Chapter 9
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The Ultimate Freedom5 November 1969 am in Opera House, Bombay, India
A few questions have been asked, seeking clarification of certain points I discussed in last nights talk.
Question 1
A FRIEND HAS ASKED: IF A MAN AND A WOMAE AN OPPORTUNITY FOR THE SOUL TO TAKE BIRTH, THE MEAN THERE ARE MANY SEPARATE SOULS AND NOT ONE UNIVERSAL SOUL? ALSO, ON MANY OCCASIONS YOU HAVE SAID THERE IS ONLY ORUTH, ONE GOD, ONE SOUL.
ARENT THESE STATEMENTS TRADICTORY?
There is no tradi.
Of course, God is one.
The soul is essentially ooo, but the body is of two types.
One is the gross body which we see, and the other is the subtle body which we ot see.
At the moment of death, the gross body falls away, but the subtle body remains intact.
The soul resides within two bodies -- the subtle body and the gross body.
At the time of death the gross body dies.
The body which is made of earth and water, the body which sists of flesh, bones and marrow, drops, dies.
Subsequently, the body prised of subtle thoughts, subtle feelings, subtle vibrations, subtle filaments, remains.
This body, formed of all these subtle things, along with the soul, once again proceeds on a journey, and agaiers a gross body for a new birth.
When a new soul ehe mothers womb, it means this subtle body enters.
In the event of death only the gross body disies, not the subtle body.
But with the occurrence of the ultimate death, what we call moksha, the subtle body disies along with the gross body as well.
Then there is no more birth for the soul.
Then the soul bees oh the whole.
This happens only once.
It is like a drop merging into the o.
Three things have to be uood.
First, there is the element of the soul.
Whewo types of bodies -- the gross and the subtle -- e in tact with this element of the soul, both bee active.
We are familiar with the gross, the physical body; a yogi is familiar with the subtle body, and those who go beyond yoga are familiar with the soul.
Ordinary eyes are able to see the gross body.
The yogic eye is able to see the subtle body.
But that which is beyond yoga, that which exists beyond the subtle body, is experienced only in samadhi.
One who goes beyoation attains samadhi, and it is iate of samadhi that one experiehe divine.
The ordinary man has the experience of the physical body, the ordinary yogi has the experience of the subtle body, the enlightened yogi has the experience of the divine.
God is one, but there are tless subtle bodies and there are tless gross bodies.
The subtle body is the causal body; it is this body that takes on the new physical body.
You see many light bulbs around here.
The electricity is ohat energy is one, but it is maing through different bulbs.
The bulbs have different bodies, but their soul is one.
Similarly, the sciousness maing through us is one, but in the maion of this sciousness, two vehicles are applied.
One is the subtle vehicle, the subtle body; the other is the gross vehicle, the gross body.
Our experience is limited to the gross, to the physical body.
This restricted experience is the cause of all human misery and ignorance.
But there are people who, even after going beyond the physical body, may stop at the subtle body.
They will say, "There are an infinite number of souls.
" But those who go beyond even the subtle body will say, "God is ohe soul is one, Brahman is one.
"
There is no tradi in my statements.
When I referred to the entering of the soul, I meant that soul which is still associated with the subtle body.
It means the subtle body the soul is enveloped in has not disied yet.
Thats why we say that the soul which attains to the ultimate freedom steps out of the cycle of birth ah.
There is indeed no birth ah for the soul -- it was never born, nor will it ever die.
The cycle of birth ah stops with the end of the subtle body, because it is the subtle body that causes a new birth.
The subtle body is an ied seed sisting of our thoughts, desires, lusts, longings, experiences, knowledge.
This body is instrumental in taking us on our tinuing journey.
However, one whose thoughts are all annihilated, whose passions have all vanished, whose desires have all disappeared, who has no desire left within him, there is no place for him to go, there is no reaso for him to go anywhere.
Then there is no reason for him to take birth again.
There is a wonderful story in the life of Ramakrishna.
Those who were close to him, who knew him to be a paramhansa, an enlightened one, used to be deeply troubled about ohing.
It bothered them greatly to see an enlightened person such as Ramakrishna -- one who had attained samadhi -- craving food so much.
Ramakrishna used to bee very anxious about food.
He would ofteer the kit, asking his wife Sharada Devi, "Whats cooking today? Its getting so late!&quht in the middle of a serious talk on spiritual matters he would get up abruptly and rush towards the kit asking what was being cooked, start looking for food.
Feeling embarrassed, Sharada would politely chide him, "What are you doing? What must people think -- dropping the talk on Brahman so suddenly and starting to talk about food!" Ramakrishna would laugh and remain silent.
Even his close disciples remonstrated with him.
They would say, "Its giving you a bad name.
People say, How such a person have attained knowledge when his desire for food is so overwhelming?"
One day his wife Sharada got very upset and reproached him.
Ramakrishna told her, "You have no idea, but the day I show aversion to food, know that I shall not live more than three days afterwards.
"
Sharada asked, "What do you mean?"
Ramakrishna said, "All my desires and passions have disappeared, all my thoughts are gone -- but for the good of mankind I am deliberately holding on to this one desire for food.
Its like a boat tied down with one last rope.
Ohat rope is cut loose the boat will move on to its endless journey.
I am staying on with effort.
"
Perhaps those around him did not give much thought to this at the time.
But three days before Ramakrishnas death, when Sharada entered with a dish of food, Ramakrishna looked at it, shut his eyes, and lay with his back turowards her.
In a flash she remembered Ramakrishnas words about his death.
The dish fell from her hands and she began to weep bitterly.
Ramakrishna said, "Dont cry.
You wished I should not crave for food -- your wish has e true.
" Exactly three days after this i Ramakrishna died.
He was holding on with effort to just a little bit of desire.
That little desire had bee the support for the tinuation of his life-journey.
With the disappearance of that desire, the entire support ceased to exist.
Those whom we call the tirthankaras, those whom we call the buddhas, the sons of God, the avataras -- they hold on to only one desire.
They keep the desire solely out of passion, for the good and wellbeing of all mankind.
The day this desire is lost they cease to live in the body, and an endless jourowards the infinite begins.
After that there is no more birth, no more death.
After that there is her one nor many.
What remains after that ot, in any way, be ted in numbers; hehose who know dont even say, "Brahman is ohe divine is one.
" To call it one is meaningless when there is no way to follow it with two, when one t t any further in the sequence of two and three.
Saying one is meaningful only as long as two, three and four are also there.
One is signifit only in the text of other numbers.
Thats why those who know dont even say Brahmanan is ohey say Brahman is non-dual, he is not two.
They are saying something quite remarkable.
They are saying, "God is not two; there is no way you t God in terms of numbers.
" Even calling him one we are attempting to t him in terms of numbers, which is wrong.
But to experiehat one is still a long way.
Right now we are still at the level of the gross body, of the body whidlessly takes multiple forms.
Wheer this body we find another body -- the subtle body.
Going beyond this subtle body, we attain that which is not a body, that which is bodiless -- the soul.
What I said yesterday is not tradictory, is not paradoxical.
Question 2
A FRIEND HAS ASKED: OHE SOUL HAS LEFT A BODY, IT ENTER INTO ANOTHER DEAD BODY?
Yes it .
But there no longer remains any meaning, any purpose iering another dead body: the other body was dead because the soul had found it unsuitable to reside in.
The body was discarded because it had bee useless, hehere is no point iering that body.
heless, it is indeed possible to enter another body.
Its no use asking, however, how one enter another body when we dont even knoe exist in the body we are already in.
What be gained by thinking about such worthless things as entering another body? We dont even knoe ehe body we have now.
We dont even knoe are living in our body.
We have never had the experience of seeing our own body separate from us.
In any case, there is no reason for entering another body; however, in stific terms, it be said that it is possible to enter another body -- because, basically, a body ot be seen in terms of yours and mine.
All bodies are external.
When a soul enters a mothers womb it is actually entering a body -- a very small body, an atomic body, but entering a body heless.
The cell that is created on the first day in a mothers womb tains the whole inbuilt program in itself.
For example, the possibility that ones hair may turn gray fifty years from the time of ception is hidden in that tiny little seed.
Potentially, the seed tains within itself what the color of your eyes will be, how long your hands will be, whether youll have a healthy body or a sick body, whether youll be white or black, whether or not youll have curly hair.
It is a tiny body, an atomic body.
The soul ehis atomic body.
It enters in accordah the structure of the atomic body, with the situatioomic body is in.
The sole reason human sciousness has been deing daily is because married couples are not creating suitable opportunities for superior souls to take birth.
Whatever opportunities are being created are for the birth of inferior souls.
It is not necessarily so that, following a mah, his soul may soon find the opportunity to take birth.
Ordinary souls, which are her very superior nor very inferior, find new bodies within thirteen days from the death of the body; however, very inferior souls are stopped from taking birth because it is very difficult to find a suitable opportunity, a womb that low in quality.
We call these inferior souls ghosts and evil spirits.
Very superior souls are prevented from taking birth too, because they dont find suitable opportunities, wombs that high in quality, either.
We call these superior souls, gods.
In the past, the number of evil spirits was very large while the number of gods was very small.
In the present day, the number of ghosts and evil spirits has greatly decreased and the number of gods has increased, because the opportunity for the birth of godlike people has diminished whereas the opportunity for the birth of evil souls has increased rapidly.
By entering human bodies, ghosts and evil spirits, which otherwise used to be held back from taking birth, have now all joihe human race! Thats why its so difficult to see ghosts and evil spirits nowadays.
One need not see them, however.
Just look at man and you have seen them!
Our belief in gods obviously deed, because how one believe in them when they are so hard to find? There was a time when gods were as real as any other actuality of our lives.
If you read the Vedic rishis, the sages, it doesnt seem as if they are talking about some imaginary gods.
No, they are talking about gods who speak to them, who sing and laugh with them.
They are talking about gods who walk very closely with them, on this very earth.
We have lost our tact with the world of gods because we dont have men among us who bee links, who bee bridges between gods and men a men know what gods are.
And the entire responsibility for this lies with mankinds marital system.
The whole marital system of the human race is ugly and perverted.
The most important thing is that we have stopped marriages resulting from love, that marriages are happening without love.
A marriage devoid of love does not create a spiritual bond -- a bond which is only possible with the presence of love.
A harmony, a rapport, a musiecessary to give birth to a great soul is not created between the man and the woman.
The love between them is merely a sequence of panionship.
There is ing of souls in their love, none of the movement that brings two beings together into oneness.
Children born of a marriage without love ever be loving, ever be godlike.
They will be more like ghosts and evil spirits; their lives will be filled with anger, hatred, and violence.
Even a little thing makes the difference, an incredible difference, if there is no harmony, no rapport between the man and the woman.
Perhaps it may not have occurred to you why women look more beautiful than men, why there is such roundness, such shapeliness in women.
Why isnt the same seen in men? It may not have occurred to you why there is a musi inner dance apparent in the being of a woman, and which is not seen in man.
The reason is very simple, not very big really.
The reason is so small you t even imagihat the enormous differeween man and woman is based on something so tiny.
The first cell ihers womb tains twenty-four osomes of the man and twenty-four osomes of the woman.
With the meeting of two cells, each taining twenty-four osomes, the first cell of forty-eight osomes is created.
With the union of forty-eight osomes a female body is formed -- both sides of its scale taining twenty-four osomes each, balanced.
But the first cell of a male child sists of only forty-seven osomes -- twenty-four on one side and twenty-three oher.
Right here the imbalance is created, the harmony is broken.
Both sides of a womans being are well balanced; hehe whole beauty of a woman -- her shapeliness, her art, the juice of her personality, the poetry of her personality.
There is a slight defi the personality of man.
One side of his scale is made up of twenty-four osomes.
The cell he receives from the mother tains twenty-four osomes and the cell received from the father sists of twenty-three osomes.
Thus, whewenty-four osomes of the mother meet the twenty-three of the father, the male body is formed.
This is the reason why man remains so restless, so intensely distehroughout his life.
He is always anxious, always worried about what to do and what not to do, whether to do this or to do that.
All this restlessness begins with a very small i, having one osome less on one side of the scale.
Man is imbalanced.
A woman is fully balanced.
The harmony, the rhythm is plete in her.
Such a small occurrence brings su enormous difference, although because of it the woman could bee beautiful but she could not grow.
An even personality does not grow, it remains stagnant.
The personality of man is uneven, hence you see him rag ahead, growing.
He climbs Everest, crosses mountains, lands on the moon, reaches the stars.
He searches and iigates.
He thinks, writes books, gives birth tion.
A woman does nothing of this kind.
She wont climb Everest, land on the moon or stars; nor will she search fions, write books or make discoveries in sce.
She wont do anything.
The balan her personality does not fill her with the passion to transd.
It is man who has given rise to human civilizations -- and all because of one small matter: he lacks one osome.
Woman has not developed civilizations because her personality is plete; there is no osome lag.
Such a small phenomenon cause su enormous differen personality! I am pointing this out because this is just a biological occurrence, because one biologically see how such a little difference gives birth to personalities so different in character.
But there are other, more profound inner differences as well.
The child born out of the union of a man and a woman shows how deeply they are in love with each other, how much spirituality exists between them, and with how much purity and prayerfulhey have e together.
On this depends how superior, how great the soul is which is attracted towards them, how great the divine sciousness is which makes that body its place of residence.
The human race is being increasingly miserable and unhappy.
Deep down, the distortion of the marital relationship is the cause.
Until we have redefihe meaning of marital life and brought it to a healthy state; until we have refi, spiritualized it, we prove the future of mankind.
In this unfortuate of affairs, those who have denouhe householders life and those who have made a great fuss over the life of renunciation are equally responsible.
Ohe householders life was ned, we stopped thinking in that dire altogether.
This is nht.
I would like to say to you that very few people reach God through the path of renunciation.
A very small number of people, some special type, a few individuals of a totally different kind, reach through the path of renunciation.
Most people reach God through the path of the householder and through marital relationship.
The strahing is that even though it is simple and easy to reach through the householders path, no attention has yet been paid to it.
Up to nion has suffered from the extreme influence of those who have renouhe world.
Religion could not evolve for the be of the householder.
Had it been evolved for the sake of the householder, before the very first moment of birth we would have sidered what kind of soul we wao invite, what kind of soul we wao be, what type of soul we wao allow to enter life.
If religion could be taught rightly, and if every individual could be given right thought, right cept and vision, withiy years we create a totally new geion of men.
One who enters into sex without first extending a loving invitation to the ining soul is a sinner.
He is a criminal, and his children are illegitimate even though they may be born in wedlock.
That man who has not given birth to his children with an utterly prayerful and revere is a criminal -- and he will remain a criminal before all geions.
Our eure depends upon what kind of soul ehe womb.
We care about childrens education, about their clothes, about their health and nutrition, but we have pletely given up on g about what kind of soul a child would have.
We ot hope for a better human race this way.
So t<s>?９9lｉb?</s>here is o worry much about how to enter another body; rather, be ed about how you have ehis very body of yours.
In this respect, a friend has asked:
Question 3
WE KNOW ABOUT PAST LIVES?
We certainly know about our past lives, but at present you know nothing even about this life.
Knowing past lives is far more difficult.
Man , of course, know about his past lives, because onething is imprinted in the form of a memory on our minds, it is never destroyed.
It always remains in our deep unscious levels.
Whatsoever we have known, we never fet.
If I ask you what you did on January 1, 1950, perhaps you wont be able to answer.
You might say, "I dont remember anything.
I have absolutely no idea what I did on January 1, 1950.
" But if you could be hypnotized
.
and it be done easily.
Thus, by making you unscious, were I to ask what you did on January 1, 1950, you would give me the whole days at as if the first of January were passing before your eyes right at that moment.
Also you would be able to tell me that on the first of January your m tea tained a little less sugar.
You would even be able to say that the man whht you tea stank with perspiration.
You would be able to point out such minor details -- like the shoe you were wearing was hurting your foot.
Iate of hypnosis your deeply embedded memories be brought out.
I am telling you this because I have done many experiments along this line.
Anyone who wishes be taken into his past lives; however, he will first have tress in this life.
He will have to walk the memory lane of his present life.
He will have to go as far back as the point when he was ceived ihers womb.
Only after reag that point he step into the memories of past lives.
Remember, however, it is not without reason that nature has arranged for us tet our past lives.
And the reason is very signifit.
Recalling the memories of one month drive you crazy, let alohose of past lives.
Even your recolle of the memories of a single day will not allow you to survive.
The whole arra of nature is such that it only permits as many memories as your mind bear.
The rest are thrown into a dark abyss.
Its like a storehouse where we throw things that are no longer needed and shut the door.
Similarly, there is a collective house of memories, a house of unsciousness where all unwanted memories -- memories no longer needed in the mind -- are stored.
But were a man to ehis storehouse unwittingly, without uanding, he would instantly go mad -- so overwhelming are the memories.
One lady used to experiment under my guidance.
She was very keen to know her past lives.
I said, "It is possible; however, you must realize the sequences -- because perhaps by knowing your past lives you may bee terribly worried and upset.
"
She said, "No.
Why would I get upset? The past life is already gone.
Whats there to worry about now?"
She began the experiment.
She rofessor in a college, intelligent, wise and ceous.
Following my instrus exactly, she went into deep meditation.
Slowly, she began to dig into the deeper levels of her memory, and the day she entered her past life for the first time, she came running to me.
She was trembling all over, in tears.
She began to cry bitterly and said, "I want tet what I have remembered.
I dont want to go any further into my past life.
"
I said, "It is difficult.
It will take time tet what has returo your mind.
But why are you so nervous?"
She said, "Please dont ask me.
I used to think I was very pure and chaste, but in my previous birth I rostitute in a temple in the south.
I was a devadasi.
I made love with thousands of people.
I sold my body.
No, I want tet all that.
I dont even want to remember it for a sed.
"
So anyone enter his past life.
There are ways of doing it; there is a methodology for it.
The greatest tribution to mankind made by Mahavira and Buddha is not the doe of nonvioleheir greatest tribution is the doe of remembering past lives.
They were the first oh to make it clear to seekers that until they had eheir past lives, they would not be able to know what the soul is.
And they helped every seeker to go bato his previous life.
Should a man gather enough ce to recall the memories of his past life, he will bee a different man altogether -- because he will e to see he is repeating things he has already dohousands of times before.
He will see his foolishness.
He will e to see how many times he has amassed wealth, how many mansions he has built, how many times he has run after prestige, honor, status, how many times he has traveled to Delhi and attained high position.
He will realize the innumerable times he has done all this, and that once again he is doing the same thing.
And each time, in the final analysis, the journey has proven unsuccessful.
And the journey will be unsuccessful this time as well.
With the revival of this memory, his chase after wealth will instantly end, his attat to position will disappear.
The man will e to know how many women he has had relations with in the course of thousands of years, and the woman will e to know how many men she has had relations with -- and that no man was ever satisfied by a woman, nor was any woman ever satisfied by a man.
A, a man still wonders whether he should enjoy this or that woman and a woman still wonders whether she should enjoy this or that man.
This has happened millions of times.
If all this is recalled even once, a person will never repeat it again -- because havied an aany times, its worthlessness bees self-evident; the whole thing bees meaningless.
Both Buddha and Mahavira ducted intensive experiments in jati-smaran, in recalling the memories of past lives.
The seeker who passed through these memories even once, was transformed.
He became a different man.
I assure the friend who has asked the question that he be taken into past life memories if he so desires.
Befetting into the experiment, one o give it very careful sideration, however.
As it is, there are already enough worries and troubles in ones present life.
Obviously, it is tet all this, tet his days, that a man drinks, watches movies, plays cards, gambles.
When a man finds it so hard to live with the memories of a single day, when he is not brave enough to face this life, how will he be able to gather the ce to recall previous lives?
You may find it strange, but all religions of the world have been opposed to alcohol.
However, giving their reasons for opposing alcohol, these ordinary, absolutely stupid politis explain to the whole world they are against it because it destroys moral character, ruih and property, makes man violent.
This is all nonsense.
Religions have opposed alcohol only because one who drinks does so tet himself.
And one who is trying tet himself ever bee acquainted with the soul.
The very purpose of knowing oneself is to know the soul.
Thats why alcohol and samadhi became two opposing things.
It has nothing to do with what the politis are saying.
The truth of the matter is
.
and this needs careful sideration: Ordinarily, people think an alcoholic is a bad person.
I know people who drink, and I also know people who do not drink.
Based on thousands of experiences, I have found that the man who drinks is in many ways far better than the one who does not.
The degree of pity and passion I have e across in those who drink, I have not seen in the non-drinkers.
The sense of humility I have found in people who drink, I havent seen in those who dont drink.
The kind ance I have seen in non-drinkers I have never e across in those who drink.
But these are not the reasons, normally advocated by the politis, why religion has opposed alcohol.
The reason has been that, in trying tet himself, man gives up the ce to remember.
How one who is busy fetting his present life remember his past ones? And how one who ot remember his past lives ge his present one?
sequently, a bliition goes on.
What we have done many times before, we keep doing over and ain.
Its an unending process.
And until we have remembered our past lives, we will be bain and again -- and will repeat the same stupidities over and over, endlessly.
This boredom, this tinuous , is meaningless -- because well die again and again, keep fetting our as, and the same thing will start all ain.
We will keep moving in circles like an ox at a water wheel.
Those who have called this life samsara
Do you know what samsara means? Samsara means a wheel, the spokes of which keep revolving, keep moving up and down.
I dont know why the experts in India have placed the wheel oional flag.
Perhaps they dont know, and one wonders what they think about it.
Ashoka had engraved it on his stupas, on his Buddhist shrines, in order to remind people that life is a revolving wheel, that it is like an ox moving in circles at a water wheel, that things go around and around in a circle, ing back again and again to where they were before.
So the wheel is a symbol of samsara; it does not represent any viarch.
It symbolizes life beied daily.
It shows, symbolically, that life is a repetitive boredom, a revolving wheel.
But each time we fet this fad start repeating ourselves with great i ahusiasm.
A man falls in love with a woman and begins c her.
He doesnt realize, however, how many times he has fallen in love before, how many women he has chased before.
A, once again he approaches them and thinks that this wonderful event is happening for the first time in his life.
But that sort of wonderful event has occurred to him many times before.
If he were to e to know this fact, he would be like a man who has seen a movie ten or twenty times.
When you see a movie for the first time you may enjoy it.
If you are shown the movie the day you may tolerate it.
Ohird day you will say, "Thank you, I dont wish to see the movie any more.
" But if you are pelled, threatened -- "If you dohe movie the police will take you away, the polic<s>..</s>e will be after you" -- and like this you are forced to see the same movie for fifteen days, on the sixteenth day you will surely attempt suicide.
The whole thing will have gone beyond all limits.
You will cry out, "But I have seen it for fifteen days, how much longer I see it?" And the police are on your back, f you to see the movie! However, if you are drugged after you have watched the movie and you sequently fet you ever saw it, the day you be seen purchasing a ticket for the same movie and enjoying it greatly.
Each time a man drops one body and acquires ahe door to the memories of his previous body closes.
With the new body, a new play starts once again -- the same act, the same story.
Once agaihing is the same; everything has happened many times before.
Remembering the past one es to see that the same act has been played many times before, that the same story has occurred many times before, that the same songs have been sung many times before.
Now the whole thing is beyond endurance.
Nonattat, freedom from worldly desires, es with remembering the past.
There is no other way for oo feel aversion towards the kind of life he now leads.
Nonattat is created by reviving the memories of previous births.
The reason nonattat has deed in todays world is that there is no means available for remembering past lives.
Let me tell those friends who have raised this question that, from my side, I am fully prepared.
What I am saying is not just theoretical.
I am ready, with vi, to put ead every word Ive said to the test.
And Ill be happy to see anyone who is ready.
Yesterday, I ihose with ce to experiment with me.
I was delighted to receive a few letters saying, "We are very eager to begin the experiment.
We were waiting for someoo call us.
You have beed us; we are ready.
" I am happy to know they are ready.
My doors are open to them.
I take them as far as I would like them to go, and as far as they are willing to go.
Now is the time the world needs at least a few people to attain enlighte.
Even if a few people bee enlightened, we destroy the entire darkness engulfing the human race.
You may not have , but within the last fifty years, two experiments of an opposite nature prevailed in India.
One experiment was ducted by Gandhi, while the other was carried out by Aurobindo.
Gandhis experiment was to raise the moral character of eadividual.
Gandhis experiment seemed successful, but it turned out to be a total failure.
Those whose character he thought he had improved turned out to be made of clay: a slight drizzle and, in the last twenty years, all the paint wore off.
We are all wito it.
Their bodies stand naked in New Delhi.
All the paint and color has washed off; not a bit is left anywhere.
Whatsandhi had painted on them washed away in the rain.
So long as power didnt shower down upoheir faces looked very impressive, their clothes of khadi looked very bright, and their caps seemed to assure people they would lift the try to greater heights.
The same caps have now bee worthy to be tossed into holy fires of ead every village; they have now bee symbols of the beoisie, of the corruption in the try.
So Gandhi seemed to be succeeding but ended as a total failure.
Experiments similar to Gandhis were ducted many times before and each time, failed.
Aurobindo carried out an experiment which did not appear to be successful.
He could not succeed, but he was moving in the right dire.
He was experimenting to see if it ossible for a few souls to rise so high that their very presence would begin to uplift other souls, would call out to other souls and they would start rising.
Is it possible, with the rising of one mans soul, for mankiire spirit to be uplifted? It is not only possible, it is the only thing possible.
There is nothing else which succeed today.
Today, man has fallen so low that if we remain ed with ging every individual, it will never happen.
On the trary, the greater possibility is that aempting t about such a ge might himself bee like those he wants to ge.
It is highly possible he might bee corrupt like the others.
You see for yourselves that those who set out to serve the masses turn out, in a few days, to be their deceivers.
Those who had go to serve others, to reform others, in no time you find that people have begun to reform them.
No, that idea of ging eadividual is not feasible.
The history of human sciousness shows there were times when the whole sciousness of mankind soared to such heights you hardly imagine.
Twenty-five hundred years ago India saw the advent of Buddha, Mahavira, Prabuddha Katyayana, Makkhali Gosal, Sanjaya Vilethiputta.
In Greece, Socrates, Plato, Aristotle and Plotinus were born.
Lao Tzu, fucius and g Tzu appeared in a.
Twenty-five hundred years ago ten or fifteen people of such precious quality happehat, during the span of a hundred years, mans sciousouched the heavens.
A golden age seemed to have arrived all around the world.
Never before was the human soul so powerfully in evidence.
Mahavira lit the divine flame within the hearts of fifty thousand people who apanied him from place to place.
Thousands of Buddhas disciples were awakened, and their light, their flame began stirring village after village.
In the village where Buddha would arrive with his ten thousand bhikkhus, within three days the whole vibe of that place would ge.
Where ten thousand bhikkhus assembled and prayed, it was as if the darkness was dispelled from the village, as if the prayer read over the entire village, as if hearts began to bloom and were filled with fragrance for the first time.
A few people rose, and with that the eyes of those who were below were uplifted.
People only look up when there is something above to see.
In the present world there is nothing to see above, but there is much to see below.
The loerson falls, the bigger his bank balahe larger his mansion, the fancier his Cadillac -- so there is much to see below.
Today, Delhi is way down, absolutely i.
If you look below you will see Delhi in the lowest region of the earth, in the lowest hell.
Whoever wants to reach Delhi should desd to the herworld, lower and lower.
There is nothing above worth seeing today.
Who would you look at? Who is up there? What greater misfortune there be than that there are no longer any souls above worth seeing -- such souls that just seeing them creates a deep longing in our hearts, such souls that just looking at them brings a cry from our whole being, such souls that just looking at them fills us with self-reproach, make us feel: "I could have been a lamp like this.
The same flower could have blossomed ioo.
I could have also sung the same song.
I could also have been a Buddha, a Mahavira, a Krishna, a Christ.
"
Should it even once occur to you that "I could have been the same too" -- of course you need someoo look up to for su inspiration -- your vital energy would embark on a higher journey.
And remember, your vital energy is always moving -- if it is not journeying upward, it is journeying downward.
The vital energy is atic.
In the world of scioushere is no stopping, no waiting.
There is no station where you get off a, whether you are moving up or down.
Every moment life is in motion.
The time has e for the raising of sciousness, and for having these sciousnesses remain there aloft so that others may look up to them.
I would like to start a movement throughout the world, not of many people -- I only need a few ceous individuals ready to experiment.
If a hundred people in India agree to experiment and are determio raise their sciousnesses as high as humanly possible, the entire face of India be ged in the wenty years.
At the time of his death Vivekananda said, "I kept calling for a hundred people to e, but they never did.
I am now dying a disheartened man.
If only a hundred people had e, I could have ged the whole try.
"
Vivekananda went on calling but the people didnt e.
I have decided I wont call people.
Ill sear ead every village.
Ill look into the eyes of ead every man to make sure who he is.
And that man who will not e in respoo the call will have to be physically brought.
If only a hundred people could be assembled like this, I assure you their souls will rise like Mount Everest.
On that jourhe spirit, the life energy of the whole try move ahead.
Those friends who find my challenge worth accepting, who feel they have enough ce and strength to tread a path which is absolutely unknown, unfamiliar, to cross a totally uncharted o, should know within themselves that such ce and daring os in them because deep down a divine call must have e -- otherwise such ce and daring is not possible.
It was said i, "A person who calls fod should know that God must have called him long before, otherwise the call could not have arisen in him.
"
Those who feel the call from within have a great responsibility towards mankind.
The need of the hour is for a few people to e forward and, in order to experiehe heights of sciousness, offer their lives totally.
All the truths of life, all the experiences up to this point are being falsities.
All the heights attained so far are being taken as fantasies, are being myths.
One or two hundred years from now, children will refuse to believe there ever were people like Buddha, Mahavira and Christ.
They will call them all merely fictitious characters.
In the West, in faan has written a book in which he says a man like Christ never existed.
He says its just an old play which, in the course of time, people fot and began to look upon as history.
We enact Ramleela because we believe a person like Rama did exist before -- and so we perform Ramleela.
A hundred years from now children will say, "They played Ramleela and people got the wrong impression that Rama had lived at some time in the past.
" So Ramleela, the enat of Ramas adventures, would precede Rama.
Ramleela will be seen as nothing but a play which went on for a long time, and Rama will simply be remembered as an upshot of it.
Obviously, when people like Rama, Buddha and Christ cease to be reized, how will it be possible to believe they ever existed before?
The human mind is never ready to believe there be people with higher minds.
It refuses to accept there be someone greater.
A man always wants to believe he is the greatest.
He accepts someones superiority only when pelled to, otherwise all.
He makes a thousand attempts to find some fault, some defe the other in order to prove he is inferior too.
He is always on the lookout so that someday he tell everyone his old image of the person is shattered, that he no lives him any credence because he has discovered a blemish.
Ess<bdi></bdi>entially, the search is to find something wrong with the person.
If none is found, a new wrong is ied so a man feel fortable in his own stupidity and feel he is doing fine.
By and by, man will deny all the great souls because their symbols, their signs, are nowhere visible.
How long will images of stone vince us that Buddha and Mahavira really did exist? How long will the words of The Bible assure us of the existence of Christ? And how long will the Bhagavadgita be able to show that Krishna lived? Not for long.
We need people like Jesus, Krishna, Buddha, Mahavira.
If we do not produce men of such caliber in the fifty years, the human race is about to enter a very dark age.
Then there is no future for mankind.
This is a great challenge for those who feel they do something for humanity.
I will move from town to town giving this clarion call.
Wherever I e across eyes which I feel bee burning lamps, be lit with the divine flame, I am ready to put my whole effort into making this a reality.
From my side I am fully prepared.
Let us see if at the time of my death I also have to say, "I was looking for a hundred people, but couldnt find them.
"
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