No Bigger Lie th

        28 October 1969 pm iation Camp at D, India e bee free from t which we have known.

        e also triump which we have known.

        Our failure a are only because of norance.

        Defeat is because of darkness;    is impossible -- ligself riumph.

        t to tell you about deat th.

        A, deato be true.

        It not only appears to be true but even seems like trut appears as if th.

        about it, or bee oblivious to it, everywo us.

        Deato us than our shadow.

        e ructured our lives out of our fear of death.

        ted society, tion, family and friends.

        to cious of ions.

        And t surprise is t ods and our temples    of th.

        Afraid of deatheir knees.

        Afraid of deato God ohe sky.

        And noth.

        t is em of life o be true, has bee false.

        y of deatil , our fear of deat go.

        Until y of death, our lives will also remain false.

        As long as t be autic life.

        As long as remble    summon ty to live our lives.

        Only th has disappeared forever.

        ened and trembling mind live? And o live? how    we live?

        No matter to ent o deat is never really fotten.

        It makes no difference if    tery outside toill ss face.

        Every day someone or ot sion of our lives.

        h.

        is not just for t perso also for t    of our own.

        Our suffering from pain and sorro only over someone elses deat also over t possibility of our own.

        t time, our oh.

        And so long as , living is impossible.

        Like t,    knos joy, nor its beauty, nor its beion.

        Like t,    reacemple of God, truth of life.

        temples    of t temples of God.

        t of t prayers to God either.

        Only one wemple of God.

        Gods kingdom is filled y, and temple ring only for those who have bee fearless.

        Because o live i.

        But t possible -- only one of t.

        Remember, if life is true t be true -- and if deatrue t a dream, a lie; t be true.

        t exist simultaneously.

        But ogether.

        t    we are dead.

        I    a fakir who lived in a faraway valley.

        Many people o ions.

        Once a man came and asked o explain somet life ah.

        t;You are o kno life; my doors are open.

        But if you    to khen go somewhere else, because I have never died nor will I ever die.

        I h.

        If you    to khose who are already dead.

        " t;But o give you t do it.

        Because ever since I o kno I ot die, I o kno no one dies, t no one has ever died.

        "

        But h happens.

        Deatrut makes itself apparent by peing ter of our being.

        You may s your eyes, but no matter    is from you, it still remains apparent.

        No matter , run a, it still surrounds us.

        ruth?

        Some people do, of course, try to falsify it.

        Just because of tality of t out of fear.

        t knohey simply believe.

        Every m, sitting in a temple or a mosque, some people repeat, "No one dies; tal.

        " t just by repeating tal.

        t deating, "tal.

        " Deaterations -- only by kno be falsified.

        trange, remember:    te of ing.

        al, t tal -- ing t o die.

        If    die to go on about immortality; only one ing it.

        And you    people are more scared of deatries, in ties    about tality of the soul.

        try of ours talks untiringly about tality of t is two?

        Is it ever possible for people y of to bee slaves? to die because th.

        t life is eternal, t tal,    to land on t to climb Mount Everest! t to explore t no,    among those.

        e    nor land on tality of t,    out of t ing, "tal.

        " And    pering it, it rue.

        Notrue by repetition.

        Deat be denied by repeating t deat exist.

        Deato be kno ered, it will o be lived.

        You ed .

        Instead, h.

        ? e close our eyes wh.

        s ;Dont go out; someone has died.

        " tion ground is put outside to rarely meets your eyes, so t deat be t in front of you.

        And if you ever mentioo somebody, o talk about it.

        Once I stayed h a sannyasin.

        Every day alk about tality of the soul.

        I asked ;Do you ever realize t you are ing closer to deat;

        ;Dont say sugs.

        It is not good to talk about sugs.

        "

        I said, "If, on t tal, but also    ominous to talk about deathing.

        see any fear, any omen, anytalking about death.

        "

        ;Altal, I    alk about deat all.

        Oalk about sug things.

        " e are all doing turning our backs o.

        I    mad in a village.

        It ernoon and the man was walking along a lonely road all alone.

        , trying not to be scared: it is possible to be scared w    we do feel scared where is no one around.

        In fact, we are afraid of ourselves, and wer.

        than ourselves.

        e are less afraid w all by ourselves.

        t man was alone.

        he became scared and began running.

        Everytill and quiet -- it ernoon; there was no one around.

        As o run faster,    ing from behind.

        ened -- maybe someone was following him.

        t of the er of his eye.

        he saw a long shadow chasing him.

        It    some long ser.

        t man could op, because ter er ter him.

        Finally t mad.

        But there are people who even worship madmen.

        t    ascetic practice.

        Except in t, wopped.

        itart running again.

        t even stop at nig in spite of ta nig up he m once again.

        So even at niginued running.

        t pletely mad; e nor drank.

        tc er.

        People began o him.

        But the ground and died.

        tree, and t tone.

        te one line on it.

        In some village, someplace, t grave is still there.

        It is possible you may pass it by it.

        Do read the line.

        te on tone: "s a man wed his whole life esg from a shadow.

        And t even knoone is in t run, ed.

        "

        e also run.

        e may oo run from shadows.

        And t s pursuing us itself.

        ter er it follo is our own shadow.

        Death is our own shadow.

        If     be able to stand before it and reize    is.

        If t man opped and seen h a shadow.

        t mean,    tro orious; it simply means t t tion of being victorious.

        You ot    t .

        ts h is merely a shadow of life.

        As life moves fors s too.

        Deat forms be to look back, to see    is.

        e ed, so many times -- after his race again and again.

        It is not t you o t time, you must     ther shore.

        It may not    t he same.

        t    he same.

        t    nor to see it.

        e are so scared and frig otal s of fear we bee unscious.

        Generally, no one remains scious at t of death.

        If, even once, one o remain scious, th would disappear forever.

        If, just once, a man could see ime h.

        Not t orious over deatory only over somets.

        Just by kno disappears.

        to be victorious.

        e imes before, but wh has occurred we have bee unscious.

        to    feel the pain.

        e are so very afraid of dying t at time of death we bee unscious willingly.

        e bee unscious just a little before dying.

        e die unscious, and tate of unsciousness.

        e o uand t life is eternal.

        Birtopping places whes or horses.

        In olden times traveled in horse-drawn carriages.

        traveled from one village to anotired t an inn, and t t village.

        t hey were fully scious.

        Sometimes it used to    a ravel after drinking.

        state, it would make .

        I    once a drunk ;Could it be t I am coo? t seem to be the same horse I was riding.

        Could it be t I    man?"

        Birtations w beired horses are abandoned and fresh ones are acquired.

        But bots take pla our state of unsciousness.

        And one e ot live a scious life -- ions in an almost ate, in an almost ate of life.

        I    it is essential to see deato uand it, t.

        But t while dying.

        t is to uand it -- because at time of death one will be unscious.

        Yes, there is a way now.

        e    go t of entering into death of our own free will.

        And may I say t meditation or samad t.

        teriarily is meditation, samadhi.

        t omatically occur one day    ing a distance, inside, bethe body.

        And so, by leaving t of death.

        e    experience deatoday, t our soul and our body    jourin bet beraveler moves on ahead.

        I    a man    to see a Mo;e    w off    no pain.

        .

        .

        wo believe.

        Even a ts .

        ont it    if ones    off? It seems t tastic stories.

        " t;e    w feel any pain.

        Ao say his final prayers.

        tuck s    ;

        Jesus said, "Five t knohey are doing.

        " You must ence.

        And t repeat it tinuously.

        tence is very simple.

        Jesus said, "O, Lord, please five t hey are doing.

        " Reading tence, people ordinarily uand Jesus is saying t t knohey were killing a good man like him.

        No, t    .

        Jesus meant    "t kno t die.

        Five t knohey are doing.

        tting t of killing, which is impossible.

        "

        t;It is o believe t a person about to be killed could show so mupassion.

        In fact, h anger.

        "

        Fareed gave a y laug;You ion, but I    later.

        First, do me a little favor.

        "    lying nearby, gave it to o break it open, cautioning    to break the kernel.

        But t ;Pardon me, I ot do this.

        t is pletely raoo.

        "

        Fareed asked o put t ut away.

        t, one    one open.

        " you save t; he asked.

        And t;Yes, the kernel    be saved.

        "

        Fareed said, "I have given you an answer.

        Did you uand?"

        t;I didnt uand anything.

        relation is t and your ansion is t and my question?"

        Fareed said, "Put t aoo.

        to break it or anything.

        I am pointing out to you t t    the kernel will also break.

        t.

        No from t? t differe ed from tance he shell.

        Noer breaking open the kernel    be saved.

        So I ion!"

        t;I still do.

        " t;Go, die and uand --    t you ot follow w I am saying.

        But even t be able to follo time of death you will bee unscious.

        One day ted, but at t moment you will bee unscious.

        If you    to uand, tart learning he shell -- now, while you are alive.

        "

        If te at tant, death is finished.

        ition of t distance, you e to k you io survive in spite of t tion of you breaking, of you disappearing.

        In t state, even t ot pee inside you -- it side you.

        It means only t w will die.

        t which you are will survive.

        tation or samado separate the kernel.

        ted because te.

        tely because te.

        ts ion a voluntary entry into death.

        And ters deaters it and es to kno, "Deat I am still here.

        "

        Socrates    to die.

        ts were approaco kill him.

        asking, "It is getting late,    take to grind t;

        o ;Are you crazy? e    you to live a little longer.

        e o go slowly.

        "

        Socrates    out and said to t;You are taking too long.

        It seems you are not very skilled.

        Are you very    before? o a ned person?"

        t;I    I have never seen a crazy man like you before.

        slo you may breattle more, live a little longer, remain in life a little more.

        You keep talking like a crazy man, saying it is getting late.

        o die?"

        Socrates said, "I am in a great    to see death.

        I    to see h is like.

        And I also    to see, even w.

        If I dont survive, th is finished.

        In fact, I    to see o see wher I will survive.

        But ;

        Socrates he poison.

        o mourn; t in t senses.

        And es doing? elling t;to my knees.

        Up to totally dead -- I    even kno them off.

        But my friends, let me tell you, even till alive.

        tain -- I    my legs.

        I am still otally here.

        Not.

        " Socrates tinued, "Noo my thing is finished.

        I    feel anyt me rigo thighs.

        But I am still ;

        Socrates is saying, "Dont cry.

        atity for you: a man is dying and inf you t ill alive.

        You may y legs entirely -- even t be dead, even till remain.

        My ing away; my oo.

        Aimes I identified myself    are leaving no I am still here.

        "

        And, like tes tialking while dying.

        ;Slo I am still intact.

        After a o inform you, but do make you think I am no more.

        Because, if I am still er losing so mue if a little more of t? I may not be able to inform you -- because t is only possible t still I will remain.

        " And at t moment ;Noongue is failing.

        I    be able to speak a siill I am saying, I exist.

        " Until t of deat saying, "I am still alive.

        "

        Iation, too, one o enter slohin.

        And gradually, oer anoto drop away.

        A distance is created    arrives    a distance.

        It    you exist.

        till you exist -- separate, totally distind different.

        Once o-face h again.

        Deat t    like a stopover -- it    on a neo new worlds.

        But deato destroy us.

        terih.

        e ; .

        Because    even able to meditate.

        Many people e to me and say t to meditate.

        ell t th.

        .

        .

        aation is a process of death.

        In a state of total meditation we reac a dead man does.

        t tate, while we reach sciously.

        the only difference.

        t he kernel survived.

        tative seeker kno te.

        t go into meditation -- ther reason.

        ter into samadhi.

        Samadary invitation to death.

        An invitation is given to deat;e, I am ready to die.

        I    to knoer death.

        And it is better t I kno sciously, because I    be able to kno occurs in an unscious state.

        "

        So, t to you is t as long as you keep running aio be defeated by it -- and tand up and enter deat very day deat you will remain.

        talks ecer death.

        I , to knoo die.

        And if you    die his shore.

        .

        .

        .

        And this is an incredible seashore.

        It    Krisold Arjuna in a certain ;Dont be worried; have no fear.

        Dont be afraid of killing or of being killed, because I tell you t her does anyone die nor does anyone kill.

        "    w which    die, is already dead.

        And t    be killed -- ts dying.

        And t is life itself.

        tonigedly gat very Krishna once walked.

        these sands have seen Krishna walk.

        People must    Krisruth; for us everyone dies.

        t t Krisars and th.

        In faow we    Krishna died.

        e believe so because    of our oh.

        of our deat noually, be and.

        tain matics be, and tics is very iing.

        e have never seen ourselves dying.

        e    reinforces t oo.

        For example, a raindrop lives in t and it turns into vapor, it disappears.

        t is dead, and t -- because t a little w is gone.

        But till exists in the clouds.

        Yet o knoil t drop must o the sea and bee a drop again.

        But il t out on t journey?

        yet another man has died.

        e dont realize t ted, t ered tle, and t out on a ne ed, only to bee a drop once again.

        o see t one more person is lost, t one more person is dead.

        t.

        And it sloainty for us t oo , "I too will die.

        " takes ;I will die.

        " t others.

        e live c is our problem.

        Last nigelling some friends a story.

        Once a Je upset? e are all botest bothers happy.

        Seeing t otinue being unhappy.

        tics beics I spoke about in refereo death.

        e see our misery and hers.

        e doheir lips.

        If    ourselves, e of being troubled inside, wardly.

        In fact, a smile is a o he misery.

        No oo show he is unhappy.

        If    really be    least s to s o ster of great ion, loss a.

        ts wwardly, and inside, we remain as we are.

        On tears keep colleg; on tside, ice our smiles.

        t us from tside,    person looks here.

        And t bees a problem for him.

        he alone is unhappy.

        this fakir.

        One nigo God, ;I am not asking you not to give me unainly get it -- but at least I    pray to you not to give me so much suffering.

        I see people laughe only one g.

        Everyone seems to be he only one who is unhappy.

        Everyone appears    darkness.

        After all, her persons unhappiness in exge for mine.

        C of anyone else you like, and I    it.

        "

        t nig, range dream.

        he saw a huge mansion which had millions of hanging pegs.

        Millions of people were ing in and every one was carrying a bundle of unhappiness on his back.

        Seeing so many bundles of un very scared, he grew puzzled.

        t by oto his own.

        tly the same.

        he became very fused.

        ;Everyt fine" -- and t of unhappiness.

        is and the same size load.

        t, the same.

        the fakir as dumbfounded.

        time; up to now he had only seen peoples faces.

        Suddenly a loud voice filled t;; Everyone, including the fakir, did as anded.

        Everyone o get rid of roubles; no oo carry o find suity, we would also    away.

        And t;Now, each of you should pick up whichever bundle he pleases.

        " e mig t the fakir quickly picked up someone elses bundle.

        No,    make sucake.

        In panic, o pick up    -- ot could he same.

        it ter to    least t were familiar.

        kinds of miseries ained in till a lesser kind of misery -- it is a known misery, a reizable misery.

        So, in a state of panic, rieved .

        everyone else ed a bu    his own.

        ;o collect your o;

        "e became frightened.

        Up to no everyone else ; they replied.

        In t mansion, heyd always believed everyone else was happy.

        "e even believed t you were oo.

        You also reet h a smile on your face.

        e never imagi you carried a bundle of miseries inside you too," they said.

        ity, t; your o;

        t;today, eaco God, sayio exge our bundles of misery.

        But    thing.

        So    ter to pick up our own bundle.

        It is familiar and known.

        o ne used to too.

        "

        t nig beloo someone else.

        tting him have his own miseries back.

        And decided o make such a prayer again.

        In fact, tic be is the same.

        ot our oy -- t is    error.

        And o our perception of life aic is at work.

        You    you have never seen yourself dying.

        e see ot o knohese people survives.

        Siime, deatrao us.

        is important er deatarily.

        If a person sees deat, riumph.

        In fact, it is meanio call orious because to    exist.

        If after adding tes do day o kno t tion of triumphere was no five.

        Making it five otal    as five, t was ake.

        Once you see take, tter is over.

        ould t man t; rid of five? No before, I hem up as five.

        ; t ask for suc t tter is over.

        there is no five any more.

        t does one o be free of?

        Oo be free from deato triump.

        One o knoh.

        t bees freedom, tself bees tory.

        ts ed earlier t kno kno knoory.

        Kno to dissolve; t time, ed h life.

        ts    t t meditation is t it is a voluntary entry into death.

        to say is t one o deatrao life.

        Even tead of meetiually finds ultimate life.

        Eveually ends up in temple of life.

        And one wemple of life.

        Alloo point out to you t temple of life are engraved h.

        May I also point out to you t temple of life, and since , running aemple of life! Only o accept these walls.

        If ever er deatemple of life.

        ty of life demple of life.

        e    t of them.

        If you o K iced a stras walls ses of sex ed.

        the images look naked and obse.

        If, after seeing t be able to reacy of temple inside.

        Inside is tside are engravings, images, of sex, passion, and copulation.

        t    temples of Khajuraho.

        ted a profound fact of life: t sex is tside o run ao attain to brao celibacy -- because brahmacharya is inside.

        If you are ever able to get beyond ttain to brahmacharya.

        Samsara,tal    o God, because tting ihe walls of samsara is God himself.

        I am telling you exactly thing.

        Somey of life ting inside.

        truth is.

        y of life as well.

        I say botaneously: meditation is entering voluntarily into deaters deatarily attains to life.

        t means: one imately finds t death has disappeared and he is in lifes embrace.

        te trary -- you go in searc it is not.

        For example, I am hes.

        No thes.

        And if you bee frigo know me.

        o me,    being frighes you will find my body.

        But too, in a deeper sense, is a garment, and if you o run a find ted inside me.

        If you    to bee friginued your journey inside, kno t too, tainly e across t one    one everyone is desirous of meeting.

        eresting it is t ted graciously inside.

        tter and inside is ted in glory.

        trary tter and ty of life.

        If you uand righe divine is made of life.

        ist paints a picture    out te color.

        te lines bee clearly visible against the dark background.

        If one o get scared of t be able to reace.

        But    kno it is t brings out te.

        Similarly, the blooming roses.

        If one bees frig be able to reacoo.

        But one    fear finds to    t t to protect ter e.

        t the flowers enemy.

        t of t of t.

        of one greater life.

        I am breathing.

        A breat; a breath goes in.

        t es out goes ba after a    after a while.

        Breat is death.

        But boteps of one greater life -- life ah, walking side by side.

        Birtep, deatep.

        But if rate iain ter life.

        tation of entering into death.

        And I so you on many of its dimensions.

        tonig days meditation.

        Let me explain a fe it to you.

        You must ood my point of viey of dying.

        e o drop ter circumference, as h.

        Is drop, friendsy drops -- everything drops.

        tire external s -- only he sciousness remains aloof.

        Iation too, ness hin.

        And th will happen.

        t tation, if you will she ce of dying and drop your self a phenomenon    occur which is called samadhi.

        Samadhi, remember, is a wonderful word.

        tate of total meditation is called samad after a persoh is also called a samadhi.

        about th are called samadhi.

        In fact, bot, a eeting point.

        Actually, for a person o tate of samad like a grave -- nothing else.

        to realize t tside there is only darkness.

        Follo a samadhi.

        But thers.

        If ed the very phenomenon we are longing for.

        Oto make rave for certain, but y of creating our own samadhi.

        If e our oate, only tion of our sciousness dying.

        e have never died, nor    we ever die.

        No one has ever died, nor    anyone ever die.

        to knoo desd all teps of death.

        I o seps we shall follow.

        And    t te of your own will.

        teps.

        t step is to relax your body.

        You o relax your body so muc you begin to feel as if your body is lying far a.

        You o ake it inside.

        e o our bodies --    of energy o to it;    s pulled inward.

        iced somet into a fig tional energy from? In t state of anger you    lift a rock so big t you couldnt even budge it when you were calm.

        Alt    rouble; the enemy was fag you.

        You kne all your energy into the body.

        O wo years and was bedridden.

        get up;    move.

        t of his life.

        t    fire and everyone ran out.

        After ing out, trapped inside    even run; orc t.

        t of the house.

        t; ; But ainly ion.

        t and for a moment     ire energy bato the body.

        But , ;O; and fell down.

        the energy.

        No is beyond o prehis phenomenon occurred.

        Noarted explaining to     really paralyzed, t if    muc of his life.

        t saying, "I could not lift my    even lift my foot -- t ;    say;    even know w .

        No one    ;    on his own.

        knoo his body.

        And ts energy inside again and the man became paralyzed once more.

        Suces ri    of ion,    of a fire or in tuation.

        I am saying is t o our body, but .

        At niged because tate, and in the m we are fresh again.

        But some people are not even able to dra night.

        till remains locked in t bees difficult for to sleep.

        Insomnia is an indication t t into t find to return to its source.

        In t stage of tation tire energy o be he body.

        ing t just by feeling it turns.

        If, for a o relax and relax.

        to a point o lift s to -- everything will be relaxed.

        t, he body.

        So t turning of tal energy, to its source.

        t ill -- just like a s    t a distance ed bet -- t side us, just like a s like cast-off clothes.

        t to relax your breath.

        Deep iains tal energy, ts winues.

        Deep doed to the body.

        Breats whe link is.

        h prana.

        As soon as tops, the prana leaves.

        Several tec.

        ely, allo to be still and quiet? Sloo a point w know w.

        en begins to wonder w.

        t one doesnt kno is moving at all.

        You dont o trol breathing.

        If you try to do so, trolled -- it ry to force itself out, and if you trol it from outside, it ry to force itself in.

        o do anyt let it be more and more relaxed -- more and more quiet.

        Slo one point, to rest.

        Even if it es to rest just for a moment, t moment one    see an infinite dista very moment tance is seen.

        Its as if ligo strike rigo see all your faces in one moment.

        Afterning mig I have seen your faces.

        , exactly rig moment a ligrikes ire being and it bees apparent t te and t you are separate -- th has happened.

        So in tage you o relax your breath.

        In tage to be relaxed.

        Even if t t, tning rike, but you    be able to knos.

        If ligrike rigo remain lost in my ts, I o kno after it had happened.

        In time, ning    in my ts.

        tning rike, of course, as soon as t it iced if ts     be noticed and tunity .

        o relax the mind.

        e sages and tage, ly.

        If you wis.

        It iful bea be put to good use.

        Everyone should make a space around himself and lie down.

        It is all rigs to sit, but t trol o fall -- because t bees pletely relaxed, and trolling it    alloo be totally relaxed.

        So age es.

        t sile on your part to see deato let it desd.

        I ions for you to feel t t t t, ts urned off, and, lying doly, you en minutes.

        You ill, in silence, csoever is going on inside.

        Make enoug in case t    fall on anyone.

        to lie down shemselves.

        It ter if you o lie doly.

        Nobody salk.

        .

        .

        no one she middle.

        Yes, be seated.

        Be seated wherever you are or lie down.

        Close your eyes.

        .

        .

        close your eyes and relax your body.

        Let it be loose.

        tions, begin to feel h me.

        As you keep feeling, your body otally relaxed, as if t.

        Begin to feel.

        the body is relaxing.

        .

        .

        keep relaxing it.

        .

        .

        .

        Keep relaxing your body a it is relaxing.

        the body is relaxing.

        .

        .

        feel it.

        .

        .

        relax every part of your body.

        And feel inside.

        .

        .

        the body is relaxing.

        Your energy is returning inside.

        .

        .

        turning in.

        .

        .

        thdrawing.

        the body is relaxing.

        .

        .

        the body is relaxing.

        .

        .

        the body is relaxing.

        .

        .

        the body is relaxing.

        Let go pletely, as if you are not alive anymore.

        Let t is.

        .

        .

        let it be totally loose.

        the body has bee relaxed.

        .

        .

        the body has bee relaxed.

        .

        .

        the body has bee relaxed.

        Let go.

        .

        .

        let go.

        the body has bee relaxed.

        totally relaxed, as if t.

        tire energy of the body has reached inside.

        the body has bee relaxed.

        .

        .

        the body has bee relaxed.

        .

        .

        the body has bee relaxed.

        .

        .

        the body has bee relaxed.

        .

        .

        the body has bee relaxed.

        Let go, let go pletely, as if there.

        e hin.

        the body has bee relaxed.

        .

        .

        the body has bee relaxed.

        .

        .

        the body has bee relaxed.

        ting down.

        .

        .

        relax your breathing also.

        .

        .

        relax it pletely.

        Let it e and go on its own.

        .

        .

        let it be loose.

        o stop it or slo do let it be relaxed.

        Let t .

        .

        .

        let it e out as mu.

        thing is being relaxed.

        .

        .

        thing is being calm.

        .

        .

        .

        Feel it like thing is being calm.

        .

        .

        thing is being calm and relaxed.

        .

        .

        thing is relaxing.

        .

        .

        th is calming down.

        th has calmed down.

        .

        .

        th has calmed down.

        .

        .

        th has calmed down.

        No t ts are calming down.

        .

        .

        ts are calming down.

        .

        .

        the mind has calmed.

        .

        .

        the mind has calmed.

        .

        .

        .
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