the Choice is Always Yours

        2 August 1970 pm in Bombay, India

        Question 1

        At tAtION CAMP YOU MENtIO ALL SADUAL DISCIPLINES ARE FALSE, BECAUSE E E FROM GOD.

        DOES t MEAN tAtE OF UNSCIOUSNESS IS FALSE? IS tION OF DItIONING FALSE? IS t OF MOVING FROM tO tLE FALSE? IS ALL tION FOR t BODY tO thE DISCIPLINE OF KUNDALINI ALL A ShAM? KINDLY EXPLAIN.

        First of all, rut does not mean it is ent.

        Even a falses oence.

        One could not call it a false    true.

        A falses oend so does a dream.

        does not mean a dream ence.

        It only means t tence of a dream is psyc real.

        It is a .

        does not mea, because if t exist talking?    least assumes t ts and so does tener.

        somebody o explain, and someone o uand.

        At least trutablished.

        So    mea.

        It means to ence.

        Calling t    looks like; rat is merely an appearance.

        It does not look t actually is, it appears like    really is not.

        For example, a man is reet    dark.

        aking it for a snake, runs for his life.

        Someoells     a s w    he ran for no reason.

        Noo say t mean t see the snake.

        seen it -- he snake.

        As far as tion of here.

        Since he saw

        And,    been t y space.

        So tedly gave credeo his illusion.

        from ed outside.

        A rope    it was a snake.

        see t o    .

        So    see t w w.

        Actually, t     which did.

        So    does not mean sometent.

        take, for instahis man who fled, believing he had seen a snake.

        If you try and vince reet o believe you;    he snake.

        You may persuade o go bad look once again, but    agree unless you lend ick for y.

        You knoick is meaningless, but tick useful.

        So ;If t really tick? t shere as well.

        " erate, "the snake is false.

        and is scared to go there again.

        For he snake is real.

        " So you give id tell ;If t.

        " If tion.

        man sees in life is not truth of life.

        Only h of life.

        truterated ion to whie is unscious.

        torted, perverted, to the same degree one is asleep.

        For o appears to us is not ty.

        So    to a person    it is illusion, o believe you.

        ; be an illusion? I am ake it as an illusion? I need a house.

        hings are illusion? I have a body.

        s me one I , my body bleeds and I feel pain.

        "

        t s it? Some device o ahis man.

        And all ture to tick.

        t tick you gave him.

        to    ick.

        ;the snake was indeed false.

        No is useless even to carry tick.

        "    you for ick all t    there.

        I call meditation, or kundalini, or tecual discipline are essentially means of searc .

        tain, t    eve, is teiques beeaningless, all means bee useless.

        t day you .

        Actually, t be a cure for a pseudo illness -- or    t.

        A pseudo illness requires a pseudo treatment; t is t    be cured.

        two falsee eacher.

        ts    in t    in t place.

        t for a sed did it ever turn into a snake.

        there all along.

        did    t sighe rope.

        Not even for a moment did to a snake, but for t became a snake -- a snake    even for a sed.

        Noes a stalemate, a rated situation.

        It is indeed a rope but it looks like a snake.

        to be killed and to be found --    killing t be found.

        it finding t be killed.

        So someto be done.

        A, in a case like t do you t from doing anyt it? At t o see t t    w before us.

        And tion datained someto say    t in t -- because ty of losing time.

        tion of finding it, it here all along.

        t, righere.

        tained enlig people came to ; did you attain?"

        Budd;tion is meaningless, I attained nothing.

        "

        "Does t mean your labor, all t; they asked.

        "Your years of penance, years of seeking, did t yield as?"

        "If you ask me in terms of attai -- my efforts ainly been in vain, because I gained nothing.

        A I say to you: follo I did.

        "

        t;Are you out of your mind? less?"

        Budd;I didnt ac I lost for certain, I lost somet    really there.

        I lost somet t all, someto be there.

        I found    o be found.

        Being surrounded by lies, ent -- ts w I found.

        "

        Noo vey t t    t    t ?

        So    does not mean t you dont o do them.

        I am merely saying t you are so deeply steeped in false ternative but to use equally false meto ralize them.

        You    even o lies -- will o be covered.

        For example, I en steps into this room.

        If I    out of to    least ten steps -- in this very room.

        Noo persuade me to en steps more in order to get out of it, I    very fusing, for in t place I got ien steps.

        Noo take ten steps more, I y steps ihe room.

        Actually, o so get out of t proceeding furthe room.

        Regardless, I en steps; alttitude , my course    be t be fag tion -- my back owards w I was fag before, and vice versa.

        e are living in lies.

        In folloual discipline, only tion you face will ge.

        e    is unavoidable.

        Your back owards w you were fag before, and your face will be where your back was.

        t remains, race te to tent we o lies.

        turn on thing will look very amusing.

        It is like giving an antidote to someone waken a wrong medie.

        tidote    needed; it ook the wrong medie.

        Siered    is necessary to give to teract the former one.

        Remember, idote is a poison too.

        Only a poison    act against another poison.

        tion is a poison too, except t it is meant to e dire.

        You ell you your body is poisoned and t he is giving you more poison.

        You mig, "As it is, I am dying of poison.

        Noo it!" tor explains, "tidote.

        It is indeed a poison, but antitical to the former one.

        "

        So    be true.

        rue sado ter a false    use a real so kill an imaginary g -- you will    yourself if you do.

        Make sure you o kill an imaginary g.

        You e a problem for yourself if you go to kill a ent g h a real gun.

        the real gun    cause you harm.

        So if you o drive out a g it o alisman; it is her a sword nun.

        It is a false cure, it is an antidote too.

        It is perfect, a antitical lie meant to ter another lie.

        All spiritual disciplines are not ting out of the mundane world.

        And since I call t it is not and it to be

        So tion is:    ove to retrace our steps to tent he illusion.

        antly faces a danger.

        And talisman in order to keep t aightly.

        alisman the savior of his life.

        Now .

        Naturally.

        o lose somet saved    but gets o talisman.

        ts    just as t alisman.

        No t is goer the charm away as well.

        Again and again, I o remind every seeker t, idote for ting o a falsehood.

        And an antidote for a lie ably o be a lie.

        Only a poison    ter anot e dire.

        It is essential t t o a seeker, ot grab on to sannyas, to renunciation.

        place but seize upon temple.

        lateditation.

        It is dangerous to g to anytsoever one o bees a bondage -- regardless of ation.

        tation is not    bees meaningless, t is whe sadhana bees real.

        Obviously, one whe ladder useless.

        If ill insists to o it, tand    yet reac still be standing somewhe ladder.

        It is ceivable one may reac of t igo it.

        Sill as far aanding on t rung of the ladder.

        reac.

        In bothe roof.

        You may climb almost tire ladder, but if you stop at t rung, it doesnt mean you ill on the ladder.

        And t makes the difference.

        Initially y, no you are on theless.

        And one    on the roof.

        If you    to be on to do to climb ter reac rid of it.

        ts ation is useful.

        And at time I also say t meditation is notidote.

        ain, folloual discipline, and t too.

        So    obviously creates a difficulty.

        It is natural you feel t on t, and then I declare all sadhanas are false.

        "If t; you naturally ask.

        Yic says, "If one o get off tually, t in t place?"

        Remember,    one ays off it, and one epped out on t bot on totally different planes.

        One he ground below.

        Altal differewo.

        One is off t climb it, w off.

        Life is a great mystery ain to g to certain tain othings.

        But t;If you    to o someto it pletely; if you    to drop it t absolutely.

        "

        this kind of reasoning is dangerous.

        It ot    any dynamism in life.

        I am ahe problem.

        Some people are o to their religion.

        Some are ging to tigo t basically the holding remains.

        Only ed hing.

        One h.

        Only rutions.

        Even tion -- t you emple ending to your store --    prevent you from knoruth.

        In sucrut is born out of a lie -- sucemple itself.

        Even tion on your part -- t you icular    you oo became a dition, you o knoruth.

        t to o ter o t.

        Often it may o you t "; So you    to    to the ladder.

        e find this happening all around us.

        For example, a man begins to earn money so t able life later on.

        It takes o make money, and in t and recreation.

        ing    t moment    deal and live in fort and ease later.

        o live in fort w urally impossible.

        So the man was busy making money.

        And    afford to relax.

        to make money is to give up rest and relaxation for years at a time.

        So lets assume tions for t ty to ty-five years and earns a lot of money.

        No doubt es     of relaxing.

        Not relaxing at all bees a    to    creates the problem.

        A practice of ty-five years is behind him.

        Noay    do it.

        ary; aff quits at five oclock,    seven.

        Apparently tten t tting off one day.

        tive o get off at some level, and relax.

        to earn enoug someday ly slip off.

        o make money so ire.

        Nouation.

        In t of earning money    y to relax,    o t of not relaxing.

        hinks, how    he relax? So he goes on piling up money.

        o get off the ladder.

        his roof never es closer.

        op of another.

        No matter ;Its enougs time to get off," s by saying, " be possible? I    down and relax.

        " So he goes on building his ladder and keeps climbing.

        It    tered mucrue only in regard to money.

        tion as well.

        Our mind funs exactly the same way -- regardless.

        A maers to renouhings.

        a point wtacs.

        ion is t as long as ttac, there will be bondage.

        So ;Leave everyt creates bondage!" arts disowning hings.

        In ty to ty-five years    bees so solid t no of renoung.

        t hangs around his neck like a rock.

        io find o drop ? -- and his ladder goes on rising.

        o try to figure out er, salt, butter, sugar, wever.

        o hing.

        inuously looking for o renouhings.

        Ultimately    a point erms of itting suicide.

        s ready to do santibrag deatarily.

        One whe same kind.

        One is o t for renoung t for latco things.

        But none of to get off the ladder.

        And in my vieruto exist and you land on plain ground, wo climb up or down.

        truttac, ioned mind, ioning -- ts h lies.

        Pers precisely w Jesus means

        trut;those who are like children.

        " No;like c;?    it means is: t t any preditioning.

        You c things.

        tween hings and how children do.

        somet looks.

        look for someticular; his eyes simply move.

        soever is,    it.

        attaco seeing a particular thing.

        fixed on t w icular way.

        soever there is.

        to put it rightly, his seeing is purposeless.

        A c look h a purpose.

        ts    see the eyes of a child.

        An adult sees th a reason.

        If you ,    you in a particular    is empty,    you differently.

        If you o be beautiful, t beautiful,    look in his eyes.

        you in a special ed in you; otly, or doesnt look at you at all.

        his seeing is purposive.

        For an adult even t of looking is not    purpose.

        ers your vieo look like a so exist.

        Actually, just reflect, if you o wo someone like a snake.

        It is simply ion -- the man is scared.

        there is fear in his look.

        t means,    of fear.

        reet in there is fear in his eyes.

        s somet looks like something is moving.

        ely believes it to be a snake, because    of fear.

        o see if treet -- and t makes ead of a rope.

        A c see a snake superimposed on a rope.

        Often,    if a says still, a cake it to be a rope;    see it as a snake and may actually pick it up.

        If tation, any fear in w we see

        Uand ort t of your perception.

        So tion is,     t timate state.

        All our motives, our fears, our desires, our passions are stored in the mind.

        a s story.

        trolling a street.

        tea stall.

        One man was holding a dog by his leg.

        ten him.

        Everyone in to kill tten many people before.

        tood in the crowd.

        Dogs oo, ttention to them!

        So to see someoaking care of the dog.

        "You are doing t thing.

        Kill t trouble to us at nig; one poli said.

        Rigook ner aside and said, "atc, I t looks like ts our bosss dog.

        " At o poli,    up to t;Yue!    do you mean by drareet and raffic?    do you mean by creating to tation!" ely picked up tting him.

        As tarted sion to tire crowd grew very puzzled.

        t figure out o kill t a while ago.

        t moment, t ttle more closely and said, "No, t look like our bosss dog!&qu poli got rid of t t;take his dog and kill him.

        remely dangerous.

        " ime t    by saying, "I t be sure, but he does look like our bosss dog.

        "

        tory tinues like this.

        ttitude toimes because many times a ge in purpose occurs.

        the same.

        ters remain unc tory takes turns a feimes because eacime tive.

        Sometimes imes not.

        ttitude at once o belong to their boss.

        And tting it otally different attitude o    the boss.

        the way we all live.

        As long as ts, o live like this.

        So    sadhana

        is sadual discipline really? Sadhis mind.

        But once you    use o bury it along h your mind.

        You    go of tual discipline as he mind.

        You ell your mind, "take th you.

        I    because of you.

        No you are leaving, kindly take too!"

        he cure

        Remember, if one is free from t still ti really free.

        Very often t prove to be as dangerous as getting he cure.

        It feels ratting rid of illness because the illness is painful.

        One feels good about going ts to drop it.

        But does t make to?

        A cure is desirable indeed for a man    otally hless.

        Since you are so determio embrace illness, you are forced to accept too.

        But if you stop insisting on falling sick, totally meaningless.

        to two.

        t be, oto fun.

        ts on t io t cause illness.

        It is true t tand o eac is the same.

        I am not only talking against talking against t, for t t deal    the disease.

        sequently, alt rid of tco the cure.

        t attaco turned out to be even more dangerous the ones who were ill.

        o be sidered.

        to be dropped.

        Mind aation boto be given up.

        Samsara and religioo be renounced.

        One o arrive at a point o o or to drop.

        t which is, remains.

        So    all tec is about kundalini, c of a dream.

        t is, you are already dreaming, and you    be able to e out of it until you ly uood .

        It is necessary anding of to e out of it.

        A dream, a lie, s oeoo.

        It s oo get rid of it.

        But ultimately, both giving up.

        o you, bothe sadhana.

        If I o say one of true, ? t to it.

        "rutruto be embraced," you might say.

        So you may not o anyt    bee subject to any plexes, so you may not bee attaco you: rue nor is the sadhana.

        ty of sading truth of samsara.

        tain parity aralize eac remains is truth.

        t truthe sadhana.

        t trutside of botransding both.

        It exists w.

        ts    a type of man we.

        ;Are you a sannyasin?" I find myself i difficulty, because if I say I am a sannyasin, I see myself caugy ween a worldly man and a monk.

        Similarly, ; too I face ty, because if I say I am a y t exists bete.

        So eitaneously -- which is meaningless

        .

        because if, at time, I am e bot.

        ted because of ty: tomy.

        Leaving t being a sannyasin; not accepting te meant being a worldly man.

        So if I say I am botheir meaning.

        ty arises if I say I am not bot third.

        People say, "Eithere.

        Eit you are alive, or admit t you are dead.

        true? t    be acceptable.

        "

        to t.

        e eit -- ther.

        Grey has no pla our lives.

        e divide to black or s mostly of grey.

        tle de turns into darkness;    turns into    there is no room frey.

        Eitween.

        As a matter of fact, true place -- but it hinking, our way of life.

        Suppose you o ask me, "Are you my friend, or an enemy?" If I ans;I am bot; you will y in following me.

        turns out to be meaningless, because my answer carries no sense.

        And trutter is t a her.

        t thing.

        In sucher be a foe nor a friend.

        And in my vie is only t rue sense of the word.

        y    of renunciation, nor asara.

        I am looking for type of man.

        I am talking to you about is only for the purpose of breaking your dream.

        And if t I am saying has no meaning.

        Let me tell you a story.

        Once a Zen master got up from his sleep.

        believer in analyzing dreams.

        Dreams are, of course, very useful; tion about man.

        And since man is a liar, only a lie sucell us about his lies.

        place, in t as autic as otally a lie.

        If you e across a man telling    s beautiful    look into his dreams.

        o    certainly.

        ell you more exactly about him.

        A dream, wially a lie.

        Since man o be used to find out trut him.

        ic, self would have revealed who he is.

        to go into .

        An auti ell ;You dont look too beautiful to me, t door looks very beautiful.

        " t suc exist among us is beside t, but if to be sucop ing to him.

        A ell ;I feel no love for you today.

        I am attracted to treet" -- a man op dreaming.

        taken care of the day.

        tter is over, the dream is no more.

        A dream is a lingering phenomenon.

        soever did not    you couldnt say, couldnt do, remains dormas to revive itself at night.

        Siies at night in his dreams.

        ts odays psyc be of Freud, Jung or Adler -- is the psychology of analyzing dreams.

        It is strao analyzing dreams in order to uand man.

        Dream analysis o know a man.

        Just t does t a psyc,    s you, erested in your dreams -- because, as you are, you are a lie.

        It is useless to ask anyt you, o sult your dreams.

        Your refle es ture emerges she dreams -- which are false.

        So t s to peek into your dreams.

        the analysis of dreams.

        ter erested in dreams too.

        o ask    t    instead might dream of finding a diamond mine.

        Iy    o do h God.

        It is also possible    be seeking God so t some day    ask s of the diamond mine.

        tells w .

        ter heir dreams.

        If people o e ly in t ime tter place to live in, and o knos about men.

        time world is full of lies.

        t very well.

        At least in truts, because t s o s oy.

        If o u many of th.

        Most of to be criminals -- of course, criminals of t it crimes in tplace, but in their minds.

        One m ter    got up wo pass by.

        ter called ;Last night I had a dream.

        Interpret it for me, ;

        t;Please , let me go and bring terpretation!"

        ter asked, "Youll go and bring terpretation?" But ed.

        t inside, brouger, and said, " wash your face.

        No ts terpreting it? Please tle illusion, tle trace of your dream t may still be left    be ed away.

        "

        ter said, "Sit beside me.

        I like your interpretation.

        "

        ter called ;Last night I had a dream.

        ttle interpretation.

        er.

        ould you give any furterpretation?"

        t;If you    for just one minute I will be back soon.

        "    running and brougea.

        Addressing ter ;Please ea and tter will be over.

        No you are up from your sleep and    to get me into trap?"

        ter asked o sit beside ;I liked w you said.

        But ried to give an interpretation to my dream, I he ashram.

        You saved yourself, you saved yourself by a h.

        s t in interpreting it? terpretation is valid only as long as the dream is happening.

        "

        So all my explanations are explanations of dreams, and tions of a dream ever be true.

        Do you follorue? An explanation of a dream, ting ao t ever happen, you will wake up.

        And t say true; you    say tion    a play whided.

        And you o troying it.

        Indulgen tions t break tate.

        Samsara signifies indulgen t to destroy t bothe dream.

        her samsara nor sannyas.

        tsoever ruth.

        Question 2

        IS SADURAL GROt A JUMP OUtSIDE tIONARY PROCESS OF NAtURE? IF SAD A JUMP AND tRANSDENCE OF tURAL EVOLUtION, t POSSIBLE t tIRE UAL S ALL BY ItSELF? IF It IS tRUE t tION tIO MOVE AESt SPIRItUAL CULtURES OF t LEFt BEIONARY PROCESS?

        t o be taken into at.

        t thing.

        As soon as e from tions sue up.

        For example, if er to a er takes a jump and turns into vapor.

        ting of er, as er turning into vapor by taking a jump, are natural phenomena.

        t an unnatural event.

        been a natural laer to take a leap and turn into vapor, by itself ter    to bee vapor.

        If nature    been equipped to make ter    up to a er itself did not y to    up to a hundred degrees.

        er     eitself from ing or it    give itself up to t ural phenomenon.

        I mean to say is, notural    ever his universe.

        In fact, t wural.

        Only ural takes pla this universe.

        tural to soever ural.

        If man is evolving spiritually, it is because of ural potential.

        If , t too is ural potential.

        o jump or not to jump is a natural possibility too.

        ti-potentialities in nature.

        Actually, our mistake is t ure iiality.

        Nature is a cumulation of infinite possibilities.

        ities ting of er to a ural er at zero is also a natural happening.

        A natural per at zero does not e tural per turning into vapor at a hundred degrees.

        It is not t o is natural ural.

        Darkness is natural and so is light.

        Falling doural and so is rising up.

        te possibilities in nature.

        e are alanding on te number of paths emerge.

        Aing t o cself be a gift from nature.

        Even if o cure o t.

        Nature is very cooperative.

        If o clear tes us to proceed.

        It    stop you.

        ure stop you from turning er into ice, if you    into vapor? Nature o o live or die, nature o cooperate.

        to live is natural, to die is natural, and your ability to cural too.

        If you    grasp tidimensionality of nature, you anding w I am saying.

        Suffering is natural, and so is happiness.

        to live like a blind man is natural, and to live ural too.

        to be aural, and to stay asleep is natural as well.

        Nature tains endless possibilities.

        Aing t    living outside of nature,    of nature.

        Our co tural capability we hin us.

        As ty to choose bees more and more profound.

        ty to choose.

        For example, t er lying in t turn into vapor -- it    for it not to.

        ter t decide .

        If it stays in t is sure to bee vapor, and lying in t is sure to bee ice.

        ter     is living t, because its sciousness is lo at all, or dormant.

        trees in Africa rise    in searche sun.

        t.

        trees in India    groo sucs, because in India t forests t thick.

        In a dense forest tree o grow o survive.

        It o overe otrees in    so it    receive t.

        tree    didnt find t.

        It is a matter of life aree.

        tree o exercise its ctle.

        In a dense forest trees ead, taller, bee ical.

        In a t it is dangerous for a tree to gro    to die.

        trees    entangled rees    be able to reache sun.

        So if tree o reat gros branc o groall.

        too is a trees choice.

        If you o plant tree in a try s    would be ser.

        trees    every year.

        trees .

        trengts t lie in tion s of to abandon.

        ttle.

        A s easier.

        trees t are ivorous.

        trap their leaves.

        trees e a system for luring birds.

        te.

        telike leaves tain a very fragrant juice, and turally attracts birds from far away.

        As soon as ts on t, and tree sucks its blood.

        No is difficult to accept t tree is not exerg a choice.

        It certainly is, and it is making some plans as    is on t for something.

        Animals make eveer cly.

        o their choices are very ordinary.

        Man faces mucer choices because his sciousness is much more evolved.

        only through his mind as well.

        only co travel oo travel vertically, in space.

        t too is o choose.

        Alt been researc, I feel,    in ture sce may discover trees rees o stay s in t aually die.

        t to be discovered.

        Among    t co live; they keep looking for ways of dying.

        o like a madman; flo appeal to them.

        to as if ized, but hey look for scores of excuses.

        People find ts against ty of groion.

        All an.

        towards owards misery.

        So wo you, you will o make a choice

        to bee vapor, but you    wo being.

        to bee ice, but you o t wo being.

        to live, but you he order of life.

        to meet deat you h.

        the choice is yours.

        Furture are not te entities -- you are nature.

        So ures multidimensionality is of two kinds.

        Maerm wh sidering.

        term Ma-anant -- infinite infinities.

        t, infi means infinite in one dire.

        t-anant means infinite in infinite dires.

        It is not t ty is only in a couple of dires -- it is in all dires; ties in all infinities.

        So t just infinite.

        Rats of infinite infinities.

        I am saying is, first, te dires, and nature provides tunity for all of them.

        te cure makes all of too.

        te number of people s of nature itself.

        And eaco c to choose.

        All of t being trolled from above -- it is regulated from hin.

        ty, or one se infinities, is not like someone pulling an ox foried around its neck.

        Nor is it like someone lashe ox from behind.

        Rats like spring er s own inner power and is flowing.

        for to move ahead.

        It remendous poremendous energy.

        And    is bursting fort is flowing.

        ts its inner expansion.

        So te dimensions, infinite ce parts making choices.

        But troller-type God supervising from above.

        tting above and giving dires; there is no engineer.

        Rate energy    causes everyto expand.

        So three planes.

        One plane sists of tate of unsciousness, wsoever    happens.

        t none.

        ts, is the plane of sciousness.

        soever happens, happens because of our choice.

        .

        If one is a t is , t too is his choice.

        On tsoever one is, it is ultimately his choice.

        On tsoever occurs, it is because of choice.

        Sis of tate    to choose.

        teresting.

        to say t rary, but in fact we do so every day.

        You dont    to get angry, but you do get angry.

        does t means t t,    not ing to be angry es from t of you.

        Your scious part says, "Dont be angry," w goes on being angry.

        You remain divided in two.

        One ains e of unsciousness.

        ther half is awakened.

        It is filled ed to t lies ahing is fully scious.

        Man is iate of tension.

        It ter if ension itself -- o one side, o ther.

        In ot y.

        he is schizophrenic.

        nig of nature; ohe divine.

        ical problem,    awareness.

        No one o say, ;I ed to add to make four, but I added them up as five.

        " But as far as anger is ed, a man admits     to be angry a became angry.

        Obviously t a gap betate of anger and finding tion to an ariti.

        Peric is a part of our aate, ate.

        tinuous ay, wension, anguish.

        he is always in misery.

        to do, and    do o do.

        tension.

        Man is sime -- sometimes to t, sometimes to t.

        ts rust o t, no.

        You t be sure about he pendulum of a clock.

        Beyond t of total awakening.

        ther.

        ate of no-c plane and t of this plane.

        t plane sists of tate.

        t present, ion of making a choice.

        a man o remain asleep.

        Even o decide ay in o out until he wakes up.

        the chooser is asleep.

        tate of nature.

        As soon as a maers there is no more choice here as well.

        C the man is fully awake.

        ionably sees t w, o choose.

        tuation for c is, ; uation of either/or.

        to see clearly; everyto him.

        Bot seem he choice.

        If one is able to see precisely    is not, tion of    all choosing ends.

        t is    is not h doing.

        say ed to do -- tio arise.

        even say, "I regret io arise at all.

        even say ted a mistake oo is out of tion.

        t a fully awakened person does.

        s only upon h doing.

        It is not t o do it.

        soever o be do happens.

        So total aal unsciousness.

        ts of half sciousness and half awareness.

        is all up to you -- you    go iion.

        You are standing in turn baove ahead.

        It alo turn back.

        o erritory.

        e e from t .

        terrain is familiar.

        Moving a even ion.

        ts why man drinks, bees unscious, regresses.

        this shows he is giving up on being a human.

        t evident, in fact, t, "I    to get out of ther of choosing.

        I    to reaake any choice.

        I    to remain in a state of stupor --    to, not talking filt    to.

        I    to be in a dition wsoever is    o make any choice.

        "

        So man arrives at a point ension and burden of making a decision.

        oxits pull man back from the bridge.

        t;e back, you ion.

        " You o move forward, because as you move ao advance.

        Moving ahing: beore and more aware.

        too is a matter of c is up to you and up to everyone else o choose.

        You t make anyone else responsible for it, because tting up above wo make a wrong choice.

        there.

        ty.

        tting up in o t and say, "e tle.

        " You    be able to say, "t better    yourself out of it.

        "

        t; o do it.

        Ultimately the individual is responsible.

        he bad.

        tain t all.

        Of course t;Dont turn ba fear, because much joy lies ahead of you.

        Once you reaclessness, all misery es to an end.

        " ting aloud, but trao us because to us.

        "tain bliss?" is    appears to us.

        If, advang t,    e to us if urn back to .

        Everyone says ely return to tate of childhood.

        Since , ays where he is.

        Man says there was no misery in childhood.

        ep furt;It hers womb.

        " If o be back t .

        So he moves on ahead.

        e    cress in life; urn to tate; s .

        e dont even uand t e from afar because we    bliss is.

        e dont even kno of t is t people call bliss.

        e are familiar    misery is -- all too familiar, as a matter of fact.

        e also ko attain he more we found misery.

        No, in our quest for bliss, rouble.

        Since rying to find ake tate of bliss to be more or less similar to tate of tle more inteate of happiness.

        But rouble as well.

        t remains t in attempting to gain ered pain, so no to find bliss, to face even more trouble, eveer misery.

        So o t;Yods, you are avataras, you are tirt! e    to go back!"

        e are afraid of the unknown.

        tever little ed; to be dropping away as we move ahead.

        t our     to be crossed.

        e arted living there.

        e tled dour into our living room.

        Noo move a losing thered around us.

        It bees obvious t moving asoever we now have.

        So ;Let time e.

        o drop, ts w away.

        t be anyto .

        " But to deatrohe grip bees.

        As deats more tightly.

        ts wterly miserly; a young man is never so miserly.

        An old man bees a miser in every way.

        ight.

        At time of ure t everyto mighrough his hands.

        his grip loosen.

        to turns oo an ugly old man; oty and grace of an old man    be matchless.

        e are aiful ciful young people, but beautiful old men are very rare to find.

        Only on a iful old man.

        Ot to possessions, everytarts being uglier and uglier.

        An open iful, a closed fist looks ugly.

        Freedom is beautiful, attac is slavery.

        Everyoaetime in ture, at t opportunity.

        s until t moment as go only wg away.

        Since man never likes to let go of t s waken away.

        ting arily.

        Noter of moving aially our own choice.

        An impetus    be given to too.

        t is natural too.

        Do you see my point? to take you foroo; it alloo go ahead.

        too is nature.

        And to provide you passage to move backwards.

        too is nature.

        Nature is prepared to greet you under every dition.

        On all oo.

        Not a single door has a sign, No Admission; ead every door has a ele sign.

        he choice is in your hands.

        Its s of nature t it does not prevent you from entering any door.

        You are free to go wherever you feel like.

        to o heaven.

        o cimately your decision.

        In t case you    be able to ure responsible for putting out the wele sign.

        Nature    the sign everywhere.

        Nature    did not create any hindrance.

        to o allow freedom.

        t means, intrinsically, nature is absolutely free.

        e are a part of nature, ely free.

        e are doing    to do.

        Nature is assisting us in all our as, but the choice is always ours.

        Dont misuand me    and parcel of nature.

        Putting it in ultimate terms, it means e possibilities of nature itself; e openings of nature.

        Basically it is nature e parts, knocks on its infinite doors -- cray, and reaches.

        But tting there are no nooks and ers.

        And t all ture are circular -- none of its modes is angular, none of its courses is square.

        All its stars, moons, plas and satellites are circular.

        ts in space are circular.

        tire system in nature is circular.

        the circle used in many religious symbols.

        So nature is a circular phenomenon.

        You    start from anywhe choice is always yours.

        O is uood t ture in a right manner.

        For example,    you also make use of tation.

        If t y, you    be able to h.

        By time you lift your ot, if t foot did not remain steady on to lift on its o foot, t foot -- ts o lift your left foot.

        t foot is responsible for your left foot lifting.

        S foot also lift at time, youve !    foot, you lift t foot.

        You put t foot doure    until you ed t foot.

        ty works.

        But gravity also works whe roof.

        At t moment too.

        Just as t and t foot, it pulls too.

        No breaks.

        e plain, " kind of nature is t broke t; But nature simply does its job.

        It says, "ele to you, e a your bone broken.

        "

        the same law works.

        ty which helped you walk will break your bone and make you a cripple.

        be able to    responsible, because nature merely does its job.

        It does a totally perfect job; it never falls s.

        Its faultless.

        , or break your neck -- ure works as always.

        Keeping to co break your bone -- the roof.

        If you o lift your feet appropriately.

        You c you dont go against ture.

        to me, sce has only one meaning.

        tion of sce does not mean o quer nature.

        Sly means t ure.

        ts all it means.

        Put quering aside.

        tion is, wo quer whom?

        t is, we ure.

        For example, nature o run time ago.

        e took so long to put t plad make it work.

        Do you folloo bloside.

        e preve by raising t make a window.

        But if you did make a    mean you quered to the breeze.

        to pass through.

        Our being able to run t ricity does not mean ure.

        e simply learo be in agreement ure.

        ric ricity    pass them.

        In fact, electricity o pass them.

        Our act simply amounts to opening the window.

        Sce stands for tures lao ternal world.

        Religion stands for tures lao the inner world.

        tain laure t exist in ter world.

        If o ture bees agreeable; if    t bees disagreeable.

        In a    is o say nature bees agreeable or disagreeable; t o put it is ake natures .

        Rat if    ourselves in a ma nature    be o us, and to gain from it.

        If    ourselves in a ma nature ot be and to lose from it.

        For example, you are    you.

        No for baside out.

        ure    be at fault.

        You did not place to ts all youll be atable for.

        In botanature he same way.

        It    t it for its force owards you.

        It also pressed against t ing on your s time it was being pressed away from you.

        So altiohe umbrella.

        Similarly, ture too.

        A man he shoulder.

        No .

        A person ure.

        One ered one lahe inner sce.

        love brings agreeability, es discord, dishin.

        ty.

        In anger you break y, in love you mend it.

        Nature is o ances, depending upon w you wiso do.

        In anger, man s to jump from the roof.

        Meditation is timate agreeability of ttermost    profound of all.

        Meditation means t, from e imate law of life.

        tzu    is beautiful.

        tao.

        tao means the law.

        Or te.

        t rit.

        Rit means the law.

        Similarly, dhe law.

        Dure, the law.

        D acc to ttain happiness.

        adeous act, is t he law and cause you unhappiness.

        the principle of inner sce.

        Meditation, in timate sense, in t sense, means to be agreeable -- agreeability.

        In ot    no point separate from life; oimate trutimate life, timate bliss.

        e exist uoo.

        But fig timate bondage -- fig the very law.

        Its kind of like tand ts out of it, and t uand its value and make s of it.

        t works on gold.

        t governs ting of gold.

        Noo you.

        One ally establisy ure attains dharma.

        One ally es to an agreement ure in tside tains vigyana.

        tiful tanding.

        is achrough dharma we call gyana.

        is gaihrough sce we call vigyana.

        Both words are very meaningful.

        e do not use any prefix befyana,    put any adjective before it.

        Vigyana means a specialized kno knoural -- not any special knowledge.

        Religion means anding of o bee spontaneous, o be one ure of life.

        is just kno a specialized knowledge.

        Vigyana is a specialized knowledge.

        It o explore ea in order to find out o ture and t laure.

        tside world.

        Obviously, timately end up h only one law.

        And ter world.

        It is like dra.

        t t in, but as t tances will go on increasing.

        to t spread all around.

        t in moving a, they go on spreading.

        tances bee greater and greater.

        Vigyan, sce, is a specialized knowledge -- knowledge of ead every ray, hence specialized.

        Once sce gets     all about it.

        As I elling you yesterday, sce means to kno less and less.

        But in t case ter ta will be.

        ts why sce bees more and more narrow.

        Religion expands, it bees more and more vast, it keeps on being formless until advaita, nonduality, oneness remains at the end.

        t be t.

        o you, t many religions.

        Religion    only be one because it is kno a specialized knowledge.

        If and t    t, t , and    capacity to cs.

        soever    through as well.

        No is.

        One , io owards enion of bliss.

        One o cupidity tinuously goes on diminisy to attain bliss.

        to be ire responsibility rests h man.

        elling you repeatedly: get on , take a jump; ted.

        You are already on t just standing there.

        the o is waving down below.

        You    take a jump.

        t, t is intense, you are sing, and the cool o is rolling below.

        You , of course, take a jump and be in cool ers.

        You are standing on the diving board.

        If you are o jump, to    oss you below.

        But you are standing ting in the sun.

        tears beh you.

        If you care to take to help you.

        But since you are not taking t.

        tc.

        Given tate of affairs, you he decision.

        It is fine if you , there is no problem.

        But make a decision: "I    to .

        I dont    to be in cool er, I    to stand in t, I    to s.

        I dont    to jump, Ill stay right here.

        " Make t.

        I believe, if you did t decisive act would show you have grown.

        At least you made a decision.

        But you are a very straype of people.

        You say, "e dont    to jump in the o.

        e o eer;    and ing profusely, but    take a jump right now.

        e do o leap for please .

        o it? e    tomorroer.

        "

        tops yrowth.

        By and by it makes you i; you get stu the place where you are.

        You bee used to ting, t, and to t you o jump -- but tomorrow.

        You omorro you o jump t day.

        t used to saying ting ture    patiently.

        tio se you to enjoy him.

        ing, t;e if you like, its your pleasure.

        ters are ready to receive you.

        " t;I am ready to bounce, but you o make a c -- you o take off.

        " tuation is.

        In my vie because of t t you are suffering from misery, it is due more to ty t your misery is not t of your decision.

        Suffer decisively! too.

        If oo steal, thief.

        clear, "I io be a t to say to all top all their nonsense.

        It is of no use to me; none of talk has any meaning for me.

        If t to be    them be.

        I o be a thief.

        "

        So remember, pared to a person w hrough his own decision would live a far superior life.

        .

        Because t to y.

        he decision he bees responsible.

        Being    bees ed.

        And he sciousness is awakened.

        t t remain asleep any longer.

        Your making to tate of unsciousness, because a decision erge in an unscious state.

        Lag decisiveness, you ing y.

        there.

        take t job.

        to stand on your and on your head.

        the children surround you; you are more and more fined.

        You are just pulled and pushed from all sides.

        So if you stay indecisive, tate of unsciousness will beore and more densed.

        to make a decision -- even for the wrong reasons.

        As I see it, t to make a decision.

        And tue -- to be decisive.

        So be decisive.

        It doesnt matter if you decide to be a t make total mind -- t stay a thief for long.

        One al mind attains so muc eal.

        o suding t to ealing seems foolish.

        Even .

        Somebodys o a holy man.

        A womans husband dies and she ends up being a holy woman.

        A man files bankruptd bees a holy man.

        Someones fat to bee a renunciate; t to folloes oo.

        No serve any purpose.

        A deust be there.

        For one o gro.

        Make decisions in small matters, and learn o stick to them.

        Let me mention sometalk.

        Gurdjieff used to .

        As suc    it used to prove very effective in raising sciousness.

        It op exercise.

        For example, if Gurdjieff o address people sitting alk ;Stop!" It ting ionless, like a statue.

        t you muster enougo stay as you are for a w;

        It so    once, along ing in tiflis.

        taying in a tent outside the village.

        A al uated nearby.

        It    time; ter    run t.

        tent, "Stop!" All tood in tionless.

        Meanwers.

        to fill up, ent.

        tood there, unmoving.

        Dauntless, til ter reacs.

        As ter began rising furthey became worried.

        t utter a    ;Stop" and.

        Gurdjieff ill i; t sure whe al was filling up.

        Per even knohe al.

        t figure out o do.

        t til ter came up to their necks.

        began rising even furt;t; and jumped out of the al.

        t until ter reac call off top exercise.

        t it o    of ter too.

        tood t budging.

        ter    over his head.

        Gurdjieff came running from tent, jumped in t t.

        Gurdjieff asked    i t moment    over his head.

        ;ting for happened.

        But it ood firm in my resolve.

        ttaio    over my imate.

        o learn anyto its pletion!"

        tood firm in h.

        Gurdjieff said, "this lanned by me.

        I er released.

        I ed to see if you opping ts of your .

        " old to t all.

        old t here.

        ter tensity of o being total.

        If you se , t very moment you attain to a total sciousness.

        All tions are geared totaining total sciousness; t for creating t absolute will.

        is alo make a choice.

        If God is s -- making some as sinners and ots -- tely useless.

        Not only does everyturns out to be very foolish.

        kind of craziness is tes someone good and someone bad -- makes one man Rama and ts t? thing bees nonsense, carries no meaning.

        No, there is no one imposing a decision on you from above.

        ts ws of awakening.

        ty-four o making even ordinary decisions -- it doesnt matter    they are.

        One s minor, very ordinary decisions.

        Riginuously anxious to find opportunities for making decisions.

        And ies arise

        tunities e your ime, all kinds of opportunities

        If you    make decisions every moment, in a fehin you like an arrow.

        You    rising, gaining speed every day, simply through very ordinary decisions.

        y -- and her foolish words -- are all nonsense.

        If ever ty, if ever any man ion of t meaningfulness lay in their will.

        Someone decides, for example, t    eat for a day.

        as muc of ing, as it does in o a resolution.

        If ts even on    bees totally useless.

        ing means not only abstaining from eating p eveally.

        If a man could mindfully stay    eating food for twelve aining his resolve.

        ing is not signifit by itself -- it simply o hang his will on.

        After twelve y of o ge.

        ed for years ay of    g in y would have ged.

        ing all t and t fast -- a nowy.

        the same.

        s a lod to c is locked or not.

        I know such a man.

        he lives across from my house.

        s, wors he is a man of such poor will.

        I cimes.

        en steps, to be sure.

        I asked ;;

        ;Often I am not sure , so I e back to double check.

        And    least once?"

        I said, " it occur to you time ;

        ; does occur to me indeed.

        Not only o times I feel like going bad c I feel embarrassed to do it.

        "

        s, but    knoing means.

        ting is t decisiveness, t a deaking power.

        turn back.

        And    of urn -- in thing is awakened.
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