.

    quot;You are doing t thing.

    Kill t trouble to us at nig; one policeman said.

    Rigook ner aside and said, quot;atc, I t looks like ts our bosss dog.

    quot; At once t policeman,  up to t;You rogue!  do you mean by drareet and raffic?  do you mean by creating to tation!quot; ely picked up tting him.

    As tarted sion to tire crowd grew very puzzled.

    t figure out o kill t a while ago.

    t moment, t ttle more closely and said, quot;No, t look like our bosss dog!quot; Rig policeman got rid of t t;take his dog and kill him.

    remely dangerous.

    quot; ime t  by saying, quot;I cant be sure, but he does look like our bosss dog.

    quot;

    tory continues like this.

    ttitude toimes because many times a change in purpose occurs.

    the same.

    ters remain unc tory takes turns a feimes because eacime tive.

    Sometimes imes not.

    ttitude at once o belong to their boss.

    And tting it otally different attitude once it  the boss.

    the way we all live.

    As long as ts, o live like this.

    So  sadhana

    is sadual discipline really? Sadhis mind.

    But once you  use o bury it along h your mind.

    You  go of tual discipline as he mind.

    You ell your mind, quot;take th you.

    I  because of you.

    No you are leaving, kindly take too!quot;

    he cure

    Remember, if one is free from t still continues t really free.

    Very often t prove to be as dangerous as getting he cure.

    It feels ratting rid of illness because the illness is painful.

    One feels good about going ts to drop it.

    But does t make to?

    A cure is desirable indeed for a man  otally hless.

    Since you are so determined to embrace illness, you are forced to accept too.

    But if you stop insisting on falling sick, totally meaningless.

    to two.

    t be, oto function.

    ts on t in te to t cause illness.

    It is true t tand o eac is the same.

    I am not only talking against talking against t, for t t deal  the disease.

    Consequently, alt rid of tco the cure.

    t attaco turned out to be even more dangerous the ones who were ill.

    o be considered.

    to be dropped.

    Mind and meditation boto be given up.

    Samsara and religion are boto be renounced.

    One needs to arrive at a point o o or to drop.

    t which is, remains.

    So  all tec is about kundalini, c of a dream.

    t is, you are already dreaming, and you  be able to come out of it until you ly understood .

    It is necessary anding of to come out of it.

    A dream, a lie, s oence too.

    It s oo get rid of it.

    But ultimately, both giving up.

    o you, bothe sadhana.

    If I o say one of true, ? t to it.

    quot;rutruto be embraced,quot; you might say.

    So you may not o anyt  become subject to any complexes, so you may not become attaco you: neitrue nor is the sadhana.

    ty of sading truth of samsara.

    tain parity and neutralize eac remains is truth.

    t truthe sadhana.

    t trutside of botranscending both.

    It exists w.

    ts  a type of man we.

    ;Are you a sannyasin?quot; I find myself in great difficulty, because if I say I am a sannyasin, I see myself caugy ween a worldly man and a monk.

    Similarly, ; too I face ty, because if I say I am a y t exists bete.

    So eitaneously -- which is meaningless

    .

    because if, at time, I am e bot.

    ted because of ty: tomy.

    Leaving t becoming a sannyasin; not accepting te meant being a worldly man.

    So if I say I am botheir meaning.

    ty arises if I say I am not bot third.

    People say, quot;Eithere.

    Eit you are alive, or admit t you are dead.

    true? t  be acceptable.

    quot;

    to t.

    e eit -- ther.

    Grey has no place in our lives.

    e divide to black or s mostly of grey.

    tle dense it turns into darkness;  turns into  there is no room for grey.

    Eitween.

    As a matter of fact, true place -- but it hinking, our way of life.

    Suppose you o ask me, quot;Are you my friend, or an enemy?quot; If I ans;I am bot; you will y in following me.

    turns out to be meaningless, because my answer carries no sense.

    And trutter is t a her.

    t thing.

    In sucher be a foe nor a friend.

    And in my vie is only t rue sense of the word.

    y  of renunciation, nor ac to samsara.

    I am looking for type of man.

    I am talking to you about is only for the purpose of breaking your dream.

    And if t I am saying has no meaning.

    Let me tell you a story.

    Once a Zen master got up from his sleep.

    believer in analyzing dreams.

    Dreams are, of course, very useful; tion about man.

    And since man is a liar, only a lie sucell us about his lies.

    place, in t as autic as otally a lie.

    If you come across a man telling  s beautiful  look into his dreams.

    o  certainly.

    ell you more exactly about him.

    A dream, wially a lie.

    Since man o be used to find out trut him.

    ic, self would have revealed who he is.

    to go into .

    An autic man ell ;You dont look too beautiful to me, t door looks very beautiful.

    quot; t suc exist among us is beside t, but if to be sucop coming to him.

    A ell ;I feel no love for you today.

    I am attracted to treetquot; -- a man op dreaming.

    taken care of the day.

    tter is over, the dream is no more.

    A dream is a lingering phenomenon.

    soever did not  you couldnt say, couldnt do, remains dormant tempts to revive itself at night.

    Since ties at night in his dreams.

    ts odays psyc be of Freud, Jung or Adler -- is the psychology of analyzing dreams.

    It is strange  to analyzing dreams in order to understand man.

    Dream analysis o know a man.

    Just t does t a psyc,  s you, erested in your dreams -- because, as you are, you are a lie.

    It is useless to ask anyt you, o consult your dreams.

    Your reflection comes ture emerges she dreams -- which are false.

    So t s to peek into your dreams.

    the analysis of dreams.

    ter erested in dreams too.

    o ask  t  instead might dream of finding a diamond mine.

    In reality  o do h God.

    It is also possible  be seeking God so t some day  ask s of the diamond mine.

    tells w .

    ter heir dreams.

    If people o e ly in t ime tter place to live in, and o knos about men.

    time world is full of lies.

    t very well.

    At least in truts, because t s o s oy.

    If o uncover t many of th.

    Most of to be criminals -- of course, criminals of t commit crimes in tplace, but in their minds.

    One morning ter  got up wo pass by.

    ter called ;Last night I had a dream.

    Interpret it for me, ;

    t;Please , let me go and bring terpretation!quot;

    ter asked, quot;Youll go and bring terpretation?quot; But ed.

    t inside, brouger, and said, quot; wash your face.

    No ts terpreting it? Please tle illusion, tle trace of your dream t may still be left can be cleaned away.

    quot;

    ter said, quot;Sit beside me.

    I like your interpretation.

    quot;

    ter called ;Last night I had a dream.

    ttle interpretation.

    er.

    ould you give any furterpretation?quot;

    t;If you  for just one minute I will be back soon.

    quot;  running and brougea.

    Addressing ter ;Please ea and tter will be over.

    No you are up from your sleep and  to get me into trap?quot;

    ter asked o sit beside ;I liked w you said.

    But ried to give an interpretation to my dream, I he ashram.

    You saved yourself, you saved yourself by a h.

    s t in interpreting it? terpretation is valid only as long as the dream is happening.

    quot;

    So all my explanations are explanations of dreams, and tions of a dream can never be true.

    Do you follorue? An explanation of a dream, ting an end to t ever happen, you will wake up.

    And t say true; you  say tion  a play which ended.

    And you o troying it.

    Indulgence in tions t break tate.

    Samsara signifies indulgence in t to destroy t bothe dream.

    her samsara nor sannyas.

    tsoever ruth.

    Question 2

    IS SADURAL GROt A JUMP OUtSIDE tIONARY PROCESS OF NAtURE? IF SAD A JUMP AND tRANSCENDENCE OF tURAL EVOLUtION, t POSSIBLE t tIRE UAL S ALL BY ItSELF? IF It IS tRUE t tION CONtINUES tO MOVE AESt SPIRItUAL CULtURES OF t LEFt BEIONARY PROCESS?

    t need to be taken into account.

    t thing.

    As soon as e from tions suco come up.

    For example, if er to a er takes a jump and turns into vapor.

    ting of er, as er turning into vapor by taking a jump, are natural phenomena.

    t an unnatural event.

    been a natural laer to take a leap and turn into vapor, by itself ter  to become vapor.

    If nature  been equipped to make ter  up to a er itself did not y to  up to a hundred degrees.

    er  can eitself from ing or it can give itself up to t ural phenomenon.

    I mean to say is, notural can ever his universe.

    In fact, t wural.

    Only ural takes place in this universe.

    tural to soever ural.

    If man is evolving spiritually, it is because of ural potential.

    If , t too is ural potential.

    o jump or not to jump is a natural possibility too.

    ti-potentialities in nature.

    Actually, our mistake is t ure in tentiality.

    Nature is a cumulation of infinite possibilities.

    ities ting of er to a ural er at zero is also a natural happening.

    A natural per at zero does not negate tural per turning into vapor at a hundred degrees.

    It is not t one event is natural ural.

    Darkness is natural and so is light.

    Falling doural and so is rising up.

    te possibilities in nature.

    e are alanding on te number of paths emerge.

    And teresting t o cself be a gift from nature.

    Even if o cure o t.

    Nature is very cooperative.

    If o clear tes us to proceed.

    It  stop you.

    ure stop you from turning er into ice, if you  into vapor? Nature o o live or die, nature o cooperate.

    to live is natural, to die is natural, and your ability to cural too.

    If you can grasp tidimensionality of nature, you anding w I am saying.

    Suffering is natural, and so is happiness.

    to live like a blind man is natural, and to live ural too.

    to be aural, and to stay asleep is natural as well.

    Nature contains endless possibilities.

    And teresting t  living outside of nature,  of nature.

    Our co tural capability we hin us.

    As ty to choose becomes more and more profound.

    ty to choose.

    For example, t er lying in t turn into vapor -- it  for it not to.

    ter cant decide .

    If it stays in t is sure to become vapor, and lying in t is sure to become ice.

    ter   is living t, because its consciousness is lo at all, or dormant.

    trees in Africa rise  in searche sun.

    t.

    trees in India  groo sucs, because in India t forests t thick.

    In a dense forest tree o grow o survive.

    It needs to overcome otrees in  so it can receive t.

    tree  didnt find t.

    It is a matter of life and deatree.

    tree o exercise its ctle.

    In a dense forest trees ead, taller, become conical.

    In a t it is dangerous for a tree to gro  to die.

    trees  entangled rees  be able to reache sun.

    So if tree o reac cant gros branc o groall.

    too is a trees choice.

    If you o plant tree in a country s  would be ser.

    trees  every year.

    trees .

    trengts t lie in tion s of to abandon.

    ttle.

    A s easier.

    trees t are carnivorous.

    trap their leaves.

    trees e a system for luring birds.

    te.

    telike leaves contain a very fragrant juice, and turally attracts birds from far away.

    As soon as ts on t, and tree sucks its blood.

    No is difficult to accept t tree is not exercising a choice.

    It certainly is, and it is making some plans as  is on t for something.

    Animals make even greater cly.

    Neverto their choices are very ordinary.

    Man faces mucer choices because his consciousness is much more evolved.

    only through his mind as well.

    only co travel on earto travel vertically, in space.

    t too is o choose.

    Alt been researc, I feel,  in ture science may discover trees rees o stay s in t and eventually die.

    t to be discovered.

    Among  t co live; they keep looking for ways of dying.

    o like a madman; flo appeal to them.

    to as if ized, but hey look for scores of excuses.

    People find ts against ty of groion.

    All co man.

    towards owards misery.

    So wo you, you will o make a choice

    to become vapor, but you  wo being.

    to become ice, but you o t wo being.

    to live, but you he order of life.

    to meet deat you h.

    the choice is yours.

    Furture are not te entities -- you are nature.

    So ures multidimensionality is of two kinds.

    Maerm wh considering.

    term Ma-anant -- infinite infinities.

    t, infinite; it means infinite in one direction.

    t-anant means infinite in infinite directions.

    It is not t ty is only in a couple of directions -- it is in all directions; ties in all infinities.

    So t just infinite.

    Rats of infinite infinities.

    I am saying is, first, te directions, and nature provides tunity for all of them.

    te cure makes all of too.

    te number of people s of nature itself.

    And eaco c to choose.

    All of t being controlled from above -- it is regulated from hin.

    ty, or one se infinities, is not like someone pulling an ox foried around its neck.

    Nor is it like someone lashe ox from behind.

    Rats like spring er s own inner power and is flowing.

    Neit for to move ahead.

    It remendous poremendous energy.

    And  is bursting fort is flowing.

    ts its inner expansion.

    So te dimensions, infinite ce parts making choices.

    But troller-type God supervising from above.

    tting above and giving directions; there is no engineer.

    Rate energy  causes everyto expand.

    So three planes.

    One plane consists of tate of unconsciousness, wsoever  happens.

    t none.

    ts, is the plane of consciousness.

    soever happens, happens because of our choice.

    .

    If one is a t is , t too is his choice.

    On tsoever one is, it is ultimately his choice.

    On tsoever occurs, it is because of choice.

    Since ts of tate  to choose.

    teresting.

    to say t rary, but in fact we do so every day.

    You dont  to get angry, but you do get angry.

    does t means t t,  not ing to be angry comes from t of you.

    Your conscious part says, quot;Dont be angry,quot; w goes on being angry.

    You remain divided in two.

    One ains e of unconsciousness.

    ther half is awakened.

    It is filled ed to t lies ahing is fully conscious.

    Man is in bets tate of tension.

    It ter if ension itself -- o one side, o ther.

    In ot y.

    he is schizophrenic.

    nig of nature; ohe divine.

    ical problem,  awareness.

    No one o say, ;I ed to add to make four, but I added them up as five.

    quot; But as far as anger is concerned, a man admits   to be angry and yet became angry.

    Obviously t a gap betate of anger and finding tion to an aritic problem.

    Peric is a part of our aate, ate.

    tinuous anxiety, wension, anguish.

    he is always in misery.

    to do, and  do o do.

    tension.

    Man is sime -- sometimes to t, sometimes to t.

    ts rust o t, no.

    You cant be sure about he pendulum of a clock.

    Beyond t of total awakening.

    ther.

    ate of no-c plane and t of this plane.

    t plane consists of tate.

    t present, ion of making a choice.

    can a man o remain asleep.

    Even o decide ay in or go out until he wakes up.

    the chooser is asleep.

    tate of nature.

    As soon as a man enters there is no more choice here as well.

    C the man is fully awake.

    ionably sees t w, o choose.

    tuation for c is, ; uation of either/or.

    to see clearly; everyto him.

    Bot seem he choice.

    If one is able to see precisely  is not, tion of chen all choosing ends.

    t is  is not h doing.

    say ed to do -- tion doesnt arise.

    even say, quot;I regret ion doesnt arise at all.

    even say ted a mistake oo is out of tion.

    t a fully awakened person does.

    s only upon h doing.

    It is not t o do it.

    soever needs to be done, it happens.

    So total aal unconsciousness.

    Cs on ts of half consciousness and half awareness.

    is all up to you -- you can go in eition.

    You are standing in turn back or move ahead.

    It alo turn back.

    o erritory.

    e come from t .

    terrain is familiar.

    Moving a even ion.

    ts why man drinks, becomes unconscious, regresses.

    this shows he is giving up on being a human.

    t evident, in fact, t, quot;I  to get out of ther of choosing.

    I  to reac w o make any choice.

    I  to remain in a state of stupor --  to, not talking filt  to.

    I  to be in a condition wsoever is  o make any choice.

    quot;

    So man arrives at a point ension and burden of making a decision.

    oxicants pull man back from the bridge.

    t;Come back, you ion.

    quot; You o move forward, because as you move ao advance.

    Moving ahing: become more and more aware.

    too is a matter of c is up to you and up to everyone else o choose.

    You cant make anyone else responsible for it, because tting up above wo make a wrong choice.

    there.

    ty.

    tting up in o t and say, quot;e tle.

    quot; You  be able to say, quot;t better  yourself out of it.

    quot;

    t; o do it.

    Ultimately the individual is responsible.

    he bad.

    tain t all.

    Of course t;Dont turn back in fear, because much joy lies ahead of you.

    Once you reaclessness, all misery comes to an end.

    quot; ting aloud, but trange to us because to us.

    quot;tain bliss?quot; is  appears to us.

    If, advancing t,  come to us if urn back to .

    Everyone says ely return to tate of childhood.

    Since , ays where he is.

    Man says there was no misery in childhood.

    ep furt;It hers womb.

    quot; If o be back t .

    So he moves on ahead.

    e can co regress in life; urn to tate; s .

    e dont even understand t come from afar because we  bliss is.

    e dont even kno of t is t people call bliss.

    e are familiar  misery is -- all too familiar, as a matter of fact.

    e also knoried to attain he more we found misery.

    No, in our quest for bliss, rouble.

    Since rying to find ake tate of bliss to be more or less similar to tate of tle more intense state of happiness.

    But rouble as well.

    t remains t in attempting to gain ered pain, so no to find bliss, to face even more trouble, even greater misery.

    So o t;You are gods, you are avataras, you are tirt! e  to go back!quot;

    e are afraid of the unknown.

    tever little ed; to be dropping away as we move ahead.

    t our   to be crossed.

    e arted living there.

    e tled dourned it into our living room.

    Noo move a losing thered around us.

    It becomes obvious t moving asoever we now have.

    So ;Let time come.

    o drop, ts w away.

    t be anyto .

    quot; But to deatronger the grip becomes.

    As deats more tightly.

    ts wterly miserly; a young man is never so miserly.

    An old man becomes a miser in every way.

    ight.

    At time of ure t everyto mighrough his hands.

    his grip loosen.

    to turns one into an ugly old man; oty and grace of an old man can be matchless.

    e are aiful ciful young people, but beautiful old men are very rare to find.

    Only once in a iful old man.

    Ot to possessions, everytarts becoming uglier and uglier.

    An open iful, a closed fist looks ugly.

    Freedom is beautiful, attac is slavery.

    Everyone ttacs sometime in ture, at t opportunity.

    s until t moment and lets go only wching away.

    Since man never likes to let go of t s waken away.

    ting arily.

    Noter of moving aially our own choice.

    An impetus can be given to too.

    t is natural too.

    Do you see my point? to take you foroo; it alloo go ahead.

    too is nature.

    And to provide you passage to move backwards.

    too is nature.

    Nature is prepared to greet you under every condition.

    On all oo.

    Not a single door has a sign, No Admission; each and every door has a elcome sign.

    he choice is in your hands.

    Its s of nature t it does not prevent you from entering any door.

    You are free to go wherever you feel like.

    to o heaven.

    o cimately your decision.

    In t case you  be able to ure responsible for putting out the welcome sign.

    Nature  the sign everywhere.

    Nature  did not create any hindrance.

    to o allow freedom.

    t means, intrinsically, nature is absolutely free.

    e are a part of nature, ely free.

    e are doing  to do.

    Nature is assisting us in all our actions, but the choice is always ours.

    Dont misunderstand me  and parcel of nature.

    Putting it in ultimate terms, it means e possibilities of nature itself; e openings of nature.

    Basically it is nature e parts, knocks on its infinite doors -- cray, and reaches.

    But tting there are no nooks and corners.

    And t all ture are circular -- none of its modes is angular, none of its courses is square.

    All its stars, moons, planets and satellites are circular.

    ts in space are circular.

    tire system in nature is circular.

    the circle used in many religious symbols.

    So nature is a circular phenomenon.

    You can start from anywhe choice is always yours.

    Once it is understood t ture in a right manner.

    For example,  you also make use of tation.

    If t y, you  be able to h.

    By time you lift your ot, if t foot did not remain steady on to lift on its o foot, t foot -- ts o lift your left foot.

    t foot is responsible for your left foot lifting.

    S foot also lift at time, youve !  foot, you lift t foot.

    You put t foot doure  until you ed t foot.

    ty works.

    But gravity also works whe roof.

    At t moment too.

    Just as t and t foot, it pulls too.

    No breaks.

    e complain, quot; kind of nature is t broke t; But nature simply does its job.

    It says, quot;elcome to you, come and get your bone broken.

    quot;

    the same law works.

    ty which helped you walk will break your bone and make you a cripple.

    Nevert be able to  responsible, because nature merely does its job.

    It does a totally perfect job; it never falls s.

    Its faultless.

    , or break your neck -- ure works as always.

    Keeping to co break your bone -- the roof.

    If you o lift your feet appropriately.

    You c you dont go against ture.

    to me, science has only one meaning.

    tion of science does not mean o conquer nature.

    Science only means t ure.

    ts all it means.

    Put conquering aside.

    tion is, wo conquer whom?

    t is, we ure.

    For example, nature o run time ago.

    e took so long to put t place and make it work.

    Do you folloo bloside.

    e prevented it by raising t make a window.

    But if you did make a  mean you conquered to the breeze.

    to pass through.

    Our being able to run t ricity does not mean ure.

    e simply learned to be in agreement ure.

    Noc electric ricity can pass them.

    In fact, electricity o pass them.

    Our act simply amounts to opening the window.

    Science stands for tures lao ternal world.

    Religion stands for tures lao the inner world.

    tain laure t exist in ter world.

    If o ture becomes agreeable; if  t becomes disagreeable.

    In a  is o say nature becomes agreeable or disagreeable; t o put it is ake natures .

    Rat if  ourselves in a manner t nature can be o us, and to gain from it.

    If  ourselves in a manner t nature cannot be and to lose from it.

    For example, you are  you.

    No for back inside out.

    ure  be at fault.

    You did not place to ts all youll be accountable for.

    In botances nature he same way.

    It  t it for its force owards you.

    It also pressed against t ing on your s time it was being pressed away from you.

    So altioned the umbrella.

    Similarly, ture too.

    A man he shoulder.

    No .

    A person ure.

    One ered one lahe inner science.

    love brings agreeability, es discord, dishin.

    ty.

    In anger you break your leg, in love you mend it.

    Nature is o ances, depending upon w you wiso do.

    In anger, man s to jump from the roof.

    Meditation is timate agreeability of ttermost  profound of all.

    Meditation means t, from e imate law of life.

    tzu  is beautiful.

    tao.

    tao means the law.

    Or te.

    t rit.

    Rit means the law.

    Similarly, dhe law.

    Dure, the law.

    D according to ttain happiness.

    adeous act, is t he law and cause you unhappiness.

    the principle of inner science.

    Meditation, in timate sense, in t sense, means to be agreeable -- agreeability.

    In ot  no point separate from life; one o timate trutimate life, timate bliss.

    e exist under too.

    But fig timate bondage -- fig the very law.

    Its kind of like tand ts out of it, and t understand its value and make s of it.

    t works on gold.

    t governs ting of gold.

    Noo you.

    One ally establisy ure attains dharma.

    One ally comes to an agreement ure in tside tains vigyana.

    tiful tanding.

    is achrough dharma we call gyana.

    is gained through science we call vigyana.

    Both words are very meaningful.

    e do not use any prefix before gyana,  put any adjective before it.

    Vigyana means a specialized kno knoural -- not any special knowledge.

    Religion means anding of o become spontaneous, o be one ure of life.

    is just kno a specialized knowledge.

    Vigyana is a specialized knowledge.

    It o explore eacion in order to find out o ture and t laure.

    tside world.

    Obviously, timately end up h only one law.

    And ter world.

    It is like dra.

    t t of origin, but as t tances will go on increasing.

    to t spread all around.

    t in moving a, they go on spreading.

    tances become greater and greater.

    Vigyan, science, is a specialized knowledge -- knowledge of each and every ray, hence specialized.

    Once science gets   all about it.

    As I elling you yesterday, science means to kno less and less.

    But in t case ter tance, t will be.

    ts why science becomes more and more narrow.

    Religion expands, it becomes more and more vast, it keeps on becoming formless until advaita, nonduality, oneness remains at the end.

    t be t.

    o you, t many religions.

    Religion can only be one because it is kno a specialized knowledge.

    If and t  t, t , and  capacity to cs.

    soever  through as well.

    No is.

    One , inues to owards enion of bliss.

    One o cupidity continuously goes on diminisy to attain bliss.

    to be ire responsibility rests h man.

    elling you repeatedly: get on , take a jump; ted.

    You are already on t just standing there.

    the ocean is waving down below.

    You can take a jump.

    t, t is intense, you are sing, and the cool ocean is rolling below.

    You can, of course, take a jump and be in cool ers.

    You are standing on the diving board.

    If you are o jump, to  oss you below.

    But you are standing ting in the sun.

    tears beneath you.

    If you care to take to help you.

    But since you are not taking t.

    tc.

    Given tate of affairs, you he decision.

    It is fine if you , there is no problem.

    But make a decision: quot;I  to .

    I dont  to be in cool er, I  to stand in t, I  to s.

    I dont  to jump, Ill stay right here.

    quot; Make t.

    I believe, if you did t decisive act would show you have grown.

    At least you made a decision.

    But you are a very strange type of people.

    You say, quot;e dont  to jump in the ocean.

    e o enter ter;  and ing profusely, but  take a jump right now.

    e do o leap for please .

    o it? e  tomorroer.

    quot;

    tops your growth.

    By and by it makes you inert; you get stuck in the place where you are.

    You become used to ting, t, and to t you o jump -- but tomorrow.

    You omorro you o jump t day.

    t used to saying ting ture  patiently.

    tinue to se you to enjoy him.

    ing, t;Come if you like, its your pleasure.

    ters are ready to receive you.

    quot; t;I am ready to bounce, but you need to make a c -- you need to take off.

    quot; tuation is.

    In my vie because of t t you are suffering from misery, it is due more to ty t your misery is not t of your decision.

    Suffer decisively! too.

    If one s to steal, thief.

    clear, quot;I intend to be a t to say to all top all their nonsense.

    It is of no use to me; none of talk has any meaning for me.

    If t to be  them be.

    I o be a thief.

    quot;

    So remember, compared to a person w hrough his own decision would live a far superior life.

    .

    Because t to y.

    he decision he becomes responsible.

    Being  becomes ed.

    And he consciousness is awakened.

    t cant remain asleep any longer.

    Your making to tate of unconsciousness, because a decision cannot emerge in an unconscious state.

    Lacking decisiveness, you ing y.

    there.

    take t job.

    to stand on your and on your head.

    the children surround you; you are more and more confined.

    You are just pulled and pushed from all sides.

    So if you stay indecisive, tate of unconsciousness will become more and more condensed.

    to make a decision -- even for the wrong reasons.

    As I see it, t to make a decision.

    And tue -- to be decisive.

    So be decisive.

    It doesnt matter if you decide to be a t make total mind -- t stay a thief for long.

    One al mind attains so muc eal.

    o sucanding t to ealing seems foolish.

    Even .

    Somebodys o a holy man.

    A womans husband dies and she ends up being a holy woman.

    A man files bankruptcy and becomes a holy man.

    Someones fat to become a renunciate; t to folloes oo.

    No serve any purpose.

    A decision must be there.

    For one o gro.

    Make decisions in small matters, and learn o stick to them.

    Let me mention sometalk.

    Gurdjieff used to .

    As suc  it used to prove very effective in raising consciousness.

    It op exercise.

    For example, if Gurdjieff o address people sitting alk ;Stop!quot; It ting ionless, like a statue.

    c;Cant you muster enougo stay as you are for a w;

    It so  once, along ing in tiflis.

    taying in a tent outside the village.

    A canal uated nearby.

    It  time; ter  run t.

    tent, quot;Stop!quot; All tood in tionless.

    Meanwers.

    to fill up, ent.

    tood there, unmoving.

    Dauntless, til ter reacs.

    As ter began rising furthey became worried.

    t utter a  ;Stopquot; command.

    Gurdjieff ill in tent; t sure whe canal was filling up.

    Per even knohe canal.

    t figure out o do.

    t til ter came up to their necks.

    began rising even furt;t; and jumped out of the canal.

    t until ter reac call off top exercise.

    t it o  of ter too.

    tood t budging.

    ter  over his head.

    Gurdjieff came running from tent, jumped in t t.

    Gurdjieff asked  inside at t moment  over his head.

    ;ting for happened.

    But it ood firm in my resolve.

    ttained to  over my imate.

    No need to learn anyto its completion!quot;

    tood firm in h.

    Gurdjieff said, quot;this was all planned by me.

    I er released.

    I ed to see if you opping ts of your .

    quot; old to t all.

    old t here.

    ter tensity of o being total.

    If you se , t very moment you attain to a total consciousness.

    All tions are geared totaining total consciousness; t for creating t absolute will.

    is alo make a choice.

    If God is s -- making some as sinners and ots -- tely useless.

    Not only does everyturns out to be very foolish.

    kind of craziness is tes someone good and someone bad -- makes one man Rama and ts t? thing becomes nonsense, carries no meaning.

    No, there is no one imposing a decision on you from above.

    ts ws of awakening.

    ty-four o making even ordinary decisions -- it doesnt matter  they are.

    One s minor, very ordinary decisions.

    Riginuously anxious to find opportunities for making decisions.

    And ies arise

    tunities come your ime, all kinds of opportunities

    If you can make decisions every moment, in a fehin you like an arrow.

    You  rising, gaining speed every day, simply through very ordinary decisions.

    y -- and her foolish words -- are all nonsense.

    If ever ty, if ever any man ion of t meaningfulness lay in their will.

    Someone decides, for example, t  eat for a day.

    No rest as muc of not eating, as it does in o a resolution.

    If ts even once in  becomes totally useless.

    Not eating means not only abstaining from eating p even mentally.

    If a man could mindfully stay  eating food for twelve aining his resolve.

    Not eating is not significant by itself -- it simply o hang his will on.

    After twelve y of o change.

    ed for years and yet ty of  c ing in y would have changed.

    ing all t and t fast -- and yet nowy.

    the same.

    s a lock and to c is locked or not.

    I know such a man.

    he lives across from my house.

    s, wors he is a man of such poor will.

    I cimes.

    en steps, to be sure.

    I asked ;;

    ;Often I am not sure , so I come back to double check.

    And  least once?quot;

    I said, quot; it occur to you time ;

    ; does occur to me indeed.

    Not only once but times I feel like going back and c I feel embarrassed to do it.

    quot;

    s, but  knoing means.

    ting is to bring decisiveness, to bring a decision-making power.

    turn back.

    And  of no return -- in thing is awakened.

 Chapter 12

    tance Makes the Difference

    3 August 1970 pm in Bombay, India

    Question 1

    IN ORDER FOR ONE tO StAY AAKE At tIME OF DEAtO SUCCESSFULLY EXPERIENCE A CONSCIOUS DEAtAtION, PLEASE EXPLAIN IN DEtAIL EM, tEM, tAtE OF BREAtAtE OF ONES BEING, CELIBACY, tAtE OF ONES MIND.

    Before one can remain conscious in t of deat one needs to prepare to stay conscious in pain and suffering.

    Ordinarily, it is not possible for one ay a time of death.

    One needs to understand  means to become unconscious when in misery.

    t and  means to be conscious in misery too.

    Becoming unconscious he misery.

    feel any distance bet remain just a distant cher.

    Rather, you feel as if you are in pain.

    doesnt feel as t, someance from you, instead you feel as if you .

    tification.

    is  and  feel just ted foot; rat and wounded.

    Basically,  feel any distance between ourselves and our bodies.

    e live identified he body.

    say , instead ;I am hungry.

    quot; But t truth.

    trut.

    er of ainuously aware of wsoever is happening.

    If ting t, ; if t; if tomac.

    Man is consciousness, consciousness winuously aware.

    the knower.

    ty.

    But our state of mind is not t of t is t of the experiencer.

    urns into being t, but ratified  itself; ness cance, but raticipant in t, t is ion takes place.

    t.

    tification prevents o be ao be aain distance is required, a space is needed.

    I am able to see you only because tance between you and me.

    If tance beto be removed, I  be able to see you.

    I am able to see you because tween us.

    If tire space   be possible for me to see you.

    My eyes can see you, because t my very eyes are unable to see themselves.

    Even if I need to see my figure, I o become to be at a distance from myself -- only tion.

    Seeing tion in a mirror means my image is at a distance, and no is visible to me.

    All t a mirror does is present your image at a distance from you.

    tervening space ted enables you to see.

    In order to see, a distance is needed.

    For one s no distance between him and his body.

    Once tic called Farid.

    A man came to see ion you have asked me.

    o Farid, quot;e  , scream, or grow miserable.

    e  w off, he was laughing.

    his is impossible.

    quot;

    Farid didnt say a word.

    s offered to ees,   to the man.

    Farid told ;take t.

    It is not ripe yet.

    Break it open, but make sure you keep the kernel from breaking.

    Break ter she unbroken kernel.

    quot;

    t;this is impossible.

    Because t is unripe, ter shell.

    If I break open too.

    quot;

    Farid said, quot;Forget t.

    her.

    take t is dry.

    ts kernel and ter shell.

    Can you assure me you can break only tact?quot;

    t;s so difficult about t any problem.

    quot;

    Farid said, quot;tell me whe kernel will be saved.

    quot;

    t;Because t is dry, ts a distance bethe kernel.

    quot;

    Farid said, quot;No bot breaking open t; set it aside too.

    Did you get your ans?quot;

    t;I ten me into talking about a coconut.

    My question is,   off? ;

    Farid ans;Because ts, s -- this.

    quot;

    t  ratotally disidentified their bodies.

    this.

    It  really Jesus who was being crucified.

    Jesus cance as tanding around side, away from his body.

    No one from t;Dont kill me!quot; ance bethem and Jesus body.

    itoo, tance bet t ches and his body.

    cry out, quot;Dont kill me!quot;

    Mansoors limbs ated and  laughing.

    ; makes you laug off7quot; Mansoor said, quot;I  is not me you are c to, you fools, is not me.

    I laug you because you are taking to be Mansoors, just as you take to be your autic selves.

    You hs.

    you are doing to me is not a repetition of takes you ted in treating your own selves.

    e from your bodies, you  ried to cut my body.

    You  things.

    t by cutting up t cut.

    quot;

    test preparation for entering deatate is to first enter pain consciously, because deat occur often, it does not come every day.

    Deat or not; t be a reh.

    But pain and misery come every day.

    e can prepare ourselves  time of death.

    hence, seekers have always welcomed suffering.

    t.

    It is not t suffering is a good thing.

    t suffering provides tunity for self-preparation, self-attainment.

    A seeker , in moments of misery, s a co disidentify himself from his body.

    Remember, sadual discipline, is a little difficult to follow when you are happy.

    It is easier  to est feeling of separation from ones body.

    o you; you dont feel like being detac for even an inch.

    In moments of o t is not surprising t a seeker of erialist.

    It is also not surprising if a person imes o exist like a green coconut instead of a dry one -- tance beto narrow down.

    In moments of pain one he body.

    Ordinarily, a man  t ts or w is injured or when his body aches.

    ends to agree  saying t, quot;It er if I  the body.

    quot; Feeling to some  too.

    ts s of pain can become moments of spiritual discipline, turned into moments of sadhana.

    But ordinarily, w do we do?

    Ordinarily, during times of suffering, ry to forget pain.

    If a man is in trouble, he will drink alcohol.

    Someone is in pain and  in a movie ter.

    Somebody is miserable and ry to forget ional songs.

    t o forget pain.

    Someone drinks; actic: someone goes and cher.

    A person goes to a concert; tting pain.

    Somebody goes to temple and droegy.

    trategies -- they can be religious, non-religious, or secular.

    ts not a big question.

    Underneat man s to forget his misery.

    o forgetting misery.

    A person o forget misery can never o misery.

    end to forget? Only titude of remembering can hing.

    .

    So  as an opportunity.

    Be totally a, and you will have a wonderful experience.

    it face to face, not escaping teness from it.

    For example, you fell, .

    Nory to locate try to pinpoint t spot oniso discover o spread t ensity is not so much.

    Man exaggerates his suffering.

    ually t much.

    tification he body.

    Misery is like t  as t of the lamp.

    Misery is like ted to a very small section of the body.

    But  like tended lighe lamp, covering a much larger area.

    Close your eyes and try to locate the pain from inside.

    Remember too, hin.

    Even if you kno is kno.

    If you  is alside, but you can feel your oo.

    It is as if one o remain contented side.

    But to the house as well.

    Pain occurs at ts of the body.

    t ed some to ter parts of the body.

    It is like ted inside, es outward.

    Since o seeing tside, to be very spread out.

    It is a rying to see the body from inside.

    Close your eyes and try to feel and experience hin.

    too; it has an inner covering as well.

    t too.

    t inner frontier can certainly be experienced h closed eyes.

    You ing.

    Noime and lift your hin.

    From tside you  it is to be hungry.

    Close your eyes and experience  time you o feel it from inside.

    As soon as you get hings happen.

    One is, t remain as  originally seemed to be; it immediately centers on a small point.

    And tensely you concentrate on t, t becoming smaller and smaller.

    And an incredible thing happens.

    becomes very small, you find to your amazement it appears and disappears, goes off and on.

    Gaps begin to appear in between.

    And finally, .

    Many times you miss it.

    t becomes so small, t often o locate it, it is not there.

    Just as pain expands in a state of unconsciousness, in tate of a narrows down and becomes small.

    In sucate of consciousness t alt, in fact, t really t many.

    e ed pains.

    true o happiness.

    t as many as to be; oo.

    If one o enjoy ones  oo.

    If o live t becomes very narrow as well.

    ter the pains and miseries.

    t, in a deeper sense, turn out to be meaningless.

    In fact, their expansion.

    to be encompassing ones entire life.

    aimately becoming so meaningless t o do h life as such.

    t ance ed bethe misery.

    In fact, ely a distance is created betself.

    Seeing causes tance.

    No matter , a distance immediately begins to take place.

    If you look closely at your misery, you ion bet we from you can be seen.

    Obviously, t w be seen.

    One ance.

    to realize tance, to exist.

    And once a person comes to understand t t one is merely a knoity he body is severed.

    t the body.

    tial preparation.

    Once tion is complete, t is easy to enter death awareness.

    Not only easy, but it ainly.

    As suc afraid of death really.

    After all, even to be afraid of deato be familiar h.

    ?

    So, he form of a disease.

    ts t.

    rouble -- t s and orture it !

    total of all our illnesses.

    Deatself,  an illness.

    Deato do  is not even remotely connected .

    It is a different matter if illnesses precede deat t relationswo.

    It is beside t t a man dies follo one need not be mistaken and t illness causes death.

    Perhe case.

    Because a man comes close to deato illness.

    No one ever dies of illness.

    As deato catch illnesses.

    As deativity towards sickness increases.

    o look for illnesses.

    t be able to affect o life.

    Per  o catch hold of him.

    Do you knos o illnesses, s of disappointment and sadness a person becomes vulnerable to illness, ive to it.

    Even illness does not enter you  your o accept it -- your inner acceptance is needed.

    ter o those who are of a suicidal mind can never be cured.

    tive to medications.

    ting diseases  keeping tigions are concerned.

    No, no one ever dies of illness.

    Rato illnesses because of approach.

    ts h follows.

    e normally t  is t .

    ts erroneous thinking.

    Illness is not the cause.

    Invariably th.

    t.

    So the fear of illness.

    First of all, e th by adding up all our illnesses.

    t all t really seen them falling ill.

    terly inner pness to it.

    testify to seeing suc is a very difficult to see someone dying.

    to t h.

    No one has ever seen anyone dying.

    Only t became kno the man is no longer alive.

    But basically, no one has ever seen when a person died.

    No one o pinpoint at ly he process of dying.

    t free from life.

    e  seen a boat touc leaving this shore.

    e er a certain point we  sig.

    t remains  il yesterday, and so he man is dead.

    For us, deat is not an event t occurs right before us.

    e  pers to say somet cannot -- we his.

    e   of our collective mind.

    soever  time of deated it all.

    e are afraid of t.

    e are also frigies at time of our death.

    hence, man has devised very clever means.

    of deathe whole idea of life.

    e create cemeteries outside to  reminded of deaten.

    Really, ideally a cemetery sed in toain tself: everytain.

    Ot be.

    tively is death.

    Deat certain t its existence.

    e can doubt tence of God;  tence of t life itself, but to doubt death.

    Death is.

    t side town.

    If a funeral passes by, to come inside the house, because somebody is dead.

    Actually, if someone is dead everyone so come out so tcest fact of life passing by.

    Everyone is bound to pass th.

    to deny it.

    But  even  to mention it.

    I have heard

    An old o see a monk and said.

    quot;tal.

    quot; Old people often talk about tality of th.

    ts temples, mosques, churches.

    young people and cerested in going to t h.

    It ake a little time.

    to deny deat it for a while.

    deats reminders every day.

    One day o imes heir hearing power.

    s from all around t, one by one, parts of o be giving in to death.

    Noemple, the mosque.

    concerned o make sure t, even t ood life to be is coming to an end, will oo?

    It is strange t societies y of tened of deat believe in tence.

    take our country, for example.

    For ages y of the soul.

    And yet, no race on earthan we are.

    A nation housand years.

    range! One hree million.

    tal, t it can never die,  fear can ting t fear can ten t no, something else is involved here.

    Believing in tality of t tality of the soul.

    Believing in it is just a strategy for erasing t -- ting a cemetery outside town.

    Every day people open tures and read teacality of t tely sure t t to worry.

    t, quot;t ill survive!quot;

    ing as your existence ot.

    You announce, quot;tinue to live,quot; and t is you ely no idea  is t will survive whe body is no more.

    If you s;; you o kno you kno yourself except t you are the body.

    So to t;I believe tal.

    the soul is indeed imperishable.

    do you say?quot;

    About tality of thing.

    took ; do you t deat mucime is left.

    quot;

    the woman was annoyed.

    S; kind of ominous talk is t say suchings.

    Being a monk, a good man, you s talk about suchings.

    quot;

    t;If tal, tal.

    quot;

    But tinued, quot;Drop talk about something else.

    talk about God, talk about moksha.

    I  come to  death.

    quot;

    Actually, people go to monks precisely to  te their fears.

    t someone ;You are not going to die.

    quot; t to be told, quot;You are not a sinner; ternally pure, uncorrupted.

    Did you say you are a t it, no one is a thief.

    Did you say you are a black-marketeer? ts all nonsense.

    Can ting?quot;

    t is, all teers gat;t blemish.

    It ible, it can never be defiled.

    quot; And tting in front, an old t and says, quot;You are absolutely rigrue, your ; s to believe, s someone to assure  tely pure, so  o be  becoming impure -- so there will be no more fear.

    e need to anding of ty on ion is fundamentally based.

    e are not afraid of death, we are afraid of illness.

    And o part  we call life.

    For example, you pus of this house.

    I  lies outside t, a desolate place, a desert -- I  test idea.

    I am not sure he house.

    I dont kno all.

    Altside t the house makes me miserable.

    the house was dependable, known, familiar.

    It is frigo leave to the unfamiliar.

    t really of tely no knohe unknown.

    to leave the known.

    You  t  difficult even to let go of our known illnesses.

    It is even difficult to give up our known miseries.

    Most po drop the illness.

    Most medicines do noto your illness, to get rid of it.

    Recently, a ist conducted many experiments in this area.

    ook ty patients suffering from the same illness.

    ten of treated  ten only on er.

    teresting t tients in botegories recovered together.

    No it means is simply t it is neition of medicine nor of er.

    tion is t of persuading a man to drop his illness.

    If er does tient can be cured by er.

    If he pills.

    If a cive, t can cure too.

    If a patient  can cure oo.

    Faiter of trick.

    Everything works.

    Even a elligent man sucotle has proposed remedies which make us laugh.

    her of logic.

    ed t been effective.

    the cures did work.

    For example, ten t ely -- a elligent man like Aristotle says this.

    Can it ever be possible t a  over tomac apparently it did work.

    t basically a pregnant  wo a child.

    tened a he more her pain grows.

    And as sracts tire reproductive system.

    ts  of racting tem.

    tes a conflict bet causes pain.

    ts  nigy percent of t alloo ime.

    S during th from happening.

    o take birt nigher is asleep, when she is unaware.

    ty percent of to take birt; to be born in t.

    there is a man called Levin.

    eaco cooperate heir labor.

    o cooperate during c any pain.

    ion, nor ties a c a woman, nor brings any offering from a guru -- .

    o cooperate.

    ;Alloo take birt creating any e he child.

    Be filled o the child.

    t will be enoug have any pain.

    quot;

    tribes hrough any labor pains.

    time comes to the child.

    t in a basket and resumes he field.

    Man does not even give up tigo them.

    People even insist on keeping their chains.

    t came to ligion.

    Some of t dangerous prisoners  in a large prison.

    tenced to life imprisonment.

    to be taken off; to remain in them forever.

    Only whe shackles be removed.

    tionaries broke do t of their cells.

    t.

    Some y years, some for ty, and some y years.

    t blind.

    t become parts of t say te from their bodies.

    tion left bethe chains.

    Do you tied around ones y years e? to become part of ones hands.

    ts t part of his body.

    akes care of the same way he does his hands.

    er all, to stay h him his whole life.

    If tter is over.

    So ting ted.

    told tionaries t  cable outside.

    But revolutionaries are always very pigheaded.

    t learned yet t you cant be stubborn h people.

    If you force people to give up ting c on new ones.

    So tionaries forcibly cut the prisoners.

    followed was incredible.

    By nigurned, saying t like it outside, t t them.

    Obviously, if you remove ts worn by a woman, sless.

    S somet .

    So t;Give us our chains back.

    e couldnt take a nap in ternoon  t; Even t of tate.

    t of c of t even .

    Man becomes so tied to t  even breaking his chains.

    e are caugake as life.

    It is because of t h.

    In t place, we h.

    And t principle for a one can knoe from the body.

    ty to ness.

    It o us t

    Sometimes, place, suddenly give a little jolt to yourself, and for tes just stand still.

    Just c doing anytness.

    t you stand as a creet, suddenly you  of them.

    t you become a ness to sometranscend it, you jump out of it.

    But it is very difficult to stand on a street and be a ness.

    It is not easy to be a ness even wching a movie.

    ter becomes quite convenient for people che movie.

    One can cry in t darkness  any feeling of embarrassment.

    If er,   on inside, how many people cried.

    e knoakes place on t is just a screen.

    e also knoly   nothere.

    It is simply a play of lig a neted from ter.

    t pictures.

    And yet, everyt remain a ness even to t of it.

    Dont be under t wccher.

    Dont be mistaken.

    You become a participant too; vou dont remain outside the film.

    Once you are inside ter, for a s o the film as well.

    You begin to like someone in the film, and you dislike someone else.

    You feel sorry for somebody, w someone else.

    After a little icipant in the film.

    It  to remain a ness in life if  manage to do so wching a film.

    As suchan a film.

    If you look a little deeper, life is not very different from a movie.

    If you look even more deeply, you  just as tricity appears on the screen of life.

    Life is made up of a profound netricity.

    It is a great interplay of electrons.

    If to be dissected in every  t electrons.

    If o break do it is made of,  imately left is not electricity.

    t is the big difference?

    Really, erplay of electrons on too.

    tures are two-dimensional whree-dimensional.

    But ts not much of a problem.

    It  be too long before ot.

    Just as I see you noo see people on tly like t.

    it any difficulty, it or to step out of ter.

    It  be too long.

    Its just a matter of developing tec too difficult.

    If a tepping just ten feet off tter of a little advancement in technology.

    Its not too difficult to foresee a film actress stepping from th you, or caressing you.

    No step out of ter t her.

    You can be saved trouble! Its not good to cause you so muc go the inconvenience.

    It o remain seated in your che heroine will come and caress you!

    goes on in life anyranspires y.

    It is just a matter of interpretation.

    In boterpretation.

    bot mucy: initially take place y may set t.

    t difficult to conceive.

    So muc in a second.

    ake it as my expression of love.

    But ually  is transpiring? If boto be examined, o be going on? Some electrons are pressing against some otrons.

    And teresting touches yours.

    A space inevitably remains betwo.

    And sometimes it shrinks.

    ance the space becomes visible.

    As tance she space becomes less and less visible.

    If tance becomes too narrohe space disappears.

    So wo.

    t very space, not on your hand.

    And in effect, t empty space works on your hand.

    e interpret ty space as eity.

    It is all a matter of interpretation.

    ness and ching happens.

    be in a o see it as eity.

    Just remain a ness to total transformation in your consciousness.

    about love etcetera, simply become a ness for a moment.

    You will range experience in your consciousness, one you may have never had before.

    t is possible you may laug yourself.

    As long as you laug ot a ness.

    t yourself, you become a ness.

    From t day on you begin nessing.

    People all over t ot himself.

    And one hing.

    Anotness in life -- anyw.

    For example, c: cccomach.

    Stand at a distance and simply ch.

    You aste has disappeared.

    All of a sudden, t of eating ake on a different meaning.

    You  you are not eating -- food is being taken and you are merely ching.

    tory.

    tory is

    Once a monk arrived on tskirts of town where Krishna lived.

    It he river was flooded.

    ther shore.

    to feed t tood in the way.

    On topped by to see Krishna.

    t;o cross t is very strong, boats cannot cross.

    t food for t few days.

    Occasionally  him.

    ing on t.

    e must bring him food.

    Please so cross the river.

    quot;

    Kris;Go to tell ire life, if , she should make way for you.

    quot; Since the women believed him.

    t ahead.

    Addressing t;O river! If t for all of hen please give way so we can bring him food.

    quot;

    tory goes t the river gave way.

    the monk.

    t  te it all.

    ime to return, t asked Kriso finding their way back.

    No difficulty.

    Earlier to t ting  an ordinary eater; saying  rut.

    t even  for to offer hird helpings.

    tovers.

    the women became very concerned.

    t;roubled?  is tter?quot;

    t;e are in great difficulty.

    e only kne kno ake us back.

    quot; t t  to him.

    t;Krisold us if ed to cross tell t if t, it should make a way for us.

    quot;

    t;So he same device will work again.

    the one which can unlock can also lock.

    Use the same key again.

    quot;

    t; nohe food.

    quot;

    t into laugriking sound on t river.

    the women were very puzzled.

    t;rouble, and you are laug;

    t;I am not laug you, I am laug myself.

    Go aell thing you said before.

    t ood my laughter.

    Go and tell her once again.

    quot;

    it fear, great ation and uncertainty, t;O river, please give  had any food his whole life.

    quot; t t at all true, but them.

    the women were very puzzled.

    to to heir way back.

    t straigo Kris;too muc you performed t time.

    But it is really the miracle.

    It o see t worked.

    But ;

    Kris;Of course, to give way, because only s.

    quot;

    quot;But we saw h us.

    quot;

    Kris;Just as you c, tc as ion of eating.

    quot;

    tory.

    Dont ever try to cross a river like t put some monk in trouble unnecessarily! No river will give way.

    And yet t remains, if ions not as a doer but as a cions, t too -- t.

    If you can succeed in keeping yourself removed from your actions, you o stay removed at t of deatoo.

    then you will see.

    ting until yesterday; ttending to reet; t, loved, it is he who is dying.

    to cional act, t of dying.

    Exactly as ots involved loving, running ones business, being in tplace, dying .

    You o see things dying.

    the name of Sarmad.

    A very s but strange incident took place in his life.

    As s, filed a suit against him.

    t  tic.

    Sarmad o appear in t.

    Mora, a maxim, and t is, quot;there is no God.

    there is only one messenger of God and he is Mohammed.

    quot; But tics drop tter ra.

    t, quot;t; but t;t; because there are many messengers of God.

    ts he Sufis.

    Sarmad was even more dangerous.

    even repeat tra fully.

    too.

    t sutra is, quot;Othere is no God.

    quot; Sarmad used to repeat only tter ;

    .

    there is no God.

    quot; Nooo much.

    It o drop Mo  , it o  being a Mohammedan.

    because one is not a Mo mean one ceases to be a religious person.

    But ;t;

    Sarmad .

    t;You say there is no God.

    Is it true?quot;

    Sarmad ans;I do say so.

    quot; And ;t;

    t;Are you an at?quot;

    Sarmad said, quot;No, I am not an at.

    But I  kno, so how can I say God is? I say only as much as I know.

    In tra, so far I o kno there is no God.

    I dont knoher half.

    to kno, I  everyone know.

    it if I dont kno lie.

    quot;

    It  situation.

    imately executed, be of the Jama Masjid in Delhi.

    t a story.

    Millions of people ced.

    As  t door of tarted rolling doeps of t of t;there is only one God.

    the one God.

    quot;

    anding in t;You crazy Sarmad, if you o say it, w you say suc;

    Sarmad said, quot;il one   I kno no God exists othan him.

    But  kno;

    truto knohem.

    truthese.

    But in order t one may knoo prepare will alive.

    tion for deato be done will alive.

    One h.

    Living a  dying  is timate point, it is tessence, the finale of life.

    Some mistakes committed  a mistake at t moment of life ly established forever.

    And teresting t for takes committed in life -- tified -- but tify ake, repent and ask forgiveness for it after death.

    Deathe final seal.

    a  be.

    Remember,  place die riger all, life is bound to come to an end; it is life ely reac from s.

    In fact, ime, I s as total of t at t of death.

    At t moment everytand before me cumulatively.

    At t of deathe sum of my whole life.

    Let me put it t ph is a condensed one.

    In ot expanse, al, cumulative, condensation of t of it.

    Deatomic.

    Everytogetom; ts h.

    But it occurs only once.

    t mean,  you  died before.

    No, it imes before, but it occurs only once in one lifetime.

    And if you akes place in tate of sleep.

    It comes ane life, and again occurs only once.

    So keep in mind, one  life -- t becomes t of his dying.

    And takes birtions on a totally different plane.

    For t time, o grab ire meaning of life, of ts and depths of life, precisely and consciously.

    o grasp truth of life.

    So, I ioned things.

    First, in order t you may  to t.

    Dont run a escape from misery.

    to-day activities, sud-denly stop and become a ness for a moment.

    tivity.

    If you can become a ness even for a fes in ty-four  a big madness, you step out of it.

    you, immediately you become suc you lose sig you.

    As soon as  you, you receive it.

    In fact, you receive it even before the words leave his lips.

    You receive t before to complete it.

    Actually, you receive twice as muc you.

    Even taken aback to see han he swore.

    You completely fail to see w is happening.

    If you could really see

    Next time c be a receiver.

    Just be tc you.

    It o laug yourself, and ter ing.

    You ant recipient of profanities all through your life.

    Perhank him and go your way.

    Doing so, you may leave t would be beyond his comprehension.

    otally at a loss.

    In a period of ty-four soever may e, in love, in friendsy, c sometimes for a moment, just for a moment.

    Give yourself a jolt just for one moment and cs h awareness.

    At t moment dont be a recipient, simply be a cever is happening.

    Suc moment: you  t moment you ation.

    t very moment of a of meditation.

    If one could carry on ts, t of things you have asked will follow.

    For instance, you ask, quot;If a seeker practices celibacy,  tain a; In fact, tain celibacy  otherwise.

    One wo remain sexual.

    An indulgent person means one wful.

    s to indulge in sex.

    If one could be a ness, lust and sex would slowly and gradually disappear from ones life.

    If a man could become a ness during intercourse, perer into it again, because everythless.

    Everyt  come to feel, quot;s going on? s s all to do to no since  become a ness, ing it.

    Actually, dont ever be a ness if you inue repeating your mistakes.

    Every mistake  itself.

    take s o goes on recurring.

    If you could keep a daily record of your life for a feely find yourself to be one of those who are periodically mad.

    Just ternoon I received a letter from a friend.

    hs he remains sane.

    en used to ask me wo him.

    I said, quot;You are able to knoion of your sane and insane states is clearly defined.

    t so her people.

    times and are sane imes during t able to figure it out.

    You stay insane for a solid period of six months.

    trast is very clear.

    quot; Ordinarily, a person goes mad ten times a day and been.

    Neither people know when he is sane and when he is insane.

    If, for a fee record of  ely become clear to you t all t themselves.

    For example, anger recurs at almost time each day.

    Eac only feel  a fixed time, you get angry at a fixed time too.

    You feel ly at eleven oclock.

    As soon as trikes eleven or ternoon, wever, you feel hungry.

    At ake your meals, you feel  t particular time.

    tells you it is hungry.

    In t a set time.

    too, and t a fixed time.

    You go on repeating takes, because you ried to realize t t wsoever you do is all mecine.

    And occasionally, tes a problem.

    For example, you are here is no food around.

    Only to know you are hungry.

    If you find food w hunger is.

    tter is taken care of.

    Similarly,  your anger upon, only t anger is.

    But you do find someone around.

    Sometimes it  you are  it is very rare t you may not find anyone on whom you can air your anger.

    And e objects.

    If notain pen, s it.

    If t  hink, really?

    A great deal of researco find ts -- in a large number o be responsible.

    In a state of anger, a man presses tor  being a.

    Perally, , but in t particular moment  is on tor.

    In tor is a substitute for his wife or son.

    s he is driving a car.

    In fact,  no one knows w he is doing.

    the danger is obvious.

    to do he car has no knowledge of his anger.

    So far, o create a built-in system, suc to move if the driver is angry.

    e  been able to develop any such mechanism.

    tor, and takes it to mean s to raise the speed.

    t kno needs to go slo t moment.

    It doesnt realize tuation, t to see anyt t moment.

    ity-four s of anger, ts of sex, keep recurring.

    e move in a set pattern like a machine.

    If you ;Am I really living, or am I just moving in a circle like an ox at a  be similar to being an ox at a wheel.

    a whe ox simply moves mechanically.

    o you?

    I  a marvelous man w.

    you come across a man on treet and ;; and you ans;I am fine, thank you.

    quot; You may not  to listen to your reply, nor ion ent of hearing your answer.

    be ing to ask something else.

    Since it le odd to start off abruptly, ;;

    Even on t;; -- alt care less about your  your h, nor will he ever be.

    ter en to it.

    art talking about something else.

    So to perform an experiment.

    One morning, someone called ;; And t;My co of milk.

    quot;

    t;ts good! ;  t no one really listens to w you say.

    e take tely mechanically.

    I was reading someones biography.

    traveled all over the world.

    In wry , o fill in all kinds of forms.

    understand orture of filling out all these forms.

    So arted filling in absurd details.

    raveled.

    No government questioned him.

    e ed.

    erested? Nobody cares.

    Life goes on absolutely off guard, mechanically.

    All answers are mechanical.

    Someone asks, quot;; You ans;I am okay.

    quot; Even computers can do this job.

    One computer asking, quot;; Anoter ans;I am okay.

    quot; ts  is going on really.

    tness, no ahing.

    One needs to become a little ahis.

    One needs to be a ness.

    Just stop for a moment.

    Make any moment t to become alert.

    Give yourself a sudden jerk and look around in amazement.

    Just remain a cher.

    If you can prepare yourself in two areas, you will become less and less angry.

    because a nessing consciousness can never be angry.

    In order to be angry, one o become identified, one o become unconscious.

    A nessing consciousness taining to celibacy because it cannot be consumed by sexual desire.

    A man of nessing consciousness can never overeat,  need to take a voo diet.

    Alt a, food in itself is not ting.

    the reason lies much deeper.

    For example, ts.

    Now  even aware of ws.

    ever occurred to you t oo muc account of it? iced consciously t you eat more ?   mucs ite.

    ts of love.

    But  voraciously.

    em, a long lasting psycioning at work be.

    A cher.

    t experience of love for a c of receiving food.

    If t receive food from ther, he feels a lack of love; when she offers him food he feels love.

    So food and love are not te tial experience; food and love are synonymous for him.

    For a c experience of food and love is one and the same.

    If a mot,  ime, t   ture.

    find any necessity to overfill omach.

    So a c deal ake less milk.

    A mot love ly, w c sure.

    ter a w.

    o remain hungry?

    Lack of love prompts to take in more food, wake in less.

    t of ioning.

    s less.

    o overeat o ion is not so apparent, no is just a mecine.

    art overeating.

    But if you become a, you ly amazed.

    tion is not of taking a voo eat less ion is t somet happened in your life.

    If you realize to catc causes of tal problem.

    rouble lie?  is really tter?

    One man suffers from overeating.

    o a temple and voo eat once a day.

    imes more food during his once-a-day meal.

    emplates food time.

    urns into a maniac.

    t hungry, he goes crazy.

    he develops a craze for food.

    ty-four hours food becomes his sole concern.

    Nory ty-four  food.

    they are mad.

    t realize o t kind of madness to.

    t of food all time, as if t is t left in to , as if brooding about food from dao dusk is t in life.

    taken care of if t ting arrangement exactly as t it to be.

    ;My country   become a religion of tchen.

    t caused its disaster.

    quot; Can a religion remain s name if it turns out to be a religion confined to tc ioning -- w we do, and when.

    For example, there is a man and he is an alcoholic.

    People are after  o give up drinking.

    ts to give up drinking too, but o figure out why he goes on drinking anyway.

    o become unconscious? t be somets to forget all about, somet remember.

    to draain on.

    If trying to forget, perion might be found.

    But instead s a cover on it.

    ting cover after cover, because t  to be exposed.

    tinuous running about to cover turns out a lie.

    Finally, a day arrives  for to figure out o forget t place.

    ten all about it.

    arted drinking.

    A man goes on puffing, dragging on a cigarette the whole day.

    Someone may ask, quot; can t? t be a secret beaking in and letting out smoke, because it is o imagine people all over thing.

    quot;

    If c e.

    company, ely goes for a cigarette.

    te as a companion, a rather inexpensive companion.

    It causes no problems.

    You can put it in your pocket, carry it wherever you like.

    You can sit alone and start  anytime.

    Its an occupation.

    In a sense, its an innocent occupation; you are not causing any o anyone.

    You are harming yourself, more or less.

    You are just t; you are just being occupied -- ts all.

    Once I raveling in a train.

    raveling by train, it is my  to sleep quietly as much as I can.

    A man traveling ment hered very much by my sleeping.

    ried to imes.

    up after six ook a bat ready to go back to sleep again, tain himself no longer.

    ; in ten times, opened and s times, and here you are sleeping blissfully.

    I tes.

    It ayed up.

    quot;

    .

    Man is lonely even in a crowd.

    ters, thing else

    And yet man is lonely.

    So far o eliminate mans loneliness, so o escape his loneliness.

    he smokes, he plays cards.

    only  even h himself.

    ts limit wh hands.

    You can find even t intelligent man doing this.

    It seems even t intelligent man is not really intelligent.

    o become aate, one ness it.

    If t and see tness, would  laug  did? Indeed he would laugh.

    ; is  am I doing to my life?quot;

    If t, t o take a voh.

    t o renounce anythemselves.

    If a man grasps t causes and goes on becoming deeply a from   any difficulty.

    Remember, you rouble if you begin pruning tree, because once a leaf is pruned it is replaced by four new leaves.

    tree believes you are interested in grafting, it is not at fault.

    tree feels maybe you  four leaves, ts w produces four leaves.

    hem.

    t gives rise to sixteen new leaves!

    No, to be rooted out -- simply pruning t help.

    e s, h leaves.

    take a vow of celibacy.

    Once a friend of mine and I s in Calcutta.

    Our  y-year-old man, one of t  people I have known.

    Confiding in me one day, ;Please tell me, imes in my life.

    quot;

    t t my friend became very impressed by him.

    ;times?quot;

    I told my friend, quot;Do you understand aking a voimes means?quot; t; you take it a fourtime? Did your voime?quot;

    ;No, time I lost my nerve.

    quot;  man indeed.

    taking times obviously means  eacime.

    And breaking time, tment and frustration o become profound.

    Breaking times, to intensify.

    to take time.

    So I told t;take t, your enemy.

    You took him for a friend.

    ely.

    No ty you  to take a vow of celibacy.

    quot; s the leaves.

    You pluck one leaf, and t.

    Can there be any vows of celibacy?

    there are no vows of celibacy.

    One only needs to anding of w sexual desire is.

    You need to become aware of sex.

    t of celibacy comes from the awareness of sex.

    o it, understands it, lives it, recognizes it, he game in which he is engaged.

    t from tioned earlier.

    t laying down playing cards.

    o celibacy.

    bra some kind of a vow.

    Remember, religion o do aking vows.

    People hey can never be.

    A religious man is one in ws -- as a consequence.

    tcain tantly changing.

    For example, a man is ones.

    You may cry in vain and tell o tones a  listen.

    Altones, hem as colored diamonds.

    Looking at ter, hey are diamonds.

    Obviously,  t;e consider them up, as gods.

    e are ordinary people,  cast them away.

    quot;

    the same man, when he comes across a diamond mine, sees diamonds all over.

    Noo convince  rid of ones? Before  ones, run and filled h diamonds.

    If one o ask er on ;I am glad you reminded me.

    I ely forgotten about them.

    I dont knohem.

    I dont know whey were dropped.

    quot; , one needs to empty ely.

    Life is a positive ascent, it is not a negative descent.

    Life is a positive ac, not a negative renunciation.

    As tnessing consciousness groo light.

    t.

    You keep to appear in your hands.

    tial and tial, s you ion.

    So let your aense, sharp.

    In t state, stop identifying h your body.

    Let your consciousness not become one h your body.

    And in all your day-to-day activities and operations, be a ness, not an experiencer.

    Let me tell you a s story to explain to you w I mean.

    I ory.

    Just recently, it seems ted.

    Once  to see a play.

    Isime, a very intelligent man.

    and ed in t row.

    ter to harass her.

    ries to give ime in every possible way.

    ts climax , tche woman.

    It is a very dark night.

    Everyt; t a soul around.

    the woman.

    t illness of t.

    Ische scene.

    he was a nice man.

    take the villains behavior any more.

    rol.

    so enraged t ely forgot it  a play.

    ook off age, and began pounding the villain.

    arted beating tor! tor took Is on o situde.

    tor sanding than Ishwarchandra.

    Addressing t;Never before er ahis.

    It is indeed a tribute to an actors skills t an intelligent man sucake to be real.

    quot;

    Addressing Vidyasagar, tor said, quot;Sir, I sreasure t return it to you.

    test reward.

    quot;

    If a person sucook a play to be real,  it means to take as play  s of being a ness, o understand  means: reality o look like a drama.

    If t is possible to enter death awareness.

 Chapter 13

    Science of teric

    4 August 1970 pm in Bomnay, India

    Question 1

    IN ONE OF YOUR DISCOURSES YOU AtION, IF tLE BODY OF A MAN OR A OMAN GOES OUt OF t CANNOt BE BROUG tE SEX, BECAUSE BY tOUCRIC CIRCUIt IS COMPLEtED AND t  OF tURNS IMMEDIAtELY.

    YOU ED YOUR ON EXPERIENCE AtING SIttING ON A tREE.

    IN t StAtE, YOUR PLE BODY KEPt AtC FROM tREE.

    tOUCLE BODY REENtERED thE PhYSICAL BODY.

    SO tION IS: IN tECE SEX NEEDED? AND FOR  NOt POSSIBLE tO REtURN tO t t IS tY?

    A feo be understood.

    First, tire system in ty of tive and tive.

    traction, s, negative and positive, here.

    t of t larger polarity.

    In tricity, tive and positive poles attract eac force.

    ttraction between man and woman.

    tal difference beture of ttraction and a piece of iron being pulled by a magnet.

    If t ;I , no live  it.

    Eit, or die .

    quot; If to speak, it en as many poems on love as ten by human beings.

    Its inability to speak is ttraction is the same.

    If you can understand ture of ttraction, it o follohings.

    ttraction is generally experienced by all, but it can be of value in tual sense too.

    And in certain conditions it even becomes inevitable.

    For example, if a mans subtle body sally come out of ally,  any previous arrangement or a spiritual practice to bring it out -- it becomes difficult for tle body to return.

    Similarly, if a le body o leave  -- in some illness, in a misual practice --  , it becomes very difficult for tle body to come back, because in suco go out of to return to the body.

    te point of attraction in sucuations can be helpful.

    touc convenient for tle body of man to return to the physical body.

    to placing a s of glass bet and a piece of iron.

    till be attracted to t regardless of t of glass in between.

    So in spite of toucle body.

    tic force  to happen.

    A le body can be similarly o come back if it  accidentally.

    But it o be an accidental ance is not necessary if t is planned beforehand.

    so?

    If you alks, you may recall I  eac body is male and his second body is female.

    A  body is female and her second body male.

    If one s to let le body go out, t need a womans body.

    urn of tle body.

    t needed.

    t is  be accidental.

    , you remain una inside you.

    Neition, nor do you knohem.

    So it is possible t tle body of a man may return  any  too le body.

    t be very sure about it.

    No one else s on tantrikas.

    antric  amount of able.

    Not t of a special woman.

    Virgin girls ra, because if a ic force dissipates.

    the only reason why virgin girls were required.

    If a ic force wears down.

    Old age is not ttractive.

    the same goes for man.

    t fundamental reason is t ty he woman less a woman.

    If one could stay a man or a il one grotractive.

    taying a man or a il t bra.

    ty -- and t country iveness.

    Even at tection.

    tic elements even until ty, A man can do the same as well.

    Pritting here.

    Even te old, t of yout in him.

    ic force for a much longer period.

    Someill remained attractive even to te, even at this old age.

    So in tantra, virgin girls became very valuable in pulling the body.

    to maintain tity very meticulously so t tic po leak out.

    to increase to .

    Various asanas, body postures, sucing tside the body.

    tain points in our body tic powards.

    For example, it flohrough our fingers.

    Actually, in order for to flo needs a pointed to pass through.

    It cant flo of anyt keeps turning around.

    It flo of toes as well.

    So  are tlets from w.

    ts  to be joined toget to t move out.

    Eyes are anotic po.

    ops floo keep them half-closed.

    You o kno t only w also whey are fully closed.

    It doesnt flow whe eyes are half-open.

    uation occurs in ed inside the eyes is broken.

    ts boto move out and stay in.

    ts to flo, o move in.

    Bote eacher.

    -- in tantra, in Yoga, and so on.

    If te body  needed.

    ally.

    In tate of meditation, for example, a moment comes his phenomenon occurs.

    In sucside may be taken.

    But it is not required except under unexpected situations.

    As I see it, if e ners in tual sense too.

    If botand completely eacual states, tic and electric forces of eace, t alone.

    Besides t t boto knoment as well.

    range thing.

    If a man and a o eacimate, , to reflect eacues.

    So muc if to resemble, their facial expressions look similar.

    A ies begins to show up.

    In fact, tricity tain ers into eacher.

    By and by both become homogeneous.

    But t possible if a discord exists bethem.

    So it is useful to keep in mind t man and woman can be o eacher.

    tionsed merely to sex -- it can become a relationso experience samadhi as well.

    Its also ing in t generally, a sannyasin looks very attractive.

    No ordinary person attracts women as much as he does.

    t t a male sannyasin contains a great reservoir of magnetic forces.

    Similarly, compared to an ordinary tractive to men -- for t tic poored up in her.

    Sand o lose it, tic po to dissipate.

    You may recall my previous talks in o be ticed ecantra.

    So remember, te sex is essential only in accidental situations.

    ance from te sex is not required in every case.

    Many times, even le body returns.

    But in t case it is t makes it possible.

    So one ably instrumental, tably instrumental.

    Question 2

    ARE thE BODY? PLEASE EXPLAIN.

    Someto be understood in too.

    Ordinarily,  realize t every toucains magnetism.

    ouc quality of touch.

    red and touciced too.

    ouche person knows as well.

    In all tic element in us flo channels.

    Furtrates  on ones otal ic forces become very strong.

    Mesmer calls t;magnetic passes.

    quot;

    Make a person lie naked.

    Spread bot touch his body.

    Noe your o toe -- keep your he body.

    If you do teen minutes, ttain suche kind of sleep he may have never had before.

    Dont touce electric currents ance of four inches.

    Just feel tric currents are flo.

    Aldous ed a strange incident in her memoirs.

    S  ill alive.

    Srist and reatment.

    S to his house for his psychoanalysis.

    Salked to  two hours.

    S elligent man t it  to get anyt of elligent people are difficult to deal h!

    soever s.

    to, hose and many more.

    o erminology salking to him.

    It became a difficult situation.

    tient elligent t.

    people of this age.

    t an ordinary doctor, a psycrist, while huxley was a remarkable man.

    S a couple of hours.

    S tific terminology was leading her nowhere.

    Naturally, t meanings of en fail to reacuck eral meaning.

    She became very confused.

    It became apparent to  w s work.

    But s  tic passes.

    So s;I  magnetic passes.

    Is it true?quot;  up at once.

    Up to noly; noed.

    o lie on the couch.

    Just so t o do sometake some interest, she couch.

    able lying t two hours.

    So wance of four inches from her body.

    Its a very simple technique.

    Keep your fingers four inchem vigorously.

    Feel electricity floo toe.

    ecen minutes t into a deep peaceful state.

    Sed t as a means to bring some excitement in huxley.

    t up and asked o lie down.

    t er a  out of her drowsiness.

    Sate of sleepiness, s figure out w was happening.

    Sold  funny space.

    ;Did ;

    t;No,   up by myself.

    quot;

    to ;You forgot to ate.

    quot;

    ;Before I could wake  up on her own.

    talking and I forgot thing.

    quot;

    ic passes; it followo days.

    So ted, o feet; aken back,  to the head.

    tain points in tive; them very quickly.

    t sensitive of all points is betwo eyes.

    It is called third eye.

    It is t sensitive spot in our body.

    If you sit s  see outside because of closed eyes.

    t toucside, but you o feel its toucivated inside.

    If t  even on a sleeping person, ive in sleep.

    t active point is at the back of your neck.

    It ime to experiment on ter.

    For example, a stranger is walking ahead of you.

    If you focus your eyes on tance of four feet and give ions to look back, in a fees you he man looking behind him nervously.

    You can even make  or rig, he will look back.

    You can even suggest to o turn on t street instead of going straight ahead.

    After a fes, ray.

    You can make ed to go.

    are not tied; rater at their necks is worked on.

    If one attempts to tie treet, ctention.

    t.

    But if one kno on ter at take anybody s.

    And teresting tance, will be walking behe person he is working on.

    So no one can accuse X of leading anybody away.

    Altions.

    X can make Y urn, move ws.

    ake Y ws.

    So ts are very significant.

    ts in t it is better not to discuss them.

    ters are simple and straightforward.

    As I pointed out in my previous talk, any o see Gurdjieff immediately felt some work er.

    Many intelligent  to see he same.

    As soon as to Gurdjieff, immediately ter ive -- some strange intense sensation  at t point.

    Its a tremendously sensitive point.

    ter.

    ters as well.

    So tion is, if a mans consciousness ,  can be brougo knoy;  know w in  alive.

    If oucer o return at once.

    If ellectual, lives tellect, turn by touche agya chakra.

    If timental, emotional, tle body can be brougouc.

    So it er t.

    Remember, wer .

    And t for le body to enter his physical body as well.

    For example, als.

    te science ive, because t is ter  of death.

    e still observe an age-old practice at time of cremation; its a practice ally meaningless, ime at a great moment of realization.

    At tion aff.

    t t of th chakra.

    t is t ttains to sa t of death.

    al energy escapes from t point.

    No tradition of breaking t cremation.

    te meaningless because ter.

    t of tained t state of consciousness, a  point.

    Ever since people came to notice t, t tion ground -- affectionately, in t tal breat center, altually tal breat.

    ter of our life is tal breats.

    ts le body returns immediately.

    Alter is different in eacy out of a er, because th sex.

    So if you are unable to figure out, toucer will do.

    If t doesnt  probably it is telligent or  a great deal, turns into intelligence.

    If boters fail, touc center.

    telligent are emotional people.

    ters.

    ters too, but ters.

    By toucers

    In exercising touco be taken into account.

    If a particular center is predominantly active in touc creates an unusual situation.

    For example, if a person o touc center, it le effect.

    ts own.

    is alo practice ts on ones o of the body experience, and so on.

    A scand tem, e for conducting sucs.

    ts ion of monks he seven bodies all disappeared

    .

    because a  make use of them.

    Monks aying at one place, cant experiment muchese areas.

    t experiments in t only in teries and the ashrams.

    For example, tery in Europe wered.

    tery is about fourteen hundred years old.

    Only nuns reside in it.

    Once a ted s of it.

    ruck from tizens list; she becomes as good as dead.

    to s for the world.

    A similar kind of monastery exists for men too.

    In creating tery teric Cianity had done a remarkable job.

    No  mens monastery.

    No man .

    Boteries are close to eacher.

    Sle body leave ouc be necessary.

    It is enougo place  to t ery.

    tery is charged.

    No man ered it.

    thousands of women inside.

    tery.

    It is not an ordinary resolve, its an extraordinary determination.

    Its a resolve to embrace death while being alive.

    Noo turn back.

    tmost sciences could develop in teries because t for carrying on experiments.

    tantrikas ed sucies but by and by t.

    And , because tanical attitudes of people in try antrikas immoral.

    If a naked   ty in ter world.

    It is indeed dangerous if it becomes kno in a monastery a s naked and seekers worship her.

    About tside is bound to project s.

    So royed a great many monasteries, a great many scriptures in try.

    King Bered one antrikas.

    t try, whey were found.

    tain experiments o tire priesto ty and tan mind of try.

    If ts were rigy is wrong.

    It antrikas t if a man performs a particular kind of worshe feeling of reverence, he becomes free from women forever.

    Similarly, if a icular kinds of worship before a naked man, she becomes free from men forever.

    tic forces betually designed to unite them.

    So it is not a small t a naked woman before h a feeling of reverence.

    Alture o enjoy  looking at a ic force -- toer o floohe inner woman.

    ts t can be, because traction for woman disappears.

    Now so him.

    Now he looks upon her as a goddess.

    She becomes someone who is venerable.

    Once t go? Obviously troyed; one simply cs course.

    No energy is ever destroyed, only its course is diverted.

    If tside becomes an object of ing he inner woman occurs.

    Once taken place, a meeting side  becomes meaningless.

    ticular states of mind, special meditations, certain mantras, definite  teco worship a naked woman.

    t included all ts.

    tire system o  is in a science laboratory.

    e all kno tion of er.

    t mean  if you fill your room er .

    Just t enough.

    A age of electricity is required to convert to er.

    ter is caused by tning.

    , but only  generated by t electricity brings about a mixture of boter created.

    God forbid, but sucunate day may come -- to our scientists -- t  ion t er is created by combining hydrogen and oxygen.

    But just t ing er.

    true antra.

    tain only tion, t by he energy flows inward.

    But y, o happen.

    Lets look at it this way.

    You may ibetan mantra: om mani padme hum.

    If you repeat tra, youll find t several parts of your body are involved in uttering these words.

    For example, tes above t level, er.

    Just uttering tra repeatedly rates into t parts of your body.

    Nora, Om Mani Padmi hum

    .

    if ted often, its po stops ter.

    ited use of ty of man is destroyed, it disappears.

    Many teche naked woman.

    It is easy to find out ching him.

    But cside, one cannot be sure w she is sexually aroused; her sexual mechanism is hidden inside her body.

    atcantly find out w.

    Mao stay naked he sound of hum.

    tted to remain naked, t affected even in sleep.

    You o kno ordinarily it is difficult to find a man o four times during sleep at nig or not.

    In America, o four times in sleep at night.

    er around sex, tals are affected.

    If dreams can affect sex organs, too.

    If dreams can affect sex organs, tures can as well.

    After all, w are dreams?

    So tem for transformation, turned inward.

    In text of turning t may be asked:  tantric system ood as well.

    tantric system wice was found unnecessary.

    this.

    t reason is t ed too see her naked.

    the woman has no such desire.

    Man is a voyeur.

    Man s to see terest.

    tercourse ninety-nine out of a heir eyes, while man keeps his eyes open.

    Even when you kiss a woman, she keeps her eyes closed.

    t: s  to live t moment outwardly.

    to  o do  is outside.

    Ss to enjoy t inhin.

    ted so many statues, films, paintings of  aken no interest in nude men.

    Neitograp nude men or ely no interest in seeing a nude man.

    omen erest in nude men, but mans interest in nude women is very deep.

    A nude rumental in mans transformation, but a nude man o close hing more.

    So a similar technique is meaningless for women.

    A ransformation ly.

    It is important to keep in mind t a  aggressive, sive.

    No woman can be aggressive.

    So anyone on o say, quot;I love youquot; -- let alone being aggressive about it.

    Even expressing t of aggressiveness on .

    Even  in suc to ;I love you.

    quot; A woman never goes and says suchings on her own.

    S even commit this much of an aggression.

    ;I love you,quot; even if to respond favorably, s;Noquot; instead of quot;Yes.

    quot; Sing in mans aggression by not saying even as little as quot;Yes.

    quot; S;No.

    quot; She will refuse.

    t t a ually indicates  matter.

    A ains acceptance.

    t;Noquot;  t;Yesquot; as ;Yes.

    quot;

    Man o initiate ty, o lead he world of sex.

    ead of becoming sexually aroused, to be of immense value for the woman.

    to go  becomes an initiation for her.

    Just as man succeeds in leading a o sex, if ranscend sex in iate o transcending sex as well.

    ts em for  discovered -- t.

    Question 3

    O OMEN URE?

    t.

    It o talk about it a little.

    Actually, it is not quite correct to say t someone is a man and someone is a woman.

    In fact, no one is only a man or a woman.

    Being a man or a ter of degrees.

    For a certain period, a cains bot is neither clearly male nor female.

    tus gradually develops into either a male or a female.

    t a matter of degree.

    ify someone as a man, it means y percent male and forty percent female, or seventy percent male and ty percent female, or ninety percent male and ten percent female.

    means t in ionately greater t.

    Occasionally it  a man is fifty-one percent male and forty-nine percent female -- a very minor difference.

    Suco be feminine.

    Similarly, if a y-one percent female and forty-nine percent male, she will look very masculine.

    If suco find a feminine ely take a dominant role.

    In a case like t a linguistic error.

    In a situation like to use language correctly, t is ter.

    In t case  drop husband and wife as synonyms for man and woman.

    truly speaking, ands for a particular function.

    to be a ion in itself -- eit position.

    to be a ional -- eit function.

    Many men live and function as wives.

    Many ion as husbands.

    So tio in ties causes men and o live such lives.

    And once in a ally, in some illness, becomes a woman, or a woman co a man.

    Some time ago turned into a man soon after her marriage.

    A suit o.

    t contended t s time of the man had been deceived.

    It became very difficult for to prove t s time of marriage, t surned into a man afterwards.

    But medical science came to   s time of marriage, but on the verge of becoming a man.

    Sep and surned into a man.

    And s one step.

    In ture it  be too difficult for science to make it possible for men and o chey wish.

    And it is good, because people after all do get bored playing the same role -- a change is needed.

    omen hem will become domineering.

    And such women will always remain unhappy.

    t is contrary to ture; heir misery will be endless.

    Actually, a woman likes a man we her.

    No woman likes a man wed by her.

    A  e and suffer unoo, because s find a man we her.

    her misery will have no end.

    tuation  o him.

    But if o isfied.

    So being a man or a hing.

    But tem we o live marginally.

    e ion to blame for this.

    In fact ture   identical.

    this has proved harmful.

    Because of it ty y -- alto be on treme poles.

    A man sy-nine percent male and one percent female -- one percent effeminacy is bound to remain, t  avoid.

    A  female and one percent male.

    For to be possible, it is necessary t t exercises for bot diets, different kinds of education.

    It is essential t tire discipline of life be different; only to place ties.

    tanding,   o become like men and men like women.

    t day  a o be like a woman and a man like a man.

    And  a big gap beter tance ttraction be two.

    ter tance, two.

    tance ting.

    But t has happened.

    In t and tender.

    Since o figtles, nor does o work in fields, figones, y o grow.

    ,  his muscles.

    A very basic part of his manhood has disappeared.

    to being a man.

    Sion as men.

    If so be successful ed structure of society so compete o perform the same jobs as men do.

    So be like man if so ory.

    So beo .

    In sucuations s nominally a woman.

    Biologically, s she remains a man.

    S are performed by men.

    Says in competition hem.

    On the one hand man is becoming more and more womanish, less virile.

    On to man, she is becoming mannish.

    this has proved very harmful.

    test   no o feel satisfied h any man.

    true h man.

    Consequently, botentment ty-four hours a day.

    to happen.

    Until e polarities, distinct from eacable.

    tor is responsible for their suffering -- which is sick.

    Ot.

    Question 4

    CAN E NOt CALL t CALL tS?

    It is not a question of calling ts, it is an accident.

    It o do h perversion.

    It is basically an accident, and ways so save oneself from suc.

    tim of suc deserves pity,  be called a pervert.

    t at fault.

    Unless o bring about a qualitative c to ty, oo difficult, all our efforts to correct ts of foolishness.

    By injecting   these lines.

    If a or.

    o bring o a monk, a o counsel her.

    t is, t responsible in tter, o do .

    tion of anyone counseling the woman.

    She needs hormones which can make her more feminine.

    Suc.

    If a man sendencies and eresting, to be upset or miserable.

    reatment as is required in any otuation.

    Question 5

    ONCE tLE BODY IS OUt, It CANt ENtER BACK INtO tELY.

    tMENt AND EEN tO IS DISRUPtED FOREVER.

    t AN EARLY AGE.

    tIES OF ILLNESS BE MINIMIZED? hIS POSSIBLE?

    In t too, t t tle body goes out of tures order is bound to be disrupted.

    t natural; one s is beyond nature.

    rary to nature, or ire ment of nature becomes disorderly.

    A great deal of preparation is needed if one s to save oneself from sucate.

    Various yogasanas and mudras, yoga postures, are very .

    In fact all tecion.

    So you need an extraordinary body -- an ordinary body  work.

    You need your body to be made of steel so t it can and an unnatural p magnitude.

    For example, tal difference beti and any ot ered a fericks.

    e see t trick  it never strikes us.

    You see a tire;  carries t of a car.

    take out some air and t move.

    to be in a particular proportion for tire to carry t muc.

    tec t of an elep.

    t functions exactly like a tire, like a tube.

    In order to and t of an elep, if one knoion, t, there is no problem.

    Ramamurti he same kind of lungs as we do.

    tube inside tire is not made of any eel, it doesnt rength.

    tubes only use is t it takes in its volume a specific amount of air -- ts all.

    If t muc, thing works.

    Recently, a neype of car  above the ground.

    It  require any tire tube.

    In fact trick applies in this mechanism.

    t t to bear its .

    t ting its upper and los, and due to t ed he moving car.

    t.

    As t moves ed be.

    It is t  to move ahead.

    ater from all sides ruso fill t forward.

    trick t works all along.

    Ser bely, t  move.

    So if a car is made to run at a particular speed, a four-foot t to function as a road.

    In fact, to make it really -- it omatically as t high speed.

    t be any need for whe car will simply slide along.

    tter -- only air s all.

    eche body a special discipline.

    Giving suche difference.

    ts wha yogi never dies young.

    A normal raja yogi dies at a young age like Vivekananda or S not a ha yogi.

    And t total discipline to ake place.

    In order to prepare o and any unnatural situation, ural practices.

    For example, side .

    Sufi mystics  around themselves.

    the word suf means wool.

    One wh a woolen wraparound is known as a Sufi.

    the word sufi.

    All Sufi fakirs in t, move around in blankets.

    In t scorc t.

    te a very unnatural situation.

    As it is, t, tting t.

    o and unnatural conditions.

    In tibet a lama sits naked on to see perspiration running down his body.

    to perspire even under the falling snow.

    is very unnatural.

    the body.

    If to pass tions, it becomes fit to and any unnatural happening.

    to the body.

    But ordinarily tions take years.

    Consequently, t useless to spend so many years in preparation just to live a little longer.

    ion.

    ty or ty years are minimum -- ty years are needed at least.

    If a man begins at teen, y by time he is fully prepared.

    to be so muc the body.

    If sucate does occur and t.

    is t? So tions were abandoned.

    ts y-t  prepared to  of sucude.

    But tion.

    If it appears necessary t is all rigo bother.

    If one o  t for only ty-to last for ty-t doesnt prove to be of muc.

    If I o ime I am fifteen until I am fifty, I y-five years in preparation.

    Sy-five years -- till ty-five -- total of years t I y-five.

    So it has no meaning.

    If someone o o S;You could y years if you iced ; S;But I y years for it.

    I find making suc unnecessary.

    I like to die at ty-three.

    t.

    quot;

    ha Yoga lagged behind.

    t no one o follos long practices.

    But my feeling is, ure if its practices are follohe help of science.

    As I see it, ook ty-five years can noed in five years he help of science.

    time can be saved he maximum use of science.

    will be a wific o being.

    I believe scientific , not in India, because India doesnt ific environment at all.

    So time can be saved, but it doesnt serve any particular purpose.

    It migo save time under very special circumstances, but t too will he physical body.

    For S may not be useful to continue living but for ot can be.

    ts wely, even if barely, ill meaningful.

    One could o S;Granted t extending life is of no use to you.

    y-five years more, it  many people.

    quot; tha Yoga.

    le body separates from tment beterrupted.

    It is almost like once you take apart t, but it does sen the engine.

    ts  dismantled before.

    Even if t togetly t s does lose its longevity.

    t it cannot be ttle cs original adjustment affects the engine.

    Furts t die very quickly; ts t take a little longer to die.

    And ts t refuse to die even after the man is dead.

    Even in time.

    take a longer time to die.

    Death occurs on many levels.

    In fact ts in your body ic -- even t needed for to function.

    For example, I am sitting alking to you.

    If I leave talking op, but ts o -- it o do h my presence.

    tems in our body.

    One system is suc it o an end as soon as the body.

    Anotem keeps  the body.

    It is automatic, it -in arrangement to continue to function for an extended period of time.

    t and t knohe man is dead.

    take quite a  it need not grow anymore.

    So tain elements  attack.

    A man can survive a  attack if aid reaches him in six seconds.

    Basically, a  attack is not a deat is just a structural fault .

    In t  fifty people his in Russia.

    If to soldiers tack, they survived.

    But after six seconds certain elements die, and t becomes very difficult to revive them.

    te parts of our brain die very soon -- immediately.

    So if tle body stays out for too long, t becomes very necessary to protect ts elements o die.

    be able to gauge le body remained outside, because tle body exist on a different time scale.

    For instance, if my subtle body goes out, it may seem like I stayed for years in t state.

    But after returning to t even a second has elapsed.

    time scales for bot.

    It is as they are being married.

    es his long dream.

    One may tell ;But you dozed off for only a minute, ake place in suc time?quot; It can; time scale is different.

    Sucake place in one minute, for t its time measurement is very different from t of tate -- it is very fast, speedy.

    If tle body stayed out even for a minute, it may seem to you as if you  for years.

    It doesnt give you any idea side really.

    In t condition it is absolutely necessary t t.

    e arrangements are made, ones subtle body can stay outside for a long time.

    t in ting.

    It is meaningless to talk of ayed outside in terms of le bodys time scale, but according to our time scale side hs.

    A  o trouble.

    e .

    But Mandans , which only women can make.

    S;Only one .

    I, till alive.

    Until you ed me, you cant claim to ed Mandan Misotally.

    quot;

    S into difficulty.

    Alt t, it didnt really carry any .

    Mandan Mised.

    One doesnt o defeat Gama, tler and oo in order to become the winner.

    But ti, e h.

    the world has seen very few learned women of her caliber.

    So ting o Shankara.

    it would be fun.

    before  aken.

    It is very easy to defeat a man, but it is not so easy to defeat a s of man and he same.

    t logic.

    ts and eacher.

    t, they are never harmonious.

    ten go parallel, never meeting anywhere.

    So S Bi ters like Bracetera.

    But s raise any issue regarding Branessed  rouble on t ground.

    She knew very well any discussion of Brahman and maya will be of no use.

    So so S;Please say somet sex.

    quot;

    S a loss.

    ;I am an accomplise.

    Please dont ask me anyt sex.

    quot;

    Bi said, quot;If you kno sex, t else do you kno you may be kno the Brahman, maya and so on.

    You  sex because, after all, it is this world you call maya.

    I e only on t topic.

    quot;

    S;Please alloime to learn about t.

    I , no one ever taught me.

    I dont kno of sex.

    quot;

    In order to learn t of sex, So leave er into another body.

    ; ;  ire life energy roverted, tire flo  to dra out.

    ed h a woman using his own body.

    If  out to kno, ed  t urned inward.

    Dra out would hs.

    It  a simple thing.

    It is easy to dra, but to dra out again is very difficult.

    It is easy to drop pebbles and pick diamonds, but very difficult to give up diamonds for pebbles.

    So S.

    hand.

    o go and find out if anyone  died so t er his body.

    told to guard ill urned.

    ered into t for six monthen came back.

    Sained for six months.

    tenance of tremely difficult task.

    Only individuals of incredible devotion must rusted y.

    As I mentioned earlier, a tibetan seeker sits out in ting cold and makes his body perspire.

    tter of will.

    termination y of tter cold and creates anoty t t is .

    Merely by es ances to ate of mind.

    tual situation around  of t closing  situation.

    s to  it is not sno t.

    ion to go so deep  a moment comes .

    t perspire? ion s ate of mind prevail over tances.

    In a sense, all yoga is not alloate of mind to overcome tances.

    And all  subjecting tate of mind to tances.

    It  been recorded or even mentioned anywly w So preserve his physical body.

    For six montees sat around  breaking the circle.

    to maintain a fixed number of people present all time.

    take turns  basically everyone present o remain a all ty-four hours.

    A special environment o be maintained in the body was being guarded.

    It  certain t  cave.

    About seven individuals o sit around tensely t t breat alive but Shankara is.

    And tricity o floinuously into Shankaras body.

    to be placed upon Shankaras seven chakras.

    It ial t tricity of terruptedly into t possible to preserve Shs.

    Even a moments lapse , causing to lose its temperature.

    It ive t temperature ained in Shankaras body.

    Not even test variation ure.

    And t could not be created by any oternal means except t tinue to pass tic forces the seven chakras of Shankaras body.

    t t, to kno t present, because t tions.

    Do you folloo knos seven cop floting around.

    tion like transmission centers.

    Consequently, the body remains alive.

    But if any error occurs in ts ready to die.

    Until t remains totally unaware.

    So a body can be kept alive if oto it.

    teco keep Shs.

    For six montly engaged in it.

    taking turns, it  seven people alively involved in the process.

    Finally, Surned after six montis questions.

    to learn about something he had no knowledge of.

    t anot sex, but S a.

    occurred in Ma ered into another body.

    Instead, ered into t lives; t  another source available.

    tec lives, ed only to ts -- it never reache hindus.

    ion been raised to Ma o enter anothere was no need.

    Rations hod.

    hs.

    But S ific knoechnique.

    ering into t group of seekers.

    tual sciences, and so far no religion possesses all tails of all these sciences.

    A certain religion developed a particular tecisfied .

    But up to noreasures of all the religions.

    And t come about until y.

    If to eacreasures, become partners, a ne makes use of an infinite number of sources.

    is unknown in India.

    t thing which no one in India knows.

    teries of tibet possessed somet found in India.

    India ibet.

    is kno kno eacs respective fragment as complete.

    Noo past lives is a very simple experiment; entering anot and very dangerous.

    t in regression is very easy and it involves no danger.

    But Sechnique.

    Since  all ing ts, all to him.

    gain anyt establisact hem.

    It inuous confrontation.

    Naturally, some doors o Shankara.

    S ready to receive sunrays coming from any otion except through his own door.

    Alt realize it, t is no matter ter, the same sun.

    But ting by our respective doors, putting our claim on it.

    e fail to recognize t  under tibetan does naked in the falling snow.

    tical -- t all.

    Altrary experiments, essentially bothe same.

    Question 6

    IS tEEN ENtERING ANOtER INtO A MEDIUM?

    Actually, ts are contrary to eacher.

    In ters into anoto enter his body.

    t things.

    tecering into anoteco enter another body.

    Mediumsechnique.

    ive and invite someone to enter his body.

    ted by t cases be bodiless.

    Rarely o a mediums invitation.

    the disembodied souls which are moving around us

    e are not tting  here as well.

    Since ttle difference to us.

    tood in terms of he radio works.

    If you turn on a radio you can catcation, but urned on, do you tation  transmitting or t t passing t  ahem.

    to connect us he sound waves.

    tions as a medium.

    It puts us in touche sound waves.

    So tion on the same principle as a radio does.

    t of tuning.

    t possible for any of to enter them.

    But to enter a body.

    t.

    t reason is t bodiless souls -- s -- tal, any embodied soul.

    being in t tisfied -- t be.

    For example, a g s to make love to someone; for t it needs a body.

    t carries t is  the body.

    comes closer to a  passes t.

    Our body offers no resistance to it.

    t s to be in t longs to enter a body.

    t succeeds in entering t of fear a person contracts from hin.

    In a state of fear your consciousness does not cover as much space -- you shrink.

    A vacuum is created in your body.

    In t fearful state t enters the vacuum.

    Generally, people ts are born out of fear, or t fear itself is t.

    None of true.

    A g s oence.

    A person in a state of fear makes it possible for t to manifest -- he medium.

    And since it is t t enters into o arise.

    talking about is tary invitation given to a soul.

    Someone on es a space es a spirit to enter.

    tec you create a space e a spirit present in ty to enter your body.

    Since tarily, t muc.

    And since it is done purposely one kno as  back.

    Nevertive, and it he ordinary bodiless souls.

    t is already in to be called, because if I o call an embodied soul to enter a medium, the man being called will fall unconscious.

    Very often, aken as an ordinary state of unconsciousness.

    But many times it is not t is a situation whe individuals soul has been called somewhere.

    is o treat t t time -- it is best to leave his body alone.

    But we his.

    Up to no  become clear to science e of unconsciousness is of t is caused by t of the body.

    So t of a different nature.

    In ted in t of the body.

    Question 7

    IN ORDER tO KEEP O RELY ON thE CRAVING FOR FOOD.

    IS It NOt POSSIBLE FOR A O EXISt It ANY SUCANCE BECOME NECESSARY? IF tAtES -- SUCO BE MAINtAINED IthE AID OF ANY SUCh CRAVING AS ELL?

    Ramakrishna was very fond of food -- excessively.

    One miger food.

    Even in to tc she was cooking for dinner.

    the discussion.

    tion not only to S to ees as well.

    tees  if  around of ters  e a scandal.

    Actually, disciples are ally  ter! t ters name be dragged into disgrace.

    So finally to Ramakris;Your all of a sudden dropping a serious discussion for t look good upon you.

    And ure?quot;

    Ramakrishna said in response was very remarkable.

    ;Per know

    .

    ed, all ted, to depart.

    One anc my s leave t.

    top taking interest in food, kno I ser.

    I dont need to live for myself -- t.

    But I o tell you, someto convey to you.

    to give to you.

    is necessary t I linger a little longer.

    quot;My so sail, but it contains a treasure ribute to the shore.

    But the shore are all asleep.

    I o o coax to accept treasure I possess.

    t realize it is a treasure, t is trash.

    t knoalking about -- leave us alone.

    e are happy sleeping in our cozy beds.

    quot;Let me persuade to accept treasure my sh.

    Let me distribute to t.

    time o say goodbye.

    quot;So tied myself to one ancake so mucerest in food.

    Food is my anchor.

    turn my face a I ser.

    quot;

    No one took  day -- whings happen.

    ted greatly ain taken seriously.

    But t never happened.

    So it  perion, t rying to make a point.

    tees must ed also t maybe Ramakris  o be bothered.

    But exactly w he had said happened.

    One day, S his meal as usual.

    In his room Ramakrishna was lying down on his bed.

    te and turned on his side.

    Ordinarily,  of o see e.

    t urned on urning aer t.

    te fell from her hands.

    S.

    Consoling S; will crying do? I he anchor.

    ied to it?quot; Exactly ter he died.

    You ask me: quot;Can sucay on t t; Up to t stay around.

    One o to fasten ed to one of the five senses.

    But beyond t necessary -- tay around  needing to do this.

    case some otors ribute in extending tence.

    t  be necessary to preserve any craving.

    But toget matter and requires a lengthy discussion.

    Let me explain it to you briefly.

    If one s to continue to exist beyond t case a pressure from ted souls, from ts hem.

    the persuasion comes from above.

    t researchis area.

    ts discovered t many souls ained to t, ttle longer on th.

    For example, a s to leave.

    It is not tied to any piling, but t loudly, quot;Please stay a little longer: please dont be in a hurry.

    quot; trumental in preventing the ship from leaving.

    And tive in time of Mahavira, Buddha and Krishna.

    By Ramakrisime tions .

    In fact sucs betury t it is almost impossible to heir voices.

    tance inuity, no link left anymore.

    For example, Ma of a continuity.

    ty-tirty-fourt tradition, t system.

    ty-ty-t long before wo y years before him.

    Alt man of ty-to eacher.

    ther shore before Mahavira

    tirthankara may surprise you.

    tirt, tirt g before you, ts all.

    So ty-tirt.

    tituted a systematic order.

    tion pertaining to t world were all well preserved.

    ty-fourtanding on tand, pick up messages coming from ty-three beings.

    t one person among today ion.

    Mahousand five hundred years ago.

    A s between him and us.

    Even if Mao s from tand his language.

    In tire system of language, taining to t inuity.

    Jaina monks simply ures -- t knohey can do.

    But t t deal of noise, display banners, raise flags, cry out loud slogans of quot;; to receive Maion -- t a single man w.

    People otem still, but t .

    s em too, but by Ramakrisime no such mechanism was available.

    Ramakris ion her shore.

    hem.

    So t for o drive a piling o it.

    ther way.

    It  to knoher side.

    tuality.

    tive for thousands of years.

    ty-fourt tradition is yet to be born.

    One more incarnation of Budd to appear, and Budd monks all over ting his appearance.

    tantly -- desiring e ways, o find him once more.

    ting no one.

    ing an incarnation -- Kalki.

    to descend.

    But t ure yet as to how he can be called, how he can be received and recognized.

    t o identify him.

    You o kno all ty-tirt clues to identify ty-fourtirthankara.

    All possible indications were made available.

    teristics: t,  sign , all ermined.

    tifying such a man.

    In Maime eigo be ty-fourtirthankara.

    time irto appear, but t claimants.

    Finally, Maed and tirthankara.

    But no sucem or means of identification ime Ramakrishe scene.

    In a spiritual sense, today is in a very confused state.

    And in tuation noernative left except t one remains teto to some piling.

    No messages are hem.

    Even  becomes difficult to decode t.

    ty is t noion possible bet his world.

    You may not be a  ists  t be at least fifty ts in there may be life.

    And t ts  of human beings -- or even higher.

    But t difficult to establiso send t sign or symbol and? ricolor flag of India, an Indian kno is ional flag.

    But s? And  fly so t it becomes visible to trange experiments  in t.

    One man created a gigantic triangle in Siberia.

    triangle which was miles long.

    ted triangle  effects.

    Noter on riangle, it ill be a triangle.

    No matter ill hree angles.

    ever -- try he same.

    So to establisact ary beings by means of geometry.

    It  people looking at sucriangle from anot may come to t sucriangle could not o existence on its own.

    And, secondly, seeing triangle t safely assume t geometry must be knoo th.

    For many days a great deal of ion, but tion s understood ttempt.

    Noo receive signals ws may be sending us.

    Occasionally some signals are caug t, their meaning remains obscure.

    For example, you must he flying saucer.

    Many people  moving around and the sky.

    It  many places, on many occasions, and sometimes at many locations around t.

    And yet, so far, it ery.

    No one kno object is.

    ?  appear and then disappear?

    It is quite possible t beings of some planet are trying to establisact h.

    to follow.

    understand ts all a fiction.

    talk of flying saucers, etcetera is nothan gossip.

    Some believe it must be an optical illusion,  be anyt some kind of natural phenomenon.

    So it is not clear exactly  is.

    t least believe t maybe ts people of anot are sending an invitation to us, t trying to convey someto us.

    But even t suc situation, because tance bet and life on anot is not so great as it is bet in this world.

    tance is mucer.

    In t place, transmitted from t  to catch here.

    Even if t, t understood.

    ts remain undiscovered.

    So people like Ramakrisury, or say  t rigo say even two hundred years

    Actually after Mo is in t fourteen , very difficult indeed.

    Realizing tuation, Nanak created a ne-up from tart.

    about t and started a neradition of ten people.

    But it too disappeared very soon -- didnt last long.

    So no -- t part of any chain.

    An individual seeker o use an ancs t least up to th body.

    ternal signals and pressures can work wh body.

    But for no coming in, even a man in too ablisage of ther way.

 Chapter 14

    I am Ready, If You Are

    5 August 1970 pm in Bombay, India

    Question 1

    At tAtION CAMP YOU ERING INtO t LIVES.

    YOU SAID t BY DISCONNECtING tELY FROM tURE, tAtION SOARD t.

    EXPLAINING t FIRSt ONE REGRESSES tO tO t OF CONCEPtION, AND FINALLY INtO t LIFE.

    YOU SAID ADDItIONALLY t YOU DID NOt INtEND tO EXPLAIN tRA, tEC LIVES.

    IS tECRA FURthER.

    Memories of our past life ed by nature.

    t.

    It is necessary t in tem of ones life one forgets most of t o him every day.

    ts  e during our lifetime.

    completely erased from your mind.

    Only tion bethe memory is severed.

    For example, if a person lives for fifty years, billions of memories will be formed in his mind.

    If o remember them all he would go mad.

    So ever is meaningful: s.

    But your forgetting does not mean tely .

    It merely slips out of your center of consciousness and is stored in some corner of your mind.

    Budd name to torehouse.

    alaya vigyan -- torehouse of consciousness.

    It is just like tic or a basement ored.

    Even ts are out of your sigill remain present he house.

    Similarly, your memories go out of sig remain accumulated in some corners of your mind.

    It  to live if you o recall all this life.

    In order t tays free to s of ture, t o be forgotten.

    Since you forget omorrow.

    ty, it is able to look ahead.

    In order to look a is necessary to forget t.

    it forgetting o see w is ahead of you.

    Every day a part of your mind must become blank so t it can receive ne ure arrives, t disappears every day.

    And as soon as ture becomes t, it disappears too so t o receive w lies ahead.

    tions.

    e cannot carry the full memory of even one life.

    You  be able to recall anyt you did on January 1, 1960.

    You did exist on January 1, 1960, and you must ill dusk, yet you o remember anything.

    A small tec day.

    If you are ized, and a part of your consciousness is put to sleep, and to describe  everything.

    For a long time I experimented on a young man.

    But my problem ails he gave of January 1, 1960.

    o narrate t day only under ate  everything.

    So it  for me to determine  nine oclock on the morning of January 1, 1960.

    to do it.

    I e doain day.

    After a feo describe ivities of t recall anything.

    ate of o narrate ticular day,  only recounted all t I ed do described many ot been ten.

    miss anyt I ten dohings.

    Obviously I could not ed everything.

    I ten only w I saw or w o me.

    In aken as deeply inside your self as one o go.

    But it will be done by someone else; you will be unconscious.

    You  knohing.

    Under aken even into your past lives, but it ially be in a state of unconsciousness.

    ti-smaran regression and tec  lives aken into your previous lives by being made unconscious.

    ty increases a great deal if botechniques are applied.

    Suppose you ize a man, ask  e it doate you lead o meditation.

    If even under tative state  of ional evidence and ty of tory is established.

    So thods.

    Alt s own hazards.

    ts he keys.

    All told only to an individual .

    Ot be explained to everyone.

    tecra -- t be practiced.

    As I said yesterday, our consciousness moves ermination.

    For example, ation and begin to go deep into it, make a resolve to go back hen.

    In t deep state of meditation you  t age is coming back to you.

    At first, enter into th.

    As one gains clarity and deptation, and as it becomes possible to go back into t --  -- one can go as far back as t time.

    If your mot  fall, t ,  of your memory too.

    Or, if s time you ates of your being and  separate -- they were combined.

    your motoo -- it is automatically transferred to you.

    During pregnancy, tate of mind plays a vital role in tion of the child.

    In t sense of t a mot because sion to the childs consciousness.

    Even a female animal is able to carry a baby in omac.

    Sooner or later mac as well.

    It is not too difficult to imagine babies growing in a machine.

    An artificial ainly be created.

    tem t exists in ted in a macricity.

    A system , t of er, can be produced.

    And sooner or later, instead of grohey will be placed and grown in a mechanical womb.

    But t  be enougo meet t of motherhood.

    Perherhood.

    Its a ask to be a mother.

    And task is, for nine montion.

    During tays angry

    And wo an angry c bad company  o.

    Moto me complaining about ters o bad company.

    But t realize t their childrens wrongdoings.

    ting it.

    Of course, sos manifestation are t phenomena.

    e dont see tion bets in between.

    Emile Coue ten an anecdote in his biography.

    he army, was once reading a book on hypnosis.

    Someioned t omatically transferred to the child.

    at t time.

    old ;tsoever a motever sever s is directly transferred to the child.

    quot; took no serious note of it.

    t evening ted to a party in honor of a general.

    By coincidence, t next to t table.

    the war.

    t o  afternoon.

    Afraid t ried deliberately not to see thumb.

    t ty s tried not to look at it to thumb.

    S t ty, tention remained focused on thumb.

    Since sting next to te, as h people.

    It got so bad t s  by sting humb even more clearly.

    It is easier to see th closed eyes.

    Sely freaked out.

    As long as ty lasted, totally obsessed humb.

    At nigart several times.

    In to ;I am in trouble.

    I am very muchumb.

    quot;

    Consoling ;Are you crazy? s in a book? Do you believe somet because it ten by somebody? Drop t; But t drop it.

    t is, to drop becomes difficult to let go of.

    tried to persuade o drop t about it, t became crystallized.

    You kno o forget, you never can.

    In fact in ttempt of forgetting you o keep remembering it -- just to forget it.

    It keeps coming back to your mind.

    If you really  to forget somet least o remember it.

    And in order to forget, to remember it tronger t memory becomes.

    As time of to weigh heavily on her mind.

    No matter ried, s forget it.

    As s taking birts -- not the child.

    And an incredible thumb.

    ograpical.

    It o the child.

    Like to their children.

    Everyone  kinds of to them.

    So first, you o t t is not your real birthday.

    tual birthe day a child is conceived.

    ter t is not t birthday.

    ters t birthday.

    It is neit nor dangerous to go back in memory t pertains to this very life.

    And in order to do t, as I mentioned earlier, you need to turn ture.

    tice even a little bit of meditation ting about ture.

    And o remember in ture any, ture.

    So tion o be changed.

    Instead of looking at ture, look in t, and go on making your resolve stronger and stronger in your mind.

    turn one year back, ten, ty years back; keep moving backward and you will range experience.

    Ordinarily, if o our past  meditation, even in a conscious state, the memories will become.

    Someone may find it impossible to recall anyto five tween.

    As you drao your present age, your memories will become more and more clear.

    You oday will be even more clear.

    But your memory of terday, t of a year back, or t of ty-five or fifty years back will be increasingly hazier and hazier.

    But if you apply tecate of meditation, you ly surprised.

    tuation otally the reverse.

    As you o te is never so clear as it is during ting on it is never so clear after t.

    So you ion, because tuation will be reversed.

    to cransparent he memory.

    And as you hing will look.

    In meditation, today , y years ago for example,  day in memory.

    Returning to t memories in meditation is not remembering.

    You must understand the difference.

    hen we remember consciously, we are remembering.

    ? y years old, for example -- you are fifty no t, and you revive tands in bet and those years.

    ty years spread in between.

    folloecation, you no longer remain fifty years old; you become five years old.

    In meditation you remember as a five-year-old child.

    At t moment you are not a fifty-year-old man remembering the days when you were five years old.

    You go back to th year of your life.

    So ion is reliving.

    And two.

    In remembering you face great layers of memories whing fuzzy.

    In meditation, reliving turns you into a five-year-old.

    Sh us.

    Sation, all of a sudden strange ts start coming to her.

    Sh dolls.

    t t becomes so strong t it frightens her.

    Ss someone may see  condition and feel strange about o make sure no one is ching her.

    S a t moment  age disappears.

    In t state s even remembering  is reliving.

    t means in meditation surns into a five-year-old girl.

    tation o suck hs old.

    t ers into meditation,  in h.

    urns to ths old.

    It is necessary to understand tween remembering and reliving.

    It is not very difficult to relive one life.

    tified h our age.

    A man of fifty is not o step back even five years -- s to remain stuck at ty.

    to relive t, o remember t, ities; to relax a little.

    For example, if a man s to go back to  would do h children for an hour or so every day.

    It y years old, if opped being serious for a while.

    It would be good if he did jogging, swimming, dancing.

    It  easier for o return to  in meditation as well.

    Ot ty.

    Remember, consciousness  only consists of conditionings.

    ten-year-old, or a fifty-year-old consciousness.

    It is just an idea.

    Close your eyes and try to find  be able to say anything.

    You mig;I  the horoscope.

    quot;

    t is, no one kneo existence.

    Even today t difficult to ansop at fifteen, for ot ten, and for some t go beyond five.

    I know a man who is a house-cleaner.

    Once someone asked him how old he was.

    ;Just about ty-five.

    quot; In fact  least about sixty.

    ttle surprised.

    t;;

    ;Maybe about ty-five.

    quot;

    the people were puzzled.

    t;Your son is ty-five, you are also ty-five years old -- ; , because for y-five  number, t.

    ty arises for us because y-five.

    For y-five e, the numberless.

    Age exists because of our calculations based on calendars, dates, days.

    Age is a byproduct of all these.

    If you look here is no age.

    You  know ernal measure.

    But ter measurement becomes fixed on t sticks there like a nail.

    You go on driving nails in your consciousness, saying, quot;Noy, noy-one, noy-two

    quot; If too muc, it  to go back into the memories.

    One urn to his childhood memories.

    the serious people are sick people.

    Actually, seriousness is a psychological disease.

    those who are very serious always suffer from illness.

    Its very difficult for to regress.

    t-ed, o go back into t memories.

    So try to break tions of your external life.

    Dont be conscious of your age all time.

    Never say to your son, quot;I know, because my age is such and such.

    quot; Age o do h knowing.

    Dont bes a gap of fifty years bethem.

    Instead, be a friend to them.

    A seventy-year-old en a book.

    Its a small book containing tory of  of befriending a five-year-old child.

    Its a difficult to do, not a simple matter.

    It is easy to be a fato be a friend is very difficult.

    No moto be friends heir children.

    e ire s become friends of their children.

    It oget  will no longer be so hideous and ugly.

    But t extend t hand of friendship.

    So ty really carried out an amazing experiment.

    Shree.

    For t two years sained h him in every possible way.

    It o understand titude tohis friendship.

    It urn to  memories.

    ty o t co be her friend.

    tones and pebbles, and the same.

    remendous age barrier bet just to advance h him.

    Sried to see tones and pebbles  as the child.

    So tcoo.

    S  .

    Sc tement in his eyes.

    Sried to look too.

    So catche shore.

    ter butterflies, and soo.

    to  and said, quot;Lets go out.

    ts ciful.

    quot; S say, quot;Go to sleep now.

    time to go out.

    quot; Sely  along h him.

    tep by step, softly so as not to disturb ts.

    tly the same way.

    t exceptional results.

    tes, quot;I forgot I y years old.

    I did not kno to kno ty by becoming a five-year-old child.

    turned into a wonderland, a fairyland for me.

    I indeed ran, picked up rocks, cterflies.

    All the child and me disappeared.

    alked to me as alk to any other child.

    I also talked to alks to another child.

    quot;

    Sed all he Sense of onder.

    S conviction t s even test of all saints could never  she did.

    kind of people er ;those who are like children.

    quot; Perhaps children do live in a kind of big heaven.

    e take tutoring them.

    But it is necessary t taken ahe feeling is rare.

    Very feo regain this paradise, however.

    People generally live in tate of quot;paradise lostquot;; tuation of quot;paradise regainedquot; comes in the lives of very few.

    e all lose our paradise, of course, but  again.

    If one can become again like a curns to him.

    If an old man can see t will shower upon him is beyond comprehension.

    So to return to t memories ion h age.

    Once in a wting how old you are.

    And t age exists just as a t, a memory.

    Its merely an idea waken rongly.

    Break your fixation er life; and in your inner life, ation, move back year by year.

    Let eachday come alive one by one; go back slowly.

    t  be difficult to reaco t of your birth.

    tecurning to t lives.

    tell you tra for moving from one life to another.

    t: if one experiments  just out of curiosity  life come crasedly, it  to bear them.

    Once a girl was brougo me.

    hen I saw her, she was eleven years old.

    For no specific reason s lives.

    tal -- just an error on t of nature.

    Nature makes a great arrangement.

    It buries t lives memories, and tarts building over it.

    Deep doed from your previous birth.

    Some countries -- sucian countries -- do not believe in reincarnation.

    In sucries c born  life because tries are not attuned to t direction.

    It is as top looking beyond it.

    In India, no matter  ts, t -- tence of past lives.

    t in tion.

    try ence of past lives.

    Often it unexpectedly  if a man dies o remember t life in t one, t ice or folloation teco retain t birth.

    But t  rouble.

    So o me, s lives.

    birth happened in Assam, where she had died as a seven-year-old girl.

    Presently, she Assamese language as a seven-year-old girl can.

    She could perform as much Assamese dance as a seven-year-old girl can.

    But in  life she was born in Madhya Pradesh.

    So Assam: so do he Assamese language.

    oo, in Katni.

    And t t sixty.

    So t adds up to sixty-seven, plus eleven years of th.

    eleven-year-old girl  of a seventy-eight-year-old woman.

    Even at troubled, as if so deaty-eight years.

    S trouble.

    tives of  life were my neig o me.

    tives of  life from a crohousands.

    In t croed people from er-in-law, grandson, and so on -- shem.

    tuated in a village.

    ives in t life o Jabalpur.

    Sold treasure buried in t here.

    In  life ser of my next door neighbor.

    the man has a scar on his head.

    t t t;Good Lord! till on your ;

    t;Can you tell me, ainly dont remember.

    quot;

    t;On the horse reared and you fell down.

    quot; t eig time of  recall.

    So inquiries o find out if anyone remembered t.

    Finally, an old ed tory, alt.

    I advised to do someto forget those memories.

    I asked o bring to me so t I could  in a ime; ot of trouble.

    Already s difficulties.

    S go to school.

    y-eig learn anytoo muc play.

    thing like a childhood for her.

    y-eight-year-old woman play? She looked serious.

    Spicking everyone in the house.

    At tcy-eight-year-old man or woman is.

    So I said t unless t girl o forget t memories, she would go mad.

    But the way she was.

    A wo see her.

    People even began offering , fruits and ss.

    t of India invited o Delhi.

    An invitation came to bring o America as well.

    his.

    topped bringing o me.

    t;e dont  to  ts a good thing.

    quot;

    Seven years .

    today the girl is mad.

    So they came and asked for my help.

    I told t;No is a difficult situation.

    You did not agree o do somet it.

    quot; totally out of her senses.

    Sate.

    S figure out wo wh.

    S sure hing is mixed up.

    Natures arrangement is suc it alloo carry only as much memory as you can bear.

    ts o go t lives.

    It makes you so capable t nothing ever confuses you.

    In fact, tion for going into t one so see than a dream, a leela, a play.

    Until t is not rigo take a person into  life.

    Once you begin to see there is no problem.

    t you.

    t the kind which can cause any harm.

    But if to you

    .

    if you aking your o be real and you come to remember t she previous life, you will be confused.

    You  knoake her!

    I once  in recalling  life.

    First I kept restraining  because it  out of curiosity.

    But so kno on insisting.

    Finally I consented, and so her.

    t succeeded; t situte in  life.

    too muce woman like o bear.

    S;I dont  to remember all t to forget all about it.

    quot; But it  so easy to forget it; a lot of effort was needed.

    It is easy to remember a t very difficult to forget it, because once a fact  of our kno is very difficult to erase it.

    ts  one key in my explanation, and t is o enter from to your previous life.

    to one wh.

    But t rictly an individual matter.

    It cannot be discussed publicly, nor is it rigo do so.

    Our mind does innumerable t of curiosity.

    Most people live by curiosity alone.

    to t of curiosity, but suctitude may sometimes prove dangerous.

    A particular memory may surface rained later on.

    Nevertainly experiment his lifes memories.

    becomes an enjoyable experience, and uation of this life

    As soon as you  memories, you  is all nothan a dream.

    You o realize t aking so seriously today -- profit or loss in business, quarrels er marrying an undesirable person -- all omorrohe junkyard of your memory.

    o you, you o see took so seriously many times in t exist nowoday.

    You  for a second everytter of life and death.

    ts oday, t somewrash lying in a pile of rubbish.

    totally useless today.

    So, reliving t memories o happen.

    First, it  t  prove to be sucter after all.

    It  even important enougo remember.

    You  o stake your life for doesnt even exist anywhere.

    Sucanding ransform your life, because to see t to kill or be killed for ting in a heap of garbage.

    Just stop for a moment or thing will look absurd.

    ait a moment or turn into memory.

    And if total outcome of life is not memories, t from tor lives on ter all, or does, tcome is tion of a film whe screen.

    Similarly, in an overall sense o a film of memories which can be seen again.

    muc from focusing a camera.

    And tured moments  are just like pictures projected on the screen.

    than a film.

    t to be stored in tainer of your memory.

    ts all there is.

    And ored in tainer of your memory is as muche regular celluloid film.

    Sooner or later, it  be too difficult for science to discover a o dra and project it on the screen.

    Its not muced on our optical screen.

    In a dream, your eyeballs move in tch a movie.

    By placing ones fingers on a sleeping persons eyes and sensing t or non-movement of ermine w.

    t of e ching.

    do you suppose cching a movie.

    In meditation, if one can relive  lives as o be no more tching a film.

    t of jati-smaran, remembering past lives,  for this very purpose.

    In fact, Maiated anyone until i-smaran.

    ts ed monk of today is not really initiated nor is her.

    hing.

    A feo see me.

    ;Please teacation.

    I am a monk from Aculsis order.

    iated me.

    quot;

    I asked ;You iation from Aculsi and  learned meditation? t  did you take tiation for?  does initiation mean really? If you o learn meditation from me, take tiation? If not even meditation augo you t else augulsi doesnt teacation, t else does ;

    to initiate means to lead someone into meditation -- ts tiation can  otherwise.

    So Maiation only after one  lives.

    Maeac until you  lives, you cannot drop your serious attitude.

    If a man o remember once, quot;I o a old  live  you even for a moment

    .

    and t, and to t one.

    Even before I , whings all along.

    quot; And to say all to a oday,  out laug   any problem.

    Someone ed to attain a ion in  life and had become like an emperor.

    t once tained t hing would be fine.

    But it was all in vain.

    the poor fellow died.

    It ory t, and to t.

    And to Delion.

    If o remember  lives just before reacurn back realizing ty of thing.

    imes  to Delime ultimately th.

    Man s to repeat all  .

    If  even once, it  again.

    No man can really become a sannyasin until  a dream.

    But o t lies in jati-smaran, remembering past lives.

    So, go back into t not just out of curiosity.

    Only er you y to see too, can to you.

    o-one communication.

    tecively are suc t harm you.

    soever I am saying publicly are to a point w is safe for you.

    Beyond t, tion of sutras rictly on an individual basis.

    , I art s be told openly in public.

    As soon as suced to them.

    But t ely in person, individually.

    t talking about them before everyone.

    Question 2

    ARE tINGUISURES t MAKE A OMB ORtO RECEIVE A  ARE tERIStICS OF A OMB IN ER?  PREPARAtIONS ARE NECESSARY IN ORDER t A IONS MADE? AS COMPARED tO ORDINARY OMBS,  CARRIED GREAt SOULS LIKE BUDDhA, MAhAVIRA, KRIShNA, AND JESUS?

    Many to be considered.

    t t of lovemaking is, ttract.

    But sex  t of copulation .

    Sex has already been branded as sacrilegious.

    It is already rooted in our consciousness as something impure.

    t does not transpire in a wors of prayer and bliss.

    Naturally, it is not possible for a pure soul to be attracted toward a womb surrounded by a cloak of sin.

    So in order t a er a  condition is t it be a divine moment of lovemaking.

    In my vie of sexual union is a moment of prayer.

    Only after prayer and meditation ser into sex.

    t wofold.

    One is t after meditation it  be possible for to enter into sex for years.

    t t ation is t you  be able to enter sex.

    As you o meditation, tation o celibacy.

    Years  sex.

    ty ensuing from t be t of a suppressed sex.

    It  be t of any voaken by ticing celibacy by sleeping separately in locked rooms, or temple all by himself.

    t be t aneous flowering.

    It is simply impossible to enter sex after meditation.

    Meditation gives so muc whe pleasures of sex?

    If ate regularly for years, t be able to enter sex.

    t .

    One, tense.

    A very potent sperm is needed in order to give birto a pure soul.

    eak sperms  do.

    Only an intercourse o enter the womb.

    After years of meditation  is, ion makes ent to enter into sex -- turally it , because if t impurity left in t moment, meditation  he go-ahead.

    ation gives t is, o enter sex exists even after one ation -- t means t even sex aken on a sacredness.

    No s own.

    , it ter to say t p is very spiritual.

    ting, yet ting is not p is very profound and spiritual.

    So giving birto a divine soul is not merely a biological phenomenon.

    ting of tunity for anoto take birt  as uation is created for a greater soul to descend.

    this kind.

    th of Jesus is even more incredible.

    ths of Mahavira and Buddha had been prophesied.

    ted for years.

    Every detail old -- so muc Maed in  life will h.

    tioned in a sequence ents.

    Ma; I ered the womb.

    quot; ed out t e elep, a lotus, and so on.

    So people ing eagerly for a o declare shese symbols.

    In Buddoo, symbols ioned.

    o be born, a monk from t the palace.

    ing.

    of Buddha.

    So  told Budd;I know a co be born here.

    I o see s.

    quot;

    toniso his.

    t.

    ees, and o pay o ther was simply amazed.

    But  very oo, because ioned to he special dreams she had.

    So t day to see the newborn child.

    Seeing tterly.

    ther became very worried.

    ;Are you crying because you see a bad omen?quot;

    t;the child.

    I am crying for myself.

    t ained a timeless bliss, is born.

    But alas, I am nearing deatake time to gro  t long.

    time for my departure has come.

    quot;

    ted by t.

    tion  at time of Jesus birtars he sky.

    t understood tars.

    A man from India journeyed to Beto offer ings on Jesus birth.

    One man  from Egypt, and tries.

    All four of t tars would h of Jesus.

    So as soon as tars, the child.

    tion  tars o the child was born.

    tars kept moving aravelers follohem.

    t  in searc came to  time of Jesus.

    o t;Per kno t last.

    quot;  follo by quot;king of kings.

    quot;  an enemy was born wo be killed.

    time and she escaped.

    Jesus was born in able.

    tory of Jesus birt t of Buddhas or Mahaviras.

    It illustrates tion you ; preparations are necessary in order to give birto a ; Jesus soul o take birth.

    A suitable mot not ther.

    Mariam o give birto Jesus, but .

    ts w her.

    t.

    Jesus her.

    A bodiless soul, , o enter ther.

    t in his place.

    t means, Jesus fat there, only his body was.

    I ioned before ered another body.

    Similarly, a soul entered the body of Marys husband and Jesus was born.

    ts h.

    happened.

    Insofar as o a virgin Mary.

    he was unconscious all along.

    his body was simply used as a medium.

    But Cianity is not clear on t.

    ian priest someries to prove Jesus her.

    But  kno means to be born of a virgin -- o prove it.

    t argument against Jesus in t o a virgin girl.

    It is unscientific.

    true: a c be born of a virgin girl.

    But Jesus   consciously present at time -- he was only a medium.

    a conscious participant in th of Jesus.

    otally unaware.

    o function as an instrument for to occur.

    Often it  many superior souls ake birt t find any appropriate situation for tion.

    today it .

    It  impossible to create superior conditions for tion of aining to it .

    ion today is absolutely animal-like -- t.

    tion to tion  all tails.

    taken into account, for example, test calculation of time in terms of finding t and t ceristic moment to conceive.

    e cant imagine tention o this phenomenon.

    You may not be a t more people go mad on the new moon.

    Science is not yet fully clear whis is so.

    t remains t t our mental state.

    Just as it brings storms in t stirs our emotions and raises to ts of lunacy.

    tic means one he moon.

    luna means tic means one wruck.

    It means ttacked by the moon.

    te science t studies ed by various forces every moment, every hour.

    If conception can take place during time of traterrestrial influences, ts will be .

    And if tion does not occur during ts, ts can be to trary.

    trology  t moment of conception, because t particular moment alone can give some indication of the conceived soul.

    At least some rouga can be obtained of ties  moment of conception.

    Eacs oion.

    So before entering sex, one needs trengtation, years of celibacy be.

    Keep in mind, anding of bra is neitcome of suppression nor repression.

    By celibacy I mean t ws own, waneously.

    ter in sex , invoking pure souls to accept tation.

    Not only are many suc tinuous race among tering a womb.

    So in tuation, if you can invite certain souls, t results .

    Also, ain psycual environment.

    For example, Ma under very special conditions.

    So was Buddher.

    One prediction made before Budd anding position; and t  inside, but outside the house.

    It e a strange traveling to s, on opped for a ree, and Buddhe open skies.

    Ordinarily, babies are born in t.

    And normally, people make love in dark c.

    People look at sex as if it is some kind of sin, a crime itiously,  anyone kno it.

    Obviously, sex of to produce grave consequences.

    In order to make love, freedom, openness, purity are essential.

    At time of lovemaking, even small tinct results, suc in the fragrance.

    A .

    If ion, a complete transformation of t about.

    Even little things make a difference.

    Currently, a scientist is carrying on a small experiment al change.

    ied around a pregnant womans abdomen.

    It so  once a  for some reason in  it created a strange effect on the child.

    It  t pressed against th a very high IQ.

    tal; a particular center of the childs brain was pressed.

    Follo, tist  many more experiments.

    It may  turally endoelligence, and t a coincidence.

    experiments proved t if pressure is applied at a particular place on a pregnant  causes a remarkable celligence.

    tures, o bring about t a particular point.

    teche same purpose.

    ticulated properly, bring about a certain pressure.

    All of ty, tentiality of to manifest fully.

    Up to noting enougo discovering ways wure of mankind.

    But it is all possible.

    As soon as a  ties th.

    It is in fact a dual process.

    In pregnancy, if table, angry, temperament.

    Similarly, if tion ered to show anger.

    this is indeed very remarkable.

    And in vie, experiments can be done for treating t w is in a seed form.

    take birt  been able to yet.

    Its a very strange situation.

    It is somety o the B.

    A.

    , but ional provision or facility for postgraduate study or for research.

    In t case, many graduates  for some place woward an M.

    A.

    or do further research.

    telligence of some people only to a certain point, and ts them.

    Beyond t we o her.

    But a systematic provision can be made.

    t type of possibilities and conditions can be created so o this world.

    So let me repeat ts.

    t ttitude toward sex is sick and dangerous.

    As long as t recognized in to mankind.

    So long as one  become meditative prior to entering sex,  can never y.

    And secondly,  a prolonged period of celibacy preceding t tion of a po possible.

    And  it ty of giving birto a powerful soul.

    Question 3

    YOU  IF PEOPLE LIKE KRIS, BUDD APPEAR ON t FIFtY YEARS, tY MAY PERISh.

    YOU ALSO StAtED, AS DID VIVEKANANDA, quot;I AM IN SEARCtAINING tIMAtE S OF SPIRIt.

    IF t COMES tRUE, t ILL BE POSSIBLE tO SAVE NOt ONLY tRY, BUt tIRE Y.

    tER VILLAGE I KEEP LOOKING IN thOSE hO CAN BE USEFUL.

    FROM MY SIDE I AM READY tOtALLY tO tAKE YOU INARD.

    LEtS SEE IF At tIME OF MY DEAtO SAY AS ELL t, I AS LOOKING FOR A  COULDNt FIND thEM.

    IF YOU ARE READY, t;

    OULD YOU KINDLY EXPLAIN  YOU MEAN BY quot;I AM READYquot; AND quot;IF YOU ARE READYquot;? PLEASE EXPLAIN  PREPARAtION IS REQUIRED ON OUR PARt, AND hO DO E PREPARE OURSELVES?

    Let me just explain to you tion.

    I o do my oion -- you o do .

    In fact, I dont o do any preparation, I am ready.

    So ion? t.

    First, over t than inquirers.

    A believing mind o exist instead of an inquiring mind.

    e immediately believe, we never go on a search.

    And taining in t be attained  inquiring, searching.

    Even if it o attain everyt searc be attained  a quest.

    So t tions.

    t preparation is to have a probing mind.

    You may say you do inquire, you do ask questions.

    Remember,  consider them inquiries.

    tion s just look for an ans should look for an experience.

    Anyone can give you an anshe experience.

    to be inquiring, and their inquiry seems religious.

    Ostensibly t;Does God exist? Is tion?quot; But it appears ts all.

    If to find ter turn into a belief, because tioner is not ready to take mucrouble.

    erest is simply t  someone isfy y.

    I have no answers for anyone.

    I am not interested in supplying answers.

    If I do speak a little in terms of ansions, it is only so t tioners dont altogether run away.

    I o stay a little longer so t I may destroy to find tead he experience.

    People are ready to s to know really.

    Answers are cheap.

    You can find them.

    Finding ansely intellectual t o do otally.

    A quest for experience is needed, a probing for the sake of experience is required.

    Let me tell you a story as an example.

    In tibet lived a mystic called Milarepa.

    tom in tibet t o see ter,  to o imes, and t in a corner reverently until ter called and allowed o ask.

    Milarepa  straigo ter and caughe neck.

    around imes, nor did imes and  urn sitting quietly in the corner.

    ook er and said:

    quot;tell me quickly  to say to me, because I dont even kno to ask.

    I kno I dont knohing.

    If you o say, t;

    ter said, quot;No a minute and behave yourself.

    Arent you aiquette for asking a question? Dont you kno you are required to go around ter times, boo imes, and t in a corner till you are called?quot;

    Milarepa said, quot;Ill do all t later.

    tell me, in times, and boimes, and sitting in tfully, if I o die, y for my deat die o go around and bo only seven but seven imes.

    First ansies can be done later, at leisure.

    quot;

    ter said, quot;Sit down.

    You are t an answer.

    It is good t you didnt circle around me, because t business is meant only for t.

    sill ime to do it.

    quot;

    So t element I look for in a seeker is t of inquiry: t, not for an ans for t to find a p to discover ones o simply to kno to attain; not even just to attain, but to be.

    So t thing.

    t normally,  to aco lose something.

    Nottained  losing someturn.

    But t is not ttaining truth.

    No matter o give arut be found.

    Neitrut.

    Some people trut of money; truthe money.

    But essentially, botypes of people carry t truth.

    trut be found through money.

    In fact, as long as you are not ready to give up yourself you  be able to attain trutever else you may have.

    trut by losing w you  by disappearing as you are.

    It needs courage to lose yourself as you are.

    So t is: are you ready to disappear? Are you o give yourself a is not t you o give or anytruterested in o give yourself is enough.

    Just tself is as good as giving away yourself.

    Once you ter is finished.

    You simply need to be prepared to disappear.

    One o set out on t journey.

    People are alo give ahings.

    Someone says, quot;Ill renounce my s, y.

    quot; But no one ever says, quot;Ill renounce my self.

    quot; As long as one doesnt so give  progress on truth.

    tion is: is t you can renounce  a claim on his wife.

    It becomes apparent to  s his possession.

    So if you are renouncing t w place, you are simply deceiving yourself.

    you talk so muc giving it a is, you o call your o your self, t which you are.

    range! You go on talking about renouncing all t is not yours, ion giving it up! t work.

    So to let go of ones self.

    And t is expected of you in regard to your preparation is infinite aing, infinite patience.

    Actually t it e results.

    Not t one cant acantly -- one can; except t one o be in a state  demand,  it be  is okay h me.

    I am o .

    quot;

    So patience is needed.

    And t is t oday.

    tience.

    Patience is t of religion.

    Only one  can be religious.

    Everyt religion is tangible, perceptible.

    Religion is absolutely invisible: you cant touc, you cant lock it in a safe, it cant become your bank balance, you cant put it in a safe deposit vault and t a care.

    Religion is to pursue it ience.

    t problem  it is not attained piecemeal -- an incoday, a couple of incomorro one may live in some hope.

    Even an impatient man carries  if oday, omorroer.

    And if his, he can earn millions someday.

    No, religion is eittained instantaneously or not attained at all.

    tages in bet find it in parts.

    ttain it, it comes in an instant -- it explodes on you.

    Not attained it in one instant; till tter darkness.

    In t moment of darkness, tience begin to look for sometely available.

    tart collecting rocks and pebbles w away.

    to look for money, fame, and so on, ing for long,  around the corner.

    In regard to age: you can get ts, in installments.

    You cannot find religion in installments.

    So t is aing -- infinite aing.

    But ing is very difficult, because t;tain or not? Pering in vain.

    Maybe it is already too late, its time to give up.

    time I ed so far could  to a better use -- in t of some tangible gains, in oantial acs.

    I missed all t for nothing.

    quot; An impatient mind suchis can never become free.

    In fact, tion betience and peace, betience and equanimity.

    Peace and impatience cannot go together.

    Impatience means unrest, impatience means excitement, agitation.

    Suco miss.

    Patience means as if t a single ripple, just mirrorlike.

    teresting t t could catcs reflection t.

    But an agitated sea, full of  catche moon.

    trut.

    God is close, all around us, herenow.

    But our impatient mind -- unstable, restless, o have any grip over God.

    God does not reflect in it, because it fails to become a mirror.

    Aing turns mind into a mirror.

    And ttains everyt very moment

    .

    because everyt, only you  present as a mirror.

    Once you become present like a mirror, everyt is, t ever  once reflected in it.

    So you need to fulfill tions.

    Once ts taken care of, tter is finished.

    t will happen very easily.

    ty rig you are standing er asking you to fold your  I may pour er into it.

    Once your tled dotle, once you , ter can be poured.

    But dont be under t I er -- as soon as your er just floo them.

    Even I can be notness to it.

    As a ness, I can simply say, quot;Yes, ter pouring into taken place.

    quot;

    t initiation means really.

    iate anotiation from God alone.

    Of course t ttle aestify t to a cup, and tiation will happen.

    So from my side tion.

    If your preparation is complete, tness to it.

    So I ras for your preparation.

    Dont try living tely.

    As you think, you miss.

    Even a little t and all is lost.

    So dont think.

    Understand tras and searchin yourself.

    Look and see if there is any desire for answers lurking inside.

    Pay attention to the search for experience.

    Make sure you are not looking for any intellectual t around ted t.

    difference does it make if God ed t,  matter? So ask yourself, quot;Am I truly in searc; Make t very clear inside you.

    It is okay if you are not seeking an experience.

    But t so you t your only interest is in  the experience.

    it clarity, an y will arise in you.

    t least you  o bot going them.

    Remember, tion of t t you are only looking for tely make you realize tility of your searcer all, he answers given in words?

    ords neitisfy your  -- hing.

    If you  to cross a river, you need a real boat -- t described in tionary  be of any use.

    If you bring tionary  carries you across try to use it, tionary will drown and so will you.

    And t your stupidity.

    t;If you really ed to go across  given in t bring t given in to cross a real river.

    You s in t would have worked.

    quot;

    If you are looking for anshen a book is good enough.

    t need to do anything in life.

    But if you become clear about to bore you.

    Not only t, but sooner or later rines ras of all scriptures, and a quest for experience will begin.

    But first it is necessary to make it clear ; exactly am I looking for? Is t out of fun, out of mere curiosity, or is it a mumuks; Mumuksha means a burning desire, a search, for experience.

    to be clear about is: quot; am I ready to let go?quot; If God o stand before you and say, quot;I am ready to come to you, I am ready to be yours, urn?quot; tart feeling your pocket -- most people will.

    You art counting rupees, and begin figuring en, or wever.

    Or  suc o give yourself ao say to God, quot;I offer myself.

    Except myself w else do I ;

    If to you, tra: quot;I am ready to give myself,quot; rumental in changing your life.

    ty -- and ts all.

    It needs to be clear to you t quot;Sime come, I am o give myself.

    I  fail in t.

    I  say, ait a little while.

    Let me first discuss t me consult my friends.

    give myself rig for a few days.

    Let my son be married first.

    quot;

    t is, it s to you t ake yourself  test ation.

    ter than religion.

    All ots are very small in nature.

    In ots you  you alside.

    In tion of losing or ake, noo either lose or win.

    Now you are gone.

    So let to you.

    And to make plain to yourself is t  in searcernal, a cience  work.

    You need infinite patience.

    And one ience -- tains now and here.

    So make tion ake place on its own accord.

    You ioned

    .

    t condition is t one should have an inquiring mind and a longing.

    And to let go.

    But as long as t,  go completely? Actually, t any longer.

    teresting and it o take a look at it.

    ? Remember, doubting is not inqiry.

    In fact, only t whing, who carry some belief.

    Only   takes place only whing.

    Doubt appears against t which was previously believed.

    For example, a man says s Gods existence.

    t ence of God; ot about it?

    No, a seeker  nor does he have any belief.

    t;I dont kno? ; A seeker is not a nonbeliever; a seekers mind is  any doubt, because a seekers mind is free of any belief.

    either.

    is interesting to note t all tually carry doubt rongly, an equally strong doubt exists hin him.

    to suppress t strong doubt to believe strongly.

    Doubt is seated firmly inside and ries to come out, rong belief suppresses it.

    s, quot;Rama, Rama,quot; so t t can be buried deep inside, so t tays firm.

    But tion is, firm belief against  oneself? t is certain t inside.

    In fact, w.

    Only inquiry remains.

    One simply s to kno? ; is it?quot; t.

    Do you follow me?

    So inquiry is a very pure thing.

    It is not only free from doubt, it is free from belief as well.

    Inquiring is t state of mind.

    In it you  find rising , nor is it contained he shores of belief.

    Bot.

    state of mind.

    t inquiry.

    It is t uncontaminated state; tate more purified this.

    In otates somets added to it.

    So, as I mentioned earlier, to an end too aken care of easily, because  in searcimate you o realize  stake.

    You o knoo put on the line.

    No searc a price.

    In order to take eacep on to  oneself at stake.

    Every rung of t you climb increases your blood pressure.

    Even a small step on ts implications.

    In t to searcag.

    If o seek timate, to unravel tial mysteries of to find truto find God, tion is: o put at stake?

    One s conclusion o see clearly t except ake.

    All o offer, .

    And one s conclusion, ake otal, because a total inquiry cannot make a ed wager.

    A ed tle doubt.

    For example, a gambler en rupees in .

    ful; oten rupees.

    sure come will be.

    ful, but  -- bothere.

    tes fear t  lose; t telling o go ahead.

    So the gambler finds a compromise -- he wagers five.

    he remaining five anyway.

    But if t nor belief, if total, not divided, take is total.

    to put otally.

    And ake is total, one is ready for eternal patience, because in order to find timate one cannot be impatient and approac in trivial matters.

    So teps I alked about are deeply interconnected.

    If you complete t you  third.

    All tably related her.

 Chapter 15

    Discipline of Suchness

    6 August 1970 pm in Bombay, India

    Question 1

    OS IF A SEEKER IN  SENSE RESOLVE t O DIE, t O REtURN tO ER, IN A FE DAYS O CONtRACt FROM ItO SEE  FROM It.

    CONSEQUENtLY, h ILL DISAPPEAR FOREVER.

    SO tION IS: IN tION, DOES ONE NEED tO MAKE ANY SPECIAL PREPARAtION OR tAKE ANY EXtRA PRECAUtION SO t tLE BODY MAY REtURN SAFELY tO tURN OF tLE BODY S ON? PLEASE EXPLAIN.

    In many ially the mind.

    Even urns out to be a psychological phenomenon.

    All bodily manifestations s in the mind.

    Let me explain a fe o folloion.

    Until fifty years ago, all reated as illnesses of the body.

    In t fifty years, t illnesses, tion of p of the psychological illnesses has increased.

    Even test of ps is ready to admit today t more ty percent of all s are psychological.

    Sicknesses whe mind.

    Mind is tratum of mans being, ence.

    It is t is t is th.

    ts o the will.

    If you nessed an experiment in  it h keeping in mind.

    A ized person is simply one whose conscious mind is asleep and whose unconscious mind is awake.

    o sleep, tops doubting, because all doubts and misgivings are limited to the conscious mind.

    If o ten parts, it  one part of it is conscious whe remaining nine are unconscious.

    Nine parts are in tion -- one tenthe mind -- is awake.

    It is t doubts, thinks, ponders.

    If to sleep, ts beloay totally receptive.

    tions are asked, no doubts are raised.

    In tate of ing mind is put to sleep and ting, receptive mind comes into effect.

    In t state, if you o place a small piece of rock on tized person and tell  is a  coal,  in pain as if his hand had been burned.

    once t as  coal had been placed on his hand.

    Up to t one may assume t just an idea in  o happen.

    But tonis blisters appear on  would  coal here.

    So apparently, altotally accepted your  it was a  coal.

    And t acts accordingly.

    Remember s totally, to follo.

    t too, wonishing.

    You can place an ember in tized persons ell  is just a cold pebble.

    t no blisters will appear on his hand.

    it to do anything.

    t is  on fire -- t.

    Its just a little experiment in the science of mind.

    ten fakirs dancing on te anyone to join tion of any fraud.

    You are o dance hem.

    But t  affecting them.

    Once you are convinced -- t if t  eitate a ized person does.

    In t state, t of your mind is not doubting, and ts are believing -- noo t  burn.

    One  jump, but the one who has none will jump in.

    t even fire cannot burn you if t open to it, and even coldness can cause burns if t.

    Experiments in rut the mind.

    For example, I ing experiments in hypnosis on a girl.

    I  in her house.

    e ting in a room.

    Altogeten people: t oted right across from her.

    old   the room.

    to open  t in the room.

    Sed nine because for ting across on t exist.

    I asked imes ;ty.

    quot;  to her.

    S at tting -- to see where her voice came from.

    As far as s seated on the sofa.

    Once again I asked o close old   in tting across from he sofa.

    to open  the room.

    Sed ten.

    I asked, quot;You y;  no; S;t empty, fatting on it.

    quot; ually sitting on t exist for her.

    But  even in ted him.

    otally accepted my word.

    A resolute mind ies.

    For ts in to accept defeat is far more responsible tances.

    ttle to do  by people -- ninety percent of ty lies hemselves.

    y percent ready to encounter failure, it tle too muc cooperate even ten percent  -- ten percent contribution.

    to ttaining success as it does to t h failures.

    tly sick, tinuously restless -- all are subject to the same principle.

    Deep do to be ts w you become.

    ts become objects, ts become s create your personality.

    Essentially,  which we live.

    e alone lay tion of the life we live.

    Once trutood, o you will become clear.

    I ioned to you t as long as one  entered deatarily,  be free from th.

    Someday deat t be entering into it voluntarily -- you o face it.

    It  be surprising if you closed your eyes and became unconscious wo go somewhere.

    You cant be forced into something if you are fully conscious.

    But to be under such compulsion.

    Dying voluntarily, one can see death even while being alive.

    atcing experience -- far more fascinating th is seen of your own free will.

    You may ask, ;arily and see deat;

    to be understood.

    tary.

    ts in your body wh your willingness.

    For example, my  it to; it  move if I dont  it to move.

    But t floo my desire; it  stop flo  it to.

    So tary.

    t, ting of my pulse, ting in my stomacions folloary.

    So our biological organism consists of ts: one t o our desire, and t of our desire.

    o increase  is outside t of it.

    Similarly, if ones o decrease, he reach of his desire would be no longer.

    tic condition is a case in point.

    More ty percent of all cases of paralysis are psycure.

    Actually it is not t a man is struck ance, go beyond trol of his willpower.

    Even t rigo say.

    o get out of ones control? truly speaking, the scope of his willpower becomes narrow.

    it means is the will of such a person has shrunk.

    It is as t are sticking out from underneat.

    t remain beyond t.

    Similarly, tic person ss control over the limbs.

    It imes; for example, once a  fire at nig.

    But t t behind.

    Before t o rescue t of the house.

    tened.

    t all about t;? o ; t to ;Are you joking? ; And he fell down.

    In tress and fear caused by t came  -- and t.

    , ? And t once again  from under t!

    te can be brougary control.

    t a feat t only yogis can perform -- you can too.

    Its a very small experiment.

    Ce for a minute.

    t your pulse is beating faster.

    Open your eyes after ten minutes and check.

    Youll rarely come across a man  increase if .

    ts he same.

    t ouc anxious, and t causes te to increase.

    true if you are being cor!

    tbeat can be controlled too -- almost to t of stopping it.

    Scientific experiments  to t and t ed.

    About forty years ago, a man by tounded doctors at topping beat completely.

    ed t at Oxford, and later at Calcutta University.

    things.

    Firstly, op tion completely -- not only could op it, but rol its flow as well.

    it run or s movement at will.

    op tion, not a drop of blood  even w.

    to take in any kind of poison and retain it in omacer  of em.

    finally caused er on.

    Many X-rays aken will inside omach.

    No gastric juices, no blood released and mixed he poison.

    te until o mix.

    the man died in Rangoon.

    After  of taking poison at ty, he was driven home in a car.

    t into an accident, and by time y-five minutes ook the poison.

    more ty minutes.

    So he reached home unconscious.

    manage to keep t during ty-minute range of ice ed to ty minutes only.

    limit.

    For t fifteen minutes to penetrate ts of o ernal system.

    t in our body side ther.

    Bothings can happen.

    Entering deatarily is a deeper experiment.

    Its an experiment s  will.

    needs to be kept in mind is: if totally, to shin.

    It cant be otherwise.

    Actually, t is a result of our oo.

    For example, o see because we have eyes.

    According to tists, t to see t of our body, there.

    Ot of our hands.

    t t it ransparent.

    t has become specialized in picking up smells.

    t made transparent made tive to smell.

    Similar is to our ears, except they have become capable of picking up sound.

    All t of our ive ed over millions upon millions of years.

    It  come about as a consequence of an individuals ion after generation, and it s.

    t Braille, t by placing ed letters.

    As a result of tice, ive t tect tesimal difference bet and the blank paper.

    Our fingers  be able to do to sucent.

    a tree, ers eyes see a trees housand ways.

    So er t one but many colors of the same kind.

    to  is between green and red.

    ain kind of sensitivity in order to see such fine shades.

    Obviously, people ordinarily dont possess sucivity.

    A musician is able to catcle nuances in music w.

    Not only is o catco experience tiness betes.

    t born of sound, rat springs from ts of silence existing bethe sounds.

    tes on eiting t silence, ts all.

    But people han noise.

    For a master musician, tes  bearing upon the music.

    to es merely serve tate of no-sound t exists in between.

    So ice continuously, ently, begins to manifest, ss.

    ts live, is determined by their will.

    ever we resolve deeply is w we become.

    t account in the life of Ramakrishna.

    In iced six or seven spiritual disciplines of different religions.

    t if all religions lead to t follorut tians, tes, tantrikas, and so on.

    ever metried.

    iced on the inner plane.

    Outh Ramakrishna.

    For instance,  from tside  w he was involved in.

    Nevertices  tain discipline  even people from outside could not miss w was o him.

    t in Bengal called the sakhi-sampradaya.

    In t, the seeker looks upon himself as Krishnas beloved or wife.

    o live like Krishnas girlfriend.

    matter.

    to t, Krishe seeker becomes his beloved, his Radha, his girlfriend.

    For six monticed t, and strangely enougone of his voice became feminine.

    No one could distinguisance.

    became feminine.

    Actually, men and  ructure is basically different.

    Since t purpose -- h men.

    ly.

    No matter ake eps, she can never walk like a man.

    S.

    But Ramakrisures, ook on a feminine quality.

    One could explain a any man  can alk like a woman.

    tonis s developed and became womanlike.

    Even too, one can rationalize by pointing out t many men gros in their old age.

    But t incredible t Ramakriso rual period in muche same way as a woman does.

    For medical science, t interest and concern.

    After iced t took a year and a o recover from its impact and come back to ate.

    Just by exercising y changed accordingly.

    In Europe, stigmata appear on tian monks.

    Stigmata are

    o .

    So tian monks h Jesus.

    th Jesus.

    As to chem.

    tand spread as if tied to the cross.

    And, as if nails o to flow.

    itified , as it ual crucifixion.

    it any means being used, a o floheir hands.

    e are not aies in wive.

    Entering deatarily is t profound of all experiments in exercising ones will.

    Ordinarily it is not difficult to make a resolve in favor of life --  to live.

    But it is very difficult to make use of h.

    t to kno least once.

    it  deat life is h.

    ts to realize t th.

    One  deat for  all.

    Simply using your total s of your body.

    You close your eyes and feel t the consciousness is shrinking inward.

    You feel t tohe inside.

    You see the energy moving down from your head.

    to converge upon ter from ed -- to s.

    If t is carried on ense feeling, in an instant t remains inside, alive.

    tire body becomes lifeless, whe inner core remains alive like a flame.

    ter can noe from the body.

    It is as t  in pitc o differentiate bet and to  one point -- trast bet .

    So  a certain point, one begins to feel tire body separate from t point.

    Notle   of the body.

    t t of t of your body.

    Noside, lying like a corpse.

    A till keep you connected he navel of your body, however.

    t of the body.

    You o see t as soon as tance, t of t assumes a nes o it enlarges and becomes a new body.

    tle body.

    It is an exact duplicate of t t its like a fuzzy film, transparent.

    If anyone o touc affecting it.

    So t principle in ting to pull all t one point.

    t t t jumps out of the body.

    Just a desire to come out of the phenomenon occurs.

    And again, just a desire to get back into t is back in.

    t involve any doing on your part.

    t requires any action is t of simply dra a certain point.

    Once t le body can easily get out of t back in.

    If tire life is transformed instantly.

    t il t moment, o call it the same.

    Similarly,  look upon deatil then.

    a little difficult to run after t.

    It will be o figo.

    o ignore things he ignored previously.

    to c is t t was.

    tation must at some time or ot-of-the-body experience.

    Its an essential step,  incredible consequences for ure.

    Its not difficult, only a firm resolve is required.

    Making a firm resolve is  tecself.

    s a little difficult to jump directly into t.

    One needs first to begin experimenting ions.

    As one succeeds in these, his willpower goes on increasing.

    Actually, tices in t religious practices really.

    t, preparatory to building ones resolve.

    For example, a man fasts for trengthening ones willpower.

    Fasting in itself is of little advantage; t t ed  ained his resolve.

    Anot and in one place for twelve hours.

    No comes from  resolve and tion of it.

    By and by, people forgot t tec for strengtermination.

    tanding in itself is enouginues to stand.

    of t t simply standing there is purposeless.

    to exercise to stand, and ticking to t decision.

    Any means can be used in order to fulfill ones determination.

    Even small resolves can do -- no need to make big resolutions.

    For example, a man may stand in t to look below for six his much will do.

    tion is not t t looking downward.

    tion is t ermined somet on to fulfill it.

    ermines to do somet, ronger; ered.

    ing in the air.

    A sort of crystallization begins to take place hin him.

    For t time, some foundations are laid in his life.

    So one sing  thin.

    e come across lots of opportunities to do so.

    For example,  read the billboards.

    Your doing so is obviously not going to  its an opportunity to exercise your will.

    And no one needs to kno it -- its your own inner process.

    You  ting in t prove to be hless.

    You   you  you are richan you were a half hour ago.

    So tion is not  purpose.

    I just gave you an example.

    t is, you may follo t hen your will-power.

    It he small ones.

    If a man is asked to go in meditation for forty minutes by simply closing  do it; ly and looks around.

    No a ered.

    t advantages in closing t causes no harm.

    But t even o y minutes; not muced of him.

    o breaten minutes, es hing.

    o take deep breattempts and again goes back to slohing.

    t centered at all.

    Breaten minutes deeply is not a very difficult to do.

    And actually tion is not  by breaten minutes.

    is certain,  by resolving to breaten minutes, tered.

    Sometallized.

    ance working inside him.

    And  mind  o realize to puso get along o obey.

    You drive by every day.

    Maybe you dont read the road.

    But t to read ts utmost to force you to read tisements.

    te.

    As your determination grohe mind goes dead.

    tronger the mind.

    tronger the will.

    t press you to look at t because you  c.

    today you posed the challenge.

    to look outside.

    It rive a to force you to break your resolve and read the signs.

    It s cunning.

    things are.

    e only live by the mind.

    A seeker begins to live by his will.

    One  all.

    Only one wrue seeker indeed.

    A seeker means one o will.

    So pick very small situations -- you can c a feimes during the day.

    No one needs to kno it, but to go into isolation either.

    Just do t quietly and move along.

    For example, make a small resolve t quot; me, I will laug off.

    quot;  a number of times, eac  you.

    So make tiny resolve: quot;s angry at me, Ill simply laugter w.

    quot; iteen days youll find you  person.

    ty of your being een days ago.

    Make very small decisions and try to live up to them.

    In t of making bigger decisions, ttle ions.

    tion a seeker s of meeting deatarily.

    t.

    ermined, t to know.

    ture in to add to it.

    Question 2

    ONE S SUICIDE ALSO tRIES tO KILL ARILY.

    AND UNtIL ELY, OO: t thE LIFE ENERGY IS ShRINKING, AND SO ON.

    BUt  COME BACK IN tER AtE.

    ISNt SUICIDE SIMILAR tO t IN VOLUNtARY DEAth?

    Suicide can be used as an experiment in  normally people  do it for t reason.

    Ordinarily, ts suicide does not do it feeling .

    Mostly o commit suicide; certain circumstances, certain events are compelling o end his life.

    If tances  suc tempted the suicide.

    tance,   returned.

    Noo end his life.

    ed, to embrace death.

    In fact, templating suicide is not doing so o die really.

    o live only on one condition.

    Since tion  been fulfilled, he denial of life.

    t interested in dying actually; trut interest in living.

    So basically this kind of suicide is a forced one.

    t to end opped even for ttempt it time.

    Just ts can be enougs al resolve  -- it  together forcibly.

    A man committing suicide is not making a resolve.

    t is he resolve.

    Ordinarily, a man w a brave man; he is a coward.

    Actually, life elling ;the woman you loved before

    .

    no her.

    quot; But t y.

    Life ing out to ;Forget the person you loved before, love someone else.

    quot; But t s.

    Life tells someone, quot;You erday, today you are bankrupt.

    Nevert;  he courage.

    able to make a determination and live.

    : self-destruction.

    o avoid making firm resolves.

    Meeting deat a demonstration of ive  is a sive will.

    A negative will is of no use.

    Suc life -- ent soul tuation t unity to arouse his will.

    It is as if a cion hour approaches.

    In a ion too.

    ty students aking t to run away.

    tes a negative will.

    to appear for tive one; it meant o put up a struggle.

    But truggle.

    An escapist sermination too.

    ed by a lion runs and climbs up a tree, in a way he also uses his will.

    But t  necessarily make er all, he is running away, he is escaping.

    A suicidal tendency is essentially an escapist tendency.

    t.

    Deat ts a different matter.

    For example, in tradition deato strengthen willpower.

    Mao use deathis purpose.

    No one else has given such permission.

    Only Maual discipline -- but not tantaneous deataking poison.

    One cant build ant; it requires a long span of time.

    Ma;Go on a fast, and die of hunger.

    quot;

    It takes ninety days for a normal, o die of hunger.

    If tle bit -- turn t day.

    By t ed sucart finding o get out of it.

    It is very difficult to maintain to stay y days.

    ;Stay ; to create any deception, because in ninety days

    .

    anyone  lack of will would escape muche process.

    So to deceive.

    If Mao die by taking poison, droain, it er of instant death.

    Of course, o make a resolve good enoug.

    But a tlefield, because  moment.

    urn out to be a co ago.

    So Mao commit santo oneself as a spiritual discipline.

    If anyone  est, even if it meant meeting deatarily, Ma.

    truly very significant and .

    Ma person on t a seeker can follohis discipline.

    t.

    For one t no one dies really.

    to his discipline.

    Secondly, besides being experienced  t if a man o seek deaty, sixty, seventy, eigy, or a ness of t event is bound to transform him.

    e all experience a moment or th crosses our mind.

    t  least a feimes during his life.

    Of course, t  die is a different matter.

    t is, sucs do come wo die.

    But takes a cup of tea and forgets thing.

    ts fed up emplates hanging herself.

    tickets for the movie.

    ts it, the whole idea.

    S too boring.

    Once I o stay at a place w-door neighbors.

    t nigay I her side.

    terrible fighe husband and wife.

    I could he wall.

    tening to kill himself.

    I was in a quandary.

    t me, and ther serious.

    I wondered wher I should go over and help.

    Alt  nigotal strangers to me, I felt it didnt matter if we knew eac.

    I said to myself, quot;too if the man dies.

    quot; Nevertrained myself in t  to kill op him.

    time all .

    I t tter tled bet both had cooled down.

    But still I felt I s and see w was going on.

    So I came out.

    t to my room ting inside.

    the fellow had already gone.

    I asked ;;

    S;Dont be worried, imes before; hell be back soon.

    quot;

    I said, quot;But o kill ;

    S;You need not be worried, o come back.

    quot;

    And indeed, about fifteen minutes later turned.

    I ill ing outside.

    I said to ;You ;  I kne suicide.

    ;Cant you see ts going to rain.

    I  taken an umbrella h me, so I came back.

    quot; A man ing to kill  an umbrella! t is.

    e all times, but not for the sake of dying really.

    to us because there is some problem in our life.

    e tion.

    Just a little trouble, a little difficulty, and one ruso end it all.

    One o meet deat face t a man of will.

    s out to , positive experience of deato knoive attitude, if   against life, this man is searching for life.

    totally different thing.

    t anot factor involved in tter.

    Ordinarily,  determine our birth.

    Altimately  our determination of it ate.

    e never know w purpose we will be born.

    But deatermined by us.

    Deat in life, its a very decisive happening.

    Notermined by us as far as birt is, ake birtaking birtances surrounding th, and so on.

    But about deatainly decide o die, wo die, wo die.

    e can definitely determine t to die.

    So Mao follo one ically become terminer of  birto co die voluntarily, for ure provides an opportunity to c birtoo.

    t.

    If one exits from te of life y and grandeur, in full knoes will become wide open and welcome oo.

    So to determine t lives s go their own willingness.

    the reason why Mahavira gave his permission.

    So t is, an ordinary man ing to commit suicide is not a man of will.

    Question 3

    YOU ALKED ABOUt LE BODY CAN BE SEPARAtED FROM thE PhYSICAL BODY USING ONES ILLPOER.

    CAN tLE BODY OF A SEEKER NESSING, OR t OF A SEEKER AtA, SUCED It EXERCISING thE ILL?

    to follonessing requires a great resolve.

    Folloata requires even greater resolve.

    It is test resolution ever.

    ermines to live like a ness, t in itself is a great resolution.

    For example, a man decides  eat.

    o remain he day.

    Anot, but instead of c,  chfully.

    t resolution.

    It is not too difficult to give up food.

    truty to eat, it is easy to go  food for a day or two.

    ts y ts of dieting and fasting become popular.

    For example, in America ting has become very popular.

    People immediately become attracted to naturopathy.

    o eat, ting once in a hem.

    It seems to make one feel lighter and more cheerful.

    In fact in a poor society, staying hungry may be a kind of use of ones willpower.

    But in an affluent society its a matter of convenience.

    Actually, if food becomes sufficiently available t ting urn out to be a necessity for everyone.

    People y stomachs once in a while.

    But nessing is a very difficult thing.

    Lets understand it this way.

    For instance, you make a decision t you   you ed in t hours.

    No a big thing.

    You decided not to  walking.

    Someone else decides   a big to walk, he is walking.

    But nessing means youll  time you  you are not walking.

    does nessing mean? It means youll  it is not you nessing t of walking.

    tle resolution, a supreme resolution indeed.

    tata, suc resolution; its timate resolve.

    termination his.

    Even to enter deatarily is not so great a resolve really.

    tata means accepting they are.

    In a o die voluntarily s roots somewance.

    t is,  to kno to verify .

    tata means, if deatinue to live.

    Neith.

    If darkness falls ay in t appears tle .

    If someto us ; if somet.

    soever o accept it -- hing.

    Let me explain to you h an example.

    Diogenes .

    iful body.

    It seems quite possible man must arted o cover his ugliness.

    this seems highly possible.

    e are alerested in s of our body.

    But this man Diogenes was a very handsome man.

    he lived naked.

    So as , four men engaged in turing and selling slaves, saw him.

    ture trong, pohey may receive a good price for him.

    But t very appre find any o capture  risking their lives.

    Someried and managed to surround him.

    Diogenes stood in turbed.

    ; do you  to do?quot; the men were very surprised.

    took out chains.

    Diogenes stretc his hands.

    Full of fear and rembling ors began to chain him.

    Diogenes said, quot;No need to tremble.

    Come, let me tie the chains for you.

    quot;  on the chains.

    ted.

    After ; sort of a man are you? e are putting you in c lead to some figrouble.

    quot;

    Diogenes said, quot;You are having fun chaining me, I am having fun in being chained.

    rouble? Its great! Noell me, w;

    t;e feel very embarrassed in telling you t he business of slavery.

    ell noake you to tplace and put you up for sale.

    quot;

    Diogenes said, quot;Good, lets go.

    quot; ook off  excitement and began er tors.

    t;Please slotle.

    s t;

    Diogenes said, quot;No o tplace, ;

    So finally tplace.

    It was very crowded.

    to buy slaves turned toward Diogenes.

    ty, because he looked more like an emperor.

    A hered around him.

    o stand on tform wioned.

    Raising ioneer said, quot;here is a slave for sale.

    Come forward and name your price.

    quot;

    Diogenes said, quot;S up, you fool! Ask t, or did tie t tie t;

    ors said, quot;t.

    Left to ourselves,  believe we could ured him.

    And indeed  t  keep pace o practically run behind him.

    So it is not correct to say place.

    truto this place.

    And it is not rigo say we have made him a slave.

    t is, t make him.

    quot;

    Diogenes said, quot;Stop talking nonsense you fools, and let me do my oioneering! Besides, t loud enougo his large crowd.

    quot;

    So Diogenes raised ;A master has come here for sale.

    Anyone interested in buying him should come forward.

    quot;

    Someone from t;You call yourself a master?quot;

    Diogenes said, quot;Yes, I call myself a master.

    I tied the chains on my own.

    I have come here on my own, willingly.

    I stand here for sale of my own free will.

    And I so leave.

    Not my will, because wsoever  my will.

    quot;

    Diogenes is saying, quot;soever  my will.

    quot; ttained to tata, suchness.

    it means is: wever goes on, .

    s not all.

    In no  ed man; you cannot beat o   subjugate .

    You cant do anyto sucter .

    tration of a truly supreme resolve.

    So tata is timate will.

    One ata tained God.

    tion is not a tain ttains by follohe discipline of will.

    It is already attained by  any problem.

    t elementary.

    tnessing is of termediary kind, and tata is timate sadimate discipline.

    So start ice of ake a voyage tnessing, and reacimately to tata, suchness.

    t among three.

    Question 4

    PLEASE EXPLAIN tEEN ItNESSING AND tAtA.

    In nessing, ty is present.

    tness finds e from t which he experiences.

    If a t, tnessing man says, quot;t pricked me, it .

    t one place,  somewhere else.

    quot;

    So in tness ts a duality, a separation bet and tual occurrence of it.

    t rise up to tate of advaita, nonduality.

    And tops at tness, a co a kind of dualism.

    imately divides tence into conscious and unconscious.

    Conscious means t which is known.

    So eventually o end up dividing existence into purusi.

    Boti, are .

    Perrue meaning of prakriti may not o you, Prakriti doesnt mean nature; in fact, ti In English.

    Prakriti means t o be -- pra-kriti.

    Prakriti does not mean srisure, because sris er creation.

    ti means t wion.

    the word purusha is also very meaningful.

    ts of sucremely difficult to find in any ot of very special experiences.

    You knoy.

    For example, Kanpur, Nagpur.

    So pur indicates ty, and ty is the purusha.

    toy, and t -- he purusha.

    Prakriti, t -- separate, unattache purusha.

    So tness comes as far as tion of purusi.

    t as tities -- tance ed bethe known.

    tata is even more remarkable -- timate.

    tata means, ty.

    to be known.

    Or, in othe known.

    No is not t ting me and I am a; or t te from eacher.

    It is not even t it er if t pierced me, or t it  -- no, t.

    Noed: t, t, thing.

    And t parts of thing.

    thorn.

    I am the very occurrence of pricking.

    I am this occurrence.

    I myself am tion of this.

    ts whis I, my very being.

    I cannot t;It er if t pricked mequot; -- , and the knowing of being pricked as well.

    Nor can I t;It  prick me,quot; because t antamount to tearing myself apart from my very own being.

    tata is timate state there is.

    In t state, wsoever is, is.

    Its a state of timate acceptance of t-which-is.

    It contains no distinctions.

    But one cannot reacata   a ness.

    op at tnessing, if  to arrive at tata.

    Similarly,  t attain tate of nessing.

    Alto stay t come to t of nessing.

    One taining firmness of resolve   be able to attain wisdom.

    And ty to make a resolve can be misused, because  required to attain it.

    One  of po t is precisely w.

    tire black magic is a product of willpower.

    One  gains a lot of po otally.

    po any discrimination.

    A man of h power.

    It is difficult to predict rig use .

    it to bad use.

    Poself is neutral.

    Nevert is necessary -- o use it for good or for evil.

    And as I see it, rat is better if one uses  one  nohe same power for a good cause.

    One her.

    ts ter to be poo be impotent and a wimp.

    So a man of po out on th of good as well as evil.

    It is better to folloly, it o tate of nessing.

    You  end up as a ness if you follohe confines of your willpower.

    t into mesmerism and ism, tantras and mantras, c and voodooism.

    All kinds of t t lead you on a journey tohe soul.

    t.

    t gone astray.

    If t on t is sure to give rise to tness imately t poo knotain oneself.

    t I call the course of goodness.

    By trolling, possessing, enslaving ther.

    t black magic is.

    Making use of ttaining oneself, knoically, is moving in goodness.

    And it oness.

    If to attain tate of nessing is satisfied o tops there.

    ensified, one discovers t  alone, ains everyt tars, t of  ence incorporates all t.

    If tense feeling, ata.

    tata, sucimate flo is t.

    It is total acceptance.

    soever o it.

    Only sucotally silent, because even a little bit of resentment can prolong tlessness.

    Ones restlessness and tension inue to remain if .

    Even test idea, quot;It didnt  s; and tension inue to persist.

    test freedom from tension, and t of timate liberation is possible only in tate of tata.

    ually attain tate of nessing, and only o nessing can bring o tate of tata.

    One  knoness means can never knootal acceptance is.

    One  e from t yet ready to kno t of him.

    In fact, one eness of take t step of feeling one horn as well.

    So tata is tal principle.

    Among all tual disciplines discovered all over tata is test.

    ts .

    It o anding of at means.

    It a.

    Buddat for himself.

    ance, quot;tat said

    quot; tat means, thus gone.

    Just as a breeze comes and goes a any purpose,  any meaning.

    Just as a breaters your room and goes out --  any reason.

    So tivated, as desireless as tat.

    But who would come and go like a breeze?

    tained to tata.

    Only o whe going makes no difference can move like a breeze.

    If o come, o go, he same as Diogenes did.

    It made no difference to   put him in chains.

    Diogenes said later on, quot;Only one  becoming a slave.

    Since no one can make me a slave, aken as a slave? One  anxiety t urned into a slave, .

    And one who has such a fear is indeed a slave.

    Since I o be ter myself, you can never enslave me.

    Even in cer, and will remain so in your prison as well.

    It makes no difference er.

    My mastersotal and complete.

    quot;

    So ts of to ness, and from ness to tata.

    Question 5

    YOU MENtIONED t tI IN thE ENGLISh LANGUAGE.

    ISNt tItUtION SIMILAR IN MEANING tO PRAKRItI?

    No, its not the same meaning.

    Constitution in t sense means an individuals makeup, ructure.

    Constitution in tem, ones physical and psychological makeup as such.

    Prakriti is somet.

    Normally i in t quot;t mans constitution is such

    quot; But t correct.

    Prakriti means t ed.

    And pralaya means: post-creation -- t ion.

    So prakriti means t o be, t o be created -- which has always been, beginningless.

    t which already is.

    Srised -- t wo be.

    tands for prakriti, because tianity.

    In Europe tion, and tor.

    In ts ti, alt everyone uses it in tes, t.

    to them.

    In t , i.

    It is already ting anything.

    For example, ure of it is its constitution.

    But terial t goes into t -- t -- is all prakriti.

    t  is simply its structure.

    ructure -- e, i.

    t to prakriti in any of the European languages.

    Question 6

    IS tAtA t AARE?

    Actually, t difference betata and ;just awareness.

    quot; itnessing is also slig from it.

    You can say t being quot;just a; makes up tnessing and tata.

    As you move from nessing to tata, you pass tate of quot;just awareness.

    quot;

    In tate of nessing, ts a firm feeling of quot;I amquot; and quot;you are.

    quot; In tate ;I am-nessquot; remains, the feeling of you disappears.

    t the feeling of am-ness.

    In tata, besides t my am-ness, my existence and your you-ness, your existence, constitute only one is-ness, one existence; t the same.

    As long as ts just t tside my state of am-ness -- a  exists beyond ts of my am-ness, separate.

    tata is limitless, it is simply being.

    So if you mean tata, t is not just a means just being.

    ts t expression; being ation.

    t you say quot;just a; you obviously leave somet.

    t is indicative of omission.

    ;just consciousness,quot; you exclude somet does not fall ers set by using t; ot before consciousness?

    Question 7

    CAN E SAY: ONLY AARENESS?

    Yes, saying quot;only a;  again, to add only before it.

    Awareness is enoughere is no problem.

    Question 8

    YOU  BY RESOLVING CONSCIOUSLY tO It tIME OF DEAtIRE LIFE ENERGY SURNS tO tER FOR tURNING INtO A SEED ONCE AGAIN.

    At ER DOES t CONCENtRAtE At t t SOME Ot?  IMPORtANt ChAKRA, AND hY?

    ttle consideration.

    th occurs.

    Before one embarks on a neurn to a point.

    ts all ant belongings.

    in every part of to the living room.

    So at time of moving, s out his possessions.

    ant stuff, and sets out on a new journey.

    Just as  he seed.

    Up to no functioned as an actuality; no entiality, because no er a new body.

    Just as a tree leaves seeds beoo leaves be meets death.

    by t time of death.

    to deaticipation of death.

    tains tire built-in program of your body, it contains t replica of your body.

    As ts ready to depart, it leaves beiny seed.

    t one level -- the physical.

    Similarly, consciousness, on a different level, gatself and becomes a seed in order to enter t in some other body.

    All journeys begin he seed.

    Remember, t whe end.

    t started.

    e begin from a seed, we end up again as a seed.

    So tion is: at t of deat o s  ter you hrough all your life.

    It rate at ter o you in your life, because t  active center; one s  from ioned.

    For example, if a man lived o enjoy sex,  after a ion in t of sex, ed to  o sex -- if sex  predominant center functioning in  is  t of death.

    ter.

    birter.

    t ter in ts, and t is t wo an end.

    alia.

    center, trated and left from t center.

    ter around wer from w.

    t t.

    t chakra.

    tened man s from there.

    t from he conclusive proof of how one has lived his life.

    Sucec t by looking at a dead body one could say t the body.

    All trance as .

    tering anot used for exiting the dying body.

    ter t came out at ts t knows.

    tal condition of tate of consciousness at time of intercourse, determine er t type of consciousness, t kind of soul tracted to seek t er closest to tercourse.

    If tation make love not  as an experiment in giving birto a soul -- t possible c purpose.

    to  for a long time -- because ty, o find.

    take birth again for hundreds of years.

    the evil souls.

    t away.

    take birtantly,  any difficulty, because many suitable o them every day.

    About one y take place every day, excluding the number of people dying.

    Every day about t to the ordinary souls.

    Many souls,  difficulty o take birts.

    th again.

    tist born in India o find a suitable job in America.

    er, care and nouris, but not a single living opportunity befitting raining.

    Obviously, o seek a position in America.

    today, most of tists from all different parts of ttled down in America.

    to be so.

    In t make available a suitable  birth.

    Naturally, to seek opportunities for birts.

    Question 9

    IF E DO INDEED POSSESS tALENt FOR CREAtING SCIENtIStS,  E ALSO ENDOED ItY tO MAKE t KIND OF EMPLOYMENt AVAILABLE tO thEM?

    No, t any necessary correlation betwo.

    ting a scientist depends on one set of requirements  depends on some ot of factors.

    Giving birto a scientist depends on s previous lives.

    If t of lovemaking bet, it  will be born.

    Providing ist, ire society is set up,  functions.

    Our scientist may earn ten t a thousand rupees in India.

    Moreover, ory and researcies in America  for a thousand years.

    In America,  be lost in tic maze or rot in tacks of files -- they will earn him a Nobel prize.

    a lid on it and  to see t of day.

    And some day, if o t eitician or  for it --  for s.

    So all of things.

    Many individuals tain o seek birts.

    Actually, people ion from ots to ts.

    Its only no tists o recognize ty ts.

    Yogis  times.

    In t,  o verify it.

    But s took birt thesis was confirmed.

    Similarly, t to ots are also different kinds of souls -- t be conceived on th.

    At t of deatogetotally.

    In t crystallized form it draies, desires -- total essence,  tencire life -- and moves on to its next journey.

    Mostly, tomatic -- t be any element of c.

    It er and it moves into small h.

    Similarly, in to wers.

    t ordinary cases a man is born again and again in ty, in try.

    Very rarely does this change.

    tion occurs only  available.

    ts  in t take birth in Europe.

    Annie Besant, Madame Blavatsky, Leadbeater, Colonel Olcott -- to take birth in Europe.

    Lobsang Rampa, for example, is a tibetan soul born in Europe.

    t a  available to try of to look for it somewhere else.

    An ordinary man is born immediately.

    to move from your he same neighborhood.

    If you fail to locate a  somewher neighborhood.

    If you dont find it in Bombay proper, you may  for it in t succeed there, you may move ahead and look somewhere else.

    But once you ter is over.

    t to a wonderful use.

    It o consider a couple of to see his principle was used.

    It is necessary t ake a look at it no carries a special significance in text of t times.

    t amazing application of it e system.

    tion  value.

    tire society into four castes.

    t if a brahmin died, his soul should be reborn as a brahmin.

    If a ksriya died, riya.

    It is obvious t if a society is divided into fixed divisions, t possibility t  abode in the same neighborhood.

    It er into triya woman.

    And if a persons soul continues to be born as a ksriya for a feimes, it will become ksriya-like.

    You  be able to produce sucriya, sucer, even by giving someone a regular military training.

    Similarly, if a soul o be reborn as a braen or ty times, ty t  can never be created by putting one into a gurukul -- a residential sceacing him.

    tional means good for only one lifetime.

    Some people in t  a system of education t  for an infinite number of lives.

    It , but it met h decay.

    It became corrupt and putrefied -- not because ts application  because its fundamental sutras, its main principles .

    And to be todians of tem do not ra to vouch for.

    No brara, any understanding on wy.

    te tures e t a brahmin is a brahmin, and a sudra is a sudra.

    But scriptures are of no use; only tific principles work.

    So t incredible experiment try did  of planning th of a soul for endless lives.

    t means t only prepared ture lives, trolled and systematic effort to redirect and che lives ahead.

    .

    Because it is possible t a braake birte environment,  be able to carry t lives into  lives.

    t difficulty.

    It is also conceivable t w en days by being born in a bra acen years in a sudras home.

    So suc and farreacion  ty.

    t taking birt one may keep finding y for lives together.