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.
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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.
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.
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.
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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.
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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.
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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.
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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.
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your body is relaxing.
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your body is relaxing.
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Let go, as if the body is no more.
Give up your hold.
Your body is relaxing.
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drop all control over the body, as if your body is dead.
You behind like a shell.
the body is relaxing.
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totally relaxed.
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Let go.
You it has gone, gone, gone.
Let it fall if it will.
the body has disappeared.
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Relax your breathing also.
Your breathing is relaxing.
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feel t your breathing is relaxing.
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your breatotally relaxed.
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Let go.
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let t too.
Your breathing has relaxed.
Your ts are also becoming silent.
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ts are becoming silent.
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Feel your ts becoming totally silent.
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feel inside, ts are calming down.
ts are silent.
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.
Everyt hin you.
e are sinking into to a well, keeps on falling deeper and deeper.
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just like to emptiness, into shunya.
Let go, let go your ely.
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Keep droiness, keep drowning.
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Inside, only consciousness c a ness.
Just remain a ness.
Keep ching inside.
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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.
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Look hin.
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Inside, let t ching.
t.
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At a distance you is someone elses body.
You the body.
It seems someone else is breathing.
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Go even furthin, go deeper inside.
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Keep cotally sink into nothingness.
Go deeper, go deeper dohin.
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keep ching.
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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.
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the body.
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totally silent.
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Look inside.
totally, only consciousness is left, only kno.
Everything else has disappeared.
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Sloake a fehs.
totally silent.
atc.
Your breate from you, far away from you.
Breatly and slowly.
atch is.
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.
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.
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Our evening meditation is now over.