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.
.
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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.
.
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the mind has calmed.
.
.
.