temple

        29 October 1969 pm iation Camp at D, India

        Question 1

        A FRIEND ION FOR REALIZING tRUtO KNO thE SELF.

        IS It POSSIBLE tO AC BY DOING tE?    E NOt tRY tO SEE GOD I FEEL hIM IN ALL?

        It and this.

        One hin himself ever realize him in all.

        One    reized God hers.

        t o you; t a little distance from you her away.

        And if you ot see God in yourself,    possibly see hose far from you.

        First you    to kno is t door.

        But remember, it is very iing t ters rao all.

        to ones self is to all.

        No sooner does a maer ered all, because alt, in.

        Out from eacher.

        But if a person could pee just one leaf, o tree whe leaves are in unison.

        Seen individually, eac -- but once you s interiority, you e and into which all leaves dissolve.

        One ers all.

        tin betered hin ourselves.

        ter our I, t remains then is all.

        Actually, all does not mean the sum of I and you.

        All means ly remains is all.

        If I    yet dissolved, tainly add Is and yous, but t equal truth.

        Even if one adds all tree does not e into being -- even t o it.

        A tree is more the leaves.

        In fact, it o do ion; it is erroneous to add.

        Adding oo anote.

        A tree is not made of separate leaves at all.

        So, as soon as er t ceases to exist.

        t t disappears e entity.

        And h disappear.

        t remains is all.

        Its not even rigo call it all, because all also ation of the same old I.

        even call it all; t;t?    are ; Furt only one remains.

        Altate to say t, because tion of one gives t t gives t alone oion of two.

        Os only i of two.

        tanding do not even say t one remains, ta, nonduality, remains.

        ing.

        t "t left.

        " t saying "One remains," t;t left.

        " Advaita means t two.

        One mig;alk in suc ; t it gives rise to two.

        And    follo t t implies t ther one, nor many, nor all.

        Actually, ted from tion based on tence of I.

        So ion of I, t whe indivisible, remains.

        But to realize t our friend is suggesting --     visualize God in everyoo do so asizing and fantasizing is not truth.

        Long ago some people brougo me.

        told me t for t ty years s, rocks, ihing.

        I asked tice because if t hen his visions were false.

        follow me.

        I asked ;Did you ever fantasize about or desire to see God i; ;Yes indeed.

        ty years ago I started ttempt to see God in rocks, plants, mountains, ihing.

        And I began to see God everywhere.

        " I asked o stay    period, to stop seeing God everywhere.

        he agreed.

        But t day old me, "You    harm.

        Only tain as a mountain.

        You c sort of a person are you?"

        I said, "If God    be lost by not practig for just t God -- it was merely a sequence of yular exercise.

        " It is similar to ly and creates an illusion.

        No, God    to be seen in a rock; rato reacate in o be seen in a rock except God.

        t things.

        ts to see o see God in a rock, but t God al proje.

        t    ion.

        t God ion; e figment of your imagination.

        Suced by reinf it again and again.

        t it is living in an illusion, it is ering truth.

        One day, of course, it    tly,    God.

        t feel t God is in t;; Do you folloin I am making? t feel t God exists in t or t s in t t exists and, in t, so does God -- no, nothe kind.

        one es to feel is "? ain?".

        .

        .

        because all around, s is only God.

        t depend upon your exercise, it depends upon your experience.

        test danger in tual practice, is tion.

        e    fantasize trut otherwise bee our own experience.

        tasizing.

        A person    nigly satisfied.

        Per find as mug w any diss.

        omacill remaiy in t.

        If a man decides to stay alive on ts in dreams, to die sooner or later.

        No matter isfying ten in ty it is not food.

        It eit of your blood, nor your flesh, nor your bones or marrow.

        A dream    only cause deception.

        Not only are meals made of dreams, God is also made of dreams.

        And so is moksion, made of dreams.

        truths made of dreams.

        test capacity of ty to deceive itself.

        o tion, no one    attain joy and liberation.

        So I am not asking you to start seeing God ihing.

        I am only asking you to start looking    is there.

        o see o look i person to disappear o exist inside.

        You    time t your I    it has disappeared, vanished.

        As soon as you take a look inside, first the ego, goes.

        In fact, t "I am" only persists until we have looked inside ourselves.

        And t look inside is per, if we did, we mig.

        You may orc round and round until it forms a circle of fire.

        Iy t is just t    gives tance.

        If you see it close up, you    it is just a fast-moving torc the circle of fire is false.

        similarly, if    tely false.

        Just as t-moving torc-moving sciousness gives the illusion of I.

        tific trut o be uood.

        You may not iced, but all lifes illusions are caused by t great speed.

        t feels clearly solid, but acc to stists thing like a solid rock.

        It is no t tists observed matter, t disappeared.

        As long as tist ant from matter, .

        Mostly it ist    matter alone is trut no very stist is saying tter.

        Stists say t t movement of particles of electricity creates ty.

        Density, as suowhere.

        For example,    see t actually t here are.

        If it moves even faster, it al is moving.

        It    be moved so fast t even if you sat on top of it, you    feel tting on top of solid metal.

        ticles in matter are moving icles are not matter, t-moviriergy.

        Matter appears dense because of fast-moving particles of electricity.

        tter is a product of fast-moving energy -- even t appears to exist, it is actually ent.

        Similarly, t t, because of it, ted.

        tter; sed, the ego.

        Bot only by ing closer to t exist.

        As sce drao matter, matter disappears; as religion drahe I disappears.

        Religio, and sce    matter is ent.

        the more we bee disillusioned.

        ts o believe t you are not the I.

        If you do, it urn into a false belief.

        If you take my    and t;I am not; the ego is false.

        I am atman, I am bra; you o fusion.

        If titive ting the false.

        I am not asking you for t of repetition.

        I am saying: go hin, lonize who you are.

        One ;I am not.

        " t, t be there.

        Just because "I am not," doesnt mean no one is to be there.

        If I am not, t remains after the experience of God.

        t once expansive -- dropping I, you also drops, he also drops, and only an o of sciousness remains.

        In t state you    only God is.

        t may seem erroneous to say t God is, because it sounds redundant.

        It is redundant to say "God is," because God is t;t which is.

        " Is-ness is God -- o say "God is" is a tautology; it isnt correct.

        does it mean to say "God is"? e identify somet;is" ".

        e say "table is," because it is quite possible table may    tomorro table did    yesterday.

        Somet exist before may bee ent again; t is t;it is"? God is not somet exist before, nor is it possible t o say "God is" is meaningless.

        he is.

        In fact, anot;t which is.

        " God meaence.

        In my vie;t w; uso falseion.

        And remember, ted are made differently; eacive trademark.

        A hindu has made his own God, a Mohammedan has his own.

        tian, t -- each has his own God.

        All ive ive Gods.

        A uring industry abounds! In tive ure their own God.

        And turers figplace ture goods at home do.

        Everyones God is different from thers.

        Actually, as long as "I am," e    from yours.

        As long as "I am," my religion, my God    from otion of I, of the ego.

        Siities, e will e cer.

        If, to create religion, te freedom could be gra less t.

        It is because of t kind of freedom t the world.

        A akes certain care to make .

        A Moelligent, because oelligence is attained, a person     to bee either a hindu or a Mohammedan.

        And so to fill a cupidities before elligence.

        All parents are anxious to tea cart to to cause trouble.

        s of questions -- and not finding any satisfactory ans for ts to face.

        ts are keen to tea infancy -- upidity.

        ts, s -- eaco bee.

        And so, ten found to be unintelligent.

        telligence, because elligence er tis inner hold.

        No emples and their mosques.

        Does God e in many varieties? Is t royed.

        Or Moroyed or burned?

        Actually, God is "t which is.

        " s as mucemple.

        s as mucerhouse as he does in a place of worship.

        s as mucavern as he does in a mosque.

        in a t oa less; t ever be.

        t in Rama as    oa less in Ravana.

        s as mu a Mohammedan.

        But to believe t ty exists in everyone, od-manufacturing industry will suffer heavily.

        So in order to prevent tive Gods.

        If a    a flower    , see , w, visualize his God.

        t over t is a little far-fetched.

        tabliss are at a little distance from eac ted "divinity shops.

        " For example, te a dista t mu Benares betemples of Rama and Krishna.

        Arouble exists there.

        I    a great saint.

        .

        .

        I am calling    because people used to call , and I am calling    only because people used to call .

        ee of Rama.

        Once aken to temple of Krishna.

        e in o boo the image.

        Standing before t;If you ake up to you, for then you would be my Lord.

        &que! e place ditions on God also -- ion    himself.

        e prescribe tting; s -- only to worship.

        It is se ermine w od should be like.

        But ts    has been all along.

        , up to no based on our oions.

        As long as tanding in t be able to kno God ermined by us.

        e o knoermines us.

        And so o get rid of to knohe God which is.

        But ts tougs difficult even for t kind-ed person.

        Even for someone anding, its o get rid of this man-made God.

        oo gs firmly to tupid man does.

        A stupid man    be fiven, but it is difficult tive a man of uanding.

        Kly.

        y all over try, but aunc t test doubt.

        It doesnt bot     preacy.

        Gandaunco preacy.

        As the disciple is a firmed Mohammedan.

        And so long as ty e about? to relax a little, only ty is possible.

        t t of all trouble bets of troubles are not really visible.

        ty do not    idea    it about.

        As long as God is different to different people, as long as t places of    and scriptures are different -- Koran being fata being motroubles beto an end.

        e g to ta.

        e say, "Read teaco drop enmity and to bee one.

        Read ta and teaco drop enmity and to bee one.

        " e dont realize,    ta are t cause of all trouble.

        If a coail gets cut off, a    , and .

        And t no    ther.

        tually taugmas, our    ting riots on hoodlums.

        .

        .

        .

        Because    cut off, tmas purpose, it is not tail of t is tail of to peoples attention, ts begin, in er blamed for starting them.

        So tmas are in fact at t of all sucroubles.

        ere to step aside, to fight.

        t strengtmas.

        But tmas remain so    t of the problem.

        is t of t cause of all trouble is yod -- tured in your homes.

        try to save yourselves from te in your respective homes.

        You anufacture God in your ence of su.

        I am not asking you to project God.

        After all, in t ? A devotee of Krise in ee of Rama will see God holding a bow and arrow.

        Everyone ly.

        t projeg our desires and cepts.

        God is not like this.

        e ot find ing our desires and our cepts -- to find o disappear altogether.

        e s and all our projes.

        Bot go hand in hand.

        As long as you exist as an ego, tely impossible.

        You as an ego    possible to experience him.

        I ot es.

        I ory t a man renounced everythe divine.

        y, everythe divine.

        But topped ;You ot enter yet.

        First go and leave everything behind.

        "

        "But I    everyt; pleaded the man.

        "You    your I along h you.

        e are not ied in t; h your I.

        e dont care about he guard explained.

        "Go, drop it, and then e back.

        "

        t;I hing.

        My bag is empty -- it tains no money, no wife, no children.

        I possess nothing.

        "

        "Your I is still in t.

        to t; said the guard.

        But tempts to do so.

        self? this is impossible.

        It rying to lift himself up by his shoelaces.

        er dropping everytill remain.

        At t one mig;I ; aill carrying his I.

        One bees egoistic even about dropping the ego.

        t ss quite a difficult situation.

        I say to you: t about it -- because I dont ask you to drop anything.

        In fact, I dont ask you to do anything.

        tronger because of all the doing.

        I am merely asking you to go he I.

        If you find it, to drop it.

        If it als t is t to be dropped? And if you dont find it, too, to drop it.

        exist?

        So go .

        I am simply saying t one wo laug find hin himself.

        t does remain?    remains then is God.

        t e from you? self ceases to exist, e tion? It is tes me from you and you from me.

        his house.

        U to tand -- although spaever bees divided in half; space is indivisible.

        No matter , tside are not t they are one.

        No matter all you raise tside the house is never divided.

        t o t.

        But if to fall, iate t?    out? then, only space would remain.

        In tments by raising the walls of I.

        is not t I o see God in you.

        No, t be seeing you, Ill only be seeing God.

        Please uand tle distin carefully.

        It o say I o see God in you -- I    be seeing you any more, I he divine.

        Its not t I ree -- I ree, only the divine.

        s in ea ely wrong, because om and God.

        Bot be seen simultaneously.

        trutter is t ea is God, not t God exists in ea.

        It is not t some God is sitting enclosed inside an atom -- wever is, is God.

        God is t of love to "t which is.

        " "t rut God.

        But it makes no difference by w.

        I do not ask, t you begin to see God in everyone, I am saying: start looking inside.

        As soon as you look hin, you will disappear.

        And    youll see is God.

        Question 2

        ANOtAtION LEADS tO SAMADO GOD, t NEED IS tO GO tO tEMPLES? S E DO AAY IthEM?

        It is useless to go to temples, but it is equally useless to do ahem.

        o do a exist any temples be whey are.

        question is tting rid of t every so often trouble es up.

        For example, Mo God is not to be found in idols, so t it meant idols sroyed.

        And tarted    making idols; noo destroy the idols.

        Noroyers are occupied day and nig o destroy the idols.

        Someone s God is to be found iroying idols? God may not be present in an idol, but roying idols? And if God is present iroying idols, ts t in t in too.

        And if    present in t in its destru?

        I am not saying we semples.

        I am saying is t    realize trut God is everywhere.

        Once emple -- ts difficult to distinguisemple and a non-temple.

        tand, t , t    will be emple.

        tire world will be a holy place.

        t o create separate idols, because tever is will be his image.

        I am not advog t you s involved in doing aemples, or t you so temples.

        I    God is not present in temple.

        I am simply saying is t one wemple and nowsoever of God.

        One emple.

        tinguis is a temple and    a temple? e identify a temple as a place    if one feels emple.

        to build separate temples, or, by token, to do aemples either.

        I    instead of making se of en make take of uanding sometotally opposite to w I may have said.

        People bee ied more in o be done a is to be destroyed, o be eliminated -- t try to uand w is.

        Sucakes inuously.

        One of tal errors itted by man is t otally different from ed to him.

        Noake me as an enemy of temples, but you emples than me.

        ion t I o be seen as a temple; my    is t everyturned into a temple.

        But after listening to me, someone may e to uand t tter if emples.

        No purpose ting rid of temples.

        t emple.

        temples and troy temples -- both are wrong.

        One aken.

        ake is: emple? Obviously, ake is t    see God except in temple.

        Your temple is very puny; God is very vast -- you ot fine God to your puny little temples.

        ts to get into doing aemples, into destroying thinks,    he see God.

        Your temples are too small to serve as do prevent anyone from seeing God.

        Remember, your temples are so ridiculously small t bee Gods residenor    troyed, would supposedly make him free.

        You o ualy w I am saying.

        I am saying is: only ation do er a temple.

        Meditation is temple ation is temple er a temple.

        And oion begins living in temple ty-four hours a day.

        s t in a man visiting temple if    live iation? s to someplace ify as a temple? Its not so easy t, emple.

        Of course, its easy to carry your body to temple; t along h you anywhere you like.

        t t simple.

        A sing money i up suddenly, if s to, and bring o temple.

        Just because emple, t emple.

        o tle, o onis, t ill sitting in ing money.

        I have heard.

        .

        .

        .

        A man erribly harassed by his wife.

        All men are, but tle too much.

        t at all religious.

        Ordinarily te is t -- but tanding is t only one of two    bee religious.

        Botogete ther.

        In t, o; ried to make her religious.

        A religious person carries a fual o make others like himself.

        t.

        It is ugly to try to make others like oneself.

        It is enougo state our point of vieo ot to get on to believe s to w we migual violence.

        All gurus indulge in tivity.

        You    rarely find a person more violent than a guru.

        ittempts to dictate o o eat, o drink,    up -- t, and all kinds of t upon him.

        itions like t about kill people.

        So to make his wife religious.

        Actually, people find great pleasure in making other people religious.

        to bee religious, as sucter of great revolution, but people find tremendous satisfa iering oto bee religious, because in doing so they are religious people.

        But t listen to her husband.

        In despair, to e to his house and persuade his wife.

        Early one m, at about five oclock, the guru arrived.

        the room of worship.

        tyard.

        topped    t;I    you are not a religious person.

        You never emple your husband has made in your house.

        Look at your    is five oclod already emple.

        "

        t;I dont recall my o temple.

        "

        tting in emple, over h rage.

        A religious persos angry very easily, and true beyond ones imaginings about one emple.

        in temple to hing else.

        If one person bees religious, es    of the household.

        totally ed.

        hrough his prayers when he overheard his wife.

        believe    sotal rubbish.

        ting in temple, and selling    know if o finis and repair such a lie.

        t; are you talking about? Your o temple regularly.

        " ing his prayer even more loudly.

        t;See ;

        Laug;I    aken in by tation too! Of course ing Gods name loudly, but as far as I    see    in temple,    the price.

        "

        Nooo muche husband could hold himself bao longer.

        of temple.

        " are all t you see I emple?" ed.

        t;Look tle more closely.

        ere you really praying? ere you not bargaining    you get into a fig; taken aback, because w srue.

        "But ; he asked.

        "Last nigo bed, you told me t this m was go and buy a pair of shoes you badly needed.

        You also said you felt too muche shoes.

        Its my experie t befoing to bed at nig t t m.

        So I merely guessed you must be at tore," the wife answered.

        t;t for me to say, because you are right.

        I    t over the shoes.

        A became, ted the name of God.

        I may ing Gods    inside I was involved in a fighe shoemaker.

        You are rigemple.

        "

        Entering a temple is not so easy -- it is not t you    enter any plad say t you are in a temple.

        Your body may ered temple, but    your mind? rust ? And onind ered temple, ? trao temple suddenly discovers t it is surrounded on all sides by t temple, t no is impossible to step out of temple.

        ill be emple.

        You may go to the moon.

        .

        .

        .

        Retly Armstrong landed on it.

        Does t mean    Gods temple? tep out of Gods temple.

        Do you imagi wside emple?

        So temple temple of God, and t no temple of God exists outside of it, they are wrong.

        And t temple sroyed because God is not present hey are equally wrong as well.

        emples? If ep out of our illusion t God exists only in temples, our temples could bee very beautiful, very loving, very blissful.

        A village, in fact, looks inplete    a temple.

        It    be a very joyful to emple.

        But a emple ever be a source of joy, nor, for t matter,    a Moian temple be a source of joy.

        Only Gods temple    be a source of joy.

        But ian politics are so deep t temple to represent the divine being.

        ts the reason hindu shrines and Mohammedan mosques look so ugly.

        An    mao even look on them.

        turned into beds of sdrels; all kinds of mischere.

        And t necessarily knohey are doing.

        It is my uanding t no one plans misding; mischief is allanned in unawareness.

        And t up in this mess.

        If temples ever do disappear from t    be because of ts, but because of ts.

        temples are already disappearing; t disappeared.

        If    to save temples on t    temple around us -- existeself.

        temples omatically be saved; the divine presence.

        Its as if I gave you a .

        .

        .

        t may be    you preserve it safely in a treasure c.

        Once I visited a village.

        People came to see me off at tation and someo a garland around my neck.

        I took it off and    to a girl standing nearby.

        I visited ter six years, and to me and said, "I    time.

        Alt in t t as t day.

        After all, you gave to me.

        "

        I visited    out a lovely wooden box in whe garland was carefully placed.

        t their fragrance.

        Anyone seeing it mig; tiful box? s thless.

        " t not the rubbish.

        S    tained someones loving memory.

        It migo t of t not to her.

        If temples, t remain to asd tod.

        .

        .

        .

        And truth.

        take a look at teeple of a c of a mosque, temple.

        t symbols of mans desire to rise, symbols of his journey in search of God.

        t t man is not s to build a temple as well.

        Man is not s to asd tohe sky as well.

        iced temples? aining gaining purified butter, are kept burning in temple?    t always moves upwards.

        Even if you turn till moves upwards.

        tions.

        e may be living on t o make our abode in the sky.

        e may remaio t o move freely in the open skies.

        And iced    a flame rises and disappears? Also,    orace of it? too -- of t t the one who asds, disappears.

        tter,    disappears.

        So tains the message.

        It is a symbol of t t whe gross will disappear.

        It is purely out of love t a man chee in his lamp.

        Alt going to prevent you from doing so --    only one who has bee pure like ghee    move upwards.

        too -- kerosene is    g one wo rise higher.

        temples, mosques, and cype.

        they    be very lovely.

        tiful symbols -- incredible illustrations created by man.

        But tered them.

        Noemple no longer remains a temple -- it emple of the hindus.

        And not only of t of the vaishnavas.

        And not only of t temple of sud such a person.

        And so, inuous disiion, all temples urned into beds of politics.

        ture try t lead everyoo disaster.

        By and by, turned iabliss o exploit and maintain ted is.

        I am not asking you to do aemples, I am asking you to get rid of all t is    of temples.

        ted is o be destroyed.

        temples o be saved from turning iabliss; to be saved from groupism and bigotry.

        A temple is a very beautiful place if it remains just a reminder of God, if it remains    reflects a pohe sky.

        I am saying is t as long as temples remain tics, tio cause misfortune.

        And, indeed, noemples are not tics.

        emple is built for t automatically bees a bed of politics, because politics means groupism.

        And religion is sometely noto do h groupism.

        Religion means a sadment to spirituality, and politics means groupism.

        Al religion    be related to a sad it    ion to groupism.

        Politics survives on groupism, groupism survives on red, and red survives on blood -- and the whole mischief goes on.

        .

        .

        .

        As a symbol of God temple has bee impure.

        t impurity o be removed; t    beauty.

        If a village emple o to tians, tiful.

        temple    of the village.

        temple e.

        ter temple    feel t, by doing so, t outside t temple is a place o eemple is only meant to be a place ude.

        temple e plaeditation.

        Aation is to God.

        Everyone ot find it easy to make    it    be used for meditation, but togetainly build such a peaceful house.

        Everyone ot afford to utor for e school building, garden and playground.

        If eacarted doing t e a problem -- only a limited number of c educated -- so ire village.

        Similarly, eacation.

        t is all a temple and a mosque mean, nothing more.

        At present, ters for spreading trouble and mischief.

        So    o do aemples.

        e must, ake care t a temple does not tio be a ter for causing trouble.

        e must also take care t temple returns to t remain in the hands of hindus or Mohammedans.

        If too to temple, as freely to to temple of Soruly a religious town.

        town are good people.

        ts of to their children.

        One    see t ts of toion so t t fig themselves.

        ts of toell t;A mosque is your emple is.

        Go wherever you find peace.

        Sit there.

        All    to    matters.

        And for thin yourself.

        o wherever you feel.

        " ty, t kind of temple ed in the world.

        e    been able to build it as yet.

        I am not among to get rid of temples.

        On trary, I am saying t our temples royed by to be their guardians.

        But o say.

        And tand, t t I am among troyers of temples.

        roying a temple? soever is uemple, , of course, be eliminated.

        It is quite all rigo involve oneself in an effort to do so.

        One last question, and ation.

        One friehe m discussion:

        Question 3

        DO SOULS SOMEtIMES ANDER AFtER LEAVING thE BODY?

        Some souls do find it difficult to take on a neh.

        t    t the reason.

        All souls, if divided, o tegories.

        One is t -- people    inferior type of sciousness; anot kind, very superior, t kind of sciousness; and ts of people iion of someth.

        Lets take the example of a damroo, a small drum.

        It is broad at ter.

        ere o reverse it so t it er and narro tand tuation of disembodied souls.

        At there are very few souls.

        t lo as difficult to take a nehe superior ones do.

        t face test delay -- ttain a nehe previous one.

        t for table womb is always available.

        As soon as a persoing -- and tracted to, it ehe womb.

        Many superior souls,    enter ordinary raordinary wombs.

        tionally    t degree of possibilities bees available for th.

        And so, a superior soul o    for t womb.

        Similarly, inferior souls o    also, because t easily find a couple eit easily find a ype.

        t and t types are not easily born, wypes y.

        tinuously available to receive tely attracted to any one of them.

        I talked about Bardo in the m.

        In told, "You will see ing.

        Dont be in a hurry.

        ttle, take a little time, remain ter a womb.

        Dont immediately enter s you.

        It is as if a person goes dooches his fan a showroom.

        o vie, o it; ers tely.

        But an intelligent er goes to several sems, makes enquiries, firms then decides.

        So in t;Be rus    t, take everyto sideration.

        " told to inuously, ing.

        ttracted to t couple capable of giving able womb.

        Boto    until table womb.

        t easily find a    t ttain ties.

        Also, superior souls do not readily find a womb of a superior cer.

        tranded    bodies, are s, and ting to take birtas, gods.

        Superior souls ing for t womb are gods.

        Gs and evil spirits are t kind of souls -- stranded because of ty.

        For the ordinary soul a womb is always available.

        No sooner does deatantly enters a womb.

        Question 4

        tING tO BE BORER INtO SOMEONES BODY AND    PERSON?

        too, is possible -- because t yet found a body, remaiormented; he superior souls are happy.

        You sin in mind.

        or another.

        to remain so lig to carry t of a body.

        And, ultimately, t to be free from t a prison.

        Eventually, tain t h doing.

        And so t very attracted to the body.

        t live for a moment    a body; terest, teto the body.

        Certain pleasures    be attained    being in a body.

        For example, thinker.

        No o do he body.

        So if to    attain a body, it never so be in t    enjoy tate it is in.

        But, lets say someone enjoys food h a passion.

        t pleasure is not possible    being in a body, so in sucremendously restless to find a o enter a body.

        And if it fails to find a suitable     enter a body which has a weak soul.

        A er of its body.

        And tate of fear.

        Remember, fear has a very deep meaning.

        Fear means t wo shrink.

        hen you are in fear you shrink; when you are happy you expand.

        ate of fear ly a large space is left vat ier and occupy.

        Not only one, many souls    enter and occupy t space at once.

        So e of fear, a soul    enter his body.

        And t is because all its cravings are teto t attempts to satisfy its cravings by entering someones body.

        totally possible.

        plete facts are available to support it; it is totally based oy.

        t a fearful person is ale.

        and    be occupied by ots.

        Occasionally er a    t reasons.

        ts of passion     being in a body.

        Say, for example, t a ceps foro save it from burning down.

        tands ter the burning house.

        Suddenly a man steps fors out to save somebody trapped inside.

        Later on, w.

        e sure ed u it     someone else did it.

        In suces, er ter a ask.

        But these are rare happenings.

        Si is difficult for superior souls to find suitable imes o    for    birth.

        And surprisingly enoug at time.

        For example, Buddh born in India 2,500 years ago.

        Botened beings    in tate, in Bihar.

        t knoo us because t initiate any disciples, because t is t the same caliber as Buddha and Mahavira.

        And ted a very daring experiment: none of tiated any followers.

        One of tyayana, anot Kes anotra.

        thers.

        In t period of time, eigential aneously, in t very state of Bihar.

        it souls ed for a long time to be born in t small area of Bihar.

        And y came, it came all at once.

        Often it    a co pass for the good.

        At time as Buddes er a time by Plato and Aristotle.

        At about time in Czu, Czu and Mencius, Meng tzu, were born.

        Some incredible people took birt on different parts of t approximately time.

        ting people.

        It seems as if ting for some time.

        tunity came to them.

        once.

        It is just like the blooming of a flower.

        hird.

        t ing to bloom.

        Da is just a question of to bloom.

        t open and the flower blooms.

        ting tire nighey bloomed.

        Exactly th inferior souls.

        able enviro develops oake birth in a .

        For example, in our time, people like ler, Stalin and Mao he same period.

        Suc ed for to take birt find    easily.

        Stalin alone killed about six million people in t Union, and ler killed about ten million people all by himself.

        traptions devised by ler ory of mankind.

        mass murder in a o amerlane and Genghis Khan seem novices.

        ler devised gas chambers for mass murder.

        too cumbersome and costly to kill people one by one and thods of mass murder.

        too -- for example, as    unal riots at A ot thods.

        Also, it is suc to kill people one by one -- and it takes a lot of time as well.

        Killing people one by one doesnt work: you kill one her is born somewhere else.

        So ler ton tually turned into vapor; te.

        ty; no sign of t.

        Not a drop of blood    a single grave was dug.

        It .

        No one    accuse ler of bloodshed.

        If God is still dispensing justice by tandards, ler totally i.

        spill a drop of blood;    ion.

        cage button and ted.

        Not a sign    to prove ted.

        ler, for t time, got rid of people as one boils er and turns it into vapor.

        uren million people into gas!

        It is very difficult for a soul like lers to find a new body quickly.

        And it is good it is so difficult, ot trouble.

        ler    for a very long time, because it is extremely difficult for a ception of sucy to take place again.

        does it mean to be born tion? It means t geions of ts aors o t.

        In a single lifetime one ot accumulate enougo at for tion of a person like ler.

        to produce a son like ler,    in one lifetime? For a son like ler to cs, a long cs for housands, millions of years.

        t if a person o trag a soul like lers.

        true food soul.

        For an average, ordinary soul ty taking birto receive such souls.

        And besides, its demands are very ordinary.

        ting, drinking, making money, enjoying sex, seeking ion -- such ordinary longings.

        Everyone longs for the soul has no problem finding a womb.

        All parents    give any soul tunity to ags.

        s to live a life so pure t ate to press t, otal love t     ao be troubled by o bee a burden on ao    a long time for suco take birth.

        Nos get ready for tation.

        Let me first make a fehings clear.

        I    you sit very close to eac alloo sit     fall on somebody else.

        tuation    alloo go deep.

        So t to do is: be at a distance from eacher.

        those who feel like lying down may do so.

        Even later, during tation, if you feel your body is going to fall on t hold yourself back.

        Let go pletely; alloo drop.

        Nourn off ts.

        t thing: close your eyes.

        Relax your body.

        .

        .

        .

        Relax your body totally, as if t any more.

        Feel t all the energy of your body is moving in.

        .

        .

        feel t you are moving ihe body.

        You o hdraw all your energy inside.

        For tes I ions t your body is relaxing, and you o feel it.

        You o keep feeling your body and relaxing it.

        Slo you    your o fall, let it fall; dont .

        If it falls for it fall; if it falls back it fall.

        From your side, dont maintain any he body.

        Let your he body go.

        t stage.

        Noions for tes.

        Similarly, I ions for your breats.

        At ten minutes,    in silence.

        Your body is relaxing.

        Feel it: your body is relaxing.

        .

        .

        your body is relaxing.

        .

        .

        your body is relaxing.

        .

        .

        .

        Let go, as if the body is no more.

        Give up your hold.

        Your body is relaxing.

        .

        .

        drop all trol over the body, as if your body is dead.

        You    behind like a shell.

        the body is relaxing.

        .

        .

        totally relaxed.

        .

        .

        .

        Let go.

        You    it has gone, gone, gone.

        Let it fall if it will.

        the body has disappeared.

        .

        .

        .

        Relax your breathing also.

        Your breathing is relaxing.

        .

        .

        feel t your breathing is relaxing.

        .

        .

        your breatotally relaxed.

        .

        .

        .

        Let go.

        .

        .

        let t too.

        Your breathing has relaxed.

        Your ts are also being silent.

        .

        .

        ts are being silent.

        .

        .

        .

        Feel your ts being totally silent.

        .

        .

        feel is are calming down.

        ts are silent.

        .

        .

        .

        Everyt hin you.

        e are sinking into to a well, keeps on falling deeper and deeper.

        .

        .

        just like to emptiness, into shunya.

        Let go, let go your ely.

        .

        .

        .

        Keep droiness, keep drowning.

        .

        .

        .

        Inside, only sciousness ess.

        Just remain a ness.

        Keep g inside.

        .

        .

        .

        Outside everytotally i.

        Breats o silence.

        Keep uously -- a much deeper silence, a much more profound silence will grow.

        In t cate, I will also disappear -- only a s, a burning flame will remain.

        Noill for ten minutes, and you keep on disappearing hin, deeper and deeper.

        Give up yo.

        Just keep g.

        For ten minutes, just be an onlooker, be a ness.

        Everyt.

        .

        .

        .

        Look hin.

        .

        .

        .

        Inside, let t g.

        t.

        .

        .

        .

        At a distance you    is someone elses body.

        You    the body.

        It seems someone else is breathing.

        .

        .

        .

        Go even furthin, go deeper inside.

        .

        .

        .

        Keep cotally sink into nothingness.

        Go deeper, go deeper dohin.

        .

        .

        keep g.

        .

        .

        totally silent.

        t behe body is as if dead.

        e he body.

        Let go, let go totally; do not    all, as if you are dead inside.

        t.

        .

        .

        the body.

        .

        .

        .

        totally silent.

        .

        .

        .

        Look inside.

        totally, only sciousness is left, only kno.

        Everything else has disappeared.

        .

        .

        .

        Sloake a fehs.

        totally silent.

        atc.

        Your breate from you, far away from you.

        Breatly and slowly.

        atch is.

        .

        .

        t it is from you.

        Sloake a fehs.

        then open your eyes slowly.

        to o get up.

        If you are uo open your eyes, to hurry.

        Open your eyes sloly, and tside for a moment.

        .

        .

        .

        Our eveniation is now over.
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