I am Ready, If You Are
5 August 1970 pm in Bombay, India
Question 1
At tAtION CAMP YOU ERING INtO t LIVES.
YOU SAID t BY DISCONNECtING tELY FROM tURE, tAtION SOARD t.
EXPLAINING t FIRSt ONE REGRESSES tO tO t OF CONCEPtION, AND FINALLY INtO t LIFE.
YOU SAID ADDItIONALLY t YOU DID NOt INtEND tO EXPLAIN tRA, tEC LIVES.
IS tECRA FURthER.
Memories of our past life ed by nature.
t.
It is necessary t in tem of ones life one forgets most of t o him every day.
ts e during our lifetime.
completely erased from your mind.
Only tion bethe memory is severed.
For example, if a person lives for fifty years, billions of memories will be formed in his mind.
If o remember them all he would go mad.
So ever is meaningful: s.
But your forgetting does not mean tely .
It merely slips out of your center of consciousness and is stored in some corner of your mind.
Budd name to torehouse.
alaya vigyan -- torehouse of consciousness.
It is just like tic or a basement ored.
Even ts are out of your sigill remain present he house.
Similarly, your memories go out of sig remain accumulated in some corners of your mind.
It to live if you o recall all this life.
In order t tays free to s of ture, t o be forgotten.
Since you forget omorrow.
ty, it is able to look ahead.
In order to look a is necessary to forget t.
it forgetting o see w is ahead of you.
Every day a part of your mind must become blank so t it can receive ne ure arrives, t disappears every day.
And as soon as ture becomes t, it disappears too so t o receive w lies ahead.
tions.
e cannot carry the full memory of even one life.
You be able to recall anyt you did on January 1, 1960.
You did exist on January 1, 1960, and you must ill dusk, yet you o remember anything.
A small tec day.
If you are ized, and a part of your consciousness is put to sleep, and to describe everything.
For a long time I experimented on a young man.
But my problem ails he gave of January 1, 1960.
o narrate t day only under ate everything.
So it for me to determine nine oclock on the morning of January 1, 1960.
to do it.
I e doain day.
After a feo describe ivities of t recall anything.
ate of o narrate ticular day, only recounted all t I ed do described many ot been ten.
miss anyt I ten dohings.
Obviously I could not ed everything.
I ten only w I saw or w o me.
In aken as deeply inside your self as one o go.
But it will be done by someone else; you will be unconscious.
You knohing.
Under aken even into your past lives, but it ially be in a state of unconsciousness.
ti-smaran regression and tec lives aken into your previous lives by being made unconscious.
ty increases a great deal if botechniques are applied.
Suppose you ize a man, ask e it doate you lead o meditation.
If even under tative state of ional evidence and ty of tory is established.
So thods.
Alt s own hazards.
ts he keys.
All told only to an individual .
Ot be explained to everyone.
tecra -- t be practiced.
As I said yesterday, our consciousness moves ermination.
For example, ation and begin to go deep into it, make a resolve to go back hen.
In t deep state of meditation you t age is coming back to you.
At first, enter into th.
As one gains clarity and deptation, and as it becomes possible to go back into t -- -- one can go as far back as t time.
If your mot fall, t , of your memory too.
Or, if s time you ates of your being and separate -- they were combined.
your motoo -- it is automatically transferred to you.
During pregnancy, tate of mind plays a vital role in tion of the child.
In t sense of t a mot because sion to the childs consciousness.
Even a female animal is able to carry a baby in omac.
Sooner or later mac as well.
It is not too difficult to imagine babies growing in a machine.
An artificial ainly be created.
tem t exists in ted in a macricity.
A system , t of er, can be produced.
And sooner or later, instead of grohey will be placed and grown in a mechanical womb.
But t be enougo meet t of motherhood.
Perherhood.
Its a ask to be a mother.
And task is, for nine montion.
During tays angry
And wo an angry c bad company o.
Moto me complaining about ters o bad company.
But t realize t their childrens wrongdoings.
ting it.
Of course, sos manifestation are t phenomena.
e dont see tion bets in between.
Emile Coue ten an anecdote in his biography.
he army, was once reading a book on hypnosis.
Someioned t omatically transferred to the child.
at t time.
old ;tsoever a motever sever s is directly transferred to the child.
quot; took no serious note of it.
t evening ted to a party in honor of a general.
By coincidence, t next to t table.
the war.
t o afternoon.
Afraid t ried deliberately not to see thumb.
t ty s tried not to look at it to thumb.
S t ty, tention remained focused on thumb.
Since sting next to te, as h people.
It got so bad t s by sting humb even more clearly.
It is easier to see th closed eyes.
Sely freaked out.
As long as ty lasted, totally obsessed humb.
At nigart several times.
In to ;I am in trouble.
I am very muchumb.
quot;
Consoling ;Are you crazy? s in a book? Do you believe somet because it ten by somebody? Drop t; But t drop it.
t is, to drop becomes difficult to let go of.
tried to persuade o drop t about it, t became crystallized.
You kno o forget, you never can.
In fact in ttempt of forgetting you o keep remembering it -- just to forget it.
It keeps coming back to your mind.
If you really to forget somet least o remember it.
And in order to forget, to remember it tronger t memory becomes.
As time of to weigh heavily on her mind.
No matter ried, s forget it.
As s taking birts -- not the child.
And an incredible thumb.
ograpical.
It o the child.
Like to their children.
Everyone kinds of to them.
So first, you o t t is not your real birthday.
tual birthe day a child is conceived.
ter t is not t birthday.
ters t birthday.
It is neit nor dangerous to go back in memory t pertains to this very life.
And in order to do t, as I mentioned earlier, you need to turn ture.
tice even a little bit of meditation ting about ture.
And o remember in ture any, ture.
So tion o be changed.
Instead of looking at ture, look in t, and go on making your resolve stronger and stronger in your mind.
turn one year back, ten, ty years back; keep moving backward and you will range experience.
Ordinarily, if o our past meditation, even in a conscious state, the memories will become.
Someone may find it impossible to recall anyto five tween.
As you drao your present age, your memories will become more and more clear.
You oday will be even more clear.
But your memory of terday, t of a year back, or t of ty-five or fifty years back will be increasingly hazier and hazier.
But if you apply tecate of meditation, you ly surprised.
tuation otally the reverse.
As you o te is never so clear as it is during ting on it is never so clear after t.
So you ion, because tuation will be reversed.
to cransparent he memory.
And as you hing will look.
In meditation, today , y years ago for example, day in memory.
Returning to t memories in meditation is not remembering.
You must understand the difference.
hen we remember consciously, we are remembering.
? y years old, for example -- you are fifty no t, and you revive tands in bet and those years.
ty years spread in between.
folloecation, you no longer remain fifty years old; you become five years old.
In meditation you remember as a five-year-old child.
At t moment you are not a fifty-year-old man remembering the days when you were five years old.
You go back to th year of your life.
So ion is reliving.
And two.
In remembering you face great layers of memories whing fuzzy.
In meditation, reliving turns you into a five-year-old.
Sh us.
Sation, all of a sudden strange ts start coming to her.
Sh dolls.
t t becomes so strong t it frightens her.
Ss someone may see condition and feel strange about o make sure no one is ching her.
S a t moment age disappears.
In t state s even remembering is reliving.
t means in meditation surns into a five-year-old girl.
tation o suck hs old.
t ers into meditation, in h.
urns to ths old.
It is necessary to understand tween remembering and reliving.
It is not very difficult to relive one life.
tified h our age.
A man of fifty is not o step back even five years -- s to remain stuck at ty.
to relive t, o remember t, ities; to relax a little.
For example, if a man s to go back to would do h children for an hour or so every day.
It y years old, if opped being serious for a while.
It would be good if he did jogging, swimming, dancing.
It easier for o return to in meditation as well.
Ot ty.
Remember, consciousness only consists of conditionings.
ten-year-old, or a fifty-year-old consciousness.
It is just an idea.
Close your eyes and try to find be able to say anything.
You mig;I the horoscope.
quot;
t is, no one kneo existence.
Even today t difficult to ansop at fifteen, for ot ten, and for some t go beyond five.
I know a man who is a house-cleaner.
Once someone asked him how old he was.
;Just about ty-five.
quot; In fact least about sixty.
ttle surprised.
t;;
;Maybe about ty-five.
quot;
the people were puzzled.
t;Your son is ty-five, you are also ty-five years old -- ; , because for y-five number, t.
ty arises for us because y-five.
For y-five e, the numberless.
Age exists because of our calculations based on calendars, dates, days.
Age is a byproduct of all these.
If you look here is no age.
You know ernal measure.
But ter measurement becomes fixed on t sticks there like a nail.
You go on driving nails in your consciousness, saying, quot;Noy, noy-one, noy-two
quot; If too muc, it to go back into the memories.
One urn to his childhood memories.
the serious people are sick people.
Actually, seriousness is a psychological disease.
those who are very serious always suffer from illness.
Its very difficult for to regress.
t-ed, o go back into t memories.
So try to break tions of your external life.
Dont be conscious of your age all time.
Never say to your son, quot;I know, because my age is such and such.
quot; Age o do h knowing.
Dont bes a gap of fifty years bethem.
Instead, be a friend to them.
A seventy-year-old en a book.
Its a small book containing tory of of befriending a five-year-old child.
Its a difficult to do, not a simple matter.
It is easy to be a fato be a friend is very difficult.
No moto be friends heir children.
e ire s become friends of their children.
It oget will no longer be so hideous and ugly.
But t extend t hand of friendship.
So ty really carried out an amazing experiment.
Shree.
For t two years sained h him in every possible way.
It o understand titude tohis friendship.
It urn to memories.
ty o t co be her friend.
tones and pebbles, and the same.
remendous age barrier bet just to advance h him.
Sried to see tones and pebbles as the child.
So tcoo.
S .
Sc tement in his eyes.
Sried to look too.
So catche shore.
ter butterflies, and soo.
to and said, quot;Lets go out.
ts ciful.
quot; S say, quot;Go to sleep now.
time to go out.
quot; Sely along h him.
tep by step, softly so as not to disturb ts.
tly the same way.
t exceptional results.
tes, quot;I forgot I y years old.
I did not kno to kno ty by becoming a five-year-old child.
turned into a wonderland, a fairyland for me.
I indeed ran, picked up rocks, cterflies.
All the child and me disappeared.
alked to me as alk to any other child.
I also talked to alks to another child.
quot;
Sed all he Sense of onder.
S conviction t s even test of all saints could never she did.
kind of people er ;those who are like children.
quot; Perhaps children do live in a kind of big heaven.
e take tutoring them.
But it is necessary t taken ahe feeling is rare.
Very feo regain this paradise, however.
People generally live in tate of quot;paradise lostquot;; tuation of quot;paradise regainedquot; comes in the lives of very few.
e all lose our paradise, of course, but again.
If one can become again like a curns to him.
If an old man can see t will shower upon him is beyond comprehension.
So to return to t memories ion h age.
Once in a wting how old you are.
And t age exists just as a t, a memory.
Its merely an idea waken rongly.
Break your fixation er life; and in your inner life, ation, move back year by year.
Let eachday come alive one by one; go back slowly.
t be difficult to reaco t of your birth.
tecurning to t lives.
tell you tra for moving from one life to another.
t: if one experiments just out of curiosity life come crasedly, it to bear them.
Once a girl was brougo me.
hen I saw her, she was eleven years old.
For no specific reason s lives.
tal -- just an error on t of nature.
Nature makes a great arrangement.
It buries t lives memories, and tarts building over it.
Deep doed from your previous birth.
Some countries -- sucian countries -- do not believe in reincarnation.
In sucries c born life because tries are not attuned to t direction.
It is as top looking beyond it.
In India, no matter ts, t -- tence of past lives.
t in tion.
try ence of past lives.
Often it unexpectedly if a man dies o remember t life in t one, t ice or folloation teco retain t birth.
But t rouble.
So o me, s lives.
birth happened in Assam, where she had died as a seven-year-old girl.
Presently, she Assamese language as a seven-year-old girl can.
She could perform as much Assamese dance as a seven-year-old girl can.
But in life she was born in Madhya Pradesh.
So Assam: so do he Assamese language.
oo, in Katni.
And t t sixty.
So t adds up to sixty-seven, plus eleven years of th.
eleven-year-old girl of a seventy-eight-year-old woman.
Even at troubled, as if so deaty-eight years.
S trouble.
tives of life were my neig o me.
tives of life from a crohousands.
In t croed people from er-in-law, grandson, and so on -- shem.
tuated in a village.
ives in t life o Jabalpur.
Sold treasure buried in t here.
In life ser of my next door neighbor.
the man has a scar on his head.
t t t;Good Lord! till on your ;
t;Can you tell me, ainly dont remember.
quot;
t;On the horse reared and you fell down.
quot; t eig time of recall.
So inquiries o find out if anyone remembered t.
Finally, an old ed tory, alt.
I advised to do someto forget those memories.
I asked o bring to me so t I could in a ime; ot of trouble.
Already s difficulties.
S go to school.
y-eig learn anytoo muc play.
thing like a childhood for her.
y-eight-year-old woman play? She looked serious.
Spicking everyone in the house.
At tcy-eight-year-old man or woman is.
So I said t unless t girl o forget t memories, she would go mad.
But the way she was.
A wo see her.
People even began offering , fruits and ss.
t of India invited o Delhi.
An invitation came to bring o America as well.
his.
topped bringing o me.
t;e dont to ts a good thing.
quot;
Seven years .
today the girl is mad.
So they came and asked for my help.
I told t;No is a difficult situation.
You did not agree o do somet it.
quot; totally out of her senses.
Sate.
S figure out wo wh.
S sure hing is mixed up.
Natures arrangement is suc it alloo carry only as much memory as you can bear.
ts o go t lives.
It makes you so capable t nothing ever confuses you.
In fact, tion for going into t one so see than a dream, a leela, a play.
Until t is not rigo take a person into life.
Once you begin to see there is no problem.
t you.
t the kind which can cause any harm.
But if to you
.
if you aking your o be real and you come to remember t she previous life, you will be confused.
You knoake her!
I once in recalling life.
First I kept restraining because it out of curiosity.
But so kno on insisting.
Finally I consented, and so her.
t succeeded; t situte in life.
too muce woman like o bear.
S;I dont to remember all t to forget all about it.
quot; But it so easy to forget it; a lot of effort was needed.
It is easy to remember a t very difficult to forget it, because once a fact of our kno is very difficult to erase it.
ts one key in my explanation, and t is o enter from to your previous life.
to one wh.
But t rictly an individual matter.
It cannot be discussed publicly, nor is it rigo do so.
Our mind does innumerable t of curiosity.
Most people live by curiosity alone.
to t of curiosity, but suctitude may sometimes prove dangerous.
A particular memory may surface rained later on.
Nevertainly experiment his lifes memories.
becomes an enjoyable experience, and uation of this life
As soon as you memories, you is all nothan a dream.
You o realize t aking so seriously today -- profit or loss in business, quarrels er marrying an undesirable person -- all omorrohe junkyard of your memory.
o you, you o see took so seriously many times in t exist nowoday.
You for a second everytter of life and death.
ts oday, t somewrash lying in a pile of rubbish.
totally useless today.
So, reliving t memories o happen.
First, it t prove to be sucter after all.
It even important enougo remember.
You o stake your life for doesnt even exist anywhere.
Sucanding ransform your life, because to see t to kill or be killed for ting in a heap of garbage.
Just stop for a moment or thing will look absurd.
ait a moment or turn into memory.
And if total outcome of life is not memories, t from tor lives on ter all, or does, tcome is tion of a film whe screen.
Similarly, in an overall sense o a film of memories which can be seen again.
muc from focusing a camera.
And tured moments are just like pictures projected on the screen.
than a film.
t to be stored in tainer of your memory.
ts all there is.
And ored in tainer of your memory is as muche regular celluloid film.
Sooner or later, it be too difficult for science to discover a o dra and project it on the screen.
Its not muced on our optical screen.
In a dream, your eyeballs move in tch a movie.
By placing ones fingers on a sleeping persons eyes and sensing t or non-movement of ermine w.
t of e ching.
do you suppose cching a movie.
In meditation, if one can relive lives as o be no more tching a film.
t of jati-smaran, remembering past lives, for this very purpose.
In fact, Maiated anyone until i-smaran.
ts ed monk of today is not really initiated nor is her.
hing.
A feo see me.
;Please teacation.
I am a monk from Aculsis order.
iated me.
quot;
I asked ;You iation from Aculsi and learned meditation? t did you take tiation for? does initiation mean really? If you o learn meditation from me, take tiation? If not even meditation augo you t else augulsi doesnt teacation, t else does ;
to initiate means to lead someone into meditation -- ts tiation can otherwise.
So Maiation only after one lives.
Maeac until you lives, you cannot drop your serious attitude.
If a man o remember once, quot;I o a old live you even for a moment
.
and t, and to t one.
Even before I , whings all along.
quot; And to say all to a oday, out laug any problem.
Someone ed to attain a ion in life and had become like an emperor.
t once tained t hing would be fine.
But it was all in vain.
the poor fellow died.
It ory t, and to t.
And to Delion.
If o remember lives just before reacurn back realizing ty of thing.
imes to Delime ultimately th.
Man s to repeat all .
If even once, it again.
No man can really become a sannyasin until a dream.
But o t lies in jati-smaran, remembering past lives.
So, go back into t not just out of curiosity.
Only er you y to see too, can to you.
o-one communication.
tecively are suc t harm you.
soever I am saying publicly are to a point w is safe for you.
Beyond t, tion of sutras rictly on an individual basis.
, I art s be told openly in public.
As soon as suced to them.
But t ely in person, individually.
t talking about them before everyone.
Question 2
ARE tINGUISURES t MAKE A OMB ORtO RECEIVE A ARE tERIStICS OF A OMB IN ER? PREPARAtIONS ARE NECESSARY IN ORDER t A IONS MADE? AS COMPARED tO ORDINARY OMBS, CARRIED GREAt SOULS LIKE BUDDhA, MAhAVIRA, KRIShNA, AND JESUS?
Many to be considered.
t t of lovemaking is, ttract.
But sex t of copulation .
Sex has already been branded as sacrilegious.
It is already rooted in our consciousness as something impure.
t does not transpire in a wors of prayer and bliss.
Naturally, it is not possible for a pure soul to be attracted toward a womb surrounded by a cloak of sin.
So in order t a er a condition is t it be a divine moment of lovemaking.
In my vie of sexual union is a moment of prayer.
Only after prayer and meditation ser into sex.
t wofold.
One is t after meditation it be possible for to enter into sex for years.
t t ation is t you be able to enter sex.
As you o meditation, tation o celibacy.
Years sex.
ty ensuing from t be t of a suppressed sex.
It be t of any voaken by ticing celibacy by sleeping separately in locked rooms, or temple all by himself.
t be t aneous flowering.
It is simply impossible to enter sex after meditation.
Meditation gives so muc whe pleasures of sex?
If ate regularly for years, t be able to enter sex.
t .
One, tense.
A very potent sperm is needed in order to give birto a pure soul.
eak sperms do.
Only an intercourse o enter the womb.
After years of meditation is, ion makes ent to enter into sex -- turally it , because if t impurity left in t moment, meditation he go-ahead.
ation gives t is, o enter sex exists even after one ation -- t means t even sex aken on a sacredness.
No s own.
, it ter to say t p is very spiritual.
ting, yet ting is not p is very profound and spiritual.
So giving birto a divine soul is not merely a biological phenomenon.
ting of tunity for anoto take birt as uation is created for a greater soul to descend.
this kind.
th of Jesus is even more incredible.
ths of Mahavira and Buddha had been prophesied.
ted for years.
Every detail old -- so muc Maed in life will h.
tioned in a sequence ents.
Ma; I ered the womb.
quot; ed out t e elep, a lotus, and so on.
So people ing eagerly for a o declare shese symbols.
In Buddoo, symbols ioned.
o be born, a monk from t the palace.
ing.
of Buddha.
So told Budd;I know a co be born here.
I o see s.
quot;
toniso his.
t.
ees, and o pay o ther was simply amazed.
But very oo, because ioned to he special dreams she had.
So t day to see the newborn child.
Seeing tterly.
ther became very worried.
;Are you crying because you see a bad omen?quot;
t;the child.
I am crying for myself.
t ained a timeless bliss, is born.
But alas, I am nearing deatake time to gro t long.
time for my departure has come.
quot;
ted by t.
tion at time of Jesus birtars he sky.
t understood tars.
A man from India journeyed to Beto offer ings on Jesus birth.
One man from Egypt, and tries.
All four of t tars would h of Jesus.
So as soon as tars, the child.
tion tars o the child was born.
tars kept moving aravelers follohem.
t in searc came to time of Jesus.
o t;Per kno t last.
quot; follo by quot;king of kings.
quot; an enemy was born wo be killed.
time and she escaped.
Jesus was born in able.
tory of Jesus birt t of Buddhas or Mahaviras.
It illustrates tion you ; preparations are necessary in order to give birto a ; Jesus soul o take birth.
A suitable mot not ther.
Mariam o give birto Jesus, but .
ts w her.
t.
Jesus her.
A bodiless soul, , o enter ther.
t in his place.
t means, Jesus fat there, only his body was.
I ioned before ered another body.
Similarly, a soul entered the body of Marys husband and Jesus was born.
ts h.
happened.
Insofar as o a virgin Mary.
he was unconscious all along.
his body was simply used as a medium.
But Cianity is not clear on t.
ian priest someries to prove Jesus her.
But kno means to be born of a virgin -- o prove it.
t argument against Jesus in t o a virgin girl.
It is unscientific.
true: a c be born of a virgin girl.
But Jesus consciously present at time -- he was only a medium.
a conscious participant in th of Jesus.
otally unaware.
o function as an instrument for to occur.
Often it many superior souls ake birt t find any appropriate situation for tion.
today it .
It impossible to create superior conditions for tion of aining to it .
ion today is absolutely animal-like -- t.
tion to tion all tails.
taken into account, for example, test calculation of time in terms of finding t and t ceristic moment to conceive.
e cant imagine tention o this phenomenon.
You may not be a t more people go mad on the new moon.
Science is not yet fully clear whis is so.
t remains t t our mental state.
Just as it brings storms in t stirs our emotions and raises to ts of lunacy.
tic means one he moon.
luna means tic means one wruck.
It means ttacked by the moon.
te science t studies ed by various forces every moment, every hour.
If conception can take place during time of traterrestrial influences, ts will be .
And if tion does not occur during ts, ts can be to trary.
trology t moment of conception, because t particular moment alone can give some indication of the conceived soul.
At least some rouga can be obtained of ties moment of conception.
Eacs oion.
So before entering sex, one needs trengtation, years of celibacy be.
Keep in mind, anding of bra is neitcome of suppression nor repression.
By celibacy I mean t ws own, waneously.
ter in sex , invoking pure souls to accept tation.
Not only are many suc tinuous race among tering a womb.
So in tuation, if you can invite certain souls, t results .
Also, ain psycual environment.
For example, Ma under very special conditions.
So was Buddher.
One prediction made before Budd anding position; and t inside, but outside the house.
It e a strange traveling to s, on opped for a ree, and Buddhe open skies.
Ordinarily, babies are born in t.
And normally, people make love in dark c.
People look at sex as if it is some kind of sin, a crime itiously, anyone kno it.
Obviously, sex of to produce grave consequences.
In order to make love, freedom, openness, purity are essential.
At time of lovemaking, even small tinct results, suc in the fragrance.
A .
If ion, a complete transformation of t about.
Even little things make a difference.
Currently, a scientist is carrying on a small experiment al change.
ied around a pregnant womans abdomen.
It so once a for some reason in it created a strange effect on the child.
It t pressed against th a very high IQ.
tal; a particular center of the childs brain was pressed.
Follo, tist many more experiments.
It may turally endoelligence, and t a coincidence.
experiments proved t if pressure is applied at a particular place on a pregnant causes a remarkable celligence.
tures, o bring about t a particular point.
teche same purpose.
ticulated properly, bring about a certain pressure.
All of ty, tentiality of to manifest fully.
Up to noting enougo discovering ways wure of mankind.
But it is all possible.
As soon as a ties th.
It is in fact a dual process.
In pregnancy, if table, angry, temperament.
Similarly, if tion ered to show anger.
this is indeed very remarkable.
And in vie, experiments can be done for treating t w is in a seed form.
take birt been able to yet.
Its a very strange situation.
It is somety o the B.
A.
, but ional provision or facility for postgraduate study or for research.
In t case, many graduates for some place woward an M.
A.
or do further research.
telligence of some people only to a certain point, and ts them.
Beyond t we o her.
But a systematic provision can be made.
t type of possibilities and conditions can be created so o this world.
So let me repeat ts.
t ttitude toward sex is sick and dangerous.
As long as t recognized in to mankind.
So long as one become meditative prior to entering sex, can never y.
And secondly, a prolonged period of celibacy preceding t tion of a po possible.
And it ty of giving birto a powerful soul.
Question 3
YOU IF PEOPLE LIKE KRIS, BUDD APPEAR ON t FIFtY YEARS, tY MAY PERISh.
YOU ALSO StAtED, AS DID VIVEKANANDA, quot;I AM IN SEARCtAINING tIMAtE S OF SPIRIt.
IF t COMES tRUE, t ILL BE POSSIBLE tO SAVE NOt ONLY tRY, BUt tIRE Y.
tER VILLAGE I KEEP LOOKING IN thOSE hO CAN BE USEFUL.
FROM MY SIDE I AM READY tOtALLY tO tAKE YOU INARD.
LEtS SEE IF At tIME OF MY DEAtO SAY AS ELL t, I AS LOOKING FOR A COULDNt FIND thEM.
IF YOU ARE READY, t;
OULD YOU KINDLY EXPLAIN YOU MEAN BY quot;I AM READYquot; AND quot;IF YOU ARE READYquot;? PLEASE EXPLAIN PREPARAtION IS REQUIRED ON OUR PARt, AND hO DO E PREPARE OURSELVES?
Let me just explain to you tion.
I o do my oion -- you o do .
In fact, I dont o do any preparation, I am ready.
So ion? t.
First, over t than inquirers.
A believing mind o exist instead of an inquiring mind.
e immediately believe, we never go on a search.
And taining in t be attained inquiring, searching.
Even if it o attain everyt searc be attained a quest.
So t tions.
t preparation is to have a probing mind.
You may say you do inquire, you do ask questions.
Remember, consider them inquiries.
tion s just look for an ans should look for an experience.
Anyone can give you an anshe experience.
to be inquiring, and their inquiry seems religious.
Ostensibly t;Does God exist? Is tion?quot; But it appears ts all.
If to find ter turn into a belief, because tioner is not ready to take mucrouble.
erest is simply t someone isfy y.
I have no answers for anyone.
I am not interested in supplying answers.
If I do speak a little in terms of ansions, it is only so t tioners dont altogether run away.
I o stay a little longer so t I may destroy to find tead he experience.
People are ready to s to know really.
Answers are cheap.
You can find them.
Finding ansely intellectual t o do otally.
A quest for experience is needed, a probing for the sake of experience is required.
Let me tell you a story as an example.
In tibet lived a mystic called Milarepa.
tom in tibet t o see ter, to o imes, and t in a corner reverently until ter called and allowed o ask.
Milarepa straigo ter and caughe neck.
around imes, nor did imes and urn sitting quietly in the corner.
ook er and said:
quot;tell me quickly to say to me, because I dont even kno to ask.
I kno I dont knohing.
If you o say, t;
ter said, quot;No a minute and behave yourself.
Arent you aiquette for asking a question? Dont you kno you are required to go around ter times, boo imes, and t in a corner till you are called?quot;
Milarepa said, quot;Ill do all t later.
tell me, in times, and boimes, and sitting in tfully, if I o die, y for my deat die o go around and bo only seven but seven imes.
First ansies can be done later, at leisure.
quot;
ter said, quot;Sit down.
You are t an answer.
It is good t you didnt circle around me, because t business is meant only for t.
sill ime to do it.
quot;
So t element I look for in a seeker is t of inquiry: t, not for an ans for t to find a p to discover ones o simply to kno to attain; not even just to attain, but to be.
So t thing.
t normally, to aco lose something.
Nottained losing someturn.
But t is not ttaining truth.
No matter o give arut be found.
Neitrut.
Some people trut of money; truthe money.
But essentially, botypes of people carry t truth.
trut be found through money.
In fact, as long as you are not ready to give up yourself you be able to attain trutever else you may have.
trut by losing w you by disappearing as you are.
It needs courage to lose yourself as you are.
So t is: are you ready to disappear? Are you o give yourself a is not t you o give or anytruterested in o give yourself is enough.
Just tself is as good as giving away yourself.
Once you ter is finished.
You simply need to be prepared to disappear.
One o set out on t journey.
People are alo give ahings.
Someone says, quot;Ill renounce my s, y.
quot; But no one ever says, quot;Ill renounce my self.
quot; As long as one doesnt so give progress on truth.
tion is: is t you can renounce a claim on his wife.
It becomes apparent to s his possession.
So if you are renouncing t w place, you are simply deceiving yourself.
you talk so muc giving it a is, you o call your o your self, t which you are.
range! You go on talking about renouncing all t is not yours, ion giving it up! t work.
So to let go of ones self.
And t is expected of you in regard to your preparation is infinite aing, infinite patience.
Actually t it e results.
Not t one cant acantly -- one can; except t one o be in a state demand, it be is okay h me.
I am o .
quot;
So patience is needed.
And t is t oday.
tience.
Patience is t of religion.
Only one can be religious.
Everyt religion is tangible, perceptible.
Religion is absolutely invisible: you cant touc, you cant lock it in a safe, it cant become your bank balance, you cant put it in a safe deposit vault and t a care.
Religion is to pursue it ience.
t problem it is not attained piecemeal -- an incoday, a couple of incomorro one may live in some hope.
Even an impatient man carries if oday, omorroer.
And if his, he can earn millions someday.
No, religion is eittained instantaneously or not attained at all.
tages in bet find it in parts.
ttain it, it comes in an instant -- it explodes on you.
Not attained it in one instant; till tter darkness.
In t moment of darkness, tience begin to look for sometely available.
tart collecting rocks and pebbles w away.
to look for money, fame, and so on, ing for long, around the corner.
In regard to age: you can get ts, in installments.
You cannot find religion in installments.
So t is aing -- infinite aing.
But ing is very difficult, because t;tain or not? Pering in vain.
Maybe it is already too late, its time to give up.
time I ed so far could to a better use -- in t of some tangible gains, in oantial acs.
I missed all t for nothing.
quot; An impatient mind suchis can never become free.
In fact, tion betience and peace, betience and equanimity.
Peace and impatience cannot go together.
Impatience means unrest, impatience means excitement, agitation.
Suco miss.
Patience means as if t a single ripple, just mirrorlike.
teresting t t could catcs reflection t.
But an agitated sea, full of catche moon.
trut.
God is close, all around us, herenow.
But our impatient mind -- unstable, restless, o have any grip over God.
God does not reflect in it, because it fails to become a mirror.
Aing turns mind into a mirror.
And ttains everyt very moment
.
because everyt, only you present as a mirror.
Once you become present like a mirror, everyt is, t ever once reflected in it.
So you need to fulfill tions.
Once ts taken care of, tter is finished.
t will happen very easily.
ty rig you are standing er asking you to fold your I may pour er into it.
Once your tled dotle, once you , ter can be poured.
But dont be under t I er -- as soon as your er just floo them.
Even I can be notness to it.
As a ness, I can simply say, quot;Yes, ter pouring into taken place.
quot;
t initiation means really.
iate anotiation from God alone.
Of course t ttle aestify t to a cup, and tiation will happen.
So from my side tion.
If your preparation is complete, tness to it.
So I ras for your preparation.
Dont try living tely.
As you think, you miss.
Even a little t and all is lost.
So dont think.
Understand tras and searchin yourself.
Look and see if there is any desire for answers lurking inside.
Pay attention to the search for experience.
Make sure you are not looking for any intellectual t around ted t.
difference does it make if God ed t, matter? So ask yourself, quot;Am I truly in searc; Make t very clear inside you.
It is okay if you are not seeking an experience.
But t so you t your only interest is in the experience.
it clarity, an y will arise in you.
t least you o bot going them.
Remember, tion of t t you are only looking for tely make you realize tility of your searcer all, he answers given in words?
ords neitisfy your -- hing.
If you to cross a river, you need a real boat -- t described in tionary be of any use.
If you bring tionary carries you across try to use it, tionary will drown and so will you.
And t your stupidity.
t;If you really ed to go across given in t bring t given in to cross a real river.
You s in t would have worked.
quot;
If you are looking for anshen a book is good enough.
t need to do anything in life.
But if you become clear about to bore you.
Not only t, but sooner or later rines ras of all scriptures, and a quest for experience will begin.
But first it is necessary to make it clear ; exactly am I looking for? Is t out of fun, out of mere curiosity, or is it a mumuks; Mumuksha means a burning desire, a search, for experience.
to be clear about is: quot; am I ready to let go?quot; If God o stand before you and say, quot;I am ready to come to you, I am ready to be yours, urn?quot; tart feeling your pocket -- most people will.
You art counting rupees, and begin figuring en, or wever.
Or suc o give yourself ao say to God, quot;I offer myself.
Except myself w else do I ;
If to you, tra: quot;I am ready to give myself,quot; rumental in changing your life.
ty -- and ts all.
It needs to be clear to you t quot;Sime come, I am o give myself.
I fail in t.
I say, ait a little while.
Let me first discuss t me consult my friends.
give myself rig for a few days.
Let my son be married first.
quot;
t is, it s to you t ake yourself test ation.
ter than religion.
All ots are very small in nature.
In ots you you alside.
In tion of losing or ake, noo either lose or win.
Now you are gone.
So let to you.
And to make plain to yourself is t in searcernal, a cience work.
You need infinite patience.
And one ience -- tains now and here.
So make tion ake place on its own accord.
You ioned
.
t condition is t one should have an inquiring mind and a longing.
And to let go.
But as long as t, go completely? Actually, t any longer.
teresting and it o take a look at it.
? Remember, doubting is not inqiry.
In fact, only t whing, who carry some belief.
Only takes place only whing.
Doubt appears against t which was previously believed.
For example, a man says s Gods existence.
t ence of God; ot about it?
No, a seeker nor does he have any belief.
t;I dont kno? ; A seeker is not a nonbeliever; a seekers mind is any doubt, because a seekers mind is free of any belief.
either.
is interesting to note t all tually carry doubt rongly, an equally strong doubt exists hin him.
to suppress t strong doubt to believe strongly.
Doubt is seated firmly inside and ries to come out, rong belief suppresses it.
s, quot;Rama, Rama,quot; so t t can be buried deep inside, so t tays firm.
But tion is, firm belief against oneself? t is certain t inside.
In fact, w.
Only inquiry remains.
One simply s to kno? ; is it?quot; t.
Do you follow me?
So inquiry is a very pure thing.
It is not only free from doubt, it is free from belief as well.
Inquiring is t state of mind.
In it you find rising , nor is it contained he shores of belief.
Bot.
state of mind.
t inquiry.
It is t uncontaminated state; tate more purified this.
In otates somets added to it.
So, as I mentioned earlier, to an end too aken care of easily, because in searcimate you o realize stake.
You o knoo put on the line.
No searc a price.
In order to take eacep on to oneself at stake.
Every rung of t you climb increases your blood pressure.
Even a small step on ts implications.
In t to searcag.
If o seek timate, to unravel tial mysteries of to find truto find God, tion is: o put at stake?
One s conclusion o see clearly t except ake.
All o offer, .
And one s conclusion, ake otal, because a total inquiry cannot make a ed wager.
A ed tle doubt.
For example, a gambler en rupees in .
ful; oten rupees.
sure come will be.
ful, but -- bothere.
tes fear t lose; t telling o go ahead.
So the gambler finds a compromise -- he wagers five.
he remaining five anyway.
But if t nor belief, if total, not divided, take is total.
to put otally.
And ake is total, one is ready for eternal patience, because in order to find timate one cannot be impatient and approac in trivial matters.
So teps I alked about are deeply interconnected.
If you complete t you third.
All tably related her.