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.