I teach

        31 October 1969 pm iion Camp at D, India

        Question 1

        A FRIEND EACO DIE? ARE YOU tEACEACEAD.

        , I am ieaco die.

        I am teac of dying, because one    in t of living as well.

        One he supreme life.

        Only to erase to know o be.

        te taken life ao be opposing eacradictory, but t.

        e ed a false tradi bet al results.

        Pero tradi.

        Subsequently, tradi ions on many levels.

        If ially oo separate parts -- not only separate but tradictory parts -- timate result    be not tion of a schizophrenisane man.

        Lets assume there is a place where mad people live.

        Great difficulty and trouble o believe t cold and     only separate but tradictory t cold and    are not tradictory, t degrees of qualifying thing.

        Our experience of cold and    is not absolute, it is very relative.

        A little experiment his clear.

        e al and things which are cold.

        e also see t somet is , and somet believe t and cold at time.

        Nole experiment.

        take a pot taining    er, a pot taining cold er, and a pot taini room temperature.

        Put one    er and anoter.

        and place ter at room temperature.

        One er is cold and ter is .

        Is t er    or cold? One    is , t is cold.

        t is ture of ter really? If, simultaneously, one    is    and ter is cold, to realize ter is    nor cold -- its feeling    or cold is relative to our hands.

        and cold are degrees of t t things.

        tin betity, not of quality.

        about tin beto eacher.

        But in betative, it is only quantitative.

        For example, there is a child aged five.

        e    call ;an old man of five" -- ? It is simply linguistic usage t ;a child five years of age.

        " If    to ; w;an old man of five.

        " One is just an old man of seventy, where is someone who is five years old.

        is t, y -- year-old man a seventy-year-old cer all, a    old man.

        But ely tradictory things.

        It seems like crary to eac if then no child    ever bee old.

        rary to urned into an old man? or e on a dar t on su on sud -- such a day he became old?

        In fact, the problem is

        For example, teps leading to terrace.

        You    see teps and you    see teps on top as    you may not be able to see teps in tion.

        It may look as if teps and teps on top are separate, far away from eacher.

        But one ion.

        ;teps beloeps above only appears because of teps iween.

        tep at ttom is ected ep on top.

        "

        ty, tity.

        Dont trary, diametrically opposite to eacher.

        tween a child and an old man.

        t of differes beto die.

        If birtrary to eaco a point of our natural growth.

        Birto deathing.

        e so groo a plant, and t bees a flower.

        io of tself and bees a flower.

        Growthe seed.

        Birturns into death.

        God knouimes t birtomous, t life ae things.

        e    to live;     to die -- but    k of life.

        Oo die, it bees a certainty, t very moment, t our lives ies.

        the whole of mankind has bee schizophrenic.

        Mans mind is split into parts, intments, and this.

        e aken totality of life as if it s, and ed eac against ther.

        Man is t    trary to eacher.

        e his in all spheres.

        e tell a person, "Dont be angry, be fiving,"    realizing t t is between childhood and old age.

        e    say t anger, reduced to t, is fiveness -- tomy bethem.

        But all ts of mankind teac;Get rid of anger and adopt fiveness" -- as if anger and fiveness are suce t you    drop anger aain fiveness.

        Su splitting man intments and in bringing rouble.

        All of our past belief systems say t sex and brarary to eacher.

        Nothis.

        t point of sex is brahmacharya.

        Sex, dropping downward, decreasing, is brahmacharya.

        ta one of enmity and tradi.

        Remember, in t all like tradi.

        In fact, tradi in to ues.

        If birte entities, birts os own -- now.

        Just as t meet anyake place beth.

        Birtertinuum.

        I am actually saying is t if man is to be saved from going insane in ture,    life in its totality.

        e t afford any loo create divisions and to pit one part against ther.

        It is se t one rary tet rid of sex," ely destroyed is to get rid of sex.

        Su brahmacharya.

        Striving to cut off sex from tain brahmacharya.

        tension and trouble forever -- rigs h.

        oo onerous.

        be able to live at all -- not even for a moment.

        trouble.

        If you look at it t -- t I am saying is t sex and braed to eac as t and t rungs are.

        As man moves up ters into brahmacharya.

        Bra sex reduced to its lo degree.

        One reaco a point    feels as if everyty -- it is reaate end.

        tradi in life, no tension.

        tlessness in life.

        tural life.

        I am talking about is o live a most natural life, in all its aspects.

        e dont live naturally at any level, because we urally.

        If you o tell a person, "alk only    foot, because t foot stands fihteousness.

        Dont    foot represents unrighteousness

        " If to believe ts of people wo believe in sucupid ideas have always been found.

        So you o    foot is rigo    foot is unrighteous.

        tting t foot off and trying to    foot.

        to walk.

        e    only    of both legs.

        A leg never self, alt a time.

        alking, you only lift o a time,    you .

        But dont fet t t a standstill, tant as tion.

        ttains brarumental in t attai -- in tationary rigrumental in t legs moving forward.

        t leg    be able to move    t one.

        Sex he arising of brahmacharya.

        One    take tep of brao move.

        Uprooting t, ainly result in cutting off sex, but t    help in achieving brahmacharya.

        Instead, man will remain eac y hanging in limbo.

        t of t and t step, of t and t foot.

        In life everytegrated.

        t diversity is like tes of a great symphony.

        If you cut anyt, you y.

        Someone may say the color black signifies evil.

        ts    marriages; black is allo somebodys death.

        te is a sign of purity.

        In a symbolise, it is alrigo ins, but if someone o say, "Lets get rid of black, lets remove black from t; ttle    beeness of ands out in all its s a black background.

        teaces on a blackboard e chalk.

        Is    of    e on te e on a    tters    stand out.

        e mas because of t causio stand out.

        Remember, te of tes enmity ably grow dull, insipid.

        One .

        trengto be fiving.

        t mucer y of fiveness.

        tself er to t of fiveness.

        In totally lackluster, absolutely lifeless, dead.

        If a persons sex is destroyed -- and to destroy sex -- t    make e, urn into an impotent person.

        And tal differehings.

        to do a a man ot bee a braent.

        By transf sex, by accepting it, by moving its energy totain brahmacharya.

        But remember, te, is tself.

        t transformed.

        I am saying is t es are not opposites -- life sists of a very mysterious order.

        In terious order opposites ed so t t.

        You must    of a ru.

        All the same.

        tect, to make an arche bricks in opposing order.

        t making te eacher.

        be able to make tely.

        Bricks laid ian them.

        ance occurs a strengted.

        All strengtion; all energy is produced from fri.

        In life, ty is beion of energy, power.

        t te order.

        God, tect of life, is very intelligent.

        life ely, ion to eacher.

        So e fiveness, sex opposite braance preseed.

        And t energy is life.

        togeteo life is created.

        t;e    t accept th.

        " ts fine.

        Suit yourself.

        But if you dont accept deat very moment, because t are left will be alike.

        Only t -- and t away.

        take ed many a time.

        For t ten ted roubled by take.

        s on plag bricks t are all alike;     opposing bricks.

        "Remove ty," he says.

        ;If s all well believe in.

        t believe in samsara, in the mundane world.

        If God is, t the mundane life.

        e t be in tplace,    attend to our businesses; because ire to ts.

        " t man o create he bricks of God.

        you imagine ake, o go crazy and beonks? From t very day t move an inc day the whole world would be in ruins.

        In fact, t     foot moves forore in tplace out there.

        One foot is rooted ts o move.

        the worldly man.

        t is, all    es from the mundane world.

        A    cursing telling ;Renouhe world and bee a monk.

        "    realize ing a situation for universal suicide tuation even    escape from: he will die as well.

        are all alike.

        te.

        t;t thing else.

        e only believe in matter.

        " And, believing only in matter, tried to create a heir own.

        too rouble.

        ter and no God, t lends savor to life, t makes life c gives movement to life, t creates to rise, will be gone.

        If one o believe t t matter, t meaning is totally useless.

        ts alk so muc meaninglessness in t.

        today, ern p life is meaningless.

        S all of a sudden, aering it i of life itself: "A tale told by an idiot, full of sound and fury, signifying nothing.

        " t be any significe, any meaning, because you    togetter, and of matter alone.

        Meaning is bound to disappear absolutely.

        Just as take meaning aake meaning away.

        It is iing t te and te survives    foot is depe on t foot and t foot is depe on t foot.

        On tradi, but deep do is not.

        Bot are part of t rooted; t to move.

        No one    experierut uanding tradi correctly.

        A person s on cutting out t    yet attained enougelligence.

        You    do a as soon as t ionably, tter s life energy from t half and from nowhere else.

        I have heard

        te.

        One believed it is good to    it    be useful in emergencies.

        ue, "es, w do we need money for? Only worldly people keep money.

        " Boto put fors in support of tive vie seemed like ts .

        t mystery of t you    present an equal number uments in support of any of ts creation, and te ever end because both bricks are used equally.

        Anyone    point out, "Look, ted of my bricks," ;No, the universe is made of my bricks.

        "

        And life is so vast t very fe the whole doorway is made of opposing bricks.

        t merely see t fall heir view.

        t;You are rigion of sannyas.

        You are righe universe.

        You are rigman.

        " Ot;tter, it is made of not dust.

        Everytually turn into dust -- Dust unto dust.

        " t fall icular view.

        In t nor t ; erialist nor tualist wins.

        t.

        tatements are ing from a diized view of life.

        So t dispute bethese monks.

        One maintai is necessary to her disagreed.

        One evening, in a great    a river.

        It o nightfall.

        One of tman, , and said, "Please dont tie your boat up yet, bring us across the river.

        Nig reacher side.

        "

        tman said, "Sorry, I am finiso go bay village.

        Ill take you across in the m.

        "

        t;No,     until m.

        uru, aug life is all about, is close to dying.

        the news is, he will be dead by m.

        he has summoned us.

        e t stay ht.

        "

        tman said, "Okay, Ill take you over for five rupees.

        " t t; do you t; t laughing.

        to tman -- he had won.

        After reac; do you say, my friend? e    he money.

        "

        the seonk laughed uproariously.

        ;e crossed t because you    because you could part ! e o cross t because you    because you could let go of it.

        " So t remained.

        tinued, "I al o let go of money.

        e could give it up; ts whe river.

        If you    o it, if you    let it go, ;

        So the problem remained.

        t monk also joined in ter.

        to their guru.

        t; se a problem.

        oday illustrates our differences suctly.

        One of us believes o cross because    money go.

        e are firm in our beliefs, and o be right.

        "

        the guru laughed a belly laugh.

        ;You are both crazy.

        You are itting the same kind of foolishness mankind has done fes.

        "

        " is t foolis; the monks asked.

        t;Eae side of truth.

        It is true you could    and cross t go of money -- but true: you could part o part h.

        It is true, of course, t you o cross the river because you had money on you.

        But t is equally true.

        o cross.

        You crossed because you let go of money.

        So bot.

        tradi bethem.

        "

        But we ed suies in all levels of our lives.

        And a belief is    provide a ving argument in its support.

        It is not difficult, because after all, a ma o dra a small matter.

        It is more tue for.

        So nothing will be solved by arguing.

        Life igated, knos totality.

        I certainly teac t does not mean I am against life.

        it means is: deateo knnize life as well.

        it means is: I dont see life arary to eacher.

        t of dying or    of living -- bothing.

        It depends on    it.

        You may ask, " you call it t of living?" t.

        t tremely attaco life.

        And ttac has bee very unbalanced.

        I    call it t of living too, but I , because you are too attaco life.

        If I s;e learn t of living," you    tttac to life.

        I call it t of dying so you    regain your balance.

        If you learn o die, tand before you equally; t and rig.

        ttain to timate life.

        In its ultimate state life tai it is made of ts h.

        Of course, if too live, I    go talk about t of dying.

        t;Learn t of living.

        " And as I tell you, "Meditation is teo deat; I ell t to;Meditation is teo life.

        " I ell t;e, learn o live, because unless you o live, you    know o die.

        If you    me teaco live -- because once you o live you will o die as well.

        " Only t too me.

        Your to te: you are residents of a too die, o live, o g to life so h away forever.

        to talk to you about death.

        It o do    t of dying.

        I hing all along.

        Once Buddered a village.

        It    about to appear on the horizon.

        A man came to ;I am an at, I dont believe in God.

        do you t;

        Budd;God alone is.

        t God everywhere.

        "

        t;But I old t you are an at.

        "

        "You must ; said Buddha.

        "I am a t.

        Now you    from my own lips.

        I am test t ever.

        t God.

        " tood tree h an uneasy feeling.

        Buddha moved on.

        Anot noon and said, "I am a t.

        I am an absolute believer in God.

        I am an enemy of ats.

        I o ask you,    Gods existence?"

        Budd;God? here ever be one.

        tely no God.

        "

        t believe his ears.

        " are you talking about?" he exclaimed.

        "I o to ask wher God is.

        And ;

        Budd;A religious man? A believer in God? I am test at ever.

        "

        tood tterly fused.

        e    uand t Ananda, a disciple of Budderrible suspense; ions.

        less;    figure out w was going on.

        It ernoon it became a problem.

        " o Budd; Ananda o himself.

        "I,    at.

        " o ask Buddhe evening, when he would be alone.

        But by evening Ananda    another surprise.

        By time it o Budd;I dont uand w.

        " t ie w know w.

        No one knows, and no one    ever know.

        So ;I dont know w.

        do you say?    do you t;

        Budd;If you dont kno knoher.

        And it .

        "

        Listening to Buddhis man was founded as well.

        ;I ened, so I t you must have known.

        "

        Budd;You must have heard wrong.

        I am an absolutely ignorant man.

        knowledge    I ;

        Just try to feel    hrough.

        Put yourself in his shoes.

        you see y?    ;Are y to kill me?    are you doing? I almost lost my life! Never    aless as I oday.

        is t mind? Are you sure you knooday? In ternoon anotirely different anso tion.

        "

        Budd;I did not give to you.

        I gave my anso the people ed.

        en to t is rigo    I say to ot;

        Ananda said, "Noops it all!    , rig blocked! And could it ever be possible I     to o ter o.

        "

        Budd;But    ans;

        Ananda said, "Maybe not, but I am in a quandary.

        Please ans now.

        is trut ans;

        Budd;I    to a point of balance.

        t.

        Being an at only e, because life is made of opposites.

        "

        Keep truly religious person is bot on one her hand.

        ains bots, but es.

        Religion is in t very harmony.

        And one y.

        yet attained a balan his life.

        So Budd;I    a balao his life.

        One side of o put some rocks on ther scale.

        And besides, I also ed to ule here is no God.

        ion o be sain, dies.

        t go on; t tinue.

        "ternoon .

        I o tell    because oo;    his balance.

        Life is a balance.

        Oains truth.

        "

        to you, you s of dying is because your life has bee lopsided.

        You are sitting very solidly on turo rock.

        Life he balance is gone.

        Go ahead.

        Invite death as well.

        Say, "e and be my guest too.

        ell stay together.

        " to live    is transformed into life supreme.

        t a , tter is over! t day ting of deats.

        ting lay in our running a.

        al.

        No do anyto him.

        deato disappear?

        types of people -- one wh.

        Deat.

        And t it keeps eluding them.

        t t fih.

        kind of a person o be -- t? A person eludiio be defeated; ire life ory of defeat.

        One ly triump; defeat    in his life.

        triump journey.

        Yes, I teac of dying.

        I am teaco die so you may attain life.

        Do you kno? to live in darkness -- t s totality of darkness, turns into light for him.

        Do you kno takes poison lovingly, joyfully, as if akiar -- tar for , t find out.

        One of t profound trut ts poison lovingly, t turns into ar.

        And ted darkness itself, o onis t darkness .

        And one    all -- only happiness remains for him.

        For one e of agitation and agrees to live , tranquility are thrown open.

        tradictory.

        Remember,    one o attain peace ever bee peaceful, because to say "I    to attain peace," is, in fact, looking for disturbance.

        Man is restless as    te a nelessness by saying, "e    to be peaceful.

        "

        Once a man came to me.

        ;I o to Pondico they are all full of hypocrisy.

        I couldnt find anythere.

        I am looking for peace, which I find nowhere.

        I    for t two years.

        In Pondied your name.

        I raighere.

        I    peace.

        "

        I said, "Get up and    t d, oto be a e as well.

        "

        ; do you mean?"

        I said, "Simply get out.

        And dont ever look ba tion again.

        It is better I save myself before I am called a e as well.

        "

        "But I o find peace," the man said.

        "Simply get lost," I said.

        "A me ask you to and ask o be in agony? iated you into agitation? o, to learn o be restless?"

        "I    nohe man replied.

        t;You are suce mental disturbance for yourself.

        t is to teac; ted yitation, take an opposite route and you will find peace.

        do you    from me? Dont tell anyone you came to see me too, even by mistake.

        I o do s o you!"

        t;Please so find peace.

        "

        I told ;You are looking for ated.

        to attain peace: be at peace lessness.

        "

        One lessness in its totality, one ay h me.

        Be my guest in t; suddenly finds tlessness    him.

        itate of mind tlessness departs.

        One lessness itself, s down.

        lessness last if ttuo peace?

        Even t may be a noance of restlessness, tlessness itself is t of our attitude of noance.

        One    beiless io be restless, because tance is itself t of restlessness.

        A man says, "I    accept restlessness, I t accept suffering, I t accept deat accept darkness.

        " ts just fine, dont accept t you io be surrounded by    accept.

        Instead, see o somets to agree to.

        And to yreat surprise you will find w you sidered your enemy became your friend.

        If you invite your eo be yuest,    to bee your friend?

        to quer death.

        You must    I    you in on some trick so you would never die.

        A friend ten a letter in which he says:

        Question 2

        ARE YOU GOING tO SO REJUVENAtE OUR BODIES? ARE YOU GOING tO SO BEE YOUNG AGAIN? IF tS tS ORtO E thERE.

        Maybe you oo.

        If so, you ed, because I am teac of dying here.

        I say unto you: Die! Learn o die.

        it, .

        And remember, I am giving you to be victorious over death.

        Rejuvenation is not ttaining victory over death.

        No matter ion, you ill o die.

        to die.

        Rejuvenation    only pustle furttle longer.

        It only means your problems ended over a longer period -- instead of dying iy years, you migo die in seven hundred years.

        ty years roubles of seventy years end to seven hundred.

        ty years inue up to seven hundred.

        ty years c muciplied.

        else do you think will happen?

        t o you, but if you really sion and say, "take t; you ell ;ait a minute, let me t over.

        " I dont believe any one of you o take a potion t end life for seven hundred years.

        So    mean? t means "I io be as I am.

        to live for seven hundred years.

        " And t o be very costly; it would have very grave sequences.

        Sists someday discover ely -- and suc is not difficult -- remember, people art looking furu to teaco die quickly.

        Just as no, tec even stists    be able to save them.

        try to c t so t of life.

        e ely no idea t aended life has no meaning.

        th living.

        An individual    live so totally in one moment -- more totally te number of lives.

        Its a matter of living, and only a man ill; ime.

        iced t speed is tinuously on thing is speedy.

        In one respect a rocket is better t -- because a rocket    take us places faster -- but     all mans attempts at speed are attempts to escape where he is.

        s to get away.

        ter off anyw where he is.

        All over Europe and America weekends and    nuisance.

        People get more tired on than ever.

        to jump into ty miles, a o a piic spot, to a mountain, to a , to the beach.

        tivation for rus is because otoo -- t reac.

        If one asks o reaow.

        Oain,    to get away from wheir work.

        Man is uo live; ts w.

        s to go on putting more poo er.

        Ask o reac;I t tell y ime.

        I o get there soon.

        e o land on to land on Mars.

        " All our lives we are running.

        are    on to live fully, and on t, present.

        Boterected.

        t be able to live errified of death.

        t is the answer?

        You ask me, "s ts tion?" I say: accept death.

        Invite deat;e on, Ill    living later -- first you e.

        Let me first be finister is over ond for all.

        After t Ill live at leisure.

        Let me take care of you first, ttle doably.

        " Meditation is to accept deattitude.

        to extend sucation to deatation is tation is the answer.

        One o a    immediately.

        his speed disappears.

        cer.

        or harder.

        Psycs say car acts    because of bad roads but because of tor -- the man.

        eetor o .

        o ething.

        Life seems so dull and useless to    s t some excitement, some juito it -- at least by cras something else.

        some t of it,    it.

        isfa t somet it    a total e.

        Many criminals in Europe and America atements in court, saying t t ed to see t, and t he only way.

        A good mans name never appears in the papers; you only see names of murderers and criminals.

        types of murderers: t a single murder for personal reasons, and t collective murder -- tis.

        Only ted in t are ignored.

        Altizen, your name    be in t stab a person and it e headlines.

        A criminal fesses in t, "I y he man before.

        I just looked at o it.

        of tim I felt satisfied t finally I alk about, t my life    passed in vain.

        tory.

        ts, t seriousness.

        Looking at all t an ordinary man.

        "

        A man ed, so sad and bored t o indulge in anything.

        t doing, h.

        As soon as a man s deat leads o the divine.

        t;Die" is inscribed on temple of God, wream of life is overflowing.

        Looking at t;Die" -- people turn back.

        No one goes inside.

        Its a very smart idea, a very clever idea, ot    to live -- so temple of life ;Die" side.

        tened looking at it, run away.

        ts wo learn o die.

        t secret of life is to learn o die, o accept death.

        Let t die every day.

        Let us die every day.

        e doerdays past die.

        A seventy-year-old mahe happy memories of his childhood alive.

        yet dead.

        ill carries to return to his childhood.

        too old to move about,     yet dead.

        ill t things.

        ill dreaming of tars of he same now.

        tures are still moving before hing has died.

        In fact, our yesterday never dies.

        e never gato die;    anytly everything piles up.

        e doead,    like a heavy load.

        And t bees impossible to live us .

        So one of to t of dying is: let the dead be dead.

        As Jesus    took place.

        It    to rise; t turned red.

        A fis in to catch fish.

        As    out, Jesus placed ;My friend, c;

        tion imes before.

        Is t doesnt? Of course, t, t may be different, t, but ion arises, "Am I supposed to spend tc;

        turned around to see wion he had in his mind.

        Jesus.

        y.

        ;ther way.

        to caty life?"

        t;I am a fisoo, but I t in some other o.

        e, follo wo give up .

        Leave t behind.

        "

        t have really been a ceous man.

        there are very few ceous people like him.

        Rig filled h fish.

        A desire must o at least pull out t t    Jesus said, "Only t into to leave t behind.

        Drop your    righere.

        " t go of    and asked, "tell me wo go.

        "

        Jesus said, "You seem to be a man of ce.

        You ential to go some place.

        e ; As tskirts of the village, a man came running.

        ;You madman, wher, who was ill, has died.

        looking for you at t lying there.

        ;

        t;Please let me take leave for a feo perform my fat rites.

        then Ill e back.

        "

        Jesus o tremendously wonderful.

        ;You fool, let t need is to go? e.

        Follow me.

        Noo keep him alive.

        So one who is now dead, is dead forever.

        And the village.

        the dead.

        You e h me.

        "

        tated for a moment.

        atc;Perood you could leave your old    behind.

        " t and then followed Jesus.

        Jesus said, "You are a ceous man.

        If you    leave ttain to life.

        "

        Actually, t w should be dropped.

        You sit iation but tell me it s keep ing.

        ts dont e like t.

        tion is,    to t fault? If a man keeps a dog, feeds ies s urns ; if to t fault?

        All tted ied a collar around    him in your home.

        And to meditate ao get lost.

        be? t o you so suddenly, so o you.

        to you.

        maybe ter is in a good mood, so akes more and more i in the game.

        You e and tell me ts    leave you.

        h your own blood.

        You ied to yourself; you    a collar around t.

        Just tell someo ; do you mean, s ever be ; So t    es back to you.

        supposed to knoating? Noo your t, "Get out! Scram!" t is not going to go ahis.

        e nouriss.

        e nouriss of t, ying to ourselves.

        And t to leave you all of a sudden.

        t leave you in one day.

        You op feeding to stop rearing them.

        Remember, if you    to drop ts, stop saying, "My ts.

        "    to get rid of ts, top taking i in them.

        unless you stop taking i in t you are no longer ied in them?

        All our memories of t are ts.

        to.

        e dont alloo die.

        Let your ts die.

        Let t try to keep it alive.

        But    alive.

        t of t of dying.

        Keep too: if you    to learn t of dying t the dead be dead.

        Let t be past.

        It no longer exists, let it go.

        to preserve it in your memory.

        Say goodbye to it, let it depart.

        Yesterday    is no more -- a keeps its hold over us.

        tion.

        A friend has asked:

        Question 3

        IS A MIND FILLED It IS A VERY FUSED MIND?    IS CLARItY OF MIND?

        to be uood, because it ation as    of dying.

        question.

        ; is a fused mind?" But ake.

        e say, "disturbed mind," "fused mind.

        " take is.

        is take? take is rutter is t thing as a fused mind.

        Ratate of fusion itself is mind.

        thing like a fused mind.

        Mind is fusion.

        Mind is another name for fusion.

        And    t all.

        For example, torm at sea, tless.

        ould you call it a "restless storm"? ould anyone call it a "restless storm"? You    a storm, because a storm is just anotlessness.

        And orm orm no longer exists.

        In uanding too, mind is just another name for fusion.

        does not mea at all.

        A state of no-mind appears.

        And man.

        ts even worm.

        orm disappears, the sea remains.

        o exist, t remains is atman, soul.

        Mind is not a t is a state of disorder, a state of chaos.

        Mind is not a faculty, it is not a substance.

        taman is a substance -- aing as a state of fusion t bees a liwo, is mind.

        In a state of peace, tman remains, but the mind is no more.

        thing as a peaceful mind.

        ted.

        e say an "un; a "hy body.

        " this is okay.

        thy body as well.

        ithy body remains.

        But t true in the mind.

        t;; an "unhy mind.

        " Mind by itself is unhy.

        Its very being is fusion.

        Its very being is unhy.

        Its very being is a disease.

        So dont ask    rid of this mind.

        Ask his mind    die.

        Ask his mind.

        Ask    go of this mind.

        Ask    t no more.

        Meditation is a o be finiso part he mind.

        Meditation means to step out of the mind.

        Meditation means to move ahe mind.

        Meditation meaion of the mind.

        Meditation means to stay away from whe fusion is.

        By moving aills -- because it is our very prese creates it.

        If    ceases to be.

        Say, for instawo people are .

        You o fig is on.

        If I o step aside,    ti op, because it    only tinue if I make myself a part of it.

        e live on a mental plane;    rigrouble is going on.

        e dont    to get a    t peace there.

        Peace ot be there.

        Just be kind enougo step aside, ts all.

        As soon as you step aside, turmoil o an end.

        Meditation is not a tec peace to your mind; rat is a teove ahe mind.

        Meditation is a means to slip ao turn ahe waves of fusion.

        Yet anotion o the previous one.

        It o uand t as well.

        he has asked:

        Question 4

        IS tEEN tO BE IAtION, AND tO DO MEDItAtION?

        It is to you.

        If a person is doiati to make a fused mind peaceful.

        empt to make .

        ation,    trying to quiet down ead .

        If it is sunny outside, you may see a man trying to open side in tand us s suche mind.

        ts -- but they make no difference.

        It is as if a man o stand in t an umbrella is over     feeling    now.

        But o feel .

        trying to cool dohe sun.

        rying to "do" meditation.

        Noher man.

        is sunny outside, s up, he house and relaxes.

        to cool dohe sun.

        Doiation means making an effort, an effort to che mind.

        And to be iation means not making any effort to stead moving    a sound.

        You must take into at tin betwo.

        If you make an effort to meditate, meditation will never happen.

        If you try to make a scious effort, if you sit dorain your muscles, force yourself, bee determio calm your mind no matter     er all, ion?    you?

        As it is, you are already fused, restless.

        Nory to calm yourself do means you will be adding one more headache.

        You are sitting uptighing.

        tiff you bee, t into difficulty, tense.

        t the way.

        I ask you to meditate because meditation is relaxation.

        You    to do anyt be relaxed.

        Make sure you uand.

        Let me explain a little furthrough one small principle.

        Keep it in mind finally.

        A man is she river.

        s to reacher side.

        t of t, and rying to swim across.

        ting tired, , broken, but he keeps on swimming.

        t to swim.

        to s for him.

        Doiation is an effort too.

        ther man.

        Instead of sing.

        he river.

        t; he river.

        the river, so is he.

        s all,    floating.

        An effort is not required to float; floating is merely no-effort.

        tation I am talking about is like floating, its not like swimming.

        atg in the river.

        t and ting leaf is simply out of this world.

        trouble, no he leaf.

        t.

        And s smartness? tness of t it s boat and is no.

        to go .

        trengthe river.

        t no    fig the river.

        t    to create aas just floating.

        So te accord.

        so? It is because no is n to fall in accord    is simply floating; ts all.

        s to take it, so be it.

        So keep ting leaf in mind.

        you float like t be even a t of s even t; t all.

        a living man    dro t? A living man dro never a dead man.

        o t away.

        s ters into a state of no-effort.

        t ot even if it wiso.

        to ts.

        A living man    dro to stay alive.

        Attempting to do t, s tired -- and as s tired he drowns.

        ing drohe river.

        t dro put up any fight.

        Since    figrengt of tion.

        to him.

        So s in the river.

        tation I am talking about is like floating, not like swimming.

        You just o float.

        t.

        No maintain any    teto t it go, you float.

        o let go of t g to thing.

        t too, t    also.

        t go of to t.

        er to the shore.

        If one leaves traigo the river.

        So a stream of life, a stream of divine sciousness is flo o to the body.

        Let go of it.

        Let go of breatoo.

        Let go of ts as well.

        No behind.

        o float in t stream whin.

        One    in t stream reache o.

        tream arts floating in it reache o.

        Meditation is a kind of floating.

        One    reache divine.

        Do not swim.

        One wray.

        One , leave ther.

        else her.

        t of ther shore.

        A poor man, after a great deal of s -- er s deal, a man occupying a small    a    more will happen?

        takes you out of t shore does.

        tside t makes no difference.

        A swimmer    only reache shore.

        But    ting? No s a floater, because    ream.

        tream will carry him.

        It is sure to carry o the o.

        to reache divine.

        in t o, te meaning of life, t beauty of life is attained.

        timate t of dying is t of floating.

        One wo die never swims.

        ;take me where you will.

        I am ready!"

        I alked about taio this.

        Some friends, ions.

        tten over and ain, "Please say something of your own.

        Dont simply ansions" -- as if someone else he answers!

        t pegs beore important them.

        t;Just shes.

        o ; But ions.

        But ts how our minds are.

        I have heard

        there was a circus.

        Every day, to give four bananas to the evening.

        One m it    enoug, so hree bananas.

        t on strike.

        t;t four bananas in the m.

        "

        t;Ill give you four in take three now.

        "

        ted, "this has never happened before.

        e he m.

        e    four bananas no;

        t;ogether anyway.

        "

        ted, "e dont care about your aritic.

        All    is t ing four bananas every m.

        e    four bananas rig;

        On and on frieo me, "Please say something of your own.

        Dont ansions.

        " Indeed I    tion is, ions merely serve as pegs; wever I o say, I hem.

        ions,    make?    t     t speak my ouff because tting four bananas every m.

        Iion camp to be four discourses and four question-and-answer sessions.

        time it    you urned all tings into question-and-answer sessions.

        But this makes no difference.

        Keep tic of seven bananas in mind.

        Add together.

        to t one by ohe evening, or vice versa.

        I have given you all seven bananas.

        If you get mixed up ting, you mig.

        ts here are seven bananas.

        I o say, I    all.
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