Chapter 14
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I am Ready, If You Are5 August 1970 pm in Bombay, India
Question 1
AT THE DWARKA MEDITATION CAMP YOU HAVE DISCUSSED THE PROCESS OF ENTERING INTO THE MEMORIES OF PAST LIVES.
YOU SAID THEN THAT BY DISEG THE SCIOUSNESS PLETELY FROM THE FUTURE, THE POWER OF MEDITATION SHOULD BE FOCUSED TOWARD THE PAST.
EXPLAINING THE PROCESS FURTHER, YOU SAID THAT FIRST RESSES TO THE AGE OF FIVE, THEN TO THE AGE OF THREE, FOLLOWED BY THE MEMORY OF BIRTH, THE POINT OF CEPTION, AND FINALLY INTO THE MEMORIES OF PAST LIFE.
YOU SAID ADDITIONALLY THAT YOU DID NOT IO EXPLAIN THE WHOLE SUTRA, THE WHOLE TEIQUE FOR REMEMBERING PAST LIVES.
WHAT IS THE WHOLE TEIQUE? WOULD YOU KINDLY EXPLAIRA FURTHER.
Memories of our past life have beeed by nature.
There is a reason for it.
It is necessary that in the overall system of ones life one fets most of the things that happen to him every day.
Thats why we dont remember all the memories that we create during our lifetime.
However, that which you dont remember is not pletely erased from your mind.
Only the e between your sciousness and the memory is severed.
For example, if a person lives for fifty years, billions of memories will be formed in his mind.
If he were to remember them all he would go mad.
So he remembers whatever is meaningful: whatsoever is worthless he slowly fets.
But your fetting does not mean the memory is pletely wiped out.
It merely slips out of your ter of sciousness and is stored in some er of your mind.
Buddha has given a very signifit o this storehouse.
He calls it alaya vigyan -- the storehouse of sciousness.
It is just like having an attic or a basement where all the unwahings are stored.
Even though the objects are out of yht, they still remai within the house.
Similarly, your memories go out of sight, but remain accumulated in some ers of your mind.
It would bee difficult to live if you were to recall all the memories of even this life.
In order that the mind stays free to hahe events of the future, the past has to be fotten.
Since you fet what happened yesterday, you bee capable of living the tomorrow.
This way the mind goes on beiy, it is able to look ahead.
In order to look ahead it is necessary tet the past.
Without fetting what has already occurred you wont have the capability to see what is ahead of you.
Every day a part of your mind must bee blank so that it receive new impressions, otherwise how it work? As the future arrives, the past disappears every day.
And as soon as this future bees the past, it disappears too so that we are free to receive what lies ahead.
This is how the mind funs.
We ot carry the full memory of even one life.
You wont be able to recall anything if I ask you what you did on January 1, 1960.
You did exist on January 1, 1960, and you must have done something from dawn till dusk, yet you will be uo remember anything.
A small teique of hypnosis revive the memory of that day.
If you are hypnotized, and a part of your sciousness is put to sleep, and then if you are asked to describe what you did on January 1, 1960, you will ret everything.
For a long time I experimented on a young man.
But my problem was how to be sure of the details he gave of January 1, 1960.
He was able to narrate that day only under hypnosis: in the waking state he would fet everything.
So it was difficult for me to determine whether or not he really took a bath at nine oclo the m of January 1, 1960.
There was only one way to do it.
I wrote dowhing he did on a certain day.
After a few months when I asked him to describe his activities of the same day, he couldnt recall anything.
When I put him under a deep state of hypnosis and asked him to narrate the particular day, he not only reted all that I had noted down, but described many other things which had not been written.
He did not miss anything from what I had written down; rather he added many more things.
Obviously I could not have noted everything.
I had written only what I saw or what had occurred to me.
In hypnosis you be taken as deeply inside your self as one would like to go.
But it will be done by someone else; you will be unscious.
You wont know a thing.
Under hypnosis you be taken even into your past lives, but it would essentially be in a state of unsciousness.
The only differeween jati-smaran regression and the teique of hypnosis is that while regressing you go into your past lives with sciousness; in hypnosis you are taken into your previous lives by being made unscious.
The validity increases a great deal if both the teiques are applied.
Suppose you hypnotize a man, ask him about his previous lives and write it down; then in his scious state you lead him into meditation.
If even uhe meditative state he gives the same at of his previous lives, you gather additional evidend the validity of the story is established.
So the same memory be revived by applying two methods.
Although the process ression is simple, it has its own hazards.
Thats why I did not explain all the keys.
All the keys be told only to an individual who is ready to experiment.
Otherwise, ordinarily, they ot be explaio everyone.
The whole teique of course be explained saving ora -- this one ot be practiced.
As I said yesterday, our sciousness moves with the aid of will, determination.
For example, when you sit for meditation and begin to go deep into it, make a resolve to go back when you were five years old and find out what happeo you then.
In that deep state of meditation you will suddenly find you have indeed bee five years old, and whatever happeo you at that age is ing back to you.
At first, enter into the memory of this birth.
As one gains clarity ah iation, and as it bees possible to go bato the past -- which is not difficult -- one go as far back as the mothers womb and revive memories of that time.
If your mother fell down when she regnant with you, her memory of that fall, that hurt, will bee part of your memory too.
Or, if she was unhappy at the time you were in her womb, her memory of that suffering will be your memory as well, because ihers womb the states of your being and hers were not separate -- they were bined.
Hence, deep down the experiehat your mother had bees your experieoo -- it is automatically transferred to you.
During pregnancy, the mothers state of mind plays a vital role in the formation of the child.
In the right sense of the meaning, one is not a mother just because she has carried a child in her womb; she is also a mother because she has given a special dire to the childs sciousness.
Even a female animal is able to carry a baby iomach -- all animals do it.
Sooner or later maes will do it as well.
It is not too difficult to imagine babies growing in a mae.
An artificial womb certainly be created.
The same system that exists ihers womb be created in a mae run by electricity.
A system with the same degree of heat, the same amount of water, be produced.
And sooner or later, instead of growing babies in a mothers womb, they will be placed and grown in a meical womb.
But that will not be enough to meet the requirement of motherhood.
Perhaps very few mothers on this earth have fulfilled the role of motherhood.
Its a Herculean task to be a mother.
And the task is, for nine months giving the childs sciousness a specific dire.
During these nine months, if the mother stays angry
And when she gives birth to an angry child, when he behaves angrily, she scolds him, rebukes him, and wonders who has spoiled him, what bad pany he must have fallen into.
Mothers e to me plaining about their sons and daughters having fallen into bad pany.
But they dont realize that they are the ones who have sown the seeds of their childrens wrongdoings.
They alone are responsible for building their sciousness -- children are simply maing it.
Of course, sowing the seed and its maiowo different phenomena.
We dohe e betweewo because an enormous gap exists iween.
Emile Coue has written ae in his biography.
He says a friend of his, a major in the army, was once reading a book on hypnosis.
Somewhere in the book it was mentiohat when a child is in the womb, whatever impressions the mother may receive are automatically transferred to the child.
His wife regnant at that time.
He told her, "The author of this book says, Whatsoever a mother thinks, whatever she feels, whatever she lives -- all of that is directly transferred to the child.
" They both laughed and took no serious note of it.
That evening they were io a party in honor of a general.
By ce, the majors wife sat o the general at the dining table.
The generals thumb was squashed during the war.
The majors wife suddenly remembered what her husband had read to her that afternoon.
Afraid that her child may be born with a deformed thumb, she tried deliberately not to see the generals thumb.
Throughout the party she avoided the generals thumb, but the more she tried not to look at it the more her eyes waoward that thumb.
She fot the general, she fot the party, her whole attention remained focused ohumb.
Since she was sittio the general, she saw the thumb as he ate, as he shook hands with people.
It got so bad that she even shut her eyes, but by shutting her eyes she saw the thumb even more clearly.
It is easier to see things clearly with closed eyes.
She pletely freaked out.
As long as the party lasted, the poor woman remaiotally obsessed with the generals thumb.
At night, she woke up with a start several times.
In the m she said to her husband, "I am in trouble.
I am very much afraid my child will be born with a deformed thumb.
"
solihe husband said, "Are you crazy? Whats in a book? Do you believe something will happen just because it was written by somebody? Drop the whole thing from your mind!" But the wife couldnt drop it.
The fact is, the very thing we are asked to drop bees difficult to let go of.
The more the husband tried to persuade her to drop the thing and fet about it, the more it became crystallized.
You know very well -- that which you want tet, you never .
In fa the very attempt of fetting you have to keep remembering it -- just tet it.
It keeps ing back to your mind.
If you really want tet something, you will at least have to remember it.
And in order tet, the more you will o remember it the strohat memory bees.
As the days passed and the time of the childs birth drew closer, the thumb began to weigh heavily on her mind.
No matter how much she tried, she couldnt fet it.
As she went through labor pains, as the child was taking birth, the thumb was ihoughts -- not the child.
And an incredible thing happehe child was born with a deformed thumb.
When the photographs of the childs and the generals thumbs were pared, they looked identical.
It was the mother who gave this thumb to the child.
Like this, all mive their own thumbs, their own disorders to their children.
Everyone has different kinds of thumbs, disorders which have been given to them.
So first, you will have to go ba your memory to the day you were born -- but that is not your real birthday.
The actual birthday is the day a child is ceived.
What we call the birthday is in fact the day which falls nine months after the birth has happened -- it is not the right birthday.
The day the soul ehe mothers womb is ihe correct birthday.
It is her difficult nor dangerous to go ba memory this far, because it pertains to this very life.
And in order to do that, as I mentioned earlier, you o turn the mind away from the future.
Those who practice even a little bit of meditation will have no difficulty fetting about the future.
And what is there to remember iure anyway? In fact, there is no future.
So the dire has to be ged.
Instead of looking at the future, look in the past, and go on making your resolve stronger and stronger in your mind.
Turn one year back, two years back, ten, twenty years back; keep moving backward and you will have a strange experience.
Ordinarily, if we go bato our past without meditation, even in a scious state, the further we go back the hazier the memories will bee.
Someone may find it impossible to recall anything beyond the age of five, and even up to five the memories may be few and far between.
As you draw closer and closer to your present age, your memories will beore and more clear.
You will have a clear memory of yesterday; your memory of today will be even more clear.
But your memory of the day before yesterday, that of a year back, or that of twenty-five or fifty years back will be increasingly hazier and hazier.
But if you apply the same teique iate of meditation, you will be greatly surprised.
The situation will be totally the reverse.
As you will draw closer to the childhood memories, the clearer they will be, because the minds slate is never so clear as it is during the childhood; the writing on it is never so clear after that.
So you will have a big surprise reviving memories iation, because the situation will be reversed.
The more you will move backward, drawing closer to childhood, the more transparent will be the memory.
And as you will grow older in your memory, the more hazy everything will look.
Iation, today will look the foggiest, while the first day of birth, fifty years ago for example, will be the clearest day in memory.
Returning to the past memories iation is not remembering.
You must uand the difference.
When we remember sciously, we are remembering.
How is this different? When you remember your childhood -- and you are now fifty years old, for example -- you are fifty now, at this moment, and you revive the memory when you were five years old, or two years old, or one year old, what happens? Your fifty-year-old mind stands iween this moment and the memory of those years.
The memories bee hazy because you are looking through the layers of fifty years spread iween.
When you remember the past following the teique of meditation, you no longer remain fifty years old; you bee five years old.
Iation you remember as a five-year-old child.
At that moment you are not a fifty-year-old man remembering the days when you were five years old.
You go back to the fifth year of your life.
So when we recall memories sciously we should call it remembering, whereas the same iation is reliving.
And there is a differeweewo.
In remembering you face great layers of memories which make everything fuzzy.
Iation, reliving the memory turns you into a five-year-old.
Shobhana is here with us.
She says iation, all of a sudden strahoughts start ing to her.
She thinks she is a child playing with dolls.
That thought bees s that it frightens her.
She suspects someone may see her in that dition and feel strange about her, so she opens her eyes now and then to make sure no one is watg her.
She is not aware, at that moment her present age disappears.
In that state she is not even remembering her childhood; it is reliving.
That means iatiourns into a five-year-old girl.
There is a young man here: iation he begins to suck his thumb -- he bees six months old.
The momeers into meditation, his thumb ght in his mouth.
He returns to the age when he was six months old.
It is necessary to uand the differeween remembering and reliving.
It is not very difficult to relive one life.
The only problem is we have bee identified with e.
A man of fifty is not willing to step back even five years -- he wants to remain stuck at the age of fifty.
Those who wish to relive their past, who want to remember their past, will have to give up their fixed identities; they will have to relax a little.
For example, if a man wants to go back to his childhood it would do him good if he played with children for an hour or so every day.
It would help him greatly if he dropped his fixation on being fifty years old, if he stopped being serious for a while.
It would be good if he did jogging, swimming, dang.
It would be helpful if he sciously lived like a child for an hour; that would make it easier for him to return to his past iation as well.
Otherwise he remains rigidly at the age of fifty.
Remember, sciousness has no age; it only sists of ditionings.
There is nothing like a five-year-old, a ten-year-old, or a fifty-year-old sciousness.
It is just an idea.
Close your eyes and try to find how old your sciousness is -- you wont be able to say anything.
You might say, "I will have to check the diary, or look into a dar, or sult the horoscope.
"
The fact is, no one knew what his age was until horoscopes, dars, the ting of years, the numbers came ience.
Even today there are abinals who find it difficult to answer if you ask them how old they are, because for some of them the numerals stop at fifteen, for others at ten, and for some the number doesnt go beyond five.
I know a man who is a house-er.
Oneone asked him how old he was.
He replied, "Just about twenty-five.
" In fact he was at least about sixty.
The people who heard him were a little surprised.
They asked, "How old is your son?"
He said, "Maybe about twenty-five.
"
The people were puzzled.
They said, "Your son is twenty-five, you are also twenty-five years old -- how this be?" He had no problem with it, because for him twenty-five was the last here was no number beyond that.
The difficulty arises for us because we have numbers beyond twenty-five.
For him, beyond twenty-five was the infihe numberless.
Age exists because of our calculations based on dars, dates, days.
Age is a byproduct of all these.
If you look within there is no age.
You wont know how old I am by looking inside me, because age is purely aernal measure.
But this outer measurement bees fixed on the inner sciousness -- it sticks there like a nail.
You go on driving nails in your sciousness, saying, "Now I am fifty, now I am fifty-one, now I am fifty-two
" If these nails bee too much set, it will be difficult to go bato the memories.
One who is very serious ot return 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 them tress.
Those who are simple and light-hearted, who play and laugh with children, for them it will be easy to go bato the past memories.
So try to break the fixations of your external life.
Dont be scious of ye all the time.
Never say to your son, "I know, because my age is sud such.
" Age has nothing to do with knowing.
Dont behave with children as if there exists a gap of fifty years between you and them.
Instead, be a friend to them.
A seventy-year-old woman has written a book.
Its a small book taining the story of her experiment of befriending a five-year-old child.
Its a difficult thing to do, not a simple matter.
It is easy to be a father, a mother, a brother, a guru of a five-year-old child; to be a friend is very difficult.
No mother, no father is ever able to be friends with their children.
We will have transformed the entire world the day parents bee friends of their children.
It will be altogether a different world, it will no longer be so hideous and ugly.
But they doend that hand of friendship.
So this woman of seventy really carried out an amazing experiment.
She befriehe child when he was three.
For the wo years she maintained her friendship with him in every possible way.
It would be good to uatitude toward this friendship.
It will be easy for such a woman to return to her past memories.
This woman of seventy would go to the sea-shore with that child who happens to be her friend.
The child would run, pick up stones and pebbles, and the woman would do the same.
How else could she have brokeremendous age barrier between her and the child? Her pig up the stones and pebbles along with the child was not just to advance her friendship with him.
She really tried to see the stones and pebbles with the same joy and delight as the child.
She would look into the childs eyes, and watch her owoo.
She would look at his hands pig up a shining pebble, and she would look at her own hands doing the same act.
She would watch how thrilled the child was, how he was looking at those pebbles with such wonder aement in his eyes.
She tried to look the same way -- being a child too.
She ran with him to catch the foam as the waves lapped on the shore.
The child would run after butterflies, and she would run with him too.
The child once came up to her in the middle of the night and said, "Lets go out.
The crickets chirping sound so beautiful.
" She did not say, "Go to sleep now.
This is no time to go out.
" She immediately went along with him.
The child walked, step by step, softly so as not to disturb the crickets.
The woman followed him exactly the same way.
Two years of this friendship brought exceptional results.
The woman writes, "I fot I was seventy years old.
What I did not know at the age of five, I came to know at the age of seventy by being a five-year-old child.
The whole world turned into a wonderland, a fairyland for me.
I indeed ran, picked up rocks, chased butterflies.
All the differences of age between the child and me disappeared.
He talked to me as he would talk to any other child.
I also talked to him the same way a child talks to another child.
"
She has reted all her experiences of these two years in a book called The Sense of Wonder.
She says with great vi that she once again found a sense of wohat even the greatest of all saints could never have achieved more than what she did.
When Jesus was asked what kind of people will enter his kingdom of heaven, he replied, "Those who are like children.
" Perhaps children do live in a kind of big heaven.
We take their heaven away by schooling and tut them.
But it is necessary that the paradise be taken away, because when it is found again the feeling is rare.
Very few people are able tain this paradise, however.
People generally live iate of "paradise lost"; the situation of "paradise regained" es in the lives of very few.
We all lose our paradise, of course, but we never find it again.
If one bee again like a child before his death, the paradise returns to him.
If an old man see the world with a childs eye, the kind of peace, the kind of joy and bliss that will shower upon him is beyond prehension.
So those who wish to return to their past memories will have to break their fixation with age.
On a while hold a childs hand and run along with him fetting how old you are.
And the funny thing is, that age exists just as a thought, a memory.
Its merely an idea which has taken hold of us very strongly.
Break your fixation with age in living the outer life; and in your inner life, when you sit iation, move back year by year.
Let each birthday e alive one by one; go back slowly.
Then it would not be difficult to reach to the point of your birth.
The same teique works iurning to the past lives.
However, I t tell you the sutra for moving from one life to another.
There is a reason for it: if one experiments with it just out of curiosity he go mad, because in doing so, if the memories of the past life e crashing down uedly, it will be difficult to bear them.
Once a girl was brought to me.
When I saw her, she was eleven years old.
For no specific reason she had a memory of her three past lives.
This urely actal -- just an error on the part of nature.
Nature makes a great arra.
It buries the layer of your past lives memories, and the layer of this lifes memory starts building over it.
Deep down, this layer keeps you disected from your previous birth.
Some tries -- such as Mohammedan or Christian tries -- do not believe in reination.
In such tries childre born with the memory of any past life because the people in those tries are not attuo that dire.
It is as though we firmly believe there is nothing oher side of this wall; by and by well stop looking beyond it.
In India, no matter how much disagreement the Jainas, the Buddhists, the Hindus may have among themselves, they agree on one point -- the existence of past lives.
There is no fli their belief in reination.
Therefore, for thousands of years the mind of this try has been filled with the belief in the possible existence of past lives.
Often it uedly happens that if a man dies with a deep feeling to remember that life in the ohen without his going through any yogic practice or following aation teique, he will be able to retain the memory in his birth.
But that will put him in trouble.
So when the girl was brought to me, she remembered three of her past lives.
Her first birth happened in Assam, where she had died as a seven-year-old girl.
Presently, she could speak as much of the Assamese language as a seven-year-old girl .
She could perform as much Assamese dance as a seven-year-old girl .
But in her current life she was born in Madhya Pradesh.
She had never been to Assam: she had nothing to do with the Assamese language.
Her sed birth happened in Madhya Pradesh too, in Katni.
And there she had died at the age of about sixty.
So that adds up to sixty-seven, plus eleven years of this birth.
When I saw that eleven-year-old girl her eyes, her face looked like that of a seve-year-old woman.
Even at the age of eleven she looked so jaundiced and pale, so worried and troubled, as if she was close to death, because she carried within her an awareness of the sequenemories spread over seve years.
She was irouble.
The relatives of her past life were my neighbors in Jabalpur; they brought her to me.
The girl had reized all the relatives of her past life from a crowd of thousands.
In that crowd she spotted people from her previous life: her son, daughter-in-law, grandson, and so on -- she reized all of them.
The house where she lived in her previous life was situated in a village.
Her relatives in that life had now moved to Jabalpur.
She told them of a treasure buried in the old house -- it was indeed found there.
In her past life she was the elder sister of my door neighbor.
The man has a scar on his head.
The moment this girl reized him, the first thing she said was, "Good Lord! The scar is still on your head!"
The man asked with a surprise, " you tell me, when did I get this injury? I certainly dont remember.
"
The girl said, "On the day of your wedding you fell from the marriage horse: the horse reared and you fell down.
" The man was about eight or nine years old at the time of his marriage; he couldnt recall.
So inquiries were made in the old village to find out if anyone remembered this i.
Finally, an old woman of the village corroborated the story, although the man himself had no memory of it.
I advised the girls father to do something for her tet those memories.
I asked him t the girl to me so that I could help her fet in a weeks time; otherwise, I said, the girl will be in a lot of trouble.
Already she was fag great difficulties.
She couldnt go to school.
How you enroll a seve-year-old woman in a school? She couldnt learn anything -- she already koo much! She couldnt play.
There was nothing like a childhood for her.
How a seve-year-old lay? She looked serious.
She was always nitpig everyone in the house.
At this age, she was filled with as much bitess as a seve-year-old man or woman is.
So I said that uhat girl was made tet the past memories, she would go mad.
But the members of her family were enjoying the way she was.
A whole crowd would gather to see her.
People even began her s, ut, fruits and sweets.
The president of India invited her to Delhi.
An invitation came t her to America as well.
Her family was very happy with all this.
They stopped bringio me.
They said, "We dont want to help her fet the memories -- its a good thing.
"
Seven years have gone by since I saw her last.
Today the girl is mad.
So they came and asked for my help.
I told them, "Now it is a difficult situation.
You did not agree when it ossible to do something about it.
" The girl is totally out of her senses.
She is in a fused state.
She t figure out which memory belongs to which birth.
She is not sure whether this brother, or this father is from her present life or her past life -- everything is mixed up.
Natures arra is such that it allows you to carry only as much memory as you bear.
Thats why it is necessary to gh a special discipline before reviving the memories of past lives.
It makes you so capable that nothing ever fuses you.
In fact, the primary dition foing into the memories of previous lives is that one should be able to see the world as nothing more than a dream, a leela, a play.
Until this happens, it is nht to take a person into his past life.
Once you begin to see this world as a play, a dream, then there is no problem.
Then nothing will hurt you.
The memories of a play are not the kind which cause any harm.
But if this world looks very real to you
.
if you have been taking your wife to be real and you e to remember that she was your mother in the previous life, you will be fused.
You wont know whether to take her as a wife or a mother!
I once helped a woman experiment in recalling her past life.
First I kept restraining her from doing it because it was just out of curiosity.
But she was very curious to know a on insisting.
Finally I sented, and she did as I explaio her.
The experiment succeeded; the woman recalled that she rostitute in her past life.
This was too much for ahical and chaste woman like her to bear.
She said, "I dont want to remember all this, I want tet all about it.
" But it wasnt so easy tet it; a lot of effort was needed.
It is easy to remember a thing but very difficult tet it, because once a fact has bee part of our knowledge it is very difficult to erase it.
Thats why I purposely left out one key in my explanation, and that is how to enter from this life into your previous life.
This key be given only to one who has revived all the memories of this birth.
But then it will be strictly an individual matter.
It ot be discussed publicly, nor is it right to do so.
Our mind does innumerable things out of curiosity.
Most people live by curiosity alone.
They alry into things out of curiosity, but su attitude may sometimes prove dangerous.
A particular memory may surface which ot be restrained later on.
heless, one certainly experiment with reviving this lifes memories.
When that bees an enjoyable experience, and wheire situation of this life
As soon as you have relived your past memories, you will find it is all nothing more than a dream.
You will e to realize that whatsoever you are taking so seriously today -- profit or loss in business, quarrels with the wife, a father showing his annoyahe son leaving home, the daughter marrying an undesirable person -- all will end up tomorrow in the junkyard of your memory.
When the memories will e back to you, you will be amazed to see the things you took so seriously many times in the past exist oday.
You will see how some moments had taken such trol over you that for a sed everything seemed like a matter of life ah.
Those moments have bee worthless today, they are lying like a heap of dust somewhere on the road, they are like trash lying in a pile of rubbish.
They are totally useless today.
So, reliving the past memories will cause two things to happen.
First, it will bee evident that whatsoever you had taken so seriously did not prove to be such a grave matter after all.
It wasnt even important enough to remember.
You will see that whatever you were ready to stake your life for doesnt eve anywhere.
Su uanding will transform your life, because then you will e to see that the thing you are willing to kill or be killed for will someday be rotting in a heap of garbage.
Just stop for a moment or two and everything will look absurd.
Wait a moment or two and all will turn into memory.
And if the total oute of life is nothing but memories, then how is an ordinary mans life different from the life an actor lives on the s? After all, whatever an actor does, the final oute is the creation of a film which we see on the s.
Similarly, in an overall sense whatever we do, whatever we live through is recorded onto a film of memories which be seen again.
What we call life is not much different from fog a camera.
And the captured moments we once sidered so signifit are just like pictures projected on the s.
They are worth no more than a film.
The only difference being that the film we normally use be enclosed in a box, while the film recorded in life has to be stored in the tainer of your memory.
Thats all the differehere is.
And what is stored in the tainer of your memory is as much a film as the regular celluloid film.
Sooner or later, it wooo difficult for sce to discover a way to draw this film out and project it on the s.
Its not much of a problem, because when we close our eyes, we see the same film being projected on our optical s.
In a dream, your eyeballs move in the same way as when you watch a movie.
By plag ones fingers on a sleeping persons eyes and sensing the movement or non-movement of his eyeballs, one determine whether he is dreaming or not.
The movement of his eyes will indicate he is watg something.
What do you suppose he is watg? He is, of course, watg a movie.
Iation, if one relive his past lives as well, he will find that experieo be no more than watg a film.
The experiment of jati-smaran, remembering past lives, was meant for this very purpose.
In fact, Mahavira or Buddha never initiated ail he had gohrough jati-smaran.
Thats why the initiated monk of today is not really initiated nor is he a monk -- he is her.
He knows nothing.
A few days ago a Jaina monk came to see me.
He said, "Please teach me meditation.
I am a monk from Acharya Tulsis order.
He has initiated me.
"
I asked him, "You have received initiation from Acharya Tulsi and have not learned meditation? Then what have you learned? What did you take the initiation for? What does initiation mean really? If you have e to learation from me, then why did you take the initiation? If not eveation was taught to you there, then what else was taught? If Acharya Tulsi doesnt teach meditation, then what else does he do?"
To initiate means to lead someoo meditation -- thats the only way initiation happen, not otherwise.
So Mahavira and Buddha gave initiation only after one had relived his past lives.
Mahaviras teag was that until you have relived your past lives, you ot drop your serious attitude.
If a mao remember once, "I had made love to a woman in my previous birth and had told her, I t live without you even for a moment
.
and the same I had done and said the life before that, and the same thing the life previous to that one.
Even before I was born a human being I had repeated the same act, whether I was an animal or a bird: I have been doing and saying the same things all along.
" And then if he were to say all this to a woman today, he will burst out laughing, because now he knows he live very well without her -- in fact he has been living for lives without any problem.
Someone had wao attain a high position in his past life and had bee like an emperor.
He had thought that once he attaihe highest honor everything would be fine.
But it was all in vain.
The poor fellow died.
It was the same story the life before that, and the one previous to that.
And the same man is once again rag to Delhi in search of a position.
If he were to remember his past lives just before reag Delhi, he would turn back realizing the absurdity of the whole thing.
He would laugh, seeing how many times he went to Delhi, and how each time ultimately the mad scramble ended up ih.
Man wants to repeat all he has been doing in his previous lives, but he has no memory of it.
If he could remember it even o would be impossible for him to do it again.
No man really bee a sannyasin until he has realized the whole world as nothing but a dream.
But how this world look like a dream? The key to that lies in jati-smaran, remembering past lives.
So, go bato the memories of this birth -- but not just out of curiosity.
Only when you have seen this life as a dream ahe burden lifted from your mind, and only after you have gaihe capacity to see the previous lives as a dream too, this key be given to you.
However, it will be a oo-one unication.
The teiques I am w on with you collectively are such that they t harm you.
Whatsoever I am saying publicly are things which lead only up to a point where it is safe for you.
Beyond that, the unication of sutras will be strictly on an individual basis.
Heh those who will progress fast, I will start sharing things which otherwise ot be told openly in public.
As soon as such people bee ready, those things be imparted to them.
But that will be absolutely in person, individually.
There is no point talking about them before everyone.
Question 2
WHAT ARE THE DISTINGUISHIURES THAT MAKE A WOMB WORTHY ENOUGH TO RECEIVE A HIGHER SOUL, AND WHAT ARE THE CHARACTERISTICS OF A WOMB IN WHI INFERIOR SOUL MAY ENTER? REPARATIONS ARE NECESSARY IN ORDER THAT A HIGHER SOUL MAY DESD? HOW ARE THE PREPARATIONS MADE? AS PARED TO ORDINARY WOMBS, HOW SPECIAL WERE THE WOMBS THAT CARRIED GREAT SOULS LIKE BUDDHA, MAHAVIRA, KRISHNA, AND JESUS?
Many things will have to be sidered.
The first thing is: the purer the moment of lovemaking is, the purer the soul a womb attract.
But sex has been ned so much that the moment of copulation hardly ever bees a divine moment.
Sex has already been branded as sacrilegious.
It is already rooted in our sciousness as something impure.
The sexual unioween husband and wife takes pla the shadows of sin; it does not transpire in a worshipful moment 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 that a higher soul may enter a womb, the first dition is that it be a divine moment of lovemaking.
In my view, the moment of sexual union is a moment of prayer.
Only after prayer aation should the husband and wife enter into sex.
The result will be twofold.
One is that after meditation it wont be possible for them to enter into sex for years.
The first thing that will happen after meditation is that you wont be able to enter sex.
As you will go into meditation, the desire for sex will disappear -- meditation will bee the way to celibacy.
Years will go by without sex.
The purity ensuing from these bygone years will not be the product of a suppressed sex.
It wohe result of any vow taken by the husband and wife both practig celibacy by sleeping separately in locked rooms, or the husband sleeping iemple all by himself.
This celibacy will not be the sequence of a vow, rather it will be a spontaneous fl.
It is simply impossible to enter sex after meditation.
Meditation gives so much joy, such bliss, that why would one care for the pleasures of sex?
If husband and wife meditate regularly for years, they wont be able to enter sex.
That will have a twofold effect.
Ohe energy will bee very dynamid intense.
A very potent sperm is needed in order to give birth to a pure soul.
erms wont do.
Only an intercourse which is preceded by years of celibacy be effective in allowing a powerful soul to ehe womb.
After years of meditation when someone goes into sex -- that is, wheation makes him petent to enter into sex -- then naturally it will have to be a divine moment, because if there had been even a slight impurity left in that moment, meditation would not have given the go-ahead.
Wheation gives the and -- that is, when the possibility to enter sex exists even after one has been iation -- then it means that even sex has taken on a saess.
Now it has a divineness of its own.
When two individuals make love in this divine moment, it would be better to say the union is not physical, it is very spiritual.
The bodies are meeting, yet the meeting is not physical -- it is very profound and spiritual.
So giving birth to a divine soul is not merely a biological phenomenon.
The meeting of two bodies simply provides an opportunity for another body to take birth; but when two souls meet as well, a situation is created freater soul to desd.
The births of Mahavira or Buddha are of this kind.
The birth of Jesus is even more incredible.
The births of Mahavira and Buddha had been prophesied.
Their ing was awaited for years.
Every detail was foretold -- so much so that Mahavira had eveed in his previous life how many dreams the mother of his life will have before his birth.
The dreams were mentioned in a sequeh their tents.
Mahaviras prophecy was, "When these many dreams occur, know that I have ehe womb.
" He also pointed out the symbols that would appear in the dream -- a white elephant, a lotus, and so on.
So people were waiting eagerly for a woman to declare she had seen all the dreams with these symbols.
In Buddhas case too, symbols were mentioned.
When he was due to be born, a monk from the faraway Himalayas arrived at the palace.
He was old and had been waiting.
He was very worried lest he should die before the advent of Buddha.
So when he came to beg at the palace, he told Buddhas father,"I know a child is to be born here.
I have e for his darshan, to see him and pay my respects.
"
The father was very astoo hear this.
The monk was a renowned figure, very famous, a divine person in his ht.
He had thousands of devotees, and he was asking to pay his regards to the child! The father was simply amazed.
But he felt very happy too, because his wife had already mentioo him the special dreams she had.
So the day the monk arrived to see the newborn child.
Seeing the child, the monk broke down and began g bitterly.
The father became very worried.
He asked the monk, "Are y because you see a bad omen?"
The monk said, "There is no bad omen for the child.
I am g for myself.
The man at whose feet I could have attained a timeless bliss, is born.
But alas, I am nearih and this child will take time to grow and flower -- I ot wait that long.
The time for my departure has e.
"
The birth of Jesus was awaited by the whole world -- especially so in the Middle East.
The predi was that at the time of Jesus birth, four stars will appear in the sky.
Those who khe secret uood the symbolic meaning of the stars.
A man from India jouro Bethlehem in order to offer his greetings on Jesus birth.
One ma from Egypt, and two from other tries.
All four of them khat the appearance of the four stars would herald the birth of Jesus.
So as soon as they saw the stars, they hurried in search of the child.
The information was that those whhe stars would be guided by them to the place where the child was born.
The stars kept moving ahead and the travelers followed them.
The wise man from Egypt who had set out in search of the child first came to Herod -- the emperor at the time of Jesus.
He said to the emperor, "Perhaps you dont know, but the king of kings has arrived at last.
" Herod couldnt follow what the ma by "king of kings.
" He thought an enemy was born who would finish him someday, so he ordered all newly born children in Jerusalem to be killed.
The news reached Mary in time and she escaped.
Jesus was born in hiding in a dark and dingy stable.
The story of Jesus birth is even more signifit than that of Buddhas or Mahaviras.
It illustrates the question you have asked: "reparations are necessary in order to give birth to a higher soul?" Jesus soul was ready to take birth.
A suitable mother was available, but not the father.
Mariam was qualified to give birth to Jesus, but her husba<samp></samp>nd was not.
Thats why it has always been said Jesus was born of a virgin mother.
There is a reason for saying this, because the father was irrelevant.
Jesus was indeed born of a virgin mother.
A bodiless soul, which the Christians call the Holy Ghost, had to ehe body of Jesus father.
Through the medium of Jesus father, another soul remained present in his place.
That means, Jesus father was not there, only his body was.
I have mentioned before how Shankara entered another body.
Similarly, a soul ehe body of Marys husband and Jesus was born.
Thats why he could say he had nothing to do with Jesus birth.
He had no knowledge of what happened.
Insofar as he was ed, Mariam was virgin; in his eyes, the son was born to a virgin Mary.
He was unscious all along.
His body was simply used as a medium.
But Christianity is not clear on this point.
Hehe Christian priest somehow tries to prove Jesus was born of a virgin mother.
But he doesnt know what it means to be born of a virgin -- he is uo prove it.
The biggest argument against Jesus in the West has been over how he could be born to a virgin girl.
It is uific.
This is true: a child ot be born of a virgin girl.
But Jesus was born of a virgin girl in the sehat his father was not sciously present at the time -- he was only a medium.
He was not a scious partit in the birth of Jesus.
He was totally unaware.
He was only made to fun as an instrument for this phenomenon to occur.
Often it happens that many superior souls wish to take birth but they dont find any appropriate situation for their ception.
Today it has bee even more difficult.
It has been almost impossible to create superior ditions for the ception of higher souls, because the whole sce pertaining to it has been lost.
What we call ception today is absolutely animal-like -- there is no sce behind it.
Those who had given full sideration to the phenomenon of ception had worked out all the details.
They had taken into at, for example, the mi calculation of time in terms of finding the exad the most characteristient to ceive.
We t imagine how much attention aid to this phenomenon.
You may not be aware of the fact that more people go mad on the full moon, and less on the new moon.
Sce is not yet fully clear why this is so.
The fact remains that the full moon does affeental state.
Just as it brings storms in the seas, it stirs our emotions and raises them to the heights of lunacy.
The word lunatic means one who is affected by the moon.
luna means the moon, and lunatic means one who is moonstruck.
It means the man has gone mad because he has been attacked by the moon.
There is a plete sce that studies how the earth is affected by various forces every moment, every hour.
If ception take place during the time of these uraterrestrial influehe results will be highly signifit.
And if the ception does not occur during these moments, the results be to the trary.
The whole of astrology was developed for the very purpose of finding out the exaent of ception, because the influences w in that particular moment alone give some indication of the ceived soul.
At least sh data be obtained of the possibilities hidden in that moment of ception.
Each sed, each hour has its own implication.
So before entering sex, one he strength of meditation, years of celibacy behind it.
Keep in mind, however, my uanding of brahmacharya, celibacy -- it is her an oute of suppression nor repression.
By celibacy I mean that whies on its own, which happens spontaneously.
Then one may enter in sex with a prayerful heart, invoking pure souls to accept the invitation.
Not only are many such souls available, but there is a tinuous race among them for entering a womb.
So in this situation, if you invite certain souls, the subseques will beore clearly evident.
Also, when such a soul is ceived, for nine months the baby o grow in the womb within a certain psychological and spiritual enviro.
For example, Mahaviras mother was kept under very special ditions.
So was Buddhas mother.
One prediade before Buddhas birth was that he would be borhe mother is in a standing position; and that he will be born not inside, but outside the house.
It was quite a strahing: as Buddhas mother was traveling to her parents, on her way she stopped for a while and stood uhe sal tree, and Buddha was born, uhe open skies.
Ordinarily, babies are born in the darkness of night.
And normally, people make love in dark chambers, sneakily, with a sense of fear and guilt.
People look at sex as if it is some kind of sin, a crime which has to be done surreptitiously, without anyone knowing about it.
Obviously, sex of this kind is bound to produce grave sequences.
In order to make love, freedom, openness, purity are essential.
At the time of lovemaking, even small things bring distinct results, such as the color on the walls, the light in the room, the fragrance.
A whole sce exists around it.
If we could make use of the sce of child-ception, a plete transformation of the human race could be brought about.
Even little things make a difference.
Currently, a stist is carrying on a small experiment which will bring about a fual ge.
He has devised a small belt which is to be tied around a pregnant womans abdomen.
It so happehat once a woman had to wear a belt for some reason in her pregnancy -- she was ill -- but it created a strange effe the child.
It was found that the belt pressed against the babys head and the child was born with a very high IQ.
This urely actal; a particular ter of the childs brain ressed.
Following this i, the stist has carried out many more experiments.
It may well be that the child was naturally endowed with such high intelligence, and the whole thing was just a ce.
However, the subsequent experiments proved that if pressure is applied at a particular pla a pregnant womans abdomen, it causes a remarkable ge In the childs Intelligence.
There are many asanas, body postures, which are meant t about the required pressure at a particular point.
There are many breathing teiques for the same purpose.
There are many words which, when articulated properly, bring about a certain pressure.
All of these bee helpful in allowing the genius, the health, the capability, the potentiality of the child to ma fully.
Up to now man has discovered who knows how many ways to cause mischief, but he has not been putting enough energy into disc ways which build, enrich the future of mankind.
But it is all possible.
As soon as a woman ceives, she begins to reflect the possibilities the child is endowed with.
It is in fact a dual process.
In pregnancy, if the mother bees irritable, angry, the child will be born with an angry temperament.
Similarly, if the soul of an angry disposition has ehe womb, a woman who otherwise never became angry would begin to show anger.
This is indeed very remarkable.
And in view of this fact, experiments be done for treating the anger of the ceived child right when it is in a seed form.
There are many souls which take birth but havent been able to yet.
Its a very strauation.
It is something like a uy which may give some people education up to the B.
A.
, but has no additional provision or facility for postgraduate study or for research.
In that case, many graduates would have to be on the lookout for some place where they work toward an M.
A.
or do further research.
This world of ours develops the being and intelligence of some people only to a certain point, and thes them.
Beyond that we have no means to help them further.
But a systematic provision be made.
The right type of possibilities and ditions be created so higher souls may find their way into this world.
So let me repeat the few basic points.
The first thing is: our whole attitude toward sex is sid dang<bdi></bdi>erous.
As long as the saess of sex is nnized in this world, well go on causing more and more harm to mankind.
So long as one has not beeditative prior to entering sex, his sex will remain animal-like: it ever have a human quality.
And sedly, without a prolonged period of celibacy preg the sexual involvement the creation of a powerful sperm is not possible.
And without it there is no possibility of giving birth to a powerful soul.
Question 3
YOU HAVE SAID ONCE BEFORE THAT IF PEOPLE LIKE KRISHNA, CHRIST, BUDDHA, MAHAVIRA DO NOT APPEAR ON THE EARTH IN THE FIFTY YEARS, THE WHOLE OF HUMANITY MAY PERISH.
YOU ALSO STATED, AS DID VIVEKANANDA, "I AM IN SEARCH OF A HUNDRED INDIVIDUALS WHO SHOW CE IN ATTAINING THE ULTIMATE HEIGHTS OF SPIRIT.
IF THAT ES TRUE, THEN IT WILL BE POSSIBLE TO SAVE NOT ONLY THIS TRY, BUT THE ENTIRE HUMANITY.
THIS IS THE REASON WHY IN VILLAGE AFTER VILLAGE I KEEP LOOKING IN THE EYES OF THOSE WHO BE USEFUL.
FROM MY SIDE I AM READY TOTALLY TO TAKE YOU INWARD.
LETS SEE IF AT THE TIME OF MY DEATH I WILL HAVE TO SAY AS WELL THAT, I WAS LOOKING FOR A HUNDRED INDIVIDUALS, BUT COULDNT FIND THEM.
IF YOU ARE READY, THEN E ALONG!"
WOULD YOU KINDLY EXPLAIN WHAT YOU MEAN BY "I AM READY" AND "IF YOU ARE READY"? PLEASE EXPLAIN REPARATION IS REQUIRED ON OUR PART, AND HOW DO WE PREPARE OURSELVES?
Let me just explain to you the meaning of your preparation.
I have to do my own preparation -- you have, of course, nothing to do with it.
In fact, I dont have to do any preparation, I am ready.
So what is your preparation? There are three things involved in it.
First, over the past thousands of years, we have bee believers rather than inquirers.
A believing mind has e to exist instead of an inquiring mind.
We immediately believe, we never go on a search.
And whatsoever is worth attaining in this world, ot be attained without inquiring, searg.
Even if it were possible to attaihing else without searg, ones own being ot be attained without a quest.
So the first thing is: one should have a mind full of questions.
The first preparation is to have a probing mind.
You may say you do inquire, you do ask questions.
Remember, however, your inquiries only look for an answer; I dont sider them inquiries.
The question should not just look for an answer, it should look for an experience.
Anyone give you an answer; no one give you the experience.
There are people who seem to be inquiring, and their inquiry seems religious.
Ostensibly they ask, "Does God exist? Is there moksha, salvation?" But it appears they are looking for answers; someone should provide them the answers -- thats all.
If the query is only to find the ahen sooner or later the answer will turn into a belief, because the questioner is not ready to take much trouble.
His i is simply that he should meet someone he believe in, someone who provide the answer and satisfy his curiosity.
I have no answers for anyone.
I am not ied in supplying answers.
If I do speak a little in terms of answering the questions, it is only so that the questioners dont altogether run away.
I would like them to stay a little longer so that I may destroy their desire to find the answer, and instead help grow the seed desiring the experience.
People are ready to have answers, no one wants to know really.
Answers are cheap.
You find them in books, gurus provide them.
Finding answers is an absolutely intellectual thing; it has nothing to do with living totally.
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.
There was a in Tibet that when someoo see the master, he had first to walk around him three times, then bow down to him seven times, and then sit in a er reverently until the master called and allowed him to ask.
Milarepa went straight to the master and caught him by the neck.
He her went around him three times, nor did he bow seven times and wait his turn sitting quietly in the er.
He simply took hold of the master and said:
"Tell me quickly what you want to say to me, because I dont even know what I want to ask.
I know this much: that I dont know anything.
If you have anything to say, then speak!"
The master said, "Now wait a minute and behave yourself.
Arent you aware of the etiquette for asking a question? Dont you know that you are required to go around the master three times, bow down to him seven times, and then sit in a er till you are called?"
Milarepa said, "Ill do all that later.
Tell me, in the process of going around three times, and bowing down seven times, and sitting in the er respectfully, if I were to die, who will be responsible? Will you take the responsibility for my death or will I be responsible? If you promise me I wont die while doing all that, I am willing to go around and bow down not only seven but seven huimes.
First answer me; the formalities be doer, at leisure.
"
The master said, "Sit down.
You are the kind of person who is in search of an experienot an answer.
It is good that you didnt circle around me, because that business is meant only for those who do it.
When someone does this going around, I know a wrong man has e, because it shows he still has time to do it.
"
So the first element I look for in a seeker is the element of inquiry: the quest, not for an answer, but for the experience; a searot to find a philosophy, but to discover ones own being; a probing not simply to know, but to attain; not even just to attain, but to be.
So this is the first thing.
The sed thing is that normally, whe out to achieve something we have to lose something.
Nothing in this world is attained without losing something iurn.
But that is not the case in attaining truth.
No matter how much wealth you may be willing to give away, the truth will not be found.
her you buy the truth by havih, nor by losing it.
Some people think they will buy truth ohey have earned a lot of mohere are others who believe they will find truth if they renouhe money.
But essentially, both types of people carry the idea that truth be purchased by means of wealth.
Truth ot be found through money.
In fact, as long as you are not ready to give up yourself you wont be able to attain truth by renoung whatever else you may have.
Truth be discovered not by losing what you have, but by disappearing as you are.
It needs ce to lose yourself as you are.
So the sed element is: are you ready to disappear? Are you willing to give yourself away? And it is not that you have to give or anything, because why would truth be ied in having you? The readio give yourself is enough.
Just the very readiness in itself is as good as giving away yourself.
Once you have shown the readiness, the matter is finished.
You simply o be prepared to disappear.
One who ot do so will never be able to set out on the great journey.
People are always ready to give away things.
Someone says, "Ill renounce my home, Ill renounce my parents, wife, son, property.
" But no one ever says, "Ill renounce my self.
" As long as one doesnt show the readio give himself up, he t progress oh of finding truth.
The question is: is the wife really yours that you renounce her? No husband ever put a claim on his wife.
It bees apparent to him every hour of the day that she is not his possession.
So if you are renoung that which was never yours in the first place, you are simply deceiving yourself.
Who ar.9９lｉｂ.e you deceiving really? Is your wealth really yours that you talk so much about giving it away? The fact is, you have nothing to call your own except your self, that which you are.
How strange! You go on talking about renoung all that is not yours, while that which is truly yours, you never eveion giving it up! This wont work.
So the sed thing I look for is the ce to let go of ones self.
And the third thing that is expected of you in regard to your preparation is infinite awaiting, infiience.
Actually this journey is such that it would be a kind of childishness for ao ask for immediate results.
Not that one t achieve instantly -- one ; except that one has to be in a state where he has no instant demand, where he says, "Let it be whe has to be, it is okay with me.
I am willing to wait.
"
So patience is needed.
And that is the very element which is absolutely lag in the world today.
There is no other reason for the dee ion than this lack of patience.
Patience is the very root ion.
Only one who is patient be religious.
Everything else except religion is tangible, perceptible.
Religion is absolutely invisible: you t touch it, you t lock it in a safe, it t bee your bank balance, you t put it in a safe deposit vault and then go home and sleep without a care.
Religion is the only thing one go in search of only if one is ready to pursue it with patience.
The biggest problem with religion is that it is not attained piecemeal -- an inch today, a couple of iomorrow -- so that one may live in some hope.
Even an impatient man carries hope that if he has earned a rupee today, he earn two tomorrow, or four the day after.
And if he should go on making money like this, he earn millions someday.
Nion is either attained instantaneously or not attai all.
There are no stages iween -- you dont find it in parts.
The day you attain it, it es in an instant -- it explodes on you.
Nothing happens as long as you have not attai in one instant; till then you remain in utter darkness.
In that moment of darkness, those who have no patience begin to look for something immediately available.
They start colleg rocks and pebbles which are lying all around, and are accessible right away.
They begin to look for money, fame, and so on, which be achieved without waiting for long, which seem to be just around the er.
In regard to worldly things, there is one advantage: you get them in fragments, in installments.
You ot find religion in installments.
So the third element is awaiting -- infinite awaiting.
But waiting is very difficult, because the mind says, "Who knows whether I will attain or not? Perhaps I am waiting in vain.
Maybe it is already too late, its time to give up.
The time I have wasted so far could have been put to<tt>９9lｉb?t> a better use -- in the pursuit of some tangible gains, in w toward substantial achievements.
I missed all that for nothing.
" An impatient mind such as this ever bee free.
In fact, there is no e between impatiend peace, between impatiend equanimity.
Pead impatience ot go together.
Impatience means u, impatience meaement, agitation.
Such a mind is bound to miss.
Patience means as if the sea has calmed down -- not a single ripple, just mirrorlike.
The iing thing is that the moon always shines above -- if the sea could calm down and beirrorlike, it could catch the moon in its refle this very moment.
But an agitated sea, full of waves, t catch the moon.
Truth is ever-present.
God is close, all around us, herenow.
But our impatient mind -- unstable, restless, wavering -- fails to have any grip od.
God does not refle it, because it fails to bee a mirror.
Awaiting turns mind into a mirror.
And the day one bees a mirror, he attains everything that very moment
.
because everything was alresent, only you were not present as a mirror.
Once you bee present like a mirror, everything that is, that ever was, is at once reflected in it.
So you o fulfill these three ditions.
Ohats taken care of, the matter is finished.
The rest will happen very easily.
The difficulty right now is that you are standing with open hands, while I am holding a jug of water asking you to fold your hands, make a cup of your palms so that I may pour water into it.
Once your hands are cupped, once you have settled down a little, once you have bee grounded even for a moment, the water be poured.
But dont be uhe wrong impression that I will be p the water -- as soon as your hands are cupped, the water just flows into them.
Even I be nothing more than a wito it.
As a witness, I simply say, "Yes, this man has indeed joined his palms and the phenomenon of water p into them has taken place.
"
This is what initiation means really.
How a man initiate another man? One always receives initiatiod alone.
Of course this much is possible, that the one who has gone a little ahead testify that the hands are indeed joined into a cup, and therefore the initiation will happen.
So from my side there is no need for any special preparation.
If your preparation is plete, then I be the wito it.
So I have given you three sutras for your preparation.
Dont think over them; try living them and they will be in yrasp immediately.
As you think, you lose; as you think, you miss.
Even a little thought and all is lost.
So dont think.
Uand these three sutras and search within 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 theory built around the idea whether God created this world or not.
What difference does it make if God has created the world? And if he has not, how does that matter? So ask yourself, "Am I truly in search of an experience?" Make this point very clear inside you.
It is okay if you are not seeking an experience.
But then it should bee clear to you that your only i is in having the answer, not the experience.
With that clarity, an hoy will arise in you.
Then at least you wont have to bother about going through the experience -- you will follow the answers and be finished with them.
Remember, the very reition of the fact that you are only looking for the answers will immediately make you realize the futility of your search, because after all, what will you do with the answers given in words?
Words her satisfy your hunger nor quench your thirst -- words are good for nothing.
If you want to cross a river, you need a real boat -- the word boat described in the diary wont be of any use.
If y the diary which describes the word boat as a vessel that carries you across the river and you try to use it, the diary will drown and so will you.
And the river will simply laugh at your stupidity.
The river will say, "If you really wao go across with the help of the word boat given in the book, you should have also crossed the river described in the book! You shouldnt bring the boat given in the book to cross a real river.
You should have drawn the boat in the book and the river as well -- that would have worked.
"
If you are looking for answers, then a book is good enough.
Then you doo do anything in life.
But if you bee clear about this, then the book will soon begin to bore you.
Not only that, but sooner or later words will seem worthless; all theories and does will look like trash; you will feel like throwing away the weight of all scriptures, and a quest for experience will begin.
But first it is necessary to make it clear within yourself: "What exactly am I looking for? Is this just out of fun, out of mere curiosity, or is it a mumuksha?" Mumuksha means a burning desire, a search, for experience.
The sed thing you o be clear about is: "What am I ready to let go?" If God were to stand before you and say, "I am ready to e to you, I am ready to be yours, what you give me iurn?" the ces are you will start feeling your pocket -- most people will.
You will start ting rupees, and begin figuring whether to give five rupees, or ten, or whatever.
Or what else would you give? At such a moment would you be able to give yourself away? Would you be able to say to God, "I offer myself.
Except myself what else do I have?"
If this bees clear to you, then the sed sutra: "I am ready to give myself," will bee instrumental in ging your life.
This readiness should e simply as a clarity -- and thats all.
It o be clear to you that "Should the time e, I am willing to give myself.
I wont fail in that.
I wont say, Wait a little while.
Let me first discuss this with my family, let me sult my friends.
How I just give myself right alease wait for a few days.
Let my son be married first.
"
The point is, it should bee clearly evident to you that wheime es, you stake yourself without the slightest hesitation.
There is no gamble greater than religion.
All other bets are very small in nature.
In other bets you wager aher you lose or win something, but you always remain outside.
In the case ion you wager your own self, and there is no question of losing or winning, because when you have wagered yourself, who is going to win or lose? Now you are the stake, now there is no way to either lose or win.
Now yone.
So let this be clear to you.
And the third thing you o make plain to yourself is that when you set out in search of the eternal, a childlike impatience wont work.
You need infiience.
And one who is ready to have infiience -- he attains now and here.
So make these three things clear in your mind, and the preparation will take pla its own accord.
You have mentioned
.
the first dition is that one should have an inquiring mind and a longing.
And the sed thing you say is the willio let go.
But as long as there is an inquiring mind, as long as there is doubt, how o go pletely? Actually, the day your inquiry is over there will be no doubt any longer.
This is very iing and it will be good to take a look at it.
When does one doubt? Remember, doubting is not inqiry.
In fact, only those doubt who believe in something, who carry some belief.
Only he doubt who believes, but one who does not have a belief, how he doubt? Who will he doubt? How he doubt? Where there is inquiry there is her doubt nor belief, because doubt takes plaly when one is believing in something.
Doubt appears against that which reviously believed.
For example, a man says he doubts Gods existence.
This means he must have had some belief before in the existence of God; otherwise how could he have a doubt about it?
No, a seeker has her any doubt nor does he have any belief.
The seeker says, "I dont know anything, how I doubt? How I believe?" A seeker is not a nonbeliever; a seekers mind is without any doubt, because a seekers mind is free of any belief.
Where there is no belief, there is no doubt either.
He is iing to hat all these believers actually carry doubt within themselves, and the one who says he believes strongly, an equally strong doubt exists within him.
To suppress that strong doubt the poor fellow has to believe strongly.
Doubt is seated firmly inside and when it tries to e out, his equally strong belief suppresses it.
He closes his eyes as, "Rama, Rama," so that the doubt be buried deep inside, so that the belief stays firm.
But the question is, firm belief against what? Against oneself? Then it is certain there is doubt inside.
In fact, when the seeking, the inquiry is fihere is her belief nor any doubt.
Only inquiry remains.
One simply wants to know: What is it? When one asks, "What is it?" there is her any belief nor any doubt.
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 the purest state of mind.
In it you will not find rising waves of doubt, nor is it tained within the shores of belief.
Both are absent.
Henquiring is the purest state of mind.
There is nothing but inquiry.
It is the most uniate; there is no other state more purified than this.
In other states something else gets added to it.
So, as I mentioned earlier, the day the inquiry es to ahe other thing too will be taken care of easily, because when you set out in search of the ultimate you will e to realize what is at stake.
You will e to know what you o put on the line.
No search is without a price.
In order to take each step oh one has to walk, one has to put oneself at stake.
Every rung of the ladder that you climb increases your blood pressure.
Even a small step oh has its implications.
In this world, anything you want to search for has a price tag.
If we are on our way to seek the ultimate, to uhe essential mysteries of the world, to find the truth, to find God, then the question is: what are we going to put at stake?
One whose inquiring has e to its clusion will be able to see clearly that except his owhere is nothing else he stake.
All he has is himself to offer, he has nothing more than that.
And one whose inquiring has e to its clusion, his stake will also be total, because a total inquiry ake a half-hearted wager.
A half-hearted wager is possible only if there is a little doubt.
For example, a gambler wagers five rupees although he has ten rupees in his pocket.
He is doubtful; otherwise he would have wagered all ten rupees.
He wagers only five rupees because he is not sure what the oute will be.
He is doubtful, but he is also fident -- both things are there.
The nonbeliever inside him creates fear that he might lose; the believer is alsht there telling him to go ahead.
So the gambler finds a promise -- he wagers five.
He goes for the middle and saves the remaining five anyway.
But if there is her doubt nor belief, if the mind is total, not divided, theake is total.
Then one is able to put himself on the lially.
And when the inquiring is plete and the stake is total, one is ready for eternal patience, because in order to find the ultimate one ot be impatient and approach it in the same way as we do trivial matters.
So the three steps I have talked about are deeply interected.
If you plete the first you will reach the sed, if you plete the sed you will arrive at the third.
All three are iably related with each other.
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