Ignorance of Life is Death

        4 November 1969 pm in Borium, Bombay, India

        Ma even know w life is.

        And if    knoy of our knoher.

        As long as life itself remains unfamiliar, as long as it remains an enigma, t death is.

        truto occur because we    life is.

        For th is an impossible word.

        It is something which has never occurred, never occurs, ever occur.

        tain ain not even an iota of truth.

        them.

        It is a totally false word.

        like death occurs anywhere.

        But we see people dying every day.

        Every day, deato be happening all around us.

        Every village ion ground.

        And if and rigo realize t less people ed on t very spot.

        t our ery at some time or other.

        Millions upon millions of people have died, and are dying every day.

        A, you ire h.

        ti tibet by the name of Marpa.

        Someone once came to ;I o ask you about life ah.

        " Marpa gave a big laug;If you    to kno life you are most wele, because I know w life is.

        As far as deat ing    acquainted .

        If you    to knohose who are already dead.

        I am familiar alk about life.

        I    s life is.

        I am not familiar h.

        "

        tory is similar to tale of darkness and light.

        Per.

        Once darkness    to see God and implored, "Lord, t to get me.

        I am exed.

        arts c daer mucrouble leaves me alone in the evening.

        y is to rest after a ic day    my door at dawn.

        Again I o run for my life, again I o escape -- ternity.

        I    of patience.

        I t take it any more.

        I beg you, please make and.

        "

        It is said t God called t;er darkness?    wrong y?    grievance do you    ;

        "Darkness?" asked the sun.

        "I ime immemorial, but I have never e across darkness.

        I dont know who darkness is.

        I may ask o kno of his way.

        "

        Infiime    took place.

        tter is still pending in Gods files; ill not been able t darkness before the sun.

        ter is never going to be resolved.

        ive existence of its o all.

        Darkness is merely t.

        into t before the sun.

        It is even difficult t darkness before a little lamp, let alo.

        It is difficult for darko pee t around a lamp; it is difficult for darko er h a lamp.

        ?    all, or else th.

        Bot be true together.

        e are alive, but    know w life is.

        And tainty of death.

        Ignorance is death.

        tself bees th.

        If, God o kno is    knoroy forever t one    die, or t one    some time in t, or t one    some time in ture.

        e dont kno t    .

        e fail to bee acquai is our vital energy, our life, our existence, and .

        Man is not mortal, al.

        tal, but    tality.

        e never sear of life;    even take oep to.

        And sined of death.

        So tion is not one of life aion is only of life.

        I o speak on life ahis is impossible.

        tion is only of life, t all.

        life is, only t, but wh.

        As a problem, life a bot simultaneously.

        Eit kno case deathere is no life.

        t bot toget.

        But h.

        tself sh.

        ty h life.

        And t is, life is flo.

        It is floicle, all around,    -- a is unknoo us? t man is in a deep sleep.

        Only in sleep is it possible a man could remain unfamiliar h who he is.

        It boils doo t t man is deeply unscious.

        It    only mean t tal energy of man is not scious, not awake.

        knohe darkness of sleep.

        even kno.

        er o kno he has been asleep.

        In sleep a ma know he is asleep.

        asleep    to sleep.

        And as long as ill a asleep.

        But as soon as    k     asleep.

        hen does he know he was asleep before.

        In sleep one doesnt know w.

        Obviously, man , or who he is.

        t some deep spiritual ic sleep is surrounding him.

        ts self, w life is.

        But    accept this.

        ell say, "e know very well w life is.

        e breat, we sleep.

        " A drunkard also alks, and so does a madman.

        But t does not prove t senses or t the madman is scious.

        Once, ones and sing abuse at the emperor.

        It er all, a royal pageant, so tely arrested and to prison.

        But    the emperor himself was laughing.

        his soldiers were puzzled.

        er asked.

        ";

        t;As far as I    see, t know w he is doing.

        I believe he is drunk.

        omorrow m.

        "

        m t before the emperor.

        t; abuse at me?    me yesterday?    ;

        t;Me? S you? No, your majesty, I must not s w hings.

        I    there.

        I    I said.

        "

        e too exist as if .

        e alk and love and e, wage war -- all in sleep.

        If anyone from a distant pla o cire ate of unsciousness.

        In t t fifteen thousand wars.

        t awake.

        From birto deat is one long story of ay, misery, pain ah.

        Ma find a single moment of bliss, a single spot of joy in his life.

        ely ignorant of w joy is.

        Life passes and    a single glimpse of joy.

        Obviously, one ot say man is living in awareness.

        Misery, pain, ay, sadness and insanity make up our lives, but ice it because people around us are also as asleep as we are.

        On a    t ely kill him.

        e dont tolerate him for long.

        t;

        .

        because you are an a is your fault.

        Seeing you awake, we wed.

        For people like us who are asleep, you bee a symbol of disgrace.

        You are aurbs our sleep.

        ell kill you.

        " So o Socrates, e Mansoor.

        e treat tes of a madreat someone w mad.

        A friend of mine once    mad.

        in a lunatic asylum.

        In y, one day, ally drank a bucket of p    for ing toilets.

        For fifteen days ly sick.

        inuous vomiting and diarrhea.

        t about sucic c    were expelled from his body.

        Actually o stay in t ay ended for ter he became well.

        tional mont asylum, old me later, han hell for him.

        ;As long as I he same as I was.

        But    where I was.

        I    asleep and tarted pushing me.

        I never noticed too.

        everyone around me was mad as well.

        Only    all those people were mad.

        "As I ceased to be mad, I became target of everyohere.

        My problem    I knee    I wondered and worried w would o me now.

        out of t mad,    mad.

        No doctor o believe me.

        "

        e are surrounded by people oo.

        e immediately kill troublesome, very disturbing to us.

        A Britised a book of o a mystic, Gurdjieff.

        tion is tremendous, wonderful.

        ten, "to Geurdjieff, turber of my sleep.

        "

        tried to break mans sleep.

        But if you attempt to break anybodys sleep, ake revenge on you.

        Dont ever try to .

        Up to noo s of ual sleep, we     as well.

        e dont notice it because oo.

        I ered a city.

        o a     well would go mad.

        ty.

        t t he kings palace.

        By time it    city became ty, so even at t of turning mad, people drank ter.

        ? they were helpless.

        And so by evening tire city had gone mad.

        t t o drink ter from t well and bead.

        ers were o be saved from madness as well.

        tion, but by evening they were wrong.

        they had all gone mad.

        the kings army had gone mad as well.

        Surrounding ted, "It seems our king has gone mad.

        e ot tolerate a mad king sitting on throne.

        "

        From to ely surrounded by the mad crowd.

        terrified.

        er w he should do.

        " will ; he worriedly asked.

        "e t u we had our own well.

        No.

        " Sooner or later, all kings o pay dearly for owning an exclusive well.

        true all over the world.

        One ainly find e ly tomorrow.

        Owning an exclusive well is dangerous.

        But, until t realized te well.

        So uro ter for advice.

        ter said, "No for wo seek advice.

        Just escape by ter of tside and his palace is in grave danger.

        "

        t;You    me to drink er from t    me to go mad?"

        "t by being mad," replied ter.

        to ty s er.

        t nig celebration took pla ty.

        t.

        t tal state, because noing abuse.

        Mentally, the king had bee normal.

        Since our state of sleep is so on, so universal, and because we h, we remain unaware.

        In tate of sleep and about life? e uand only t tself is life and t one is uo pee the body.

        tanding is similar to a man mistaking ter self, or a man    and ter ing in the palace.

        One o be t side its walls.

        e he body.

        e live outside the body.

        e are familiar only er layer of to knos inner layers.

        e dont even kno aloself.

        e sider tside of to be t of the wall.

        e knoernally; we hin.

        For example, ed in thin.

        A man, side, sees tside;    see it from hin as we do.

        Man is not even able to see    only from tside.

        And to th.

        t    is only ter c.

        It is only ter    ter of the house.

        ter of t to meet him.

        even knoo knoer seated hin?

        tside bees th.

        his experience slips away from ones hands

        .

        tal energy tracts er side feel the man is dead.

        the man also feels he is dying.

        o move    ood as life.

        to move o be.

        On its o tarts screaming in agony, "I am dying! I am gone! Everyt; -- because o sink, to drop away.

        People outside t of deat of c;I am dying! Dying! Dying! I am gone!"

        t really represent our autic being.

        Deep inside    from the body.

        It is totally opposite, reverse to the body.

        Look at a seed.

        It ects tender, delicate seedling of life .

        Inside lies te sprout, and a tougo protect it.

        But tself, is not the seed.

        If a man takes t be able to kno .

        g to t .

        No, t the seed.

        On trary, trut self, o burst, o diffuse itself, o dissolve in th.

        s itself.

        Our paining t sisting of life, of sciousness, of being.

        But, taking t is never born, ts.

        One experiences life ws.

        sprouts, man ceases to be a seed and groo a tree.

        As long as man is a seed, entiality, and wree of life is born in ic.

        Some call ticity t God.

        Man is the seed of God.

        he is only a seed.

        Its tree t will he wholeness of life.

        ate of tree?    green leaves    t floy of tars? , sitting on top, birds    travelers    in tree he seed has no idea.

        t even dream of ties aing o a tree.

        It    only realize tree.

        Ma know w life is because    is in being a seed alone.

        only self totally.

        But t place,    even realize ting    is different and separate from the body.

        e are never able to remember, to realize t and separate from the body as well.

        o be t wside.

        Once I asked a tree, ";

        tree replied, "In ts, w visible.

        " tree springs from ts; tree    are invisible.

        Mao Zedong ten ae from his childhood.

        ells t ttle garden close to t her lived in.

        All e love and care.

        People used to e from fara to see tiful and lovely flo garden.

        ted a person op for a moment or two and admire such appealing flowers.

        In her fell ill.

        Mao hen.

        t any gro Mao told    to    ts and flowers.

        ake good care of them.

        Day and nigill dark, Mao oil in the garden.

        Assured, ted.

        In fifteen days t in the garden.

        she saw was awful.

        tire garden hered away.

        Not only    too.

        Even trees had bee sad.

        t    t ty today.

        All trees were sad.

        t, "    ill dusk?" she wailed.

        Mao also burst into tears.

        ;I did t I could.

        I used to dust eaco dust ead every leaf.

        I used to kiss eacer on each flower.

        I dont kno;

        Even t er.

        "You foolis; she said.

        "Dont you knorees never    lies in ts, w visible.

        Your ering them was all meaningless.

        he leaves.

        If ts begin to gain strengt o    them.

        "

        But man ood life in terms of ter expanse of ted ts pletely.

        Mans inner roots are lying totally ed.

        even remember t hing inner as well.

        And actually, hin.

        trutentialities are    from there.

        Being is akes place outside.

        t hin.

        t .

        Maion is all outside.

        Being is hin.

        take ter maion as life, tire life is tened h.

        t dead.

        t.

        And tened of deatroubled over someone elses death.

        Alt, t really cry aroubled over anyones deatrohe reminder.

        And to tremble.

        In tate a man things.

        ;tal,    of the form of Brahman.

        " t is notion.

        to bots, "tal

        "     is, "No, I    o die, tal.

        " Alt outal.

        If a man knoal,    o repeat it even once.

        he knows.

        tter is over.

        tio fear it.

        Mean a nerick, a neion t tal.

        ts    to find a nation more afraid of deatalks about tality of the soul.

        t misfortune ry.

        Of all tality of t are in try.

        And in try test as well.

        ogether?

        tal.

        them.

        You s th is finished forever.

        t o be uood.

        tal are people afraid of death.

        ting, "tal.

        " Afraid of deatalk a great deal about non-violence -- not because t    to kill anyone, but because, very deep do    ao kill them.

        t.

        But    is bad to kill anyone.

        " But deep do;Lest we are killed by someone.

        " to kill is evil indeed, but if t all, the fear of dying nor of killing.

        tters bee irrelevant.

        On ttlefield, Kriso Arjuna, "Do not be afraid, because tanding in front of you ed many times before.

        You aied before, and I oo.

        e imes in t and will be imes again.

        " Notroyed in the fear of dying or of killing.

        tion is of living life.

        to kill or to be killed bee impotent in the eyes of life.

        O-w ever die.

        ing t o kno tal! t day th will disappear.

        t of killing will be gone food.

        t is w before.

        ars ot disappear from t appears to man t    he    die.

        Regardless of eaceaatter    experience from    ernal,    cease.

        Dont those who wield swords are brave people.

        A s the man is a coward.

        Statues in ty square of tatues of cowards.

        t is co kill and to be killed.

        But maes a strange deception.

        ends    about -- all because of fear.

        Deep doo die -- people are dying every day.

        h has passed, old age is approag.

        s , but inside erating, "tal.

        " ries to muster up ells ;Dont be afraid.

        Of course deat tal.

        " Around sucalk about tality of ther in big crowds.

        I am not saying t immortal.

        I am saying is t trine of tality of trine of th.

        Knoality of totally different thing.

        And remember, only tality of t .

        to be uood.

        ire vital energy t is diffused, spread all around, it tracts, returns to its ter.

        tial energy t is reac to every nook and er of our bodies, o its core.

        For example, if o sher.

        At some point t o t o tself.

        And o dim it even furt would be lodged in seed form and darkness would surround you.

        So tal energy of our life surns to its oer.

        Again it bees a seed, an atom, ready for a new journey.

        Because of tra, tial energy, one feels, "I am dying! I am dying!"    one aken to be life until to slip ao drop.

        A mans limbs start losing trengto bee s of breat bees poorer, his ears bee hard of hearing.

        In fact, all too, because of tion h some energy.

        And oo recede, tially lifeless, bees lifeless once again.

        ter prepares to leave and te.

        And t;; At t of deato feel, "I am going.

        I am sinking, the end is near.

        "

        t ate, ty of dying, t errible suffering to a mans mind t o be ah.

        to knoo be peaceful.

        Instead, a man bees so restless    death is.

        e imes before, an infinite number of times, but h is.

        Eacime t of deaturbed, so restless, so troubled --    state?    kno we .

        No, deat be kno t of dying, but one    certainly h.

        A planned deatation, yoga, samadhi.

        Samad t t, otself ih.

        In samad about    by knohin.

        Obviously, to feel restless, because ing he sciousness in.

        itracts thin.

        death does anyway, he does himself.

        And in t silent state    te things.

        t emanates electricity is oricity t is emanated from it is another.

        ricity tracts totally, there, lifeless.

        tric bulb.

        Life is tricity, tal force t keeps ted.

        In samads death.

        And because ers deato knorut e from his body.

        O is kno "I am separate from t; death is finished.

        And oiohe experience of life has begun.

        take place at t, simultaneously.

        Knohere is life.

        If uood correctly, t thing.

        ters in tion.

        of dying.

        You mig I en said religion is t of living.

        I certainly talk about boto die is able to know w life is.

        Religion is t of living and dying.

        If you o learn t of arily.

        Only t otherwise.

        t is not difficult.

        Its easy to pull this energy inside.

        t    will.

        the will.

        It is merely a matter of will.

        One just needs a determined resolve to go hin.

        If you resolve t for    to turn    to die, you    to dro to o experieng tra of energy.

        It ate in we from you.

        A deep t e from you; you    see your oant from you.

        First you    inside, you are standing separate -- radiating, like a flame.

        You ire body from his building.

        ittle more ce you    even bring tside, and from outside you    see there, removed from you.

        Let me tell you an incredible experience I had.

        It    occurred to me; I old it before.

        About seventeen o meditate until late at nigting in top of a tree.

        I eer influence over you if you meditate sitting on the ground.

        tates sitting on the ground.

        All talk of to tions -- to tains, to t    reason; its very stific.

        ter ta on the body.

        So I used to meditate every nigting in a tree.

        One night

        .

        I dont knoion, and I dont kno    my body fell from tree, but art to see w had happened.

        I ill in tree, but the body had fallen below.

        Its difficult to say    at t time.

        I ill sitting in tree and the body was below.

        Only a single silver cord ected me he navel of my body -- a very shiny silver cord.

        would    was beyond my prehension.

        urn to my body?

        I dont knoe lasted, but it ional experience.

        For t time I saside, and from t very day on to exist.

        Sio see anot from to experiele body.

        Its difficult to say ed.

        its on their heads.

        As tree there.

        t o the body.

        I chis from above.

        It seems took to be dead.

        t, as if by a potra, I came bato the body and my eyes opened.

        At t point I experienced sometoo.

        I felt t a e a chemical ge in a mans body, and so    a man in a womans body.

        I also urn to the body.

        Subsequently, I his kind.

        tantrikas of India, ensively oo.

        During intensive experiences of samadle body, ot return    a he physical body.

        Similarly, a le body, ot be broug a mans assistance.

        As t, arical circuit is pleted and t    returns sly to the body.

        Follo, I sistently    six times in six months.

        And in t I    at least ten years off my life.

        If I o live up to seventy, noo sixty.

        I    trange experiences in six mont turned we.

        I couldnt pre was happening.

        It occurred to me,    tio body ured, errupted, t tment, t ed betwo, had broken down.

        also occurred to me    t ty-t ty-six hing else.

        It bees difficult to live oioly.

        th illnesses and Ramana died of cer.

        t pmele bodies .

        It is generally believed t yogis are    trutely te.

        trut early ages.

        t tmeerrupted.

        Ole body es out of t never reenters fully and tment is never pletely restored.

        But t is not needed.

        t; it has no meaning.

        it t, t;I    to turn in, I    to go ba, I    to return    to e ba.

        " ere you to ense longing, su; if your e, intense desire to return to your ter; if your entire body o pulsate     antly return to your core and, for t time, see your body from hin.

        alks about teries and veins, it is not from t of view of physiology.

        Yogis o do h physiology.

        today one wonders weries and veins are.

        ers    yoga talks about? the body.

        e t find t tside.

        to observe the inner physiology.

        ts a subtle physiology.

        ters of t inner potally different.

        You    find this physical body.

        ters are tact fields beting points for both.

        t meeting point is the navel.

        You may iced, if you suddenly get into an act driving a car, t to feel t.

        t once, because act field bet of all.

        Seeier    to bee disturbed.

        As soon as deated iion to ter.

        ternal arra of ted from tact bethe inner body.

        tact fields.

        So obviously, to knoo knootally different kind of ogetely not.

        Medical so it, and    for some time.

        Once you experiee from you, you are finish.

        You e to knoh.

        And tually e out of t it yourself from outside.

        Questioing to life a matters of pap.

        t thing.

        I am talking about is aential approach.

        It    be kno "I am life;" it    be kno "I am not going to die.

        " One    live ter into it.

        But t;ell t    life is," may t it a million times, may t it life after life, but t knohing.

        oo t?

        e    only t someto us.

        About somet.

        You    only t t wo you.

        ever occurred to you t you t t you dont kno kno knoh is.

        are o ts    life aally hless.

        soever is ten about life aen it after a lot of thinking.

        It is not a question of ting about it.

        Except for    h words.

        yoga is ed o do ential, living experience.

        t tal is not a t is not an ideology.

        It is tain individuals.

        Only     experience alone solve t; is life?    is deat; And as soon as you o kno life is, t deat -- t only life is, t t all.

        tion to say t deat happens.

        And    owards a new home begins.

        e set out, leaving one her.

        ted capability.

        this house is a mae.

        It , it gets tired, and .

        If sce    o keep two hree hundred years.

        But t    prove there is no soul.

        It    t o c sce    a o fix the old house.

        ists s remain u by increasing ty of man to five o a there is no soul in man.

        It    prove anything.

        It rate t because to , to c.

        Nos of t, to ge bodies.

        In t case t is now repaired.

        But t eveely prove the body.

        It is also possible t in ture sce may succeed iing a cest tube, in produg life.

        And tists may fall ued life.

        But t would also be wrong.

        Let me say too: suc    prove anyther.

        akes place? toget create a soul in t create a situation wer.

        s of man and , an opportunity is created for to ehe womb.

        It may be t soon stists may create a similar situation in a test tube, but t is not ting a soul.

        tem too; its a test tube.

        It is a natural system.

        Soon, s    in ory may succeed in produg tion in a test tube.

        In t case, souls, er test tubes.

        But even so, it    be taking birt ill just be arriving.

        t -- tion of the soul.

        ture looks very dangerous and dark as far as there is no soul.

        But tence of t be disproved by it, it o turn hin himself.

        If, because of increased loy and tion of test tube babies, man so believe tence of t be disproved, only tinuing inner sear end.

        And tunate circumstance is sure to occur in t fifty years.

        In t fifty years, t.

        tche world.

        t: to eat nor proper cloto wear.

        But from t of vie as it is today.

        to believe tion of turning i arise.

        Once y believes the whole idea of reag inside is finished.

        ture may turn out to be terribly bleak and dangerous.

        ts must be carried out in all ers of t a feand up and assert -- not merely an assertion of rines, not just a reiteration of ta, t a living affirmation, "I kno the body.

        " And t be just a verbal declaration, it sed tire way of living.

        Only ty -- otific development urn man into a maaton.

        to believe    t.

        is o say.

        Even to ty of people .

        But on a whe inner walls.

        A Ma, a Lao tzu breaks ters hin.

        But ty of such a phenomenon happening again is decreasing every day.

        I say: Only life is, deat.

        But it may be t in t one ;Only deat.

        " t.

        People asserting it have already e forward.

        After all, o Marx, "Matter is, God is not.

        And o you is not a byproduatter.

        " Marx says, "th is.

        " No and only th is.

        You may not be a, but w Marx has said is gaining ground.

        t up to nohese people.

        Up to noion of ats.

        Ci, Epicurus and many otence of t tion.

        Marx is t at in ted an anized church.

        today, s fold, and t in t fifty years.

        ts, of course, but all t    be known, reized, are closing down one by one.

        Life is t all ties of eg    are fading away.

        Before all ttle bit of ability and ce s on t to turn he experience.

        If even one wo    of danger.

        the few.

        Even a tiny lamp cuts through a long darkness.

        itality of tmospire life of the village will ge.

        A single flrance spreads to faralaces.

        tality of t tion of t of aire village.

        try is full of sading "tal" -- them, a huge crowd.

        A, sucer! Sucry! tion proves they are all involved in a double-dealing business.

        None of t the soul.

        Look at t t toon of sad t circus of sadry.

        Some cloics aff in t yet anotype of circus! Sucry is in sucs o believe.

        the world.

        I o say they are wrong.

        the same.

        In t, around ter was high because of a few self-realized individuals.

        the same; he has remained unged.

        ted human sciousness.

        talytic agent and ed human life.

        ty for t loate of er lies es and s    religion.

        ty for it wsoever.

        her did he before, nor does he now.

        If you    to cop talking nonsense about improving t of eac tea to everyone.

        If you    to co be o go tense inner experiments.

        to undergo t deep hemselves

        Not too many, just a hundred people.

        If a ry reac of kire try omatically uplifted.

        itry    be uplifted.

        I agreed to speak on t only because I felt t in case some ceous man came fore ;e on! If you are ready to go on an ino take you.

        t    be s life is and h is.

        "
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