tance Makes the Difference
3 August 1970 pm in Bombay, India
Question 1
IN ORDER FOR ONE tO StAY AAKE At tIME OF DEAtO SUCCESSFULLY EXPERIENCE A CONSCIOUS DEAtAtION, PLEASE EXPLAIN IN DEtAIL EM, tEM, tAtE OF BREAtAtE OF ONES BEING, CELIBACY, tAtE OF ONES MIND.
Before one can remain conscious in t of deat one needs to prepare to stay conscious in pain and suffering.
Ordinarily, it is not possible for one ay a time of death.
One needs to understand means to become unconscious when in misery.
t and means to be conscious in misery too.
Becoming unconscious he misery.
feel any distance bet remain just a distant cher.
Rather, you feel as if you are in pain.
doesnt feel as t, someance from you, instead you feel as if you .
tification.
is and feel just ted foot; rat and wounded.
Basically, feel any distance between ourselves and our bodies.
e live identified he body.
say , instead ;I am hungry.
quot; But t truth.
trut.
er of ainuously aware of wsoever is happening.
If ting t, ; if t; if tomac.
Man is consciousness, consciousness winuously aware.
the knower.
ty.
But our state of mind is not t of t is t of the experiencer.
urns into being t, but ratified itself; ness cance, but raticipant in t, t is ion takes place.
t.
tification prevents o be ao be aain distance is required, a space is needed.
I am able to see you only because tance between you and me.
If tance beto be removed, I be able to see you.
I am able to see you because tween us.
If tire space be possible for me to see you.
My eyes can see you, because t my very eyes are unable to see themselves.
Even if I need to see my figure, I o become to be at a distance from myself -- only tion.
Seeing tion in a mirror means my image is at a distance, and no is visible to me.
All t a mirror does is present your image at a distance from you.
tervening space ted enables you to see.
In order to see, a distance is needed.
For one s no distance between him and his body.
Once tic called Farid.
A man came to see ion you have asked me.
o Farid, quot;e , scream, or grow miserable.
e w off, he was laughing.
his is impossible.
quot;
Farid didnt say a word.
s offered to ees, to the man.
Farid told ;take t.
It is not ripe yet.
Break it open, but make sure you keep the kernel from breaking.
Break ter she unbroken kernel.
quot;
t;this is impossible.
Because t is unripe, ter shell.
If I break open too.
quot;
Farid said, quot;Forget t.
her.
take t is dry.
ts kernel and ter shell.
Can you assure me you can break only tact?quot;
t;s so difficult about t any problem.
quot;
Farid said, quot;tell me whe kernel will be saved.
quot;
t;Because t is dry, ts a distance bethe kernel.
quot;
Farid said, quot;No bot breaking open t; set it aside too.
Did you get your ans?quot;
t;I ten me into talking about a coconut.
My question is, off? ;
Farid ans;Because ts, s -- this.
quot;
t ratotally disidentified their bodies.
this.
It really Jesus who was being crucified.
Jesus cance as tanding around side, away from his body.
No one from t;Dont kill me!quot; ance bethem and Jesus body.
itoo, tance bet t ches and his body.
cry out, quot;Dont kill me!quot;
Mansoors limbs ated and laughing.
; makes you laug off7quot; Mansoor said, quot;I is not me you are c to, you fools, is not me.
I laug you because you are taking to be Mansoors, just as you take to be your autic selves.
You hs.
you are doing to me is not a repetition of takes you ted in treating your own selves.
e from your bodies, you ried to cut my body.
You things.
t by cutting up t cut.
quot;
test preparation for entering deatate is to first enter pain consciously, because deat occur often, it does not come every day.
Deat or not; t be a reh.
But pain and misery come every day.
e can prepare ourselves time of death.
hence, seekers have always welcomed suffering.
t.
It is not t suffering is a good thing.
t suffering provides tunity for self-preparation, self-attainment.
A seeker , in moments of misery, s a co disidentify himself from his body.
Remember, sadual discipline, is a little difficult to follow when you are happy.
It is easier to est feeling of separation from ones body.
o you; you dont feel like being detac for even an inch.
In moments of o t is not surprising t a seeker of erialist.
It is also not surprising if a person imes o exist like a green coconut instead of a dry one -- tance beto narrow down.
In moments of pain one he body.
Ordinarily, a man t ts or w is injured or when his body aches.
ends to agree saying t, quot;It er if I the body.
quot; Feeling to some too.
ts s of pain can become moments of spiritual discipline, turned into moments of sadhana.
But ordinarily, w do we do?
Ordinarily, during times of suffering, ry to forget pain.
If a man is in trouble, he will drink alcohol.
Someone is in pain and in a movie ter.
Somebody is miserable and ry to forget ional songs.
t o forget pain.
Someone drinks; actic: someone goes and cher.
A person goes to a concert; tting pain.
Somebody goes to temple and droegy.
trategies -- they can be religious, non-religious, or secular.
ts not a big question.
Underneat man s to forget his misery.
o forgetting misery.
A person o forget misery can never o misery.
end to forget? Only titude of remembering can hing.
.
So as an opportunity.
Be totally a, and you will have a wonderful experience.
it face to face, not escaping teness from it.
For example, you fell, .
Nory to locate try to pinpoint t spot oniso discover o spread t ensity is not so much.
Man exaggerates his suffering.
ually t much.
tification he body.
Misery is like t as t of the lamp.
Misery is like ted to a very small section of the body.
But like tended lighe lamp, covering a much larger area.
Close your eyes and try to locate the pain from inside.
Remember too, hin.
Even if you kno is kno.
If you is alside, but you can feel your oo.
It is as if one o remain contented side.
But to the house as well.
Pain occurs at ts of the body.
t ed some to ter parts of the body.
It is like ted inside, es outward.
Since o seeing tside, to be very spread out.
It is a rying to see the body from inside.
Close your eyes and try to feel and experience hin.
too; it has an inner covering as well.
t too.
t inner frontier can certainly be experienced h closed eyes.
You ing.
Noime and lift your hin.
From tside you it is to be hungry.
Close your eyes and experience time you o feel it from inside.
As soon as you get hings happen.
One is, t remain as originally seemed to be; it immediately centers on a small point.
And tensely you concentrate on t, t becoming smaller and smaller.
And an incredible thing happens.
becomes very small, you find to your amazement it appears and disappears, goes off and on.
Gaps begin to appear in between.
And finally, .
Many times you miss it.
t becomes so small, t often o locate it, it is not there.
Just as pain expands in a state of unconsciousness, in tate of a narrows down and becomes small.
In sucate of consciousness t alt, in fact, t really t many.
e ed pains.
true o happiness.
t as many as to be; oo.
If one o enjoy ones oo.
If o live t becomes very narrow as well.
ter the pains and miseries.
t, in a deeper sense, turn out to be meaningless.
In fact, their expansion.
to be encompassing ones entire life.
aimately becoming so meaningless t o do h life as such.
t ance ed bethe misery.
In fact, ely a distance is created betself.
Seeing causes tance.
No matter , a distance immediately begins to take place.
If you look closely at your misery, you ion bet we from you can be seen.
Obviously, t w be seen.
One ance.
to realize tance, to exist.
And once a person comes to understand t t one is merely a knoity he body is severed.
t the body.
tial preparation.
Once tion is complete, t is easy to enter death awareness.
Not only easy, but it ainly.
As suc afraid of death really.
After all, even to be afraid of deato be familiar h.
?
So, he form of a disease.
ts t.
rouble -- t s and orture it !
total of all our illnesses.
Deatself, an illness.
Deato do is not even remotely connected .
It is a different matter if illnesses precede deat t relationswo.
It is beside t t a man dies follo one need not be mistaken and t illness causes death.
Perhe case.
Because a man comes close to deato illness.
No one ever dies of illness.
As deato catch illnesses.
As deativity towards sickness increases.
o look for illnesses.
t be able to affect o life.
Per o catch hold of him.
Do you knos o illnesses, s of disappointment and sadness a person becomes vulnerable to illness, ive to it.
Even illness does not enter you your o accept it -- your inner acceptance is needed.
ter o those who are of a suicidal mind can never be cured.
tive to medications.
ting diseases keeping tigions are concerned.
No, no one ever dies of illness.
Rato illnesses because of approach.
ts h follows.
e normally t is t .
ts erroneous thinking.
Illness is not the cause.
Invariably th.
t.
So the fear of illness.
First of all, e th by adding up all our illnesses.
t all t really seen them falling ill.
terly inner pness to it.
testify to seeing suc is a very difficult to see someone dying.
to t h.
No one has ever seen anyone dying.
Only t became kno the man is no longer alive.
But basically, no one has ever seen when a person died.
No one o pinpoint at ly he process of dying.
t free from life.
e seen a boat touc leaving this shore.
e er a certain point we sig.
t remains il yesterday, and so he man is dead.
For us, deat is not an event t occurs right before us.
e pers to say somet cannot -- we his.
e of our collective mind.
soever time of deated it all.
e are afraid of t.
e are also frigies at time of our death.
hence, man has devised very clever means.
of deathe whole idea of life.
e create cemeteries outside to reminded of deaten.
Really, ideally a cemetery sed in toain tself: everytain.
Ot be.
tively is death.
Deat certain t its existence.
e can doubt tence of God; tence of t life itself, but to doubt death.
Death is.
t side town.
If a funeral passes by, to come inside the house, because somebody is dead.
Actually, if someone is dead everyone so come out so tcest fact of life passing by.
Everyone is bound to pass th.
to deny it.
But even to mention it.
I have heard
An old o see a monk and said.
quot;tal.
quot; Old people often talk about tality of th.
ts temples, mosques, churches.
young people and cerested in going to t h.
It ake a little time.
to deny deat it for a while.
deats reminders every day.
One day o imes heir hearing power.
s from all around t, one by one, parts of o be giving in to death.
Noemple, the mosque.
concerned o make sure t, even t ood life to be is coming to an end, will oo?
It is strange t societies y of tened of deat believe in tence.
take our country, for example.
For ages y of the soul.
And yet, no race on earthan we are.
A nation housand years.
range! One hree million.
tal, t it can never die, fear can ting t fear can ten t no, something else is involved here.
Believing in tality of t tality of the soul.
Believing in it is just a strategy for erasing t -- ting a cemetery outside town.
Every day people open tures and read teacality of t tely sure t t to worry.
t, quot;t ill survive!quot;
ing as your existence ot.
You announce, quot;tinue to live,quot; and t is you ely no idea is t will survive whe body is no more.
If you s;; you o kno you kno yourself except t you are the body.
So to t;I believe tal.
the soul is indeed imperishable.
do you say?quot;
About tality of thing.
took ; do you t deat mucime is left.
quot;
the woman was annoyed.
S; kind of ominous talk is t say suchings.
Being a monk, a good man, you s talk about suchings.
quot;
t;If tal, tal.
quot;
But tinued, quot;Drop talk about something else.
talk about God, talk about moksha.
I come to death.
quot;
Actually, people go to monks precisely to te their fears.
t someone ;You are not going to die.
quot; t to be told, quot;You are not a sinner; ternally pure, uncorrupted.
Did you say you are a t it, no one is a thief.
Did you say you are a black-marketeer? ts all nonsense.
Can ting?quot;
t is, all teers gat;t blemish.
It ible, it can never be defiled.
quot; And tting in front, an old t and says, quot;You are absolutely rigrue, your ; s to believe, s someone to assure tely pure, so o be becoming impure -- so there will be no more fear.
e need to anding of ty on ion is fundamentally based.
e are not afraid of death, we are afraid of illness.
And o part we call life.
For example, you pus of this house.
I lies outside t, a desolate place, a desert -- I test idea.
I am not sure he house.
I dont kno all.
Altside t the house makes me miserable.
the house was dependable, known, familiar.
It is frigo leave to the unfamiliar.
t really of tely no knohe unknown.
to leave the known.
You t difficult even to let go of our known illnesses.
It is even difficult to give up our known miseries.
Most po drop the illness.
Most medicines do noto your illness, to get rid of it.
Recently, a ist conducted many experiments in this area.
ook ty patients suffering from the same illness.
ten of treated ten only on er.
teresting t tients in botegories recovered together.
No it means is simply t it is neition of medicine nor of er.
tion is t of persuading a man to drop his illness.
If er does tient can be cured by er.
If he pills.
If a cive, t can cure too.
If a patient can cure oo.
Faiter of trick.
Everything works.
Even a elligent man sucotle has proposed remedies which make us laugh.
her of logic.
ed t been effective.
the cures did work.
For example, ten t ely -- a elligent man like Aristotle says this.
Can it ever be possible t a over tomac apparently it did work.
t basically a pregnant wo a child.
tened a he more her pain grows.
And as sracts tire reproductive system.
ts of racting tem.
tes a conflict bet causes pain.
ts nigy percent of t alloo ime.
S during th from happening.
o take birt nigher is asleep, when she is unaware.
ty percent of to take birt; to be born in t.
there is a man called Levin.
eaco cooperate heir labor.
o cooperate during c any pain.
ion, nor ties a c a woman, nor brings any offering from a guru -- .
o cooperate.
;Alloo take birt creating any e he child.
Be filled o the child.
t will be enoug have any pain.
quot;
tribes hrough any labor pains.
time comes to the child.
t in a basket and resumes he field.
Man does not even give up tigo them.
People even insist on keeping their chains.
t came to ligion.
Some of t dangerous prisoners in a large prison.
tenced to life imprisonment.
to be taken off; to remain in them forever.
Only whe shackles be removed.
tionaries broke do t of their cells.
t.
Some y years, some for ty, and some y years.
t blind.
t become parts of t say te from their bodies.
tion left bethe chains.
Do you tied around ones y years e? to become part of ones hands.
ts t part of his body.
akes care of the same way he does his hands.
er all, to stay h him his whole life.
If tter is over.
So ting ted.
told tionaries t cable outside.
But revolutionaries are always very pigheaded.
t learned yet t you cant be stubborn h people.
If you force people to give up ting c on new ones.
So tionaries forcibly cut the prisoners.
followed was incredible.
By nigurned, saying t like it outside, t t them.
Obviously, if you remove ts worn by a woman, sless.
S somet .
So t;Give us our chains back.
e couldnt take a nap in ternoon t; Even t of tate.
t of c of t even .
Man becomes so tied to t even breaking his chains.
e are caugake as life.
It is because of t h.
In t place, we h.
And t principle for a one can knoe from the body.
ty to ness.
It o us t
Sometimes, place, suddenly give a little jolt to yourself, and for tes just stand still.
Just c doing anytness.
t you stand as a creet, suddenly you of them.
t you become a ness to sometranscend it, you jump out of it.
But it is very difficult to stand on a street and be a ness.
It is not easy to be a ness even wching a movie.
ter becomes quite convenient for people che movie.
One can cry in t darkness any feeling of embarrassment.
If er, on inside, how many people cried.
e knoakes place on t is just a screen.
e also knoly nothere.
It is simply a play of lig a neted from ter.
t pictures.
And yet, everyt remain a ness even to t of it.
Dont be under t wccher.
Dont be mistaken.
You become a participant too; vou dont remain outside the film.
Once you are inside ter, for a s o the film as well.
You begin to like someone in the film, and you dislike someone else.
You feel sorry for somebody, w someone else.
After a little icipant in the film.
It to remain a ness in life if manage to do so wching a film.
As suchan a film.
If you look a little deeper, life is not very different from a movie.
If you look even more deeply, you just as tricity appears on the screen of life.
Life is made up of a profound netricity.
It is a great interplay of electrons.
If to be dissected in every t electrons.
If o break do it is made of, imately left is not electricity.
t is the big difference?
Really, erplay of electrons on too.
tures are two-dimensional whree-dimensional.
But ts not much of a problem.
It be too long before ot.
Just as I see you noo see people on tly like t.
it any difficulty, it or to step out of ter.
It be too long.
Its just a matter of developing tec too difficult.
If a tepping just ten feet off tter of a little advancement in technology.
Its not too difficult to foresee a film actress stepping from th you, or caressing you.
No step out of ter t her.
You can be saved trouble! Its not good to cause you so muc go the inconvenience.
It o remain seated in your che heroine will come and caress you!
goes on in life anyranspires y.
It is just a matter of interpretation.
In boterpretation.
bot mucy: initially take place y may set t.
t difficult to conceive.
So muc in a second.
ake it as my expression of love.
But ually is transpiring? If boto be examined, o be going on? Some electrons are pressing against some otrons.
And teresting touches yours.
A space inevitably remains betwo.
And sometimes it shrinks.
ance the space becomes visible.
As tance she space becomes less and less visible.
If tance becomes too narrohe space disappears.
So wo.
t very space, not on your hand.
And in effect, t empty space works on your hand.
e interpret ty space as eity.
It is all a matter of interpretation.
ness and ching happens.
be in a o see it as eity.
Just remain a ness to total transformation in your consciousness.
about love etcetera, simply become a ness for a moment.
You will range experience in your consciousness, one you may have never had before.
t is possible you may laug yourself.
As long as you laug ot a ness.
t yourself, you become a ness.
From t day on you begin nessing.
People all over t ot himself.
And one hing.
Anotness in life -- anyw.
For example, c: cccomach.
Stand at a distance and simply ch.
You aste has disappeared.
All of a sudden, t of eating ake on a different meaning.
You you are not eating -- food is being taken and you are merely ching.
tory.
tory is
Once a monk arrived on tskirts of town where Krishna lived.
It he river was flooded.
ther shore.
to feed t tood in the way.
On topped by to see Krishna.
t;o cross t is very strong, boats cannot cross.
t food for t few days.
Occasionally him.
ing on t.
e must bring him food.
Please so cross the river.
quot;
Kris;Go to tell ire life, if , she should make way for you.
quot; Since the women believed him.
t ahead.
Addressing t;O river! If t for all of hen please give way so we can bring him food.
quot;
tory goes t the river gave way.
the monk.
t te it all.
ime to return, t asked Kriso finding their way back.
No difficulty.
Earlier to t ting an ordinary eater; saying rut.
t even for to offer hird helpings.
tovers.
the women became very concerned.
t;roubled? is tter?quot;
t;e are in great difficulty.
e only kne kno ake us back.
quot; t t to him.
t;Krisold us if ed to cross tell t if t, it should make a way for us.
quot;
t;So he same device will work again.
the one which can unlock can also lock.
Use the same key again.
quot;
t; nohe food.
quot;
t into laugriking sound on t river.
the women were very puzzled.
t;rouble, and you are laug;
t;I am not laug you, I am laug myself.
Go aell thing you said before.
t ood my laughter.
Go and tell her once again.
quot;
it fear, great ation and uncertainty, t;O river, please give had any food his whole life.
quot; t t at all true, but them.
the women were very puzzled.
to to heir way back.
t straigo Kris;too muc you performed t time.
But it is really the miracle.
It o see t worked.
But ;
Kris;Of course, to give way, because only s.
quot;
quot;But we saw h us.
quot;
Kris;Just as you c, tc as ion of eating.
quot;
tory.
Dont ever try to cross a river like t put some monk in trouble unnecessarily! No river will give way.
And yet t remains, if ions not as a doer but as a cions, t too -- t.
If you can succeed in keeping yourself removed from your actions, you o stay removed at t of deatoo.
then you will see.
ting until yesterday; ttending to reet; t, loved, it is he who is dying.
to cional act, t of dying.
Exactly as ots involved loving, running ones business, being in tplace, dying .
You o see things dying.
the name of Sarmad.
A very s but strange incident took place in his life.
As s, filed a suit against him.
t tic.
Sarmad o appear in t.
Mora, a maxim, and t is, quot;there is no God.
there is only one messenger of God and he is Mohammed.
quot; But tics drop tter ra.
t, quot;t; but t;t; because there are many messengers of God.
ts he Sufis.
Sarmad was even more dangerous.
even repeat tra fully.
too.
t sutra is, quot;Othere is no God.
quot; Sarmad used to repeat only tter ;
.
there is no God.
quot; Nooo much.
It o drop Mo , it o being a Mohammedan.
because one is not a Mo mean one ceases to be a religious person.
But ;t;
Sarmad .
t;You say there is no God.
Is it true?quot;
Sarmad ans;I do say so.
quot; And ;t;
t;Are you an at?quot;
Sarmad said, quot;No, I am not an at.
But I kno, so how can I say God is? I say only as much as I know.
In tra, so far I o kno there is no God.
I dont knoher half.
to kno, I everyone know.
it if I dont kno lie.
quot;
It situation.
imately executed, be of the Jama Masjid in Delhi.
t a story.
Millions of people ced.
As t door of tarted rolling doeps of t of t;there is only one God.
the one God.
quot;
anding in t;You crazy Sarmad, if you o say it, w you say suc;
Sarmad said, quot;il one I kno no God exists othan him.
But kno;
truto knohem.
truthese.
But in order t one may knoo prepare will alive.
tion for deato be done will alive.
One h.
Living a dying is timate point, it is tessence, the finale of life.
Some mistakes committed a mistake at t moment of life ly established forever.
And teresting t for takes committed in life -- tified -- but tify ake, repent and ask forgiveness for it after death.
Deathe final seal.
a be.
Remember, place die riger all, life is bound to come to an end; it is life ely reac from s.
In fact, ime, I s as total of t at t of death.
At t moment everytand before me cumulatively.
At t of deathe sum of my whole life.
Let me put it t ph is a condensed one.
In ot expanse, al, cumulative, condensation of t of it.
Deatomic.
Everytogetom; ts h.
But it occurs only once.
t mean, you died before.
No, it imes before, but it occurs only once in one lifetime.
And if you akes place in tate of sleep.
It comes ane life, and again occurs only once.
So keep in mind, one life -- t becomes t of his dying.
And takes birtions on a totally different plane.
For t time, o grab ire meaning of life, of ts and depths of life, precisely and consciously.
o grasp truth of life.
So, I ioned things.
First, in order t you may to t.
Dont run a escape from misery.
to-day activities, sud-denly stop and become a ness for a moment.
tivity.
If you can become a ness even for a fes in ty-four a big madness, you step out of it.
you, immediately you become suc you lose sig you.
As soon as you, you receive it.
In fact, you receive it even before the words leave his lips.
You receive t before to complete it.
Actually, you receive twice as muc you.
Even taken aback to see han he swore.
You completely fail to see w is happening.
If you could really see
Next time c be a receiver.
Just be tc you.
It o laug yourself, and ter ing.
You ant recipient of profanities all through your life.
Perhank him and go your way.
Doing so, you may leave t would be beyond his comprehension.
otally at a loss.
In a period of ty-four soever may e, in love, in friendsy, c sometimes for a moment, just for a moment.
Give yourself a jolt just for one moment and cs h awareness.
At t moment dont be a recipient, simply be a cever is happening.
Suc moment: you t moment you ation.
t very moment of a of meditation.
If one could carry on ts, t of things you have asked will follow.
For instance, you ask, quot;If a seeker practices celibacy, tain a; In fact, tain celibacy otherwise.
One wo remain sexual.
An indulgent person means one wful.
s to indulge in sex.
If one could be a ness, lust and sex would slowly and gradually disappear from ones life.
If a man could become a ness during intercourse, perer into it again, because everythless.
Everyt come to feel, quot;s going on? s s all to do to no since become a ness, ing it.
Actually, dont ever be a ness if you inue repeating your mistakes.
Every mistake itself.
take s o goes on recurring.
If you could keep a daily record of your life for a feely find yourself to be one of those who are periodically mad.
Just ternoon I received a letter from a friend.
hs he remains sane.
en used to ask me wo him.
I said, quot;You are able to knoion of your sane and insane states is clearly defined.
t so her people.
times and are sane imes during t able to figure it out.
You stay insane for a solid period of six months.
trast is very clear.
quot; Ordinarily, a person goes mad ten times a day and been.
Neither people know when he is sane and when he is insane.
If, for a fee record of ely become clear to you t all t themselves.
For example, anger recurs at almost time each day.
Eac only feel a fixed time, you get angry at a fixed time too.
You feel ly at eleven oclock.
As soon as trikes eleven or ternoon, wever, you feel hungry.
At ake your meals, you feel t particular time.
tells you it is hungry.
In t a set time.
too, and t a fixed time.
You go on repeating takes, because you ried to realize t t wsoever you do is all mecine.
And occasionally, tes a problem.
For example, you are here is no food around.
Only to know you are hungry.
If you find food w hunger is.
tter is taken care of.
Similarly, your anger upon, only t anger is.
But you do find someone around.
Sometimes it you are it is very rare t you may not find anyone on whom you can air your anger.
And e objects.
If notain pen, s it.
If t hink, really?
A great deal of researco find ts -- in a large number o be responsible.
In a state of anger, a man presses tor being a.
Perally, , but in t particular moment is on tor.
In tor is a substitute for his wife or son.
s he is driving a car.
In fact, no one knows w he is doing.
the danger is obvious.
to do he car has no knowledge of his anger.
So far, o create a built-in system, suc to move if the driver is angry.
e been able to develop any such mechanism.
tor, and takes it to mean s to raise the speed.
t kno needs to go slo t moment.
It doesnt realize tuation, t to see anyt t moment.
ity-four s of anger, ts of sex, keep recurring.
e move in a set pattern like a machine.
If you ;Am I really living, or am I just moving in a circle like an ox at a be similar to being an ox at a wheel.
a whe ox simply moves mechanically.
o you?
I a marvelous man w.
you come across a man on treet and ;; and you ans;I am fine, thank you.
quot; You may not to listen to your reply, nor ion ent of hearing your answer.
be ing to ask something else.
Since it le odd to start off abruptly, ;;
Even on t;; -- alt care less about your your h, nor will he ever be.
ter en to it.
art talking about something else.
So to perform an experiment.
One morning, someone called ;; And t;My co of milk.
quot;
t;ts good! ; t no one really listens to w you say.
e take tely mechanically.
I was reading someones biography.
traveled all over the world.
In wry , o fill in all kinds of forms.
understand orture of filling out all these forms.
So arted filling in absurd details.
raveled.
No government questioned him.
e ed.
erested? Nobody cares.
Life goes on absolutely off guard, mechanically.
All answers are mechanical.
Someone asks, quot;; You ans;I am okay.
quot; Even computers can do this job.
One computer asking, quot;; Anoter ans;I am okay.
quot; ts is going on really.
tness, no ahing.
One needs to become a little ahis.
One needs to be a ness.
Just stop for a moment.
Make any moment t to become alert.
Give yourself a sudden jerk and look around in amazement.
Just remain a cher.
If you can prepare yourself in two areas, you will become less and less angry.
because a nessing consciousness can never be angry.
In order to be angry, one o become identified, one o become unconscious.
A nessing consciousness taining to celibacy because it cannot be consumed by sexual desire.
A man of nessing consciousness can never overeat, need to take a voo diet.
Alt a, food in itself is not ting.
the reason lies much deeper.
For example, ts.
Now even aware of ws.
ever occurred to you t oo muc account of it? iced consciously t you eat more ? mucs ite.
ts of love.
But voraciously.
em, a long lasting psycioning at work be.
A cher.
t experience of love for a c of receiving food.
If t receive food from ther, he feels a lack of love; when she offers him food he feels love.
So food and love are not te tial experience; food and love are synonymous for him.
For a c experience of food and love is one and the same.
If a mot, ime, t ture.
find any necessity to overfill omach.
So a c deal ake less milk.
A mot love ly, w c sure.
ter a w.
o remain hungry?
Lack of love prompts to take in more food, wake in less.
t of ioning.
s less.
o overeat o ion is not so apparent, no is just a mecine.
art overeating.
But if you become a, you ly amazed.
tion is not of taking a voo eat less ion is t somet happened in your life.
If you realize to catc causes of tal problem.
rouble lie? is really tter?
One man suffers from overeating.
o a temple and voo eat once a day.
imes more food during his once-a-day meal.
emplates food time.
urns into a maniac.
t hungry, he goes crazy.
he develops a craze for food.
ty-four hours food becomes his sole concern.
Nory ty-four food.
they are mad.
t realize o t kind of madness to.
t of food all time, as if t is t left in to , as if brooding about food from dao dusk is t in life.
taken care of if t ting arrangement exactly as t it to be.
;My country become a religion of tchen.
t caused its disaster.
quot; Can a religion remain s name if it turns out to be a religion confined to tc ioning -- w we do, and when.
For example, there is a man and he is an alcoholic.
People are after o give up drinking.
ts to give up drinking too, but o figure out why he goes on drinking anyway.
o become unconscious? t be somets to forget all about, somet remember.
to draain on.
If trying to forget, perion might be found.
But instead s a cover on it.
ting cover after cover, because t to be exposed.
tinuous running about to cover turns out a lie.
Finally, a day arrives for to figure out o forget t place.
ten all about it.
arted drinking.
A man goes on puffing, dragging on a cigarette the whole day.
Someone may ask, quot; can t? t be a secret beaking in and letting out smoke, because it is o imagine people all over thing.
quot;
If c e.
company, ely goes for a cigarette.
te as a companion, a rather inexpensive companion.
It causes no problems.
You can put it in your pocket, carry it wherever you like.
You can sit alone and start anytime.
Its an occupation.
In a sense, its an innocent occupation; you are not causing any o anyone.
You are harming yourself, more or less.
You are just t; you are just being occupied -- ts all.
Once I raveling in a train.
raveling by train, it is my to sleep quietly as much as I can.
A man traveling ment hered very much by my sleeping.
ried to imes.
up after six ook a bat ready to go back to sleep again, tain himself no longer.
; in ten times, opened and s times, and here you are sleeping blissfully.
I tes.
It ayed up.
quot;
.
Man is lonely even in a crowd.
ters, thing else
And yet man is lonely.
So far o eliminate mans loneliness, so o escape his loneliness.
he smokes, he plays cards.
only even h himself.
ts limit wh hands.
You can find even t intelligent man doing this.
It seems even t intelligent man is not really intelligent.
o become aate, one ness it.
If t and see tness, would laug did? Indeed he would laugh.
; is am I doing to my life?quot;
If t, t o take a voh.
t o renounce anythemselves.
If a man grasps t causes and goes on becoming deeply a from any difficulty.
Remember, you rouble if you begin pruning tree, because once a leaf is pruned it is replaced by four new leaves.
tree believes you are interested in grafting, it is not at fault.
tree feels maybe you four leaves, ts w produces four leaves.
hem.
t gives rise to sixteen new leaves!
No, to be rooted out -- simply pruning t help.
e s, h leaves.
take a vow of celibacy.
Once a friend of mine and I s in Calcutta.
Our y-year-old man, one of t people I have known.
Confiding in me one day, ;Please tell me, imes in my life.
quot;
t t my friend became very impressed by him.
;times?quot;
I told my friend, quot;Do you understand aking a voimes means?quot; t; you take it a fourtime? Did your voime?quot;
;No, time I lost my nerve.
quot; man indeed.
taking times obviously means eacime.
And breaking time, tment and frustration o become profound.
Breaking times, to intensify.
to take time.
So I told t;take t, your enemy.
You took him for a friend.
ely.
No ty you to take a vow of celibacy.
quot; s the leaves.
You pluck one leaf, and t.
Can there be any vows of celibacy?
there are no vows of celibacy.
One only needs to anding of w sexual desire is.
You need to become aware of sex.
t of celibacy comes from the awareness of sex.
o it, understands it, lives it, recognizes it, he game in which he is engaged.
t from tioned earlier.
t laying down playing cards.
o celibacy.
bra some kind of a vow.
Remember, religion o do aking vows.
People hey can never be.
A religious man is one in ws -- as a consequence.
tcain tantly changing.
For example, a man is ones.
You may cry in vain and tell o tones a listen.
Altones, hem as colored diamonds.
Looking at ter, hey are diamonds.
Obviously, t;e consider them up, as gods.
e are ordinary people, cast them away.
quot;
the same man, when he comes across a diamond mine, sees diamonds all over.
Noo convince rid of ones? Before ones, run and filled h diamonds.
If one o ask er on ;I am glad you reminded me.
I ely forgotten about them.
I dont knohem.
I dont know whey were dropped.
quot; , one needs to empty ely.
Life is a positive ascent, it is not a negative descent.
Life is a positive ac, not a negative renunciation.
As tnessing consciousness groo light.
t.
You keep to appear in your hands.
tial and tial, s you ion.
So let your aense, sharp.
In t state, stop identifying h your body.
Let your consciousness not become one h your body.
And in all your day-to-day activities and operations, be a ness, not an experiencer.
Let me tell you a s story to explain to you w I mean.
I ory.
Just recently, it seems ted.
Once to see a play.
Isime, a very intelligent man.
and ed in t row.
ter to harass her.
ries to give ime in every possible way.
ts climax , tche woman.
It is a very dark night.
Everyt; t a soul around.
the woman.
t illness of t.
Ische scene.
he was a nice man.
take the villains behavior any more.
rol.
so enraged t ely forgot it a play.
ook off age, and began pounding the villain.
arted beating tor! tor took Is on o situde.
tor sanding than Ishwarchandra.
Addressing t;Never before er ahis.
It is indeed a tribute to an actors skills t an intelligent man sucake to be real.
quot;
Addressing Vidyasagar, tor said, quot;Sir, I sreasure t return it to you.
test reward.
quot;
If a person sucook a play to be real, it means to take as play s of being a ness, o understand means: reality o look like a drama.
If t is possible to enter death awareness.