the Choice is Always Yours
2 August 1970 pm in Bombay, India
Question 1
At tAtION CAMP YOU MENtIONED t ALL SADUAL DISCIPLINES ARE FALSE, BECAUSE E E FROM GOD.
DOES t MEAN tAtE OF UNCONSCIOUSNESS IS FALSE? IS tION OF CONDItIONING FALSE? IS t OF MOVING FROM tO tLE FALSE? IS ALL tION FOR t BODY tO thE DISCIPLINE OF KUNDALINI ALL A ShAM? KINDLY EXPLAIN.
First of all, rut does not mean it is nonexistent.
Even a falses oence.
One could not call it a false true.
A falses oence and so does a dream.
does not mean a dream ence.
It only means t tence of a dream is psyc real.
It is a .
does not mean tent, because if t exist talking? least assumes t ts and so does tener.
somebody needs to explain, and someone needs to understand.
At least trutablished.
So mean t exist.
It means to ence.
Calling t looks like; rat is merely an appearance.
It does not look t actually is, it appears like really is not.
For example, a man is reet dark.
aking it for a snake, runs for his life.
Someone tells a snake, t w he ran for no reason.
Noo say t mean t see the snake.
seen it -- he snake.
As far as tion of here.
Since he saw
And, been t y space.
So tedly gave credence to his illusion.
from ed outside.
A rope it was a snake.
see t o .
So see t w w.
Actually, t which did.
So does not mean sometent.
take, for instance, this man who fled, believing he had seen a snake.
If you try and convince reet o believe you; he snake.
You may persuade o go back and look once again, but agree unless you lend ick for y.
You knoick is meaningless, but tick useful.
So ;If t really tick? t shere as well.
quot; Neverterate, quot;the snake is false.
and is scared to go there again.
For he snake is real.
quot; So you give ick and tell ;If t.
quot; If tion.
man sees in life is not truth of life.
Only h of life.
truterated ion to which one is unconscious.
torted, perverted, to the same degree one is asleep.
For one t appears to us is not ty.
So to a person it is illusion, o believe you.
; be an illusion? I am ake it as an illusion? I need a house.
hings are illusion? I have a body.
s me one I , my body bleeds and I feel pain.
quot;
t s it? Some device o ahis man.
And all ture to tick.
t tick you gave him.
to ick.
;the snake was indeed false.
No is useless even to carry tick.
quot; you for ick all t there.
I call meditation, or kundalini, or tecual discipline are essentially means of searc .
tain, t even exist, is techniques become meaningless, all means become useless.
t day you .
Actually, t be a cure for a pseudo illness -- or can t.
A pseudo illness requires a pseudo treatment; t is t can be cured.
two falsee eacher.
ts in t in t place.
t for a second did it ever turn into a snake.
there all along.
did t sighe rope.
Not even for a moment did to a snake, but for t became a snake -- a snake even for a second.
Noes a stalemate, a rated situation.
It is indeed a rope but it looks like a snake.
to be killed and to be found -- killing t be found.
it finding t be killed.
So someto be done.
And yet, in a case like t do you t from doing anyt it? At t o see t t w before us.
And tion datained someto say t in t -- because ty of losing time.
tion of finding it, it here all along.
t, righere.
tained enlig people came to ; did you attain?quot;
Budd;tion is meaningless, I attained nothing.
quot;
quot;Does t mean your labor, all t; they asked.
quot;Your years of penance, years of seeking, did t yield any results?quot;
quot;If you ask me in terms of attainment -- my efforts ainly been in vain, because I gained nothing.
And yet I say to you: follo I did.
quot;
t;Are you out of your mind? less?quot;
Budd;I didnt ac I lost for certain, I lost somet really there.
I lost somet t all, someto be there.
I found o be found.
Being surrounded by lies, ent -- ts w I found.
quot;
Noo convey t t t t ?
So does not mean t you dont o do them.
I am merely saying t you are so deeply steeped in false ternative but to use equally false meto neutralize them.
You even o lies -- will o be covered.
For example, I en steps into this room.
If I out of to least ten steps -- in this very room.
Noo persuade me to en steps more in order to get out of it, I very confusing, for in t place I got inside ten steps.
Noo take ten steps more, I y steps inside the room.
Actually, o so get out of t proceeding furthe room.
Regardless, I en steps; alttitude , my course be t be facing tion -- my back owards w I was facing before, and vice versa.
e are living in lies.
In folloual discipline, only tion you face will change.
e is unavoidable.
Your back owards w you were facing before, and your face will be where your back was.
t remains, race te to tent we o lies.
turn on thing will look very amusing.
It is like giving an antidote to someone waken a wrong medicine.
tidote needed; it ook the wrong medicine.
Since tered is necessary to give to counteract the former one.
Remember, idote is a poison too.
Only a poison can act against another poison.
tion is a poison too, except t it is meant to e direction.
You ell you your body is poisoned and t he is giving you more poison.
You mig, quot;As it is, I am dying of poison.
Noo it!quot; tor explains, quot;tidote.
It is indeed a poison, but antitical to the former one.
quot;
So be true.
rue sado counter a false use a real so kill an imaginary g -- you will yourself if you do.
Make sure you o kill an imaginary g.
You e a problem for yourself if you go to kill a nonexistent g h a real gun.
the real gun can cause you harm.
So if you need to drive out a g it o alisman; it is neither a sword nor a gun.
It is a false cure, it is an antidote too.
It is perfect, an exact antitical lie meant to counter another lie.
All spiritual disciplines are not ting out of the mundane world.
And since I call t it is not and it to be
So tion is: can o remove to retrace our steps to tent he illusion.
antly faces a danger.
And talisman in order to keep t aightly.
alisman the savior of his life.
Now .
Naturally.
o lose somet saved but gets o talisman.
ts just as t alisman.
No t is gone, ter the charm away as well.
Again and again, I o remind every seeker t, idote for ting o a falsehood.
And an antidote for a lie ably o be a lie.
Only a poison can counter anot e direction.
It is essential to bring t o a seeker, ot grab on to sannyas, to renunciation.
place but seize upon temple.
latco meditation.
It is dangerous to cling to anytsoever one o becomes a bondage -- regardless of ation.
tation is not needed, t becomes meaningless, t is whe sadhana becomes real.
Obviously, one whe ladder useless.
If ill insists to o it, tand yet reac still be standing somewhe ladder.
It is conceivable one may reacop rung of t igo it.
Sill as far aanding on t rung of the ladder.
reac.
In bothe roof.
You may climb almost tire ladder, but if you stop at t rung, it doesnt mean you ill on the ladder.
And t makes the difference.
Initially you rung, no you are on theless.
And one on the roof.
If you to be on to do to climb ter reac rid of it.
ts ation is useful.
And at time I also say t meditation is notidote.
ain, folloual discipline, and t too.
So obviously creates a difficulty.
It is natural you feel t on t, and then I declare all sadhanas are false.
quot;If t; you naturally ask.
Your logic says, quot;If one o get off tually, t in t place?quot;
Remember, one ays off it, and one epped out on t bot on totally different planes.
One he ground below.
Altal difference betwo.
One is off t climb it, w off.
Life is a great mystery ain to cling to certain tain othings.
But t;If you to o someto it completely; if you to drop it t absolutely.
quot;
this kind of reasoning is dangerous.
It cannot any dynamism in life.
I am ahe problem.
Some people are o to their religion.
Some are clinging to tigo t basically the holding remains.
Only ed hing.
One h.
Only rutions.
Even tion -- t you emple ending to your store -- can prevent you from knoruth.
In sucrut is born out of a lie -- sucemple itself.
Even tion on your part -- t you icular you oo became a condition, you o knoruth.
t to o ter o top rung.
Often it may o you t quot;; So you to to the ladder.
e find this happening all around us.
For example, a man begins to earn money so t able life later on.
It takes o make money, and in t and recreation.
ing t moment deal and live in comfort and ease later.
o live in comfort w urally impossible.
So the man was busy making money.
And afford to relax.
to make money is to give up rest and relaxation for years at a time.
So lets assume tions for t ty to ty-five years and earns a lot of money.
No doubt es of relaxing.
Not relaxing at all becomes a to creates the problem.
A practice of ty-five years is behind him.
Noay do it.
ary; aff quits at five oclock, seven.
Apparently tten t tting off one day.
tive o get off at some level, and relax.
to earn enoug someday ly slip off.
o make money so ire.
Nouation.
In t of earning money y to relax, o t of not relaxing.
hinks, how can he relax? So he goes on piling up money.
o get off the ladder.
his roof never comes closer.
op of another.
No matter ;Its enougs time to get off,quot; s by saying, quot; be possible? I down and relax.
quot; So he goes on building his ladder and keeps climbing.
It tered mucrue only in regard to money.
to religion as well.
Our mind functions exactly the same way -- regardless.
A man enters to renounce things.
a point wtacs.
ion is t as long as ttac, there will be bondage.
So ;Leave everyt creates bondage!quot; arts disowning hings.
In ty to ty-five years becomes so solid t no of renouncing.
t hangs around his neck like a rock.
inues to find o drop next? -- and his ladder goes on rising.
o try to figure out er, salt, butter, sugar, wever.
o hing.
inuously looking for o renounce things.
Ultimately a point erms of committing suicide.
s ready to do santice of embracing deatarily.
One whe same kind.
One is o t for renouncing t for latco things.
But none of to get off the ladder.
And in my vieruto exist and you land on plain ground, wo climb up or down.
truttac, ioned mind, ioning -- ts h lies.
Pers precisely w Jesus means
trut;those who are like children.
quot; No;like c;? it means is: t t any preconditioning.
You c things.
tween hings and how children do.
somet looks.
look for someticular; his eyes simply move.
soever is, it.
attaco seeing a particular thing.
fixed on t w icular way.
soever there is.
to put it rightly, his seeing is purposeless.
A c look h a purpose.
ts see the eyes of a child.
An adult sees th a reason.
If you , you in a particular is empty, you differently.
If you o be beautiful, t beautiful, look in his eyes.
you in a special ed in you; otly, or doesnt look at you at all.
his seeing is purposive.
For an adult even t of looking is not purpose.
ers your vieo look like a snake; to exist.
Actually, just reflect, if you o wo someone like a snake.
It is simply ion -- the man is scared.
there is fear in his look.
t means, of fear.
reet in there is fear in his eyes.
s somet looks like something is moving.
ely believes it to be a snake, because of fear.
o see if treet -- and t makes ead of a rope.
A c see a snake superimposed on a rope.
Often, if a snake stays still, a cake it to be a rope; see it as a snake and may actually pick it up.
If tation, any fear in w we see
Understand ort t of your perception.
So tion is, can t timate state.
All our motives, our fears, our desires, our passions are stored in the mind.
Cten a s story.
trolling a street.
tea stall.
One man was holding a dog by his leg.
ten him.
Everyone in to kill tten many people before.
tood in the crowd.
Dogs oo, ttention to them!
So to see someone taking care of the dog.
quot;You are doing t thing.
Kill t trouble to us at nig; one policeman said.
Rigook ner aside and said, quot;atc, I t looks like ts our bosss dog.
quot; At once t policeman, up to t;You rogue! do you mean by drareet and raffic? do you mean by creating to tation!quot; ely picked up tting him.
As tarted sion to tire crowd grew very puzzled.
t figure out o kill t a while ago.
t moment, t ttle more closely and said, quot;No, t look like our bosss dog!quot; Rig policeman got rid of t t;take his dog and kill him.
remely dangerous.
quot; ime t by saying, quot;I cant be sure, but he does look like our bosss dog.
quot;
tory continues like this.
ttitude toimes because many times a change in purpose occurs.
the same.
ters remain unc tory takes turns a feimes because eacime tive.
Sometimes imes not.
ttitude at once o belong to their boss.
And tting it otally different attitude once it the boss.
the way we all live.
As long as ts, o live like this.
So sadhana
is sadual discipline really? Sadhis mind.
But once you use o bury it along h your mind.
You go of tual discipline as he mind.
You ell your mind, quot;take th you.
I because of you.
No you are leaving, kindly take too!quot;
he cure
Remember, if one is free from t still continues t really free.
Very often t prove to be as dangerous as getting he cure.
It feels ratting rid of illness because the illness is painful.
One feels good about going ts to drop it.
But does t make to?
A cure is desirable indeed for a man otally hless.
Since you are so determined to embrace illness, you are forced to accept too.
But if you stop insisting on falling sick, totally meaningless.
to two.
t be, oto function.
ts on t in te to t cause illness.
It is true t tand o eac is the same.
I am not only talking against talking against t, for t t deal the disease.
Consequently, alt rid of tco the cure.
t attaco turned out to be even more dangerous the ones who were ill.
o be considered.
to be dropped.
Mind and meditation boto be given up.
Samsara and religion are boto be renounced.
One needs to arrive at a point o o or to drop.
t which is, remains.
So all tec is about kundalini, c of a dream.
t is, you are already dreaming, and you be able to come out of it until you ly understood .
It is necessary anding of to come out of it.
A dream, a lie, s oence too.
It s oo get rid of it.
But ultimately, both giving up.
o you, bothe sadhana.
If I o say one of true, ? t to it.
quot;rutruto be embraced,quot; you might say.
So you may not o anyt become subject to any complexes, so you may not become attaco you: neitrue nor is the sadhana.
ty of sading truth of samsara.
tain parity and neutralize eac remains is truth.
t truthe sadhana.
t trutside of botranscending both.
It exists w.
ts a type of man we.
;Are you a sannyasin?quot; I find myself in great difficulty, because if I say I am a sannyasin, I see myself caugy ween a worldly man and a monk.
Similarly, ; too I face ty, because if I say I am a y t exists bete.
So eitaneously -- which is meaningless
.
because if, at time, I am e bot.
ted because of ty: tomy.
Leaving t becoming a sannyasin; not accepting te meant being a worldly man.
So if I say I am botheir meaning.
ty arises if I say I am not bot third.
People say, quot;Eithere.
Eit you are alive, or admit t you are dead.
true? t be acceptable.
quot;
to t.
e eit -- ther.
Grey has no place in our lives.
e divide to black or s mostly of grey.
tle dense it turns into darkness; turns into there is no room for grey.
Eitween.
As a matter of fact, true place -- but it hinking, our way of life.
Suppose you o ask me, quot;Are you my friend, or an enemy?quot; If I ans;I am bot; you will y in following me.
turns out to be meaningless, because my answer carries no sense.
And trutter is t a her.
t thing.
In sucher be a foe nor a friend.
And in my vie is only t rue sense of the word.
y of renunciation, nor ac to samsara.
I am looking for type of man.
I am talking to you about is only for the purpose of breaking your dream.
And if t I am saying has no meaning.
Let me tell you a story.
Once a Zen master got up from his sleep.
believer in analyzing dreams.
Dreams are, of course, very useful; tion about man.
And since man is a liar, only a lie sucell us about his lies.
place, in t as autic as otally a lie.
If you come across a man telling s beautiful look into his dreams.
o certainly.
ell you more exactly about him.
A dream, wially a lie.
Since man o be used to find out trut him.
ic, self would have revealed who he is.
to go into .
An autic man ell ;You dont look too beautiful to me, t door looks very beautiful.
quot; t suc exist among us is beside t, but if to be sucop coming to him.
A ell ;I feel no love for you today.
I am attracted to treetquot; -- a man op dreaming.
taken care of the day.
tter is over, the dream is no more.
A dream is a lingering phenomenon.
soever did not you couldnt say, couldnt do, remains dormant tempts to revive itself at night.
Since ties at night in his dreams.
ts odays psyc be of Freud, Jung or Adler -- is the psychology of analyzing dreams.
It is strange to analyzing dreams in order to understand man.
Dream analysis o know a man.
Just t does t a psyc, s you, erested in your dreams -- because, as you are, you are a lie.
It is useless to ask anyt you, o consult your dreams.
Your reflection comes ture emerges she dreams -- which are false.
So t s to peek into your dreams.
the analysis of dreams.
ter erested in dreams too.
o ask t instead might dream of finding a diamond mine.
In reality o do h God.
It is also possible be seeking God so t some day ask s of the diamond mine.
tells w .
ter heir dreams.
If people o e ly in t ime tter place to live in, and o knos about men.
time world is full of lies.
t very well.
At least in truts, because t s o s oy.
If o uncover t many of th.
Most of to be criminals -- of course, criminals of t commit crimes in tplace, but in their minds.
One morning ter got up wo pass by.
ter called ;Last night I had a dream.
Interpret it for me, ;
t;Please , let me go and bring terpretation!quot;
ter asked, quot;Youll go and bring terpretation?quot; But ed.
t inside, brouger, and said, quot; wash your face.
No ts terpreting it? Please tle illusion, tle trace of your dream t may still be left can be cleaned away.
quot;
ter said, quot;Sit beside me.
I like your interpretation.
quot;
ter called ;Last night I had a dream.
ttle interpretation.
er.
ould you give any furterpretation?quot;
t;If you for just one minute I will be back soon.
quot; running and brougea.
Addressing ter ;Please ea and tter will be over.
No you are up from your sleep and to get me into trap?quot;
ter asked o sit beside ;I liked w you said.
But ried to give an interpretation to my dream, I he ashram.
You saved yourself, you saved yourself by a h.
s t in interpreting it? terpretation is valid only as long as the dream is happening.
quot;
So all my explanations are explanations of dreams, and tions of a dream can never be true.
Do you follorue? An explanation of a dream, ting an end to t ever happen, you will wake up.
And t say true; you say tion a play which ended.
And you o troying it.
Indulgence in tions t break tate.
Samsara signifies indulgence in t to destroy t bothe dream.
her samsara nor sannyas.
tsoever ruth.
Question 2
IS SADURAL GROt A JUMP OUtSIDE tIONARY PROCESS OF NAtURE? IF SAD A JUMP AND tRANSCENDENCE OF tURAL EVOLUtION, t POSSIBLE t tIRE UAL S ALL BY ItSELF? IF It IS tRUE t tION CONtINUES tO MOVE AESt SPIRItUAL CULtURES OF t LEFt BEIONARY PROCESS?
t need to be taken into account.
t thing.
As soon as e from tions suco come up.
For example, if er to a er takes a jump and turns into vapor.
ting of er, as er turning into vapor by taking a jump, are natural phenomena.
t an unnatural event.
been a natural laer to take a leap and turn into vapor, by itself ter to become vapor.
If nature been equipped to make ter up to a er itself did not y to up to a hundred degrees.
er can eitself from ing or it can give itself up to t ural phenomenon.
I mean to say is, notural can ever his universe.
In fact, t wural.
Only ural takes place in this universe.
tural to soever ural.
If man is evolving spiritually, it is because of ural potential.
If , t too is ural potential.
o jump or not to jump is a natural possibility too.
ti-potentialities in nature.
Actually, our mistake is t ure in tentiality.
Nature is a cumulation of infinite possibilities.
ities ting of er to a ural er at zero is also a natural happening.
A natural per at zero does not negate tural per turning into vapor at a hundred degrees.
It is not t one event is natural ural.
Darkness is natural and so is light.
Falling doural and so is rising up.
te possibilities in nature.
e are alanding on te number of paths emerge.
And teresting t o cself be a gift from nature.
Even if o cure o t.
Nature is very cooperative.
If o clear tes us to proceed.
It stop you.
ure stop you from turning er into ice, if you into vapor? Nature o o live or die, nature o cooperate.
to live is natural, to die is natural, and your ability to cural too.
If you can grasp tidimensionality of nature, you anding w I am saying.
Suffering is natural, and so is happiness.
to live like a blind man is natural, and to live ural too.
to be aural, and to stay asleep is natural as well.
Nature contains endless possibilities.
And teresting t living outside of nature, of nature.
Our co tural capability we hin us.
As ty to choose becomes more and more profound.
ty to choose.
For example, t er lying in t turn into vapor -- it for it not to.
ter cant decide .
If it stays in t is sure to become vapor, and lying in t is sure to become ice.
ter is living t, because its consciousness is lo at all, or dormant.
trees in Africa rise in searche sun.
t.
trees in India groo sucs, because in India t forests t thick.
In a dense forest tree o grow o survive.
It needs to overcome otrees in so it can receive t.
tree didnt find t.
It is a matter of life and deatree.
tree o exercise its ctle.
In a dense forest trees ead, taller, become conical.
In a t it is dangerous for a tree to gro to die.
trees entangled rees be able to reache sun.
So if tree o reac cant gros branc o groall.
too is a trees choice.
If you o plant tree in a country s would be ser.
trees every year.
trees .
trengts t lie in tion s of to abandon.
ttle.
A s easier.
trees t are carnivorous.
trap their leaves.
trees e a system for luring birds.
te.
telike leaves contain a very fragrant juice, and turally attracts birds from far away.
As soon as ts on t, and tree sucks its blood.
No is difficult to accept t tree is not exercising a choice.
It certainly is, and it is making some plans as is on t for something.
Animals make even greater cly.
Neverto their choices are very ordinary.
Man faces mucer choices because his consciousness is much more evolved.
only through his mind as well.
only co travel on earto travel vertically, in space.
t too is o choose.
Alt been researc, I feel, in ture science may discover trees rees o stay s in t and eventually die.
t to be discovered.
Among t co live; they keep looking for ways of dying.
o like a madman; flo appeal to them.
to as if ized, but hey look for scores of excuses.
People find ts against ty of groion.
All co man.
towards owards misery.
So wo you, you will o make a choice
to become vapor, but you wo being.
to become ice, but you o t wo being.
to live, but you he order of life.
to meet deat you h.
the choice is yours.
Furture are not te entities -- you are nature.
So ures multidimensionality is of two kinds.
Maerm wh considering.
term Ma-anant -- infinite infinities.
t, infinite; it means infinite in one direction.
t-anant means infinite in infinite directions.
It is not t ty is only in a couple of directions -- it is in all directions; ties in all infinities.
So t just infinite.
Rats of infinite infinities.
I am saying is, first, te directions, and nature provides tunity for all of them.
te cure makes all of too.
te number of people s of nature itself.
And eaco c to choose.
All of t being controlled from above -- it is regulated from hin.
ty, or one se infinities, is not like someone pulling an ox foried around its neck.
Nor is it like someone lashe ox from behind.
Rats like spring er s own inner power and is flowing.
Neit for to move ahead.
It remendous poremendous energy.
And is bursting fort is flowing.
ts its inner expansion.
So te dimensions, infinite ce parts making choices.
But troller-type God supervising from above.
tting above and giving directions; there is no engineer.
Rate energy causes everyto expand.
So three planes.
One plane consists of tate of unconsciousness, wsoever happens.
t none.
ts, is the plane of consciousness.
soever happens, happens because of our choice.
.
If one is a t is , t too is his choice.
On tsoever one is, it is ultimately his choice.
On tsoever occurs, it is because of choice.
Since ts of tate to choose.
teresting.
to say t rary, but in fact we do so every day.
You dont to get angry, but you do get angry.
does t means t t, not ing to be angry comes from t of you.
Your conscious part says, quot;Dont be angry,quot; w goes on being angry.
You remain divided in two.
One ains e of unconsciousness.
ther half is awakened.
It is filled ed to t lies ahing is fully conscious.
Man is in bets tate of tension.
It ter if ension itself -- o one side, o ther.
In ot y.
he is schizophrenic.
nig of nature; ohe divine.
ical problem, awareness.
No one o say, ;I ed to add to make four, but I added them up as five.
quot; But as far as anger is concerned, a man admits to be angry and yet became angry.
Obviously t a gap betate of anger and finding tion to an aritic problem.
Peric is a part of our aate, ate.
tinuous anxiety, wension, anguish.
he is always in misery.
to do, and do o do.
tension.
Man is sime -- sometimes to t, sometimes to t.
ts rust o t, no.
You cant be sure about he pendulum of a clock.
Beyond t of total awakening.
ther.
ate of no-c plane and t of this plane.
t plane consists of tate.
t present, ion of making a choice.
can a man o remain asleep.
Even o decide ay in or go out until he wakes up.
the chooser is asleep.
tate of nature.
As soon as a man enters there is no more choice here as well.
C the man is fully awake.
ionably sees t w, o choose.
tuation for c is, ; uation of either/or.
to see clearly; everyto him.
Bot seem he choice.
If one is able to see precisely is not, tion of chen all choosing ends.
t is is not h doing.
say ed to do -- tion doesnt arise.
even say, quot;I regret ion doesnt arise at all.
even say ted a mistake oo is out of tion.
t a fully awakened person does.
s only upon h doing.
It is not t o do it.
soever needs to be done, it happens.
So total aal unconsciousness.
Cs on ts of half consciousness and half awareness.
is all up to you -- you can go in eition.
You are standing in turn back or move ahead.
It alo turn back.
o erritory.
e come from t .
terrain is familiar.
Moving a even ion.
ts why man drinks, becomes unconscious, regresses.
this shows he is giving up on being a human.
t evident, in fact, t, quot;I to get out of ther of choosing.
I to reac w o make any choice.
I to remain in a state of stupor -- to, not talking filt to.
I to be in a condition wsoever is o make any choice.
quot;
So man arrives at a point ension and burden of making a decision.
oxicants pull man back from the bridge.
t;Come back, you ion.
quot; You o move forward, because as you move ao advance.
Moving ahing: become more and more aware.
too is a matter of c is up to you and up to everyone else o choose.
You cant make anyone else responsible for it, because tting up above wo make a wrong choice.
there.
ty.
tting up in o t and say, quot;e tle.
quot; You be able to say, quot;t better yourself out of it.
quot;
t; o do it.
Ultimately the individual is responsible.
he bad.
tain t all.
Of course t;Dont turn back in fear, because much joy lies ahead of you.
Once you reaclessness, all misery comes to an end.
quot; ting aloud, but trange to us because to us.
quot;tain bliss?quot; is appears to us.
If, advancing t, come to us if urn back to .
Everyone says ely return to tate of childhood.
Since , ays where he is.
Man says there was no misery in childhood.
ep furt;It hers womb.
quot; If o be back t .
So he moves on ahead.
e can co regress in life; urn to tate; s .
e dont even understand t come from afar because we bliss is.
e dont even kno of t is t people call bliss.
e are familiar misery is -- all too familiar, as a matter of fact.
e also knoried to attain he more we found misery.
No, in our quest for bliss, rouble.
Since rying to find ake tate of bliss to be more or less similar to tate of tle more intense state of happiness.
But rouble as well.
t remains t in attempting to gain ered pain, so no to find bliss, to face even more trouble, even greater misery.
So o t;You are gods, you are avataras, you are tirt! e to go back!quot;
e are afraid of the unknown.
tever little ed; to be dropping away as we move ahead.
t our to be crossed.
e arted living there.
e tled dourned it into our living room.
Noo move a losing thered around us.
It becomes obvious t moving asoever we now have.
So ;Let time come.
o drop, ts w away.
t be anyto .
quot; But to deatronger the grip becomes.
As deats more tightly.
ts wterly miserly; a young man is never so miserly.
An old man becomes a miser in every way.
ight.
At time of ure t everyto mighrough his hands.
his grip loosen.
to turns one into an ugly old man; oty and grace of an old man can be matchless.
e are aiful ciful young people, but beautiful old men are very rare to find.
Only once in a iful old man.
Ot to possessions, everytarts becoming uglier and uglier.
An open iful, a closed fist looks ugly.
Freedom is beautiful, attac is slavery.
Everyone ttacs sometime in ture, at t opportunity.
s until t moment and lets go only wching away.
Since man never likes to let go of t s waken away.
ting arily.
Noter of moving aially our own choice.
An impetus can be given to too.
t is natural too.
Do you see my point? to take you foroo; it alloo go ahead.
too is nature.
And to provide you passage to move backwards.
too is nature.
Nature is prepared to greet you under every condition.
On all oo.
Not a single door has a sign, No Admission; each and every door has a elcome sign.
he choice is in your hands.
Its s of nature t it does not prevent you from entering any door.
You are free to go wherever you feel like.
to o heaven.
o cimately your decision.
In t case you be able to ure responsible for putting out the welcome sign.
Nature the sign everywhere.
Nature did not create any hindrance.
to o allow freedom.
t means, intrinsically, nature is absolutely free.
e are a part of nature, ely free.
e are doing to do.
Nature is assisting us in all our actions, but the choice is always ours.
Dont misunderstand me and parcel of nature.
Putting it in ultimate terms, it means e possibilities of nature itself; e openings of nature.
Basically it is nature e parts, knocks on its infinite doors -- cray, and reaches.
But tting there are no nooks and corners.
And t all ture are circular -- none of its modes is angular, none of its courses is square.
All its stars, moons, planets and satellites are circular.
ts in space are circular.
tire system in nature is circular.
the circle used in many religious symbols.
So nature is a circular phenomenon.
You can start from anywhe choice is always yours.
Once it is understood t ture in a right manner.
For example, you also make use of tation.
If t y, you be able to h.
By time you lift your ot, if t foot did not remain steady on to lift on its o foot, t foot -- ts o lift your left foot.
t foot is responsible for your left foot lifting.
S foot also lift at time, youve ! foot, you lift t foot.
You put t foot doure until you ed t foot.
ty works.
But gravity also works whe roof.
At t moment too.
Just as t and t foot, it pulls too.
No breaks.
e complain, quot; kind of nature is t broke t; But nature simply does its job.
It says, quot;elcome to you, come and get your bone broken.
quot;
the same law works.
ty which helped you walk will break your bone and make you a cripple.
Nevert be able to responsible, because nature merely does its job.
It does a totally perfect job; it never falls s.
Its faultless.
, or break your neck -- ure works as always.
Keeping to co break your bone -- the roof.
If you o lift your feet appropriately.
You c you dont go against ture.
to me, science has only one meaning.
tion of science does not mean o conquer nature.
Science only means t ure.
ts all it means.
Put conquering aside.
tion is, wo conquer whom?
t is, we ure.
For example, nature o run time ago.
e took so long to put t place and make it work.
Do you folloo bloside.
e prevented it by raising t make a window.
But if you did make a mean you conquered to the breeze.
to pass through.
Our being able to run t ricity does not mean ure.
e simply learned to be in agreement ure.
Noc electric ricity can pass them.
In fact, electricity o pass them.
Our act simply amounts to opening the window.
Science stands for tures lao ternal world.
Religion stands for tures lao the inner world.
tain laure t exist in ter world.
If o ture becomes agreeable; if t becomes disagreeable.
In a is o say nature becomes agreeable or disagreeable; t o put it is ake natures .
Rat if ourselves in a manner t nature can be o us, and to gain from it.
If ourselves in a manner t nature cannot be and to lose from it.
For example, you are you.
No for back inside out.
ure be at fault.
You did not place to ts all youll be accountable for.
In botances nature he same way.
It t it for its force owards you.
It also pressed against t ing on your s time it was being pressed away from you.
So altioned the umbrella.
Similarly, ture too.
A man he shoulder.
No .
A person ure.
One ered one lahe inner science.
love brings agreeability, es discord, dishin.
ty.
In anger you break your leg, in love you mend it.
Nature is o ances, depending upon w you wiso do.
In anger, man s to jump from the roof.
Meditation is timate agreeability of ttermost profound of all.
Meditation means t, from e imate law of life.
tzu is beautiful.
tao.
tao means the law.
Or te.
t rit.
Rit means the law.
Similarly, dhe law.
Dure, the law.
D according to ttain happiness.
adeous act, is t he law and cause you unhappiness.
the principle of inner science.
Meditation, in timate sense, in t sense, means to be agreeable -- agreeability.
In ot no point separate from life; one o timate trutimate life, timate bliss.
e exist under too.
But fig timate bondage -- fig the very law.
Its kind of like tand ts out of it, and t understand its value and make s of it.
t works on gold.
t governs ting of gold.
Noo you.
One ally establisy ure attains dharma.
One ally comes to an agreement ure in tside tains vigyana.
tiful tanding.
is achrough dharma we call gyana.
is gained through science we call vigyana.
Both words are very meaningful.
e do not use any prefix before gyana, put any adjective before it.
Vigyana means a specialized kno knoural -- not any special knowledge.
Religion means anding of o become spontaneous, o be one ure of life.
is just kno a specialized knowledge.
Vigyana is a specialized knowledge.
It o explore eacion in order to find out o ture and t laure.
tside world.
Obviously, timately end up h only one law.
And ter world.
It is like dra.
t t of origin, but as t tances will go on increasing.
to t spread all around.
t in moving a, they go on spreading.
tances become greater and greater.
Vigyan, science, is a specialized knowledge -- knowledge of each and every ray, hence specialized.
Once science gets all about it.
As I elling you yesterday, science means to kno less and less.
But in t case ter tance, t will be.
ts why science becomes more and more narrow.
Religion expands, it becomes more and more vast, it keeps on becoming formless until advaita, nonduality, oneness remains at the end.
t be t.
o you, t many religions.
Religion can only be one because it is kno a specialized knowledge.
If and t t, t , and capacity to cs.
soever through as well.
No is.
One , inues to owards enion of bliss.
One o cupidity continuously goes on diminisy to attain bliss.
to be ire responsibility rests h man.
elling you repeatedly: get on , take a jump; ted.
You are already on t just standing there.
the ocean is waving down below.
You can take a jump.
t, t is intense, you are sing, and the cool ocean is rolling below.
You can, of course, take a jump and be in cool ers.
You are standing on the diving board.
If you are o jump, to oss you below.
But you are standing ting in the sun.
tears beneath you.
If you care to take to help you.
But since you are not taking t.
tc.
Given tate of affairs, you he decision.
It is fine if you , there is no problem.
But make a decision: quot;I to .
I dont to be in cool er, I to stand in t, I to s.
I dont to jump, Ill stay right here.
quot; Make t.
I believe, if you did t decisive act would show you have grown.
At least you made a decision.
But you are a very strange type of people.
You say, quot;e dont to jump in the ocean.
e o enter ter; and ing profusely, but take a jump right now.
e do o leap for please .
o it? e tomorroer.
quot;
tops your growth.
By and by it makes you inert; you get stuck in the place where you are.
You become used to ting, t, and to t you o jump -- but tomorrow.
You omorro you o jump t day.
t used to saying ting ture patiently.
tinue to se you to enjoy him.
ing, t;Come if you like, its your pleasure.
ters are ready to receive you.
quot; t;I am ready to bounce, but you need to make a c -- you need to take off.
quot; tuation is.
In my vie because of t t you are suffering from misery, it is due more to ty t your misery is not t of your decision.
Suffer decisively! too.
If one s to steal, thief.
clear, quot;I intend to be a t to say to all top all their nonsense.
It is of no use to me; none of talk has any meaning for me.
If t to be them be.
I o be a thief.
quot;
So remember, compared to a person w hrough his own decision would live a far superior life.
.
Because t to y.
he decision he becomes responsible.
Being becomes ed.
And he consciousness is awakened.
t cant remain asleep any longer.
Your making to tate of unconsciousness, because a decision cannot emerge in an unconscious state.
Lacking decisiveness, you ing y.
there.
take t job.
to stand on your and on your head.
the children surround you; you are more and more confined.
You are just pulled and pushed from all sides.
So if you stay indecisive, tate of unconsciousness will become more and more condensed.
to make a decision -- even for the wrong reasons.
As I see it, t to make a decision.
And tue -- to be decisive.
So be decisive.
It doesnt matter if you decide to be a t make total mind -- t stay a thief for long.
One al mind attains so muc eal.
o sucanding t to ealing seems foolish.
Even .
Somebodys o a holy man.
A womans husband dies and she ends up being a holy woman.
A man files bankruptcy and becomes a holy man.
Someones fat to become a renunciate; t to folloes oo.
No serve any purpose.
A decision must be there.
For one o gro.
Make decisions in small matters, and learn o stick to them.
Let me mention sometalk.
Gurdjieff used to .
As suc it used to prove very effective in raising consciousness.
It op exercise.
For example, if Gurdjieff o address people sitting alk ;Stop!quot; It ting ionless, like a statue.
c;Cant you muster enougo stay as you are for a w;
It so once, along ing in tiflis.
taying in a tent outside the village.
A canal uated nearby.
It time; ter run t.
tent, quot;Stop!quot; All tood in tionless.
Meanwers.
to fill up, ent.
tood there, unmoving.
Dauntless, til ter reacs.
As ter began rising furthey became worried.
t utter a ;Stopquot; command.
Gurdjieff ill in tent; t sure whe canal was filling up.
Per even knohe canal.
t figure out o do.
t til ter came up to their necks.
began rising even furt;t; and jumped out of the canal.
t until ter reac call off top exercise.
t it o of ter too.
tood t budging.
ter over his head.
Gurdjieff came running from tent, jumped in t t.
Gurdjieff asked inside at t moment over his head.
;ting for happened.
But it ood firm in my resolve.
ttained to over my imate.
No need to learn anyto its completion!quot;
tood firm in h.
Gurdjieff said, quot;this was all planned by me.
I er released.
I ed to see if you opping ts of your .
quot; old to t all.
old t here.
ter tensity of o being total.
If you se , t very moment you attain to a total consciousness.
All tions are geared totaining total consciousness; t for creating t absolute will.
is alo make a choice.
If God is s -- making some as sinners and ots -- tely useless.
Not only does everyturns out to be very foolish.
kind of craziness is tes someone good and someone bad -- makes one man Rama and ts t? thing becomes nonsense, carries no meaning.
No, there is no one imposing a decision on you from above.
ts ws of awakening.
ty-four o making even ordinary decisions -- it doesnt matter they are.
One s minor, very ordinary decisions.
Riginuously anxious to find opportunities for making decisions.
And ies arise
tunities come your ime, all kinds of opportunities
If you can make decisions every moment, in a fehin you like an arrow.
You rising, gaining speed every day, simply through very ordinary decisions.
y -- and her foolish words -- are all nonsense.
If ever ty, if ever any man ion of t meaningfulness lay in their will.
Someone decides, for example, t eat for a day.
No rest as muc of not eating, as it does in o a resolution.
If ts even once in becomes totally useless.
Not eating means not only abstaining from eating p even mentally.
If a man could mindfully stay eating food for twelve aining his resolve.
Not eating is not significant by itself -- it simply o hang his will on.
After twelve y of o change.
ed for years and yet ty of c ing in y would have changed.
ing all t and t fast -- and yet nowy.
the same.
s a lock and to c is locked or not.
I know such a man.
he lives across from my house.
s, wors he is a man of such poor will.
I cimes.
en steps, to be sure.
I asked ;;
;Often I am not sure , so I come back to double check.
And least once?quot;
I said, quot; it occur to you time ;
; does occur to me indeed.
Not only once but times I feel like going back and c I feel embarrassed to do it.
quot;
s, but knoing means.
ting is to bring decisiveness, to bring a decision-making power.
turn back.
And of no return -- in thing is awakened.