Discipline of Suchness
6 August 1970 pm in Bombay, India
Question 1
OS IF A SEEKER IN SENSE RESOLVE t O DIE, t O REtURN tO ER, IN A FE DAYS O CONtRACt FROM ItO SEE FROM It.
CONSEQUENtLY, h ILL DISAPPEAR FOREVER.
SO tION IS: IN tION, DOES ONE NEED tO MAKE ANY SPECIAL PREPARAtION OR tAKE ANY EXtRA PRECAUtION SO t tLE BODY MAY REtURN SAFELY tO tURN OF tLE BODY S ON? PLEASE EXPLAIN.
In many ially the mind.
Even urns out to be a psychological phenomenon.
All bodily manifestations s in the mind.
Let me explain a fe o folloion.
Until fifty years ago, all reated as illnesses of the body.
In t fifty years, t illnesses, tion of p of the psychological illnesses has increased.
Even test of ps is ready to admit today t more ty percent of all s are psychological.
Sicknesses whe mind.
Mind is tratum of mans being, ence.
It is t is t is th.
ts o the will.
If you nessed an experiment in it h keeping in mind.
A ized person is simply one whose conscious mind is asleep and whose unconscious mind is awake.
o sleep, tops doubting, because all doubts and misgivings are limited to the conscious mind.
If o ten parts, it one part of it is conscious whe remaining nine are unconscious.
Nine parts are in tion -- one tenthe mind -- is awake.
It is t doubts, thinks, ponders.
If to sleep, ts beloay totally receptive.
tions are asked, no doubts are raised.
In tate of ing mind is put to sleep and ting, receptive mind comes into effect.
In t state, if you o place a small piece of rock on tized person and tell is a coal, in pain as if his hand had been burned.
once t as coal had been placed on his hand.
Up to t one may assume t just an idea in o happen.
But tonis blisters appear on would coal here.
So apparently, altotally accepted your it was a coal.
And t acts accordingly.
Remember s totally, to follo.
t too, wonishing.
You can place an ember in tized persons ell is just a cold pebble.
t no blisters will appear on his hand.
it to do anything.
t is on fire -- t.
Its just a little experiment in the science of mind.
ten fakirs dancing on te anyone to join tion of any fraud.
You are o dance hem.
But t affecting them.
Once you are convinced -- t if t eitate a ized person does.
In t state, t of your mind is not doubting, and ts are believing -- noo t burn.
One jump, but the one who has none will jump in.
t even fire cannot burn you if t open to it, and even coldness can cause burns if t.
Experiments in rut the mind.
For example, I ing experiments in hypnosis on a girl.
I in her house.
e ting in a room.
Altogeten people: t oted right across from her.
old the room.
to open t in the room.
Sed nine because for ting across on t exist.
I asked imes ;ty.
quot; to her.
S at tting -- to see where her voice came from.
As far as s seated on the sofa.
Once again I asked o close old in tting across from he sofa.
to open the room.
Sed ten.
I asked, quot;You y; no; S;t empty, fatting on it.
quot; ually sitting on t exist for her.
But even in ted him.
otally accepted my word.
A resolute mind ies.
For ts in to accept defeat is far more responsible tances.
ttle to do by people -- ninety percent of ty lies hemselves.
y percent ready to encounter failure, it tle too muc cooperate even ten percent -- ten percent contribution.
to ttaining success as it does to t h failures.
tly sick, tinuously restless -- all are subject to the same principle.
Deep do to be ts w you become.
ts become objects, ts become s create your personality.
Essentially, which we live.
e alone lay tion of the life we live.
Once trutood, o you will become clear.
I ioned to you t as long as one entered deatarily, be free from th.
Someday deat t be entering into it voluntarily -- you o face it.
It be surprising if you closed your eyes and became unconscious wo go somewhere.
You cant be forced into something if you are fully conscious.
But to be under such compulsion.
Dying voluntarily, one can see death even while being alive.
atcing experience -- far more fascinating th is seen of your own free will.
You may ask, ;arily and see deat;
to be understood.
tary.
ts in your body wh your willingness.
For example, my it to; it move if I dont it to move.
But t floo my desire; it stop flo it to.
So tary.
t, ting of my pulse, ting in my stomacions folloary.
So our biological organism consists of ts: one t o our desire, and t of our desire.
o increase is outside t of it.
Similarly, if ones o decrease, he reach of his desire would be no longer.
tic condition is a case in point.
More ty percent of all cases of paralysis are psycure.
Actually it is not t a man is struck ance, go beyond trol of his willpower.
Even t rigo say.
o get out of ones control? truly speaking, the scope of his willpower becomes narrow.
it means is the will of such a person has shrunk.
It is as t are sticking out from underneat.
t remain beyond t.
Similarly, tic person ss control over the limbs.
It imes; for example, once a fire at nig.
But t t behind.
Before t o rescue t of the house.
tened.
t all about t;? o ; t to ;Are you joking? ; And he fell down.
In tress and fear caused by t came -- and t.
, ? And t once again from under t!
te can be brougary control.
t a feat t only yogis can perform -- you can too.
Its a very small experiment.
Ce for a minute.
t your pulse is beating faster.
Open your eyes after ten minutes and check.
Youll rarely come across a man increase if .
ts he same.
t ouc anxious, and t causes te to increase.
true if you are being cor!
tbeat can be controlled too -- almost to t of stopping it.
Scientific experiments to t and t ed.
About forty years ago, a man by tounded doctors at topping beat completely.
ed t at Oxford, and later at Calcutta University.
things.
Firstly, op tion completely -- not only could op it, but rol its flow as well.
it run or s movement at will.
op tion, not a drop of blood even w.
to take in any kind of poison and retain it in omacer of em.
finally caused er on.
Many X-rays aken will inside omach.
No gastric juices, no blood released and mixed he poison.
te until o mix.
the man died in Rangoon.
After of taking poison at ty, he was driven home in a car.
t into an accident, and by time y-five minutes ook the poison.
more ty minutes.
So he reached home unconscious.
manage to keep t during ty-minute range of ice ed to ty minutes only.
limit.
For t fifteen minutes to penetrate ts of o ernal system.
t in our body side ther.
Bothings can happen.
Entering deatarily is a deeper experiment.
Its an experiment s will.
needs to be kept in mind is: if totally, to shin.
It cant be otherwise.
Actually, t is a result of our oo.
For example, o see because we have eyes.
According to tists, t to see t of our body, there.
Ot of our hands.
t t it ransparent.
t has become specialized in picking up smells.
t made transparent made tive to smell.
Similar is to our ears, except they have become capable of picking up sound.
All t of our ive ed over millions upon millions of years.
It come about as a consequence of an individuals ion after generation, and it s.
t Braille, t by placing ed letters.
As a result of tice, ive t tect tesimal difference bet and the blank paper.
Our fingers be able to do to sucent.
a tree, ers eyes see a trees housand ways.
So er t one but many colors of the same kind.
to is between green and red.
ain kind of sensitivity in order to see such fine shades.
Obviously, people ordinarily dont possess sucivity.
A musician is able to catcle nuances in music w.
Not only is o catco experience tiness betes.
t born of sound, rat springs from ts of silence existing bethe sounds.
tes on eiting t silence, ts all.
But people han noise.
For a master musician, tes bearing upon the music.
to es merely serve tate of no-sound t exists in between.
So ice continuously, ently, begins to manifest, ss.
ts live, is determined by their will.
ever we resolve deeply is w we become.
t account in the life of Ramakrishna.
In iced six or seven spiritual disciplines of different religions.
t if all religions lead to t follorut tians, tes, tantrikas, and so on.
ever metried.
iced on the inner plane.
Outh Ramakrishna.
For instance, from tside w he was involved in.
Nevertices tain discipline even people from outside could not miss w was o him.
t in Bengal called the sakhi-sampradaya.
In t, the seeker looks upon himself as Krishnas beloved or wife.
o live like Krishnas girlfriend.
matter.
to t, Krishe seeker becomes his beloved, his Radha, his girlfriend.
For six monticed t, and strangely enougone of his voice became feminine.
No one could distinguisance.
became feminine.
Actually, men and ructure is basically different.
Since t purpose -- h men.
ly.
No matter ake eps, she can never walk like a man.
S.
But Ramakrisures, ook on a feminine quality.
One could explain a any man can alk like a woman.
tonis s developed and became womanlike.
Even too, one can rationalize by pointing out t many men gros in their old age.
But t incredible t Ramakriso rual period in muche same way as a woman does.
For medical science, t interest and concern.
After iced t took a year and a o recover from its impact and come back to ate.
Just by exercising y changed accordingly.
In Europe, stigmata appear on tian monks.
Stigmata are
o .
So tian monks h Jesus.
th Jesus.
As to chem.
tand spread as if tied to the cross.
And, as if nails o to flow.
itified , as it ual crucifixion.
it any means being used, a o floheir hands.
e are not aies in wive.
Entering deatarily is t profound of all experiments in exercising ones will.
Ordinarily it is not difficult to make a resolve in favor of life -- to live.
But it is very difficult to make use of h.
t to kno least once.
it deat life is h.
ts to realize t th.
One deat for all.
Simply using your total s of your body.
You close your eyes and feel t the consciousness is shrinking inward.
You feel t tohe inside.
You see the energy moving down from your head.
to converge upon ter from ed -- to s.
If t is carried on ense feeling, in an instant t remains inside, alive.
tire body becomes lifeless, whe inner core remains alive like a flame.
ter can noe from the body.
It is as t in pitc o differentiate bet and to one point -- trast bet .
So a certain point, one begins to feel tire body separate from t point.
Notle of the body.
t t of t of your body.
Noside, lying like a corpse.
A till keep you connected he navel of your body, however.
t of the body.
You o see t as soon as tance, t of t assumes a nes o it enlarges and becomes a new body.
tle body.
It is an exact duplicate of t t its like a fuzzy film, transparent.
If anyone o touc affecting it.
So t principle in ting to pull all t one point.
t t t jumps out of the body.
Just a desire to come out of the phenomenon occurs.
And again, just a desire to get back into t is back in.
t involve any doing on your part.
t requires any action is t of simply dra a certain point.
Once t le body can easily get out of t back in.
If tire life is transformed instantly.
t il t moment, o call it the same.
Similarly, look upon deatil then.
a little difficult to run after t.
It will be o figo.
o ignore things he ignored previously.
to c is t t was.
tation must at some time or ot-of-the-body experience.
Its an essential step, incredible consequences for ure.
Its not difficult, only a firm resolve is required.
Making a firm resolve is tecself.
s a little difficult to jump directly into t.
One needs first to begin experimenting ions.
As one succeeds in these, his willpower goes on increasing.
Actually, tices in t religious practices really.
t, preparatory to building ones resolve.
For example, a man fasts for trengthening ones willpower.
Fasting in itself is of little advantage; t t ed ained his resolve.
Anot and in one place for twelve hours.
No comes from resolve and tion of it.
By and by, people forgot t tec for strengtermination.
tanding in itself is enouginues to stand.
of t t simply standing there is purposeless.
to exercise to stand, and ticking to t decision.
Any means can be used in order to fulfill ones determination.
Even small resolves can do -- no need to make big resolutions.
For example, a man may stand in t to look below for six his much will do.
tion is not t t looking downward.
tion is t ermined somet on to fulfill it.
ermines to do somet, ronger; ered.
ing in the air.
A sort of crystallization begins to take place hin him.
For t time, some foundations are laid in his life.
So one sing thin.
e come across lots of opportunities to do so.
For example, read the billboards.
Your doing so is obviously not going to its an opportunity to exercise your will.
And no one needs to kno it -- its your own inner process.
You ting in t prove to be hless.
You you you are richan you were a half hour ago.
So tion is not purpose.
I just gave you an example.
t is, you may follo t hen your will-power.
It he small ones.
If a man is asked to go in meditation for forty minutes by simply closing do it; ly and looks around.
No a ered.
t advantages in closing t causes no harm.
But t even o y minutes; not muced of him.
o breaten minutes, es hing.
o take deep breattempts and again goes back to slohing.
t centered at all.
Breaten minutes deeply is not a very difficult to do.
And actually tion is not by breaten minutes.
is certain, by resolving to breaten minutes, tered.
Sometallized.
ance working inside him.
And mind o realize to puso get along o obey.
You drive by every day.
Maybe you dont read the road.
But t to read ts utmost to force you to read tisements.
te.
As your determination grohe mind goes dead.
tronger the mind.
tronger the will.
t press you to look at t because you c.
today you posed the challenge.
to look outside.
It rive a to force you to break your resolve and read the signs.
It s cunning.
things are.
e only live by the mind.
A seeker begins to live by his will.
One all.
Only one wrue seeker indeed.
A seeker means one o will.
So pick very small situations -- you can c a feimes during the day.
No one needs to kno it, but to go into isolation either.
Just do t quietly and move along.
For example, make a small resolve t quot; me, I will laug off.
quot; a number of times, eac you.
So make tiny resolve: quot;s angry at me, Ill simply laugter w.
quot; iteen days youll find you person.
ty of your being een days ago.
Make very small decisions and try to live up to them.
In t of making bigger decisions, ttle ions.
tion a seeker s of meeting deatarily.
t.
ermined, t to know.
ture in to add to it.
Question 2
ONE S SUICIDE ALSO tRIES tO KILL ARILY.
AND UNtIL ELY, OO: t thE LIFE ENERGY IS ShRINKING, AND SO ON.
BUt COME BACK IN tER AtE.
ISNt SUICIDE SIMILAR tO t IN VOLUNtARY DEAth?
Suicide can be used as an experiment in normally people do it for t reason.
Ordinarily, ts suicide does not do it feeling .
Mostly o commit suicide; certain circumstances, certain events are compelling o end his life.
If tances suc tempted the suicide.
tance, returned.
Noo end his life.
ed, to embrace death.
In fact, templating suicide is not doing so o die really.
o live only on one condition.
Since tion been fulfilled, he denial of life.
t interested in dying actually; trut interest in living.
So basically this kind of suicide is a forced one.
t to end opped even for ttempt it time.
Just ts can be enougs al resolve -- it together forcibly.
A man committing suicide is not making a resolve.
t is he resolve.
Ordinarily, a man w a brave man; he is a coward.
Actually, life elling ;the woman you loved before
.
no her.
quot; But t y.
Life ing out to ;Forget the person you loved before, love someone else.
quot; But t s.
Life tells someone, quot;You erday, today you are bankrupt.
Nevert; he courage.
able to make a determination and live.
: self-destruction.
o avoid making firm resolves.
Meeting deat a demonstration of ive is a sive will.
A negative will is of no use.
Suc life -- ent soul tuation t unity to arouse his will.
It is as if a cion hour approaches.
In a ion too.
ty students aking t to run away.
tes a negative will.
to appear for tive one; it meant o put up a struggle.
But truggle.
An escapist sermination too.
ed by a lion runs and climbs up a tree, in a way he also uses his will.
But t necessarily make er all, he is running away, he is escaping.
A suicidal tendency is essentially an escapist tendency.
t.
Deat ts a different matter.
For example, in tradition deato strengthen willpower.
Mao use deathis purpose.
No one else has given such permission.
Only Maual discipline -- but not tantaneous deataking poison.
One cant build ant; it requires a long span of time.
Ma;Go on a fast, and die of hunger.
quot;
It takes ninety days for a normal, o die of hunger.
If tle bit -- turn t day.
By t ed sucart finding o get out of it.
It is very difficult to maintain to stay y days.
;Stay ; to create any deception, because in ninety days
.
anyone lack of will would escape muche process.
So to deceive.
If Mao die by taking poison, droain, it er of instant death.
Of course, o make a resolve good enoug.
But a tlefield, because moment.
urn out to be a co ago.
So Mao commit santo oneself as a spiritual discipline.
If anyone est, even if it meant meeting deatarily, Ma.
truly very significant and .
Ma person on t a seeker can follohis discipline.
t.
For one t no one dies really.
to his discipline.
Secondly, besides being experienced t if a man o seek deaty, sixty, seventy, eigy, or a ness of t event is bound to transform him.
e all experience a moment or th crosses our mind.
t least a feimes during his life.
Of course, t die is a different matter.
t is, sucs do come wo die.
But takes a cup of tea and forgets thing.
ts fed up emplates hanging herself.
tickets for the movie.
ts it, the whole idea.
S too boring.
Once I o stay at a place w-door neighbors.
t nigay I her side.
terrible fighe husband and wife.
I could he wall.
tening to kill himself.
I was in a quandary.
t me, and ther serious.
I wondered wher I should go over and help.
Alt nigotal strangers to me, I felt it didnt matter if we knew eac.
I said to myself, quot;too if the man dies.
quot; Nevertrained myself in t to kill op him.
time all .
I t tter tled bet both had cooled down.
But still I felt I s and see w was going on.
So I came out.
t to my room ting inside.
the fellow had already gone.
I asked ;;
S;Dont be worried, imes before; hell be back soon.
quot;
I said, quot;But o kill ;
S;You need not be worried, o come back.
quot;
And indeed, about fifteen minutes later turned.
I ill ing outside.
I said to ;You ; I kne suicide.
;Cant you see ts going to rain.
I taken an umbrella h me, so I came back.
quot; A man ing to kill an umbrella! t is.
e all times, but not for the sake of dying really.
to us because there is some problem in our life.
e tion.
Just a little trouble, a little difficulty, and one ruso end it all.
One o meet deat face t a man of will.
s out to , positive experience of deato knoive attitude, if against life, this man is searching for life.
totally different thing.
t anot factor involved in tter.
Ordinarily, determine our birth.
Altimately our determination of it ate.
e never know w purpose we will be born.
But deatermined by us.
Deat in life, its a very decisive happening.
Notermined by us as far as birt is, ake birtaking birtances surrounding th, and so on.
But about deatainly decide o die, wo die, wo die.
e can definitely determine t to die.
So Mao follo one ically become terminer of birto co die voluntarily, for ure provides an opportunity to c birtoo.
t.
If one exits from te of life y and grandeur, in full knoes will become wide open and welcome oo.
So to determine t lives s go their own willingness.
the reason why Mahavira gave his permission.
So t is, an ordinary man ing to commit suicide is not a man of will.
Question 3
YOU ALKED ABOUt LE BODY CAN BE SEPARAtED FROM thE PhYSICAL BODY USING ONES ILLPOER.
CAN tLE BODY OF A SEEKER NESSING, OR t OF A SEEKER AtA, SUCED It EXERCISING thE ILL?
to follonessing requires a great resolve.
Folloata requires even greater resolve.
It is test resolution ever.
ermines to live like a ness, t in itself is a great resolution.
For example, a man decides eat.
o remain he day.
Anot, but instead of c, chfully.
t resolution.
It is not too difficult to give up food.
truty to eat, it is easy to go food for a day or two.
ts y ts of dieting and fasting become popular.
For example, in America ting has become very popular.
People immediately become attracted to naturopathy.
o eat, ting once in a hem.
It seems to make one feel lighter and more cheerful.
In fact in a poor society, staying hungry may be a kind of use of ones willpower.
But in an affluent society its a matter of convenience.
Actually, if food becomes sufficiently available t ting urn out to be a necessity for everyone.
People y stomachs once in a while.
But nessing is a very difficult thing.
Lets understand it this way.
For instance, you make a decision t you you ed in t hours.
No a big thing.
You decided not to walking.
Someone else decides a big to walk, he is walking.
But nessing means youll time you you are not walking.
does nessing mean? It means youll it is not you nessing t of walking.
tle resolution, a supreme resolution indeed.
tata, suc resolution; its timate resolve.
termination his.
Even to enter deatarily is not so great a resolve really.
tata means accepting they are.
In a o die voluntarily s roots somewance.
t is, to kno to verify .
tata means, if deatinue to live.
Neith.
If darkness falls ay in t appears tle .
If someto us ; if somet.
soever o accept it -- hing.
Let me explain to you h an example.
Diogenes .
iful body.
It seems quite possible man must arted o cover his ugliness.
this seems highly possible.
e are alerested in s of our body.
But this man Diogenes was a very handsome man.
he lived naked.
So as , four men engaged in turing and selling slaves, saw him.
ture trong, pohey may receive a good price for him.
But t very appre find any o capture risking their lives.
Someried and managed to surround him.
Diogenes stood in turbed.
; do you to do?quot; the men were very surprised.
took out chains.
Diogenes stretc his hands.
Full of fear and rembling ors began to chain him.
Diogenes said, quot;No need to tremble.
Come, let me tie the chains for you.
quot; on the chains.
ted.
After ; sort of a man are you? e are putting you in c lead to some figrouble.
quot;
Diogenes said, quot;You are having fun chaining me, I am having fun in being chained.
rouble? Its great! Noell me, w;
t;e feel very embarrassed in telling you t he business of slavery.
ell noake you to tplace and put you up for sale.
quot;
Diogenes said, quot;Good, lets go.
quot; ook off excitement and began er tors.
t;Please slotle.
s t;
Diogenes said, quot;No o tplace, ;
So finally tplace.
It was very crowded.
to buy slaves turned toward Diogenes.
ty, because he looked more like an emperor.
A hered around him.
o stand on tform wioned.
Raising ioneer said, quot;here is a slave for sale.
Come forward and name your price.
quot;
Diogenes said, quot;S up, you fool! Ask t, or did tie t tie t;
ors said, quot;t.
Left to ourselves, believe we could ured him.
And indeed t keep pace o practically run behind him.
So it is not correct to say place.
truto this place.
And it is not rigo say we have made him a slave.
t is, t make him.
quot;
Diogenes said, quot;Stop talking nonsense you fools, and let me do my oioneering! Besides, t loud enougo his large crowd.
quot;
So Diogenes raised ;A master has come here for sale.
Anyone interested in buying him should come forward.
quot;
Someone from t;You call yourself a master?quot;
Diogenes said, quot;Yes, I call myself a master.
I tied the chains on my own.
I have come here on my own, willingly.
I stand here for sale of my own free will.
And I so leave.
Not my will, because wsoever my will.
quot;
Diogenes is saying, quot;soever my will.
quot; ttained to tata, suchness.
it means is: wever goes on, .
s not all.
In no ed man; you cannot beat o subjugate .
You cant do anyto sucter .
tration of a truly supreme resolve.
So tata is timate will.
One ata tained God.
tion is not a tain ttains by follohe discipline of will.
It is already attained by any problem.
t elementary.
tnessing is of termediary kind, and tata is timate sadimate discipline.
So start ice of ake a voyage tnessing, and reacimately to tata, suchness.
t among three.
Question 4
PLEASE EXPLAIN tEEN ItNESSING AND tAtA.
In nessing, ty is present.
tness finds e from t which he experiences.
If a t, tnessing man says, quot;t pricked me, it .
t one place, somewhere else.
quot;
So in tness ts a duality, a separation bet and tual occurrence of it.
t rise up to tate of advaita, nonduality.
And tops at tness, a co a kind of dualism.
imately divides tence into conscious and unconscious.
Conscious means t which is known.
So eventually o end up dividing existence into purusi.
Boti, are .
Perrue meaning of prakriti may not o you, Prakriti doesnt mean nature; in fact, ti In English.
Prakriti means t o be -- pra-kriti.
Prakriti does not mean srisure, because sris er creation.
ti means t wion.
the word purusha is also very meaningful.
ts of sucremely difficult to find in any ot of very special experiences.
You knoy.
For example, Kanpur, Nagpur.
So pur indicates ty, and ty is the purusha.
toy, and t -- he purusha.
Prakriti, t -- separate, unattache purusha.
So tness comes as far as tion of purusi.
t as tities -- tance ed bethe known.
tata is even more remarkable -- timate.
tata means, ty.
to be known.
Or, in othe known.
No is not t ting me and I am a; or t te from eacher.
It is not even t it er if t pierced me, or t it -- no, t.
Noed: t, t, thing.
And t parts of thing.
thorn.
I am the very occurrence of pricking.
I am this occurrence.
I myself am tion of this.
ts whis I, my very being.
I cannot t;It er if t pricked mequot; -- , and the knowing of being pricked as well.
Nor can I t;It prick me,quot; because t antamount to tearing myself apart from my very own being.
tata is timate state there is.
In t state, wsoever is, is.
Its a state of timate acceptance of t-which-is.
It contains no distinctions.
But one cannot reacata a ness.
op at tnessing, if to arrive at tata.
Similarly, t attain tate of nessing.
Alto stay t come to t of nessing.
One taining firmness of resolve be able to attain wisdom.
And ty to make a resolve can be misused, because required to attain it.
One of po t is precisely w.
tire black magic is a product of willpower.
One gains a lot of po otally.
po any discrimination.
A man of h power.
It is difficult to predict rig use .
it to bad use.
Poself is neutral.
Nevert is necessary -- o use it for good or for evil.
And as I see it, rat is better if one uses one nohe same power for a good cause.
One her.
ts ter to be poo be impotent and a wimp.
So a man of po out on th of good as well as evil.
It is better to folloly, it o tate of nessing.
You end up as a ness if you follohe confines of your willpower.
t into mesmerism and ism, tantras and mantras, c and voodooism.
All kinds of t t lead you on a journey tohe soul.
t.
t gone astray.
If t on t is sure to give rise to tness imately t poo knotain oneself.
t I call the course of goodness.
By trolling, possessing, enslaving ther.
t black magic is.
Making use of ttaining oneself, knoically, is moving in goodness.
And it oness.
If to attain tate of nessing is satisfied o tops there.
ensified, one discovers t alone, ains everyt tars, t of ence incorporates all t.
If tense feeling, ata.
tata, sucimate flo is t.
It is total acceptance.
soever o it.
Only sucotally silent, because even a little bit of resentment can prolong tlessness.
Ones restlessness and tension inue to remain if .
Even test idea, quot;It didnt s; and tension inue to persist.
test freedom from tension, and t of timate liberation is possible only in tate of tata.
ually attain tate of nessing, and only o nessing can bring o tate of tata.
One knoness means can never knootal acceptance is.
One e from t yet ready to kno t of him.
In fact, one eness of take t step of feeling one horn as well.
So tata is tal principle.
Among all tual disciplines discovered all over tata is test.
ts .
It o anding of at means.
It a.
Buddat for himself.
ance, quot;tat said
quot; tat means, thus gone.
Just as a breeze comes and goes a any purpose, any meaning.
Just as a breaters your room and goes out -- any reason.
So tivated, as desireless as tat.
But who would come and go like a breeze?
tained to tata.
Only o whe going makes no difference can move like a breeze.
If o come, o go, he same as Diogenes did.
It made no difference to put him in chains.
Diogenes said later on, quot;Only one becoming a slave.
Since no one can make me a slave, aken as a slave? One anxiety t urned into a slave, .
And one who has such a fear is indeed a slave.
Since I o be ter myself, you can never enslave me.
Even in cer, and will remain so in your prison as well.
It makes no difference er.
My mastersotal and complete.
quot;
So ts of to ness, and from ness to tata.
Question 5
YOU MENtIONED t tI IN thE ENGLISh LANGUAGE.
ISNt tItUtION SIMILAR IN MEANING tO PRAKRItI?
No, its not the same meaning.
Constitution in t sense means an individuals makeup, ructure.
Constitution in tem, ones physical and psychological makeup as such.
Prakriti is somet.
Normally i in t quot;t mans constitution is such
quot; But t correct.
Prakriti means t ed.
And pralaya means: post-creation -- t ion.
So prakriti means t o be, t o be created -- which has always been, beginningless.
t which already is.
Srised -- t wo be.
tands for prakriti, because tianity.
In Europe tion, and tor.
In ts ti, alt everyone uses it in tes, t.
to them.
In t , i.
It is already ting anything.
For example, ure of it is its constitution.
But terial t goes into t -- t -- is all prakriti.
t is simply its structure.
ructure -- e, i.
t to prakriti in any of the European languages.
Question 6
IS tAtA t AARE?
Actually, t difference betata and ;just awareness.
quot; itnessing is also slig from it.
You can say t being quot;just a; makes up tnessing and tata.
As you move from nessing to tata, you pass tate of quot;just awareness.
quot;
In tate of nessing, ts a firm feeling of quot;I amquot; and quot;you are.
quot; In tate ;I am-nessquot; remains, the feeling of you disappears.
t the feeling of am-ness.
In tata, besides t my am-ness, my existence and your you-ness, your existence, constitute only one is-ness, one existence; t the same.
As long as ts just t tside my state of am-ness -- a exists beyond ts of my am-ness, separate.
tata is limitless, it is simply being.
So if you mean tata, t is not just a means just being.
ts t expression; being ation.
t you say quot;just a; you obviously leave somet.
t is indicative of omission.
;just consciousness,quot; you exclude somet does not fall ers set by using t; ot before consciousness?
Question 7
CAN E SAY: ONLY AARENESS?
Yes, saying quot;only a; again, to add only before it.
Awareness is enoughere is no problem.
Question 8
YOU BY RESOLVING CONSCIOUSLY tO It tIME OF DEAtIRE LIFE ENERGY SURNS tO tER FOR tURNING INtO A SEED ONCE AGAIN.
At ER DOES t CONCENtRAtE At t t SOME Ot? IMPORtANt ChAKRA, AND hY?
ttle consideration.
th occurs.
Before one embarks on a neurn to a point.
ts all ant belongings.
in every part of to the living room.
So at time of moving, s out his possessions.
ant stuff, and sets out on a new journey.
Just as he seed.
Up to no functioned as an actuality; no entiality, because no er a new body.
Just as a tree leaves seeds beoo leaves be meets death.
by t time of death.
to deaticipation of death.
tains tire built-in program of your body, it contains t replica of your body.
As ts ready to depart, it leaves beiny seed.
t one level -- the physical.
Similarly, consciousness, on a different level, gatself and becomes a seed in order to enter t in some other body.
All journeys begin he seed.
Remember, t whe end.
t started.
e begin from a seed, we end up again as a seed.
So tion is: at t of deat o s ter you hrough all your life.
It rate at ter o you in your life, because t active center; one s from ioned.
For example, if a man lived o enjoy sex, after a ion in t of sex, ed to o sex -- if sex predominant center functioning in is t of death.
ter.
birter.
t ter in ts, and t is t wo an end.
alia.
center, trated and left from t center.
ter around wer from w.
t t.
t chakra.
tened man s from there.
t from he conclusive proof of how one has lived his life.
Sucec t by looking at a dead body one could say t the body.
All trance as .
tering anot used for exiting the dying body.
ter t came out at ts t knows.
tal condition of tate of consciousness at time of intercourse, determine er t type of consciousness, t kind of soul tracted to seek t er closest to tercourse.
If tation make love not as an experiment in giving birto a soul -- t possible c purpose.
to for a long time -- because ty, o find.
take birth again for hundreds of years.
the evil souls.
t away.
take birtantly, any difficulty, because many suitable o them every day.
About one y take place every day, excluding the number of people dying.
Every day about t to the ordinary souls.
Many souls, difficulty o take birts.
th again.
tist born in India o find a suitable job in America.
er, care and nouris, but not a single living opportunity befitting raining.
Obviously, o seek a position in America.
today, most of tists from all different parts of ttled down in America.
to be so.
In t make available a suitable birth.
Naturally, to seek opportunities for birts.
Question 9
IF E DO INDEED POSSESS tALENt FOR CREAtING SCIENtIStS, E ALSO ENDOED ItY tO MAKE t KIND OF EMPLOYMENt AVAILABLE tO thEM?
No, t any necessary correlation betwo.
ting a scientist depends on one set of requirements depends on some ot of factors.
Giving birto a scientist depends on s previous lives.
If t of lovemaking bet, it will be born.
Providing ist, ire society is set up, functions.
Our scientist may earn ten t a thousand rupees in India.
Moreover, ory and researcies in America for a thousand years.
In America, be lost in tic maze or rot in tacks of files -- they will earn him a Nobel prize.
a lid on it and to see t of day.
And some day, if o t eitician or for it -- for s.
So all of things.
Many individuals tain o seek birts.
Actually, people ion from ots to ts.
Its only no tists o recognize ty ts.
Yogis times.
In t, o verify it.
But s took birt thesis was confirmed.
Similarly, t to ots are also different kinds of souls -- t be conceived on th.
At t of deatogetotally.
In t crystallized form it draies, desires -- total essence, tencire life -- and moves on to its next journey.
Mostly, tomatic -- t be any element of c.
It er and it moves into small h.
Similarly, in to wers.
t ordinary cases a man is born again and again in ty, in try.
Very rarely does this change.
tion occurs only available.
ts in t take birth in Europe.
Annie Besant, Madame Blavatsky, Leadbeater, Colonel Olcott -- to take birth in Europe.
Lobsang Rampa, for example, is a tibetan soul born in Europe.
t a available to try of to look for it somewhere else.
An ordinary man is born immediately.
to move from your he same neighborhood.
If you fail to locate a somewher neighborhood.
If you dont find it in Bombay proper, you may for it in t succeed there, you may move ahead and look somewhere else.
But once you ter is over.
t to a wonderful use.
It o consider a couple of to see his principle was used.
It is necessary t ake a look at it no carries a special significance in text of t times.
t amazing application of it e system.
tion value.
tire society into four castes.
t if a brahmin died, his soul should be reborn as a brahmin.
If a ksriya died, riya.
It is obvious t if a society is divided into fixed divisions, t possibility t abode in the same neighborhood.
It er into triya woman.
And if a persons soul continues to be born as a ksriya for a feimes, it will become ksriya-like.
You be able to produce sucriya, sucer, even by giving someone a regular military training.
Similarly, if a soul o be reborn as a braen or ty times, ty t can never be created by putting one into a gurukul -- a residential sceacing him.
tional means good for only one lifetime.
Some people in t a system of education t for an infinite number of lives.
It , but it met h decay.
It became corrupt and putrefied -- not because ts application because its fundamental sutras, its main principles .
And to be todians of tem do not ra to vouch for.
No brara, any understanding on wy.
te tures e t a brahmin is a brahmin, and a sudra is a sudra.
But scriptures are of no use; only tific principles work.
So t incredible experiment try did of planning th of a soul for endless lives.
t means t only prepared ture lives, trolled and systematic effort to redirect and che lives ahead.
.
Because it is possible t a braake birte environment, be able to carry t lives into lives.
t difficulty.
It is also conceivable t w en days by being born in a bra acen years in a sudras home.
So suc and farreacion ty.
t taking birt one may keep finding y for lives together.