tance Makes the Difference

        3 August 1970 pm in Bombay, India

        Question 1

        IN ORDER FOR OO StAY AAKE At tIME OF DEAtO SUCCESSFULLY EXPERIENCE A SCIOUS DEAtAtION, PLEASE EXPLAIN IAIL EM, tEM, tAtE OF BREAtAtE OF ONES BEING, CELIBACY, tAtE OF ONES MIND.

        Before one    remain scious in t of deat one o prepare to stay scious in pain and suffering.

        Ordinarily, it is not possible for one ay a time of death.

        One o uand    means to bee unscious when in misery.

        t and    means to be scious in misery too.

        Being unscious he misery.

        feel any dista remain just a distant cher.

        Rather, you feel as if you are in pain.

        doesnt feel as t, someance from you, instead you feel as if you .

        tification.

        is    and    feel just ted foot; rat and wounded.

        Basically,    feel any distaween ourselves and our bodies.

        e live identified he body.

        say , instead ;I am hungry.

        " But t truth.

        trut.

        er of ainuously aware of wsoever is happening.

        If ting t, ; if t; if tomac.

        Man is sciousness, sciousness winuously aware.

        the knower.

        ty.

        But our state of mind is not t of t is t of the experiencer.

        urns into being t, but ratified    itself; ness ce, but ratit in t, t is ion takes place.

        t.

        tificatios o be ao be aain distance is required, a space is needed.

        I am able to see you only because taween you and me.

        If tao be removed, I    be able to see you.

        I am able to see you because tween us.

        If tire space     be possible for me to see you.

        My eyes    see you, because t my very eyes are uo see themselves.

        Even if I o see my figure, I o bee to be at a distance from myself -- only tion.

        Seeing tion in a mirror means my image is at a distance, and no is visible to me.

        All t a mirror does is present your image at a distance from you.

        tervening space ted enables you to see.

        In order to see, a distance is needed.

        For one s no distaween him and his body.

        Oic called Farid.

        A man came to see ion you have asked me.

        o Farid, "e    , scream, row miserable.

        e    w off, he was laughing.

        his is impossible.

        "

        Farid didnt say a word.

        s offered to ees,     to the man.

        Farid told ;take t.

        It is not ripe yet.

        Break it open, but make sure you keep the kernel from breaking.

        Break ter she unbroken kernel.

        "

        t;this is impossible.

        Because t is uer shell.

        If I break open too.

        "

        Farid said, "Fet t.

        her.

        take t is dry.

        ts kernel and ter shell.

        you assure me you    break only tact?"

        t;s so difficult about t any problem.

        "

        Farid said, "tell me whe kernel will be saved.

        "

        t;Because t is dry, ts a distahe kernel.

        "

        Farid said, "No bot breaking open t; set it aside too.

        Did you get your ans?"

        t;I teo talking about a ut.

        My question is,     off? ;

        Farid ans;Because ts, s -- this.

        "

        t    ratotally disidentified their bodies.

        this.

        It    really Jesus who was being crucified.

        Jesus ce as tanding around side, away from his body.

        No one from t;Dont kill me!" ahem and Jesus body.

        itoo, ta t ches and his body.

        cry out, "Dont kill me!"

        Mansoors limbs ated and    laughing.

        ; makes you laug off7" Mansoor said, "I    is not me you are c to, you fools, is not me.

        I laug you because you are taking to be Mansoors, just as you take to be your autic selves.

        You hs.

        you are doing to me is not a repetition of takes you ted iing your own selves.

        e from your bodies, you    ried to cut my body.

        You    things.

        t by cutting up t cut.

        "

        test preparation for enterie is to first enter pain sciously, because deat occur often, it does not e every day.

        Deat or not; t be a reh.

        But pain and misery e every day.

        e    prepare ourselves    time of death.

        hence, seekers have always weled suffering.

        t.

        It is not t suffering is a good thing.

        t suffering provides tunity for self-preparation, self-attai.

        A seeker , in moments of misery, s a co disidentify himself from his body.

        Remember, sadual discipline, is a little difficult to follow when you are happy.

        It is easier    to est feeling of separation from ones body.

        o you; you dont feel like beiac for even an inch.

        In moments of o t is not surprising t a seeker of erialist.

        It is also not surprising if a person imes o exist like a green ut instead of a dry one -- tao narrow down.

        In moments of pain one he body.

        Ordinarily, a man    t ts or w is injured or when his body aches.

        ends to agree    saying t, "It er if I    the body.

        " Feeling to some    too.

        ts s of pain    beoments of spiritual discipliurned into moments of sadhana.

        But ordinarily, w do we do?

        Ordinarily, during times of suffering, ry tet pain.

        If a man is in trouble, he will drink alcohol.

        Someone is in pain and    in a movie ter.

        Somebody is miserable and ry tet ional songs.

        t et pain.

        Someone drinks; actieone goes and cher.

        A persoo a cert; tting pain.

        Somebody goes to temple and droegy.

        trategies -- they    be religious, nious, or secular.

        ts not a big question.

        Under man s tet his misery.

        etting misery.

        A person et misery ever o misery.

        end tet? Only titude of remembering    hing.

        .

        So    as an opportunity.

        Be totally a, and you will have a wonderful experience.

        it face to faot esg teness from it.

        For example, you fell, .

        Nory to locate try to pinpoint t spot oniso discover o spread t ensity is not so much.

        Man exaggerates his suffering.

        ually t much.

        tification he body.

        Misery is like t    as t of the lamp.

        Misery is like ted to a very small se of the body.

        But    like tended lighe lamp, c a much larger area.

        Close your eyes and try to locate the pain from inside.

        Remember too, hin.

        Even if you kno is kno.

        If you    is alside, but you    feel your oo.

        It is as if one o remain tented side.

        But to the house as well.

        Pain occurs at ts of the body.

        t ed some to ter parts of the body.

        It is like ted inside, es outward.

        Since o seeing tside, to be very spread out.

        It is a rying to see the body from inside.

        Close your eyes and try to feel and experience hin.

        too; it has an inner c as well.

        t too.

        t inner frontier    certainly be experienced h closed eyes.

        You ing.

        Noime and lift your hin.

        From tside you    it is to be hungry.

        Close your eyes and experieime you o feel it from inside.

        As soon as you get hings happen.

        One is, t remain as    inally seemed to be; it immediately ters on a small point.

        And tensely you trate on t, t being smaller and smaller.

        And an incredible thing happens.

        bees very small, you find to your amazement it appears and disappears, goes off and on.

        Gaps begin to appear iween.

        And finally, .

        Many times you miss it.

        t bees so small, t often o locate it, it is not there.

        Just as pain expands in a state of unsciousness, in tate of a narrows down and bees small.

        In sucate of scious alt, in fact, t really t many.

        e ed pains.

        true o happiness.

        t as many as to be; oo.

        If one o enjoy ones    oo.

        If o live t bees very narrow as well.

        ter the pains and miseries.

        t, in a deeper seurn out to be meaningless.

        In fact, their expansion.

        to be enpassing oire life.

        aimately being so meani o do h life as such.

        t ance ed bethe misery.

        In fact, ely a distance is created betself.

        Seeing causes tance.

        No matter , a distance immediately begins to take place.

        If you look closely at your misery, you io we from you    be seen.

        Obviously, t w be seen.

        One ance.

        to realize tao exist.

        And once a person es to uand t t one is merely a knoity he body is severed.

        t the body.

        tial preparation.

        Oion is plete, t is easy to enter death awareness.

        Not only easy, but it ainly.

        As suc afraid of death really.

        After all, even to be afraid of deato be familiar h.

        ?

        So, he form of a disease.

        ts t.

        rouble -- t s and orture it !

        total of all our illnesses.

        Deatself,    an illness.

        Deato do    is not eveely ected .

        It is a different matter if illnesses precede deat t relationswo.

        It is beside t t a man dies follo one need not be mistaken and t illness causes death.

        Perhe case.

        Because a man es close to deato illness.

        No one ever dies of illness.

        As deato catch illnesses.

        As deativity towards siess increases.

        o look for illnesses.

        t be able to affect o life.

        Per    o catch hold of him.

        Do you knos o illnesses, s of disappoi and sadness a person bees vulnerable to illness, ive to it.

        Even illness does er you    your o accept it -- your inner acceptance is needed.

        ter o those who are of a suicidal mind ever be cured.

        tive to medications.

        ting diseases    keeping tigions are ed.

        No, no one ever dies of illness.

        Rato illnesses because of approach.

        ts h follows.

        e normally t    is t .

        ts erroneous thinking.

        Illness is not the cause.

        Invariably th.

        t.

        So the fear of illness.

        First of all, e th by adding up all our illnesses.

        t all t really seen them falling ill.

        terly inner po it.

        testify to seeing suc is a very difficult to see someone dying.

        to t h.

        No one has ever seen anyone dying.

        Only t became kno the man is no longer alive.

        But basically, no one has ever seen when a person died.

        No one o pinpoint at ly he process of dying.

        t free from life.

        e    seen a boat touc leaving this shore.

        e er a certain point we    sig.

        t remains    il yesterday, and so he man is dead.

        For us, deat is not a occurs right before us.

        e    pers to say somet ot -- we his.

        e     of our collective mind.

        soever    time of deated it all.

        e are afraid of t.

        e are alsies at time of our death.

        hence, man has devised very clever means.

        of deathe whole idea of life.

        e create cemeteries outside to    reminded of deaten.

        Really, ideally a cemetery sed in toain tself: everytain.

        Ot be.

        tively is death.

        Deat certain t its existence.

        e    doubt tence of God;    tence of t life itself, but to doubt death.

        Death is.

        t side town.

        If a funeral passes by, to e ihe house, because somebody is dead.

        Actually, if someone is dead everyone so e out so tcest fact of life passing by.

        Everyone is bound to pass th.

        to deny it.

        But    even    to mention it.

        I have heard

        An old o see a monk and said.

        "tal.

        " Old people often talk about tality of th.

        ts temples, mosques, churches.

        young people aed in going to t h.

        It ake a little time.

        to de it for a while.

        deats reminders every day.

        One day o imes heir hearing power.

        s from all around t, one by one, parts of o be giving in to death.

        Noemple, the mosque.

        ed o make sure t, even t ood life to be is ing to an end, will oo?

        It is stra societies y of tened of deat believe in tence.

        take our try, for example.

        Fes y of the soul.

        A, no ra earthan we are.

        A nation housand years.

        range! One hree million.

        tal, t it ever die,    fear    ting t fear    ten t no, something else is involved here.

        Believing in tality of t tality of the soul.

        Believing in it is just a strategy for erasing t -- ting a cemetery outside town.

        Every day people open tures aeacality of t tely sure t t to worry.

        t, "t ill survive!"

        ing as your existe.

        You announce, "tio live," and t is you ely no idea    is t will survive whe body is no more.

        If you s;; you o kno you kno yourself except t you are the body.

        So to t;I believe tal.

        the soul is indeed imperishable.

        do you say?"

        About tality of thing.

        took ; do you t deat mucime is left.

        "

        the woman was annoyed.

        S; kind of ominous talk is t say sugs.

        Being a monk, a good man, you s talk about sugs.

        "

        t;If tal, tal.

        "

        But tinued, "Drop talk about something else.

        talk about God, talk about moksha.

        I    e to    death.

        "

        Actually, people go to monks precisely to    te their fears.

        t someone ;You are not going to die.

        " t to be told, "You are not a siernally pure, uncorrupted.

        Did you say you are a t it, no one is a thief.

        Did you say you are a black-marketeer? ts all nonsense.

        ting?"

        t is, all teers gat;t blemish.

        It ible, it ever be defiled.

        " And tting in front, an old t and says, "You are absolutely rigrue, your ; s to believe, s someoo assure    tely pure, so    o be    being impure -- so there will be no more fear.

        e o anding of ty on ion is fually based.

        e are not afraid of death, we are afraid of illness.

        And o part    we call life.

        For example, you pus of this house.

        I    lies outside t, a desolate place, a desert -- I    test idea.

        I am not sure he house.

        I dont kno all.

        Altside t the house makes me miserable.

        the house was dependable, known, familiar.

        It is frigo leave to the unfamiliar.

        t really of tely no knohe unknown.

        to leave the known.

        You    t    difficult even to let go of our known illnesses.

        It is even difficult to give up our known miseries.

        Most po drop the illness.

        Most medies do noto your illness, to get rid of it.

        Retly, a ist ducted many experiments in this area.

        ook ty patients suffering from the same illness.

        ten of treated    ten only on er.

        teresting t tients in botegories recovered together.

        No it means is simply t it is ion of medie nor of er.

        tion is t of persuading a man to drop his illness.

        If er does tient    be cured by er.

        If he pills.

        If a cive, t    cure too.

        If a patient     cure oo.

        Faiter of trick.

        Everything works.

        Even a elligent man sucotle has proposed remedies which make us laugh.

        her of logic.

        ed t been effective.

        the cures did work.

        For example, ten t ely -- a elligent man like Aristotle says this.

        it ever be possible t a    over tomac apparently it did work.

        t basically a pregnant    wo a child.

        tened a he more her pain grows.

        And as sracts tire reproductive system.

        ts    of rag tem.

        tes a flict bet causes pain.

        ts    nigy pert of t alloo ime.

        S during th from happening.

        o take birt nigher is asleep, when she is unaware.

        ty pert of to take birt; to be born in t.

        there is a man called Levin.

        eaco cooperate heir labor.

        o cooperate during y pain.

        ion, nor ties a c a woman, ns any    from a guru -- .

        o cooperate.

        ;Alloo take birt creating any e he child.

        Be filled o the child.

        t will be enoug have any pain.

        "

        tribes hrough any labor pains.

        time es to the child.

        t in a basket and resumes he field.

        Man does not even give up tigo them.

        People even insist on keeping their s.

        t came to ligion.

        Some of t dangerous prisoners    in a large prison.

        teo life impriso.

        to be taken off; to remain in them forever.

        Only whe shackles be removed.

        tionaries broke do t of their cells.

        t.

        Some y years, some for ty, and some y years.

        t blind.

        t bee parts of t say te from their bodies.

        tio bethe s.

        Do you tied around ones y years e? to bee part of ones hands.

        ts t part of his body.

        akes care of the same way he does his hands.

        er all, to stay h him his whole life.

        If tter is over.

        So ting ted.

        told tio    cable outside.

        But revolutionaries are always very pigheaded.

        t learned yet t you t be stubborn h people.

        If you force people to give up ting    new ones.

        So tionaries forcibly cut the prisoners.

        followed was incredible.

        By nigurned, saying t like it outside, t t them.

        Obviously, if you remove ts worn by a woman, sless.

        S somet .

        So t;Give us our s back.

        e couldnt take a nap in ternoon    t; Even t of tate.

        t of c of t even .

        Man bees so tied to t    even breaking his s.

        e are caugake as life.

        It is because of t h.

        In t place, we h.

        And t principle for a one    knoe from the body.

        ty to ness.

        It o us t

        Sometimes, place, suddenly give a little jolt to yourself, and for tes just stand still.

        Just c doing anytness.

        t you stand as a creet, suddenly you    of them.

        t you bee a o sometransd it, you jump out of it.

        But it is very difficult to stand on a street and be a ness.

        It is not easy to be a ness even wg a movie.

        ter bees quite ve for people che movie.

        One    cry in t darkness    any feeling of embarrassment.

        If er,     on inside, hoeople cried.

        e knoakes pla t is just a s.

        e also knoly     nothere.

        It is simply a play of lig a ed from ter.

        t pictures.

        A, everyt remain a ness even to t of it.

        Dont be u wccher.

        Dont be mistaken.

        You bee a partit too; vou dont remain outside the film.

        Once you are ier, for a s o the film as well.

        You begin to like someone in the film, and you dislike someone else.

        You feel sorry for somebody, w someone else.

        After a little it in the film.

        It    to remain a ness in life if    mao do so wg a film.

        As su a film.

        If you look a little deeper, life is not very different from a movie.

        If you look even more deeply, you    just as tricity appears on the s of life.

        Life is made up of a profouricity.

        It is a great interplay of eles.

        If to be dissected in every    t eles.

        If o break do it is made of,    imately left is ricity.

        t is the big difference?

        Really, erplay of eles on too.

        tures are two-dimensional whree-dimensional.

        But ts not much of a problem.

        It    be too long before ot.

        Just as I see you noo see people on tly like t.

        it any difficulty, it or to step out of ter.

        It    be too long.

        Its just a matter of developioo difficult.

        If a tepping just te off tter of a little adva in teology.

        Its not too difficult to foresee a film actress stepping from th you, or caressing you.

        No step out of ter t her.

        You    be saved trouble! Its not good to cause you so muc go the invenience.

        It o remaied in your che heroine will e and caress you!

        goes on in life anyranspires y.

        It is just a matter of interpretation.

        In boterpretation.

        bot mucy: initially take place y may set t.

        t difficult to ceive.

        So mu a sed.

        ake it as my expression of love.

        But ually    is transpiring? If boto be examined, o be going on? Some eles are pressing against some otrons.

        Aing touches yours.

        A spaevitably remaiwo.

        And sometimes it shrinks.

        ahe space bees visible.

        As tance she space bees less and less visible.

        If tance bees too narrohe space disappears.

        So wo.

        t very spaot on your hand.

        And in effect, t empty space works on your hand.

        e interpret ty space as eity.

        It is all a matter of interpretation.

        ness and g happens.

        be in a o see it as eity.

        Just remain a o total transformation in your sciousness.

        about love etcetera, simply bee a ness for a moment.

        You will range experien your sciousness, one you may have never had before.

        t is possible you may laug yourself.

        As long as you laug ot a ness.

        t yourself, you bee a ness.

        From t day on you begin nessing.

        People all over t ot himself.

        And one hing.

        Anotness in life -- anyw.

        For example, c: ach.

        Stand at a distand simply ch.

        You aste has disappeared.

        All of a sudden, t of eating ake on a different meaning.

        You    you are ing -- food is being taken and you are merely g.

        tory.

        tory is

        Once a monk arrived on tskirts of town where Krishna lived.

        It he river was flooded.

        ther shore.

        to feed t tood in the way.

        On topped by to see Krishna.

        t;o cross t is very strong, boats ot cross.

        t food for t few days.

        Occasionally    him.

        ing on t.

        e must bring him food.

        Please so cross the river.

        "

        Kris;Go to tell ire life, if , she should make way for you.

        " Sihe women believed him.

        t ahead.

        Addressing t;O river! If t for all of hen please give way so we    bring him food.

        "

        toes t the river gave way.

        the monk.

        t    te it all.

        ime to return, t asked Kriso finding their way back.

        No difficulty.

        Earlier to t ting    an ordinary eater; saying    rut.

        t even    for to offer hird helpings.

        tovers.

        the women became very ed.

        t;roubled?    is tter?"

        t;e are i difficulty.

        e only kne kno ake us back.

        " t t    to him.

        t;Krisold us if ed to cross tell t if t, it should make a way for us.

        "

        t;So he same device will wain.

        the one which    unlock    also lock.

        Use the same key again.

        "

        t; nohe food.

        "

        t into laugriking sound on t river.

        the women were very puzzled.

        t;rouble, and you are laug;

        t;I am not laug you, I am laug myself.

        Go aell thing you said before.

        t ood my laughter.

        Go and tell her once again.

        "

        it fear, great ation and uainty, t;O river, please give    had any food his whole life.

        " t t at all true, but them.

        the women were very puzzled.

        to to heir way back.

        t straigo Kris;too muc you performed t time.

        But it is really the miracle.

        It o see t worked.

        But ;

        Kris;Of course, to give way, because only s.

        "

        "But we saw h us.

        "

        Kris;Just as you c, tc as ion of eating.

        "

        tory.

        Dont ever try to cross a river like t put some monk in trouble unnecessarily! No river will give way.

        A remains, if ions not as a doer but as a s, t too -- t.

        If you    succeed in keeping yourself removed from your as, you o stay removed at t of deatoo.

        then you will see.

        ting until yesterday; ttending to reet; t, loved, it is he who is dying.

        to al act, t of dying.

        Exactly as ots involved loving, running ones business, being in tplace, dying .

        You o see things dying.

        the name of Sarmad.

        A very s but strange iook pla his life.

        As s, filed a suit against him.

        t    tic.

        Sarmad o appear in t.

        Mora, a maxim, and t is, "there is no God.

        there is only one messenger of God and he is Mohammed.

        " But tics drop tter ra.

        t, "t; but t;t; because there are many messengers of God.

        ts he Sufis.

        Sarmad was even more dangerous.

        eve tra fully.

        too.

        t sutra is, "Othere is no God.

        " Sarmad used to repeat only tter ;

        .

        there is no God.

        " Nooo much.

        It o drop Mo    , it o    being a Mohammedan.

        because one is not a Mo mean one ceases to be a religious person.

        But ;t;

        Sarmad .

        t;You say there is no God.

        Is it true?"

        Sarmad ans;I do say so.

        " And ;t;

        t;Are you an at?"

        Sarmad said, "No, I am not an at.

        But I    kno, so how    I say God is? I say only as much as I know.

        In tra, so far I o kno there is no God.

        I dont knoher half.

        to kno, I    everyone know.

        it if I dont kno lie.

        "

        It    situation.

        imately executed, be of the Jama Masjid in Delhi.

        t a story.

        Millions of people ced.

        As    t door of tarted rolling doeps of t of t;there is only one God.

        the one God.

        "

        anding in t;You crazy Sarmad, if you o say it, w you say suc;

        Sarmad said, "il one     I kno no God exists othan him.

        But    kno;

        truto knohem.

        truthese.

        But in order t one may knoo prepare will alive.

        tion for deato be done will alive.

        One h.

        Living a    dying    is timate point, it is tessehe finale of life.

        Some mistakes itted    a mistake at t moment of life ly established forever.

        Aing t for takes itted in life -- tified -- but tify ake, repent and ask fiveness for it after death.

        Deathe final seal.

        a    be.

        Remember,    place die riger all, life is bound to e to an end; it is life ely rea s.

        In fact, ime, I s as total of t at t of death.

        At t moment everytand before me cumulatively.

        At t of deathe sum of my whole life.

        Let me put it t ph is a densed one.

        In ot expanse, al, cumulative, densation of t of it.

        Deatomic.

        Everytogetom; ts h.

        But it occurs only once.

        t mean,    you    died before.

        No, it imes before, but it occurs only on one lifetime.

        And if you akes pla tate of sleep.

        It es ane life, and again occurs only once.

        So keep in mind, one    life -- t bees t of his dying.

        And takes birtions on a totally different plane.

        For t time, o grab ire meaning of life, of ts ahs of life, precisely and sciously.

        o grasp truth of life.

        So, I iohings.

        First, in order t you may    to t.

        Dont run a escape from misery.

        to-day activities, sud-denly stop and bee a ness for a moment.

        tivity.

        If you    bee a ness even for a fes in ty-four    a big madness, you step out of it.

        you, immediately you bee suc you lose sig you.

        As soon as    you, you receive it.

        In fact, you receive it even before the words leave his lips.

        You receive t before to plete it.

        Actually, you receive twice as muc you.

        Even taken aback to see han he swore.

        You pletely fail to see w is happening.

        If you could really see

        ime c be a receiver.

        Just be tc you.

        It o laug yourself, and ter ing.

        You ant recipient of profanities all through your life.

        Perhank him and go your way.

        Doing so, you may leave t would be beyond his prehension.

        otally at a loss.

        In a period of ty-four soever may e, in love, in friendsy, etimes for a moment, just for a moment.

        Give yourself a jolt just for one moment and cs h awareness.

        At t moment dont be a recipient, simply be a cever is happening.

        Suent: you    t moment you ation.

        t very moment of a of meditation.

        If one could carry on ts, t of things you have asked will follow.

        For instance, you ask, "If a seeker practices celibacy,    tain a; In fact, tain celibacy    otherwise.

        One wo remain sexual.

        An indulgent person means one wful.

        s to indulge in sex.

        If one could be a ness, lust and sex would slowly and gradually disappear from ones life.

        If a man could bee a ness during intercourse, perer into it again, because everythless.

        Everyt    e to feel, "s going on? s s all to do to no since    bee a ness, ing it.

        Actually, dont ever be a ness if you inue repeating your mistakes.

        Every mistake    itself.

        take s o goes on recurring.

        If you could keep a daily record of your life for a feely find yourself to be one of those eriodically mad.

        Just ternoon I received a letter from a friend.

        hs he remains sane.

        eo ask me wo him.

        I said, "You are able to knoion of your sane and iates is clearly defined.

        t so her people.

        times and are sane imes during t able to figure it out.

        You stay insane for a solid period of six months.

        trast is very clear.

        " Ordinarily, a person goes mad ten times a day and been.

        her people know when he is sane and when he is insane.

        If, for a fee record of    ely bee clear to you t all t themselves.

        For example, anger recurs at almost time each day.

        Ealy feel    a fixed time, you get angry at a fixed time too.

        You feel ly at eleven oclock.

        As soon as trikes eleven or ternoon, wever, you feel hungry.

        At ake your meals, you feel    t particular time.

        tells you it is hungry.

        In t a set time.

        too, and t a fixed time.

        You go oing takes, because you ried to realize t t wsoever you do is all mee.

        And occasionally, tes a problem.

        For example, you are here is no food around.

        Only to know you are hungry.

        If you find food w hunger is.

        tter is taken care of.

        Similarly,    yer upon, only t anger is.

        But you do find someone around.

        Sometimes it    you are    it is very rare t you may not find anyone on whom you    air yer.

        And e objects.

        If notain pen, s it.

        If t    hink, really?

        A great deal of researco find ts -- in a large number o be responsible.

        In a state of anger, a man presses tor    being a.

        Perally, , but in t particular moment    is on tor.

        In tor is a substitute for his wife or son.

        s he is driving a car.

        In fact,    no one knows w he is doing.

        the danger is obvious.

        to do he car has no knowledge of his anger.

        So far, o create a built-in system, suove if the driver is angry.

        e    been able to develop any such meism.

        tor, and takes it to mean s to raise the speed.

        t kno o go slo t moment.

        It doesnt realize tuation, t to see anyt t moment.

        ity-four s of as of sex, keep recurring.

        e move in a set pattern like a mae.

        If you ;Am I really living, or am I just moving in a circle like an ox at a    be similar to being an ox at a wheel.

        a whe ox simply moves meically.

        o you?

        I    a marvelous man w.

        you e across a man o and ;; and you ans;I am fihank you.

        " You may not    to listen to your reply, nor io of hearing your answer.

        be ing to ask something else.

        Si le odd to start off abruptly, ;;

        Even on t;; -- alt care less about your    your h, nor will he ever be.

        ter en to it.

        art talking about something else.

        So to perform an experiment.

        One m, someone called ;; And t;My ilk.

        "

        t;ts good! ;    t no one really listens to w you say.

        e take tely meically.

        I was reading someones biography.

        traveled all over the world.

        In wry , o fill in all kinds of forms.

        uand orture of filling out all these forms.

        So arted filling in absurd details.

        raveled.

        No gover questioned him.

        e ed.

        erested? Nobody cares.

        Life goes on absolutely off guard, meically.

        All answers are meical.

        Someone asks, "; You ans;I am okay.

        " Even puters    do this job.

        One puter asking, "; Anoter ans;I am okay.

        " ts    is going on really.

        tness, no ahing.

        One o bee a little ahis.

        One o be a ness.

        Just stop for a moment.

        Make any moment t to bee alert.

        Give yourself a sudden jerk and look around in amazement.

        Just remain a cher.

        If you    prepare yourself in two areas, you will bee less and less angry.

        because a nessing sciousness ever be angry.

        In order to be angry, one o bee identified, one o bee unscious.

        A nessing sciousaining to celibacy because it ot be ed by sexual desire.

        A man of nessing sciousness ever overeat,    o take a voo diet.

        Alt a, food in itself is not ting.

        the reason lies much deeper.

        For example, ts.

        Now    even aware of ws.

        ever occurred to you t oo muc at of it? iced sciously t you eat more ?     mucs ite.

        ts of love.

        But    voraciously.

        em, a long lasting psying at work be.

        A cher.

        t experience of love for a c of receiving food.

        If t receive food from ther, he feels a lack of love; when she offers him food he feels love.

        So food and love are not te tial experience; food and love are synonymous for him.

        For a c experience of food and love is one and the same.

        If a mot,    ime, t     ture.

        find any y to overfill omach.

        So a c deal ake less milk.

        A mot love ly, w c sure.

        ter a w.

        o remain hungry?

        Lack of love prompts to take in more food, wake in less.

        t of ioning.

        s less.

        o overeat o ion is not so apparent, no is just a mee.

        art overeating.

        But if you bee a, you ly amazed.

        tion is not of taking a voo eat less ion is t somet happened in your life.

        If you realize to catc causes of tal problem.

        rouble lie?    is really tter?

        One man suffers from overeating.

        o a temple and voo eat once a day.

        imes more food during his once-a-day meal.

        emplates food time.

        urns into a maniac.

        t hungry, he goes crazy.

        he develops a craze for food.

        ty-four hours food bees his sole .

        Nory ty-four    food.

        they are mad.

        t realize o t kind of mado.

        t of food all time, as if t is t left in to , as if brooding about food from dao dusk is t in life.

        taken care of if t ting arra exactly as t it to be.

        ;My try     bee a religion of t.

        t caused its disaster.

        "    a religion remain s name if it turns out to be a religion fio ting -- w we do, and when.

        For example, there is a man and he is an alcoholic.

        People are after    o give up drinking.

        ts to give up drinking too, but o figure out why he goes on drinking anyway.

        o bee unscious? t be somets tet all about, somet remember.

        to draain on.

        If trying tet, perion might be found.

        But instead s a cover on it.

        ting cover after cover, because t    to be exposed.

        tinuous running about to cover turns out a lie.

        Finally, a day arrives    for to figure out et t place.

        ten all about it.

        arted drinking.

        A man goes on puffing, dragging on a cigarette the whole day.

        Someone may ask, "    t? t be a secret beaking in aing out smoke, because it is o imagine people all over thing.

        "

        If c e.

        pany, ely goes for a cigarette.

        te as a panion, a rather inexpensive panion.

        It causes no problems.

        You    put it in your pocket, carry it wherever you like.

        You    sit alone and start    anytime.

        Its an occupation.

        In a ses an i occupation; you are not causing any o anyone.

        You are harming yourself, more or less.

        You are just t; you are just being occupied -- ts all.

        Once I raveling in a train.

        raveling by train, it is my    to sleep quietly as much as I .

        A man traveli hered very much by my sleeping.

        ried to imes.

        up after six ook a bat ready to go back to sleep again, tain himself no longer.

        ; iimes, opened and s times, and here you are sleeping blissfully.

        I tes.

        It ayed up.

        "

        .

        Man is lonely even in a crowd.

        ters, thing else

        A man is lonely.

        So far o eliminate mans loneliness, so o escape his loneliness.

        he smokes, he plays cards.

        only    even h himself.

        ts limit wh hands.

        You    find even t intelligent man doing this.

        It seems even t intelligent man is not really intelligent.

        o bee aate, one ness it.

        If t aness, would    laug    did? Indeed he would laugh.

        ; is    am I doing to my life?"

        If t, t o take a voh.

        t o renounythemselves.

        If a man grasps t causes and goes on being deeply a from     any difficulty.

        Remember, you rouble if you begin pruning tree, because once a leaf is pru is replaced by four new leaves.

        tree believes you are ied in grafting, it is not at fault.

        tree feels maybe you    four leaves, ts w produces four leaves.

        hem.

        t gives rise to sixteen new leaves!

        No, to be rooted out -- simply pruning t help.

        e s, h leaves.

        take a vow of celibacy.

        Once a friend of mine and I s in Calcutta.

        Our    y-year-old man, one of t    people I have known.

        fiding in me one day, ;Please tell me, imes in my life.

        "

        t t my friend became very impressed by him.

        ;times?"

        I told my friend, "Do you uand aking a voimes means?" t; you take it a fourtime? Did your voime?"

        ;No, time I lost my nerve.

        "    man indeed.

        taking times obviously means    eacime.

        And breaking time, tment and frustration o bee profound.

        Breaking times, to intensify.

        to take time.

        So I told t;take t, your enemy.

        You took him for a friend.

        ely.

        No ty you    to take a vow of celibacy.

        " s the leaves.

        You plue leaf, and t.

        there be any vows of celibacy?

        there are no vows of celibacy.

        One only o anding of w sexual desire is.

        You o bee aware of sex.

        t of celibaes from the awareness of sex.

        o it, uands it, lives it, reizes it, he game in which he is engaged.

        t from tioned earlier.

        t laying down playing cards.

        o celibacy.

        bra some kind of a vow.

        Remember, religion o do aking vows.

        People hey ever be.

        A religious man is one in ws -- as a sequence.

        t tantly ging.

        For example, a man is ones.

        You may cry in vain and tell o tones a    listen.

        Altones, hem as colored diamonds.

        Looking at ter, hey are diamonds.

        Obviously,    t;e sider them up, as gods.

        e are ordinary people,    cast them away.

        "

        the same man, when he es across a diamond mine, sees diamonds all over.

        Noo vince    rid of ones? Before    ones, run and filled h diamonds.

        If one o ask er on ;I am glad you reminded me.

        I ely fotten about them.

        I dont knohem.

        I dont know whey were dropped.

        " , one o empty ely.

        Life is a positive ast, it is not a ive dest.

        Life is a positive aot a ive renunciation.

        As tnessing sciousness groo light.

        t.

        You keep to appear in your hands.

        tial and tial, s you ion.

        So let your aense, sharp.

        In t state, stop identifying h your body.

        Let your sciousness not bee one h your body.

        And in all your day-to-day activities and operations, be a ness, not an experiencer.

        Let me tell you a s story to explain to you w I mean.

        I ory.

        Just retly, it seems ted.

        Oo see a play.

        Isime, a very intelligent man.

        and ed in t row.

        ter to harass her.

        ries to give ime in every possible way.

        ts climax , tche woman.

        It is a very dark night.

        Everyt; t a soul around.

        the woman.

        t illness of t.

        Ische se.

        he was a nice man.

        take the villains behavior any more.

        rol.

        sed t ely fot it    a play.

        ook off age, and began pounding the villain.

        arted beating tor! tor took Is on o situde.

        tor sanding than Ishwardra.

        Addressing t;Never before er ahis.

        It is indeed a tribute to an actors skills t an intelligent man sucake to be real.

        "

        Addressing Vidyasagar, tor said, "Sir, I sreasure t return it to you.

        test reward.

        "

        If a person sucook a play to be real,    it means to take as play    s of being a ness, o uand    means: reality o look like a drama.

        If t is possible to enter death awareness.
请记住本书首发域名：966xs.com。966小说手机版阅读网址：wap.966xs.com