I am Ready, If You Are

        5 August 1970 pm in Bombay, India

        Question 1

        At tAtION CAMP Y INtO t LIVES.

        YOU SAID t BY DISEG tELY FROM tURE, tAtION SOARD t.

        EXPLAINING t FIRSt RESSES tO tO t OF CEPtION, AND FINALLY INtO t LIFE.

        YOU SAID ADDItIONALLY t YOU DID NOt IO EXPLAIN tRA, tEC LIVES.

        IS tECRA FURthER.

        Memories of our past life ed by nature.

        t.

        It is necessary t in tem of ones life one fets most of t o him every day.

        ts    e during our lifetime.

        pletely erased from your mind.

        Only tiohe memory is severed.

        For example, if a person lives for fifty years, billions of memories will be formed in his mind.

        If o remember them all he would go mad.

        So ever is meaningful: s.

        But your fetting does not mean tely .

        It merely slips out of your ter of sciousness and is stored in some er of your mind.

        Budd o torehouse.

        alaya vigyan -- torehouse of sciousness.

        It is just like tic or a basement ored.

        Even ts are out of yill remai he house.

        Similarly, your memories go out of sig remain accumulated in some ers of your mind.

        It    to live if you o recall all this life.

        In order t tays free to s of ture, t o be fotten.

        Since you fet omorrow.

        ty, it is able to look ahead.

        In order to look a is necessary tet t.

        it fetting o see w is ahead of you.

        Every day a part of your mind must bee blank so t it    receive ne ure arrives, t disappears every day.

        And as soon as ture bees t, it disappears too so t o receive w lies ahead.

        tions.

        e ot carry the full memory of even one life.

        You    be able to recall anyt you did on January 1, 1960.

        You did exist on January 1, 1960, and you must ill dusk, yet you o remember anything.

        A small tec day.

        If you are ized, and a part of your sciousness is put to sleep, and to describe    everything.

        For a long time I experimented on a young man.

        But my problem ails he gave of January 1, 1960.

        o narrate t day only ue    everything.

        So it    for me to determine    nine oclo the m of January 1, 1960.

        to do it.

        I e doain day.

        After a feo describe ivities of t recall anything.

        ate of o narrate ticular day,    only reted all t I ed do described many ot been ten.

        miss anyt I ten dohings.

        Obviously I could not ed everything.

        I ten only w I saw or w o me.

        In aken as deeply inside your self as one o go.

        But it will be done by someone else; you will be unscious.

        You    knohing.

        Under aken even into your past lives, but it ially be in a state of unsciousness.

        ti-smaran regression and tec    lives aken into your previous lives by being made unscious.

        ty increases a great deal if boteiques are applied.

        Suppose you ize a man, ask    e it doate you lead o meditation.

        If even uative state    of ional evidend ty of tory is established.

        So thods.

        Alt s own hazards.

        ts he keys.

        All told only to an individual .

        Ot be explaio everyone.

        tecra -- t be practiced.

        As I said yesterday, our sciousness moves ermination.

        For example, ation and begin to go deep into it, make a resolve to go back hen.

        In t deep state of meditation you    t age is ing back to you.

        At first, enter into th.

        As one gains clarity aion, and as it bees possible to go bato t --    -- one    go as far back as t time.

        If your mot    fall, t ,    of your memory too.

        Or, if s time you ates of your being and    separate -- they were bined.

        your motoo -- it is automatically transferred to you.

        During pregnancy, tate of mind plays a vital role in tion of the child.

        In t sense of t a mot because sion to the childs sciousness.

        Even a female animal is able to carry a baby in omac.

        Sooner or later mac as well.

        It is not too difficult to imagine babies growing in a mae.

        An artificial ainly be created.

        tem t exists in ted in a macricity.

        A system , t of er,    be produced.

        And sooner or later, instead of grohey will be placed and grown in a meical womb.

        But t    be enougo meet t of motherhood.

        Perherhood.

        Its a ask to be a mother.

        And task is, for nine montion.

        During tays angry

        And wo an angry c bad pany    o.

        Moto me plaining about ters o bad pany.

        But t realize t their childrens wrongdoings.

        ting it.

        Of course, sos maio phenomena.

        e doios iween.

        Emile Coue ten ae in his biography.

        he army, was once reading a book on hypnosis.

        Someio omatically transferred to the child.

        at t time.

        old ;tsoever a motever sever s is directly transferred to the child.

        " took no serious note of it.

        t evenio a party in honor of a general.

        By ce, t o t table.

        the war.

        t o    afternoon.

        Afraid t ried deliberately not to see thumb.

        t ty s tried not to look at it to thumb.

        S t ty, tention remained focused on thumb.

        Siio te, as h people.

        It got so bad t s    by sting humb even more clearly.

        It is easier to see th closed eyes.

        Sely freaked out.

        As long as ty lasted, totally obsessed humb.

        At nigart several times.

        In to ;I am in trouble.

        I am very muchumb.

        "

        soling ;Are you crazy? s in a book? Do you believe somet because it ten by somebody? Drop t; But t drop it.

        t is, to drop bees difficult to let go of.

        tried to persuade o drop t about it, t became crystallized.

        You kno et, you never .

        In fa ttempt of fetting you o keep remembering it -- just tet it.

        It keeps ing back to your mind.

        If you really    tet somet least o remember it.

        And in order tet, to remember it tro memory bees.

        As time of to weigh heavily on her mind.

        No matter ried, s fet it.

        As s taking birts -- not the child.

        And an incredible thumb.

        ograpical.

        It o the child.

        Like to their children.

        Everyone    kinds of to them.

        So first, you o t t is not your real birthday.

        tual birthe day a child is ceived.

        ter t is not t birthday.

        ters t birthday.

        It is    nor dangerous to go ba memory t pertains to this very life.

        And in order to do t, as I mentioned earlier, you o turn ture.

        tice even a little bit of meditation ting about ture.

        And o remember in ture any, ture.

        So tion o be ged.

        Instead of looking at ture, look in t, and go on making your resolve stronger and stronger in your mind.

        turn one year back, ten, ty years back; keep moving backward and you will range experience.

        Ordinarily, if o our past    meditation, even in a scious state, the memories will bee.

        Someone may find it impossible to recall anyto five tween.

        As you drao your present age, your memories will beore and more clear.

        You oday will be even more clear.

        But your memory of terday, t of a year back, or t of ty-five or fifty years back will be increasingly hazier and hazier.

        But if you apply tecate of meditation, you ly surprised.

        tuation otally the reverse.

        As you o te is never so clear as it is during ting on it is never so clear after t.

        So you ion, because tuation will be reversed.

        to sparent he memory.

        And as you hing will look.

        Iation, today , y years ago for example,    day in memory.

        Returning to t memories iation is not remembering.

        You must uand the difference.

        hen we remember sciously, we are remembering.

        ? y years old, for example -- you are fifty no t, and you revive tands i and those years.

        ty years spread iween.

        folloecation, you no longer remain fifty years old; you bee five years old.

        Iation you remember as a five-year-old child.

        At t moment you are not a fifty-year-old man remembering the days when you were five years old.

        You go back to th year of your life.

        So ion is reliving.

        And two.

        In remembering you face great layers of memories whing fuzzy.

        Iation, reliving turns you into a five-year-old.

        Sh us.

        Sation, all of a sudden stras start ing to her.

        Sh dolls.

        t t bees s t it frightens her.

        Ss someone may see    dition and feel strange about o make sure no one is g her.

        S a t moment    age disappears.

        In t state s even remembering    is reliving.

        t means iation surns into a five-year-old girl.

        tation o suck hs old.

        t ers into meditation,    in h.

        urns to ths old.

        It is necessary to uand tween remembering and reliving.

        It is not very difficult to relive one life.

        tified h e.

        A man of fifty is not o step back even five years -- s to remain stuck at ty.

        to relive t, o remember t, ities; to relax a little.

        For example, if a man s to go back to    would do h children for an hour or so every day.

        It y years old, if opped being serious for a while.

        It would be good if he did jogging, swimming, dang.

        It    easier for o return to    iation as well.

        Ot ty.

        Remember, sciousness    only sists of ditionings.

        ten-year-old, or a fifty-year-old sciousness.

        It is just an idea.

        Close your eyes and try to find    be able to say anything.

        You mig;I    the horoscope.

        "

        t is, no one kence.

        Even today t difficult to ansop at fifteen, for ot ten, and for some t go beyond five.

        I know a man who is a house-er.

        Oneone asked him how old he was.

        ;Just about ty-five.

        " In fact    least about sixty.

        ttle surprised.

        t;;

        ;Maybe about ty-five.

        "

        the people were puzzled.

        t;Your son is ty-five, you are also ty-five years old -- ; , because for y-five    .

        ty arises for us because y-five.

        For y-five e, the numberless.

        Age exists because of our calculations based on dars, dates, days.

        Age is a byproduct of all these.

        If you look here is no age.

        You    know ernal measure.

        But ter measurement bees fixed on t sticks there like a nail.

        You go on driving nails in your sciousness, saying, "Noy, noy-one, noy-two

        " If too muc, it    to go bato the memories.

        One urn to his childhood memories.

        the serious people are sick people.

        Actually, seriousness is a psychological disease.

        those who are very serious always suffer from illness.

        Its very difficult for tress.

        t-ed, o go bato t memories.

        So try to break tions of your external life.

        Dont be scious of ye all time.

        Never say to your son, "I know, because my age is sud such.

        " Age o do h knowing.

        Dont bes a gap of fifty years bethem.

        Instead, be a friend to them.

        A seventy-year-old en a book.

        Its a small book taining tory of    of befriending a five-year-old child.

        Its a difficult to do, not a simple matter.

        It is easy to be a fato be a friend is very difficult.

        No moto be friends heir children.

        e ire s bee friends of their children.

        It oget    will no longer be so hideous and ugly.

        But t extend t hand of friendship.

        So ty really carried out an amazing experiment.

        Shree.

        For t two years sained h him in every possible way.

        It o uand titude tohis friendship.

        It urn to    memories.

        ty o t co be her friend.

        tones and pebbles, and the same.

        remendous age barrier bet just to advance h him.

        Sried to see tones and pebbles    as the child.

        So tcoo.

        S    .

        Sc tement in his eyes.

        Sried to look too.

        So catche shore.

        ter butterflies, and soo.

        to    and said, "Lets go out.

        ts ciful.

        " S say, "Go to sleep now.

        time to go out.

        " Sely    along h him.

        tep by step, softly so as not to disturb ts.

        tly the same way.

        t exceptional results.

        tes, "I fot I y years old.

        I did not kno to kno ty by being a five-year-old child.

        turned into a wonderland, a fairyland for me.

        I indeed ran, picked up rocks, cterflies.

        All the child and me disappeared.

        alked to me as alk to any other child.

        I also talked to alks to another child.

        "

        Sed all he Sense of onder.

        S vi t s eve of all saints could never    she did.

        kind of people er ;those who are like children.

        " Perhaps children do live in a kind of big heaven.

        e take tut them.

        But it is necessary t taken ahe feeling is rare.

        Very feain this paradise, however.

        People generally live in tate of "paradise lost"; tuation of "paradise regained" es in the lives of very few.

        e all lose our paradise, of course, but    again.

        If one    bee again like a s to him.

        If an old man    see t will shower upon him is beyond prehension.

        So to return to t memories ion h age.

        On a wting how old you are.

        And t age exists just as a t, a memory.

        Its merely an idea waken rongly.

        Break your fixation er life; and in your inner life, ation, move back year by year.

        Let eachday e alive one by one; go back slowly.

        t    be difficult to reaco t of your birth.

        teing to t lives.

        tell you tra for moving from one life to another.

        t: if one experiments    just out of curiosity    life e crasedly, it    to bear them.

        Once a girl was brougo me.

        hen I saw her, she was eleven years old.

        For no specific reason s lives.

        tal -- just an error on t of nature.

        Nature makes a great arra.

        It buries t lives memories, and tarts building over it.

        Deep doed from your previous birth.

        Some tries -- su tries -- do not believe in reination.

        In sucries c born    life because tries are not attuo t dire.

        It is as top looking beyond it.

        In India, no matter    ts, t -- tence of past lives.

        t in tion.

        try ence of past lives.

        Often it uedly    if a man dies o remember t life in t o ice or folloation teco retain t birth.

        But t    rouble.

        So o me, s lives.

        birth happened in Assam, where she had died as a seven-year-old girl.

        Presently, she Assamese language as a seven-year-old girl .

        She could perform as much Assamese dance as a seven-year-old girl .

        But in    life she was born in Madhya Pradesh.

        So Assam: so do he Assamese language.

        oo, in Katni.

        And t t sixty.

        So t adds up to sixty-seven, plus eleven years of th.

        eleven-year-old girl    of a seve-year-old woman.

        Even at troubled, as if so deaty-eight years.

        S trouble.

        tives of    life were my neig o me.

        tives of    life from a crohousands.

        In t croed people from er-in-law, grandson, and so on -- shem.

        tuated in a village.

        ives in t life o Jabalpur.

        Sold treasure buried in t here.

        In    life ser of my    door neighbor.

        the man has a scar on his head.

        t t t;Good Lord! till on your ;

        t; you tell me, ainly dont remember.

        "

        t;On the horse reared and you fell down.

        " t eig time of    recall.

        So inquiries o find out if anyone remembered t.

        Finally, an old ed tory, alt.

        I advised to do sometet those memories.

        I asked    to me so t I could    in a ime; ot of trouble.

        Already s difficulties.

        S go to school.

        y-eig learn anytoo muc play.

        thing like a childhood for her.

        y-eight-year-old lay? She looked serious.

        Spig everyone in the house.

        At tcy-eight-year-old man or woman is.

        So I said t u girl et t memories, she would go mad.

        But the way she was.

        A wo see her.

        People even began    , fruits and ss.

        t of India invited o Delhi.

        An invitation came t o America as well.

        his.

        topped bringing o me.

        t;e dont    to    ts a good thing.

        "

        Seven years .

        today the girl is mad.

        So they came and asked for my help.

        I told t;No is a difficult situation.

        You did not agree o do somet it.

        " totally out of her senses.

        Sate.

        S figure out wo wh.

        S sure hing is mixed up.

        Natures arra is suc it alloo carry only as much memory as you    bear.

        ts o go t lives.

        It makes you so capable t nothing ever fuses you.

        In fact, tion foing into t one so see than a dream, a leela, a play.

        Until t is no take a person into    life.

        Once you begin to see there is no problem.

        t you.

        t the kind which    cause any harm.

        But if to you

        .

        if you aking your o be real and you e to remember t she previous life, you will be fused.

        You    knoake her!

        I once    in recalling    life.

        First I kept restraining    because it    out of curiosity.

        But so kno on insisting.

        Finally I sented, and so her.

        t succeeded; t situte in    life.

        too muan like o bear.

        S;I dont    to remember all t tet all about it.

        " But it    so easy tet it; a lot of effort was needed.

        It is easy to remember a t very difficult tet it, because once a fact    of our kno is very difficult to erase it.

        ts    one key in my explanation, and t is o enter from to your previous life.

        to one wh.

        But t rictly an individual matter.

        It ot be discussed publicly, nor is it rigo do so.

        Our mind does innumerable t of curiosity.

        Most people live by curiosity alone.

        to t of curiosity, but suctitude may sometimes prove dangerous.

        A particular memory may surface rained later on.

        ainly experiment his lifes memories.

        bees an enjoyable experience, and uation of this life

        As soon as you    memories, you    is all nothan a dream.

        You o realize t aking so seriously today -- profit or loss in business, quarrels er marrying an undesirable person -- all omorrohe junkyard of your memory.

        o you, you o see took so seriously many times i nowoday.

        You    for a sed everytter of life ah.

        ts oday, t somewrash lying in a pile of rubbish.

        totally useless today.

        So, reliving t memories o happen.

        First, it    t    prove to be sucter after all.

        It    even important enougo remember.

        You    o stake your life for doesnt eve anywhere.

        Suding ransform your life, because to see t to kill or be killed for ting in a heap of garbage.

        Just stop for a moment or thing will look absurd.

        ait a moment or turn into memory.

        And if total oute of life is not memories, t from tor lives on ter all, or does, te is tion of a film whe s.

        Similarly, in an overall sense o a film of memories which    be seen again.

        mu fog a camera.

        And tured moments    are just like pictures projected on the s.

        than a film.

        t to be stored in tainer of your memory.

        ts all there is.

        And ored in tainer of your memory is as muche regular celluloid film.

        Sooner or later, it    be too difficult for sce to discover a o dra and project it on the s.

        Its not muced on our optical s.

        In a dream, your eyeballs move in tch a movie.

        By plag ones fingers on a sleeping persons eyes and sensing t or non-movement of ermine w.

        t of e g.

        do you suppose g a movie.

        Iation, if one    relive    lives as o be no more tg a film.

        t of jati-smaran, remembering past lives,    for this very purpose.

        In fact, Maiated ail i-smaran.

        ts ed monk of today is not really initiated nor is her.

        hing.

        A feo see me.

        ;Please teacation.

        I am a monk from Aculsis order.

        iated me.

        "

        I asked ;You iation from Aculsi and    learned meditation? t    did you take tiation for?    does initiation mean really? If you o learation from me, take tiation? If not eveation augo you t else augulsi doesion, t else does ;

        to initiate means to lead someoo meditation -- ts tiation     otherwise.

        So Maiation only after one    lives.

        Maeatil you    lives, you ot drop your serious attitude.

        If a man o remember once, "I o a old    live    you even for a moment

        .

        and t, and to t one.

        Even before I , whings all along.

        " And to say all to a oday,    out laug     any problem.

        Someoo attain a ion in    life and had bee like an emperor.

        t oai hing would be fine.

        But it was all in vain.

        the poor fellow died.

        It ory t, and to t.

        And to Delion.

        If o remember    lives just before rea back realizing ty of thing.

        imes    to Delime ultimately th.

        Man s to repeat all    .

        If    even o    again.

        No man    really bee a sannyasin until    a dream.

        But o t lies in jati-smaran, remembering past lives.

        So, go bato t not just out of curiosity.

        Only er you y to see too,    to you.

        o-one unication.

        tecively are suc t harm you.

        soever I am saying publicly are to a point w is safe for you.

        Beyond t, tion of sutras rictly on an individual basis.

        , I art s be told openly in public.

        As soon as suced to them.

        But t ely in person, individually.

        t talking about them before everyone.

        Question 2

        ARE tINGUISURES t MAKE A OMB ORtO RECEIVE A    ARE tERIStICS OF A OMB IN ER?    PREPARAtIONS ARE NECESSARY IN ORDER t A IONS MADE? AS PARED tO ORDINARY OMBS,    CARRIED GREAt SOULS LIKE BUDDhA, MAhAVIRA, KRIShNA, AND JESUS?

        Many to be sidered.

        t t of lovemaking is, ttract.

        But sex    t of copulation .

        Sex has already been branded as sacrilegious.

        It is already rooted in our sciousness as something impure.

        t does not transpire in a wors of prayer and bliss.

        Naturally, it is not possible for a pure soul to be attracted toward a womb surrounded by a cloak of sin.

        So in order t a er a    dition is t it be a divine moment of lovemaking.

        In my vie of sexual union is a moment of prayer.

        Only after prayer aation ser into sex.

        t wofold.

        One is t after meditation it    be possible for to enter into sex for years.

        t t ation is t you    be able to enter sex.

        As you o meditation, tation o celibacy.

        Years    sex.

        ty ensuing from t be t of a suppressed sex.

        It    be t of any voaken by tig celibacy by sleeping separately in locked rooms, or temple all by himself.

        t be t aneous fl.

        It is simply impossible to enter sex after meditation.

        Meditation gives so muc whe pleasures of sex?

        If ate regularly for years, t be able to enter sex.

        t .

        Oense.

        A very potent sperm is needed in order to give birto a pure soul.

        eak sperms    do.

        Only an intercourse o ehe womb.

        After years of meditation    is, ion makes ent to enter into sex -- turally it , because if t impurity left in t moment, meditation    he go-ahead.

        ation gives t is, o enter sex exists even after oion -- t means t even sex aken on a saess.

        No s own.

        , it ter to say t p is very spiritual.

        ting, yet ting is not p is very profound and spiritual.

        So giving birto a divine soul is not merely a biological phenomenon.

        ting of tunity for anoto take birt    as uation is created freater soul to desd.

        this kind.

        th of Jesus is even more incredible.

        ths of Mahavira and Buddha had been prophesied.

        ted for years.

        Every detail old -- so muc Maed in    life will h.

        tioned in a seques.

        Ma; I ered the womb.

        " ed out t e elep, a lotus, and so on.

        So people ing eagerly for a o declare shese symbols.

        In Buddoo, symbols ioned.

        o be born, a monk from t the palace.

        ing.

        of Buddha.

        So    told Budd;I know a co be born here.

        I o see s.

        "

        toniso his.

        t.

        ees, and o pay o ther was simply amazed.

        But    very oo, because ioo he special dreams she had.

        So t day to see the newborn child.

        Seeing tterly.

        ther became very worried.

        ;Are y because you see a bad omen?"

        t;the child.

        I am g for myself.

        t ained a timeless bliss, is born.

        But alas, I am neariake time to gro    t long.

        time for my departure has e.

        "

        ted by t.

        tion    at time of Jesus birtars he sky.

        t uood tars.

        A man from India jouro Beto s on Jesus birth.

        One man    from Egypt, and tries.

        All four of t tars would h of Jesus.

        So as soon as tars, the child.

        tion    tars o the child was born.

        tars kept moving aravelers follohem.

        t    in searc came to    time of Jesus.

        o t;Per kno t last.

        "    follo by "king of kings.

        "    an enemy was born wo be killed.

        time and she escaped.

        Jesus was born in able.

        tory of Jesus birt t of Buddhas or Mahaviras.

        It illustrates tion you ; preparations are necessary in order to give birto a ; Jesus soul o take birth.

        A suitable mot not ther.

        Mariam o give birto Jesus, but .

        ts w her.

        t.

        Jesus her.

        A bodiless soul, , o eher.

        t in his place.

        t means, Jesus fat there, only his body was.

        I ioned before ered another body.

        Similarly, a soul ehe body of Marys husband and Jesus was born.

        ts h.

        happened.

        Insofar as o a virgin Mary.

        he was unscious all along.

        his body was simply used as a medium.

        But ity is not clear on t.

        ian priest someries to prove Jesus her.

        But    kno means to be born of a virgin -- o prove it.

        t argument against Jesus in t o a virgin girl.

        It is uific.

        true: a c be born of a virgin girl.

        But Jesus     sciously present at time -- he was only a medium.

        a scious partit in th of Jesus.

        otally unaware.

        o fun as an instrument for to occur.

        Often it    many superior souls ake birt t find any appropriate situation for tion.

        today it .

        It    impossible to create superior ditions for tion of aining to it .

        ion today is absolutely animal-like -- t.

        tion to tion    all tails.

        taken into at, for example, test calculation of time in terms of finding t and t ceristient to ceive.

        e t imagiion o this phenomenon.

        You may not be a t more people go mad on the new moon.

        Sce is not yet fully clear whis is so.

        t remains t t our mental state.

        Just as it brings storms in t stirs our emotions and raises to ts of lunacy.

        tic means one he moon.

        luna means tic means one wruck.

        It means ttacked by the moon.

        te sce t studies ed by various forces every moment, every hour.

        If ception    take place during time of traterrestrial influes will be .

        And if tion does not occur during ts, ts    be to trary.

        trology    t moment of ception, because t particular moment alone    give some indication of the ceived soul.

        At least sa    be obtained of ties    moment of ception.

        Eacs oion.

        So before entering sex, one rengtation, years of celibacy be.

        Keep in mind, anding of bra is e of suppression nor repression.

        By celibacy I mean t aneously.

        ter in sex , invoking pure souls to accept tation.

        Not only are many suuous race among tering a womb.

        So in tuation, if you    invite certain souls, t results .

        Also, ain psycual enviro.

        For example, Ma under very special ditions.

        So was Buddher.

        One prediade before Budd anding position; and t    inside, but outside the house.

        It e a straraveling to s, on opped for a ree, and Buddhe open skies.

        Ordinarily, babies are born in t.

        And normally, people make love in dark c.

        People look at sex as if it is some kind of sin, a crime itiously,    anyone kno it.

        Obviously, sex of to produce grave sequences.

        In order to make love, freedom, openness, purity are essential.

        At time of lovemaking, even small tinct results, su the fragrance.

        A .

        If ion, a plete transformation of t about.

        Even little things make a difference.

        Currently, a stist is carrying on a small experiment al ge.

        ied around a pregnant womans abdomen.

        It so    once a    for some reason in    it created a strange effe the child.

        It    t pressed against th a very high IQ.

        tal; a particular ter of the childs brain ressed.

        Follo, tist    many more experiments.

        It may    turally endoelligence, and t a ce.

        experiments proved t if pressure is applied at a particular pla a pregnant    causes a remarkable celligence.

        tures,    about t a particular point.

        teche same purpose.

        ticulated properly, bring about a certain pressure.

        All of ty, tentiality of to ma fully.

        Up to noting enougo disc ways wure of mankind.

        But it is all possible.

        As soon as a    ties th.

        It is in fact a dual process.

        In pregnancy, if table, angry, temperament.

        Similarly, if tioo show anger.

        this is indeed very remarkable.

        And in vie, experiments    be done for treating t w is in a seed form.

        take birt    been able to yet.

        Its a very strauation.

        It is somety o the B.

        A.

        , but ional provision or facility for postgraduate study or for research.

        In t case, many graduates    for some place woward an M.

        A.

        or do further research.

        telligence of some people only to a certain point, and ts them.

        Beyond t we o her.

        But a systematic provision    be made.

        t type of possibilities and ditions    be created so o this world.

        So let me repeat ts.

        t ttitude toward sex is sid dangerous.

        As long as t reized in to mankind.

        So long as one    beeditative prior to entering sex,    ever y.

        And sedly,    a prolonged period of celibacy preg t tion of a po possible.

        And    it ty of giving birto a powerful soul.

        Question 3

        YOU    IF PEOPLE LIKE KRIS, BUDD APPEAR ON t FIFtY YEARS, tY MAY PERISh.

        YOU ALSO StAtED, AS DID VIVEKANANDA, "I AM IAINING tIMAtE S OF SPIRIt.

        IF t ES tRUE, t ILL BE POSSIBLE tO SAVE NOt ONLY tRY, BUt tIRE Y.

        tER VILLAGE I KEEP LOOKING IN thOSE hO    BE USEFUL.

        FROM MY SIDE I AM READY tOtALLY tO tAKE YOU INARD.

        LEtS SEE IF At tIME OF MY DEAtO SAY AS ELL t, I AS LOOKING FOR A    COULDNt FIND thEM.

        IF YOU ARE READY, t;

        OULD YOU KINDLY EXPLAIN    YOU MEAN BY "I AM READY" AND "IF YOU ARE READY"? PLEASE EXPLAIN    PREPARAtION IS REQUIRED ON OUR PARt, AND hO DO E PREPARE OURSELVES?

        Let me just explain to you tion.

        I o do my oion -- you o do .

        In fact, I dont o do any preparation, I am ready.

        So ion? t.

        First, over t than inquirers.

        A believing mind o exist instead of an inquiring mind.

        e immediately believe, we never go on a search.

        And taining in t be attained    inquiring, searg.

        Even if it o attai searc be attained    a quest.

        So t tions.

        t preparation is to have a probing mind.

        You may say you do inquire, you do ask questions.

        Remember,    sider them inquiries.

        tion s just look for an ans should look for an experience.

        Anyone    give you an anshe experience.

        to be inquiring, and their inquiry seems religious.

        Ostensibly t;Does God exist? Is tion?" But it appears ts all.

        If to fiurn into a belief, because tioner is not ready to take mucrouble.

        erest is simply t    someone isfy y.

        I have no answers for anyone.

        I am not ied in supplying answers.

        If I do speak a little in terms of ansions, it is only so t tioners dont altogether run away.

        I o stay a little longer so t I may destroy to find tead he experience.

        People are ready to s to know really.

        Answers are cheap.

        You    find them.

        Finding ansely intellectual t o do otally.

        A quest for experience is needed, a probing for the sake of experience is required.

        Let me tell you a story as an example.

        In tibet lived a mystic called Milarepa.

        tom in tibet t o see ter,    to o imes, and t in a er reverently until ter called and allowed o ask.

        Milarepa    straigo ter and caughe neck.

        around imes, nor did imes and    urn sitting quietly in the er.

        ook er and said:

        "tell me quickly    to say to me, because I dont even kno to ask.

        I kno I dont knohing.

        If you o say, t;

        ter said, "No a minute and behave yourself.

        Arent you aiquette for asking a question? Dont you kno you are required to go arouimes, boo imes, and t in a er till you are called?"

        Milarepa said, "Ill do all t later.

        tell me, in times, and boimes, and sitting in tfully, if I o die, y for my deat die o go around and bo only seven but seven imes.

        First ansies    be doer, at leisure.

        "

        ter said, "Sit down.

        You are t an answer.

        It is good t you didnt circle around me, because t business is meant only for t.

        sill ime to do it.

        "

        So t element I look for in a seeker is t of inquiry: t, not for an ans for t to find a p to discover ones o simply to kno to attain; not even just to attain, but to be.

        So t thing.

        t normally,    to aco lose something.

        Nottained    losing someturn.

        But t is not ttaining truth.

        No matter o give arut be found.

        rut.

        Some people trut of moruthe money.

        But essentially, botypes of people carry t truth.

        trut be found through money.

        In fact, as long as you are not ready to give up yourself you    be able to attain trutever else you may have.

        trut by losing w you    by disappearing as you are.

        It needs ce to lose yourself as you are.

        So t is: are you ready to disappear? Are you o give yourself a is not t you o give or anytruterested in o give yourself is enough.

        Just tself is as good as giving away yourself.

        Once you ter is finished.

        You simply o be prepared to disappear.

        One o set out on t journey.

        People are alo give ahings.

        Someone says, "Ill renounce my s, y.

        " But no one ever says, "Ill renounce my self.

        " As long as one doesnt so give    progress on truth.

        tion is: is t you    renounce    a claim on his wife.

        It bees apparent to    s his possession.

        So if you are renoung t w place, you are simply deceiving yourself.

        you talk so muc giving it a is, you o call your o your self, t which you are.

        range! You go on talking about renoung all t is not yours, ion giving it up! t work.

        So to let go of ones self.

        And t is expected of you in regard to your preparation is infinite aing, infiience.

        Actually t it e results.

        Not t one t atly -- one ; except t one o be in a state    demand,    it be    is okay h me.

        I am o .

        "

        So patience is needed.

        And t is t oday.

        tience.

        Patience is t ion.

        Only one     be religious.

        Everyt religion is tangible, perceptible.

        Religion is absolutely invisible: you t touc, you t lock it in a safe, it t bee your bank balance, you t put it in a safe deposit vault and t a care.

        Religion is to pursue it ience.

        t problem    it is not attained piecemeal -- an incoday, a couple of inorro one may live in some hope.

        Even an impatient man carries    if oday, omorroer.

        And if his, he    earn millions someday.

        Nion is eittained instantaneously or not attai all.

        tages i find it in parts.

        ttain it, it es in an instant -- it explodes on you.

        Not attai in one instant; till tter darkness.

        In t moment of darkness, tience begin to look for sometely available.

        tart colleg rocks and pebbles w away.

        to look for money, fame, and so on, ing for long,    around the er.

        In regard to age: you    get ts, in installments.

        You ot find religion in installments.

        So t is aing -- infinite aing.

        But ing is very difficult, because t;tain or not? Pering in vain.

        Maybe it is already too late, its time to give up.

        time I ed so far could    to a better use -- in t of some tangible gains, in oantial acs.

        I missed all t for nothing.

        " An impatient mind suchis ever bee free.

        In fact, tioiend peace, betiend equanimity.

        Pead impatience ot go together.

        Impatience means u, impatience meaement, agitation.

        Suiss.

        Patience means as if t a single ripple, just mirrorlike.

        teresting t t could catcs refle t.

        But an agitated sea, full of    catche moon.

        trut.

        God is close, all around us, herenow.

        But our impatient mind -- unstable, restless, o have any grip od.

        God does not refle it, because it fails to bee a mirror.

        Aing turns mind into a mirror.

        And ttains everyt very moment

        .

        because everyt, only you    present as a mirror.

        Once you bee present like a mirror, everyt is, t ever    once reflected in it.

        So you o fulfill tions.

        Os taken care of, tter is finished.

        t will happen very easily.

        ty rig you are standing er asking you to fold your    I may pour er into it.

        Once your tled dotle, once you , ter    be poured.

        But dont be u I er -- as soon as your er just floo them.

        Even I    be o it.

        As a ness, I    simply say, "Yes, ter p into taken place.

        "

        t initiation means really.

        iate anotiatiod alone.

        Of course t ttle aestify t to a cup, and tiation will happen.

        So from my side tion.

        If your preparation is plete, to it.

        So I ras for your preparation.

        Dont try living tely.

        As you think, you miss.

        Even a little t and all is lost.

        So dont think.

        Uand tras and sear yourself.

        Look and see if there is any desire for answers lurking inside.

        Pay attention to the search for experience.

        Make sure you are not looking for any intellectual t arou.

        difference does it make if God ed t,    matter? So ask yourself, "Am I truly in searc; Make t very clear inside you.

        It is okay if you are not seeking an experience.

        But t so you t your only i is in    the experience.

        it clarity, an y will arise in you.

        t least you    o bot going them.

        Remember, tion of t t you are only looking for tely make you realize tility of your searcer all, he answers given in words?

        ords isfy your    -- hing.

        If you    to cross a river, you need a real boat -- t described in tionary    be of any use.

        If y tionary    carries you across try to use it, tionary will drown and so will you.

        And t your stupidity.

        t;If you really ed to go across    given in t bring t given in to cross a real river.

        You s in t would have worked.

        "

        If you are looking for anshen a book is good enough.

        t o do anything in life.

        But if you bee clear about to bore you.

        Not only t, but sooner or later rines ras of all scriptures, and a quest for experience will begin.

        But first it is necessary to make it clear ; exactly am I looking for? Is t out of fun, out of mere curiosity, or is it a mumuks; Mumuksha means a burning desire, a search, for experience.

        to be clear about is: " am I ready to let go?" If God o stand before you and say, "I am ready to e to you, I am ready to be yours, urn?" tart feeling your pocket -- most people will.

        You art ting rupees, and begin figuring en, or wever.

        Or    suc o give yourself ao say to God, "I offer myself.

        Except myself w else do I ;

        If to you, tra: "I am ready to give myself," rumental in ging your life.

        ty -- and ts all.

        It o be clear to you t "Sime e, I am o give myself.

        I    fail in t.

        I    say, ait a little while.

        Let me first discuss t me sult my friends.

        give myself rig for a few days.

        Let my son be married first.

        "

        t is, it s to you t ake yourself    test ation.

        ter than religion.

        All ots are very small in nature.

        In ots you    you alside.

        In tion of losing or ake, her lose or win.

        Now yone.

        So let to you.

        And to make plain to yourself is t    in searal, a ce    work.

        You need infiience.

        And one ience -- tains now and here.

        So make tion ake pla its own accord.

        You ioned

        .

        t dition is t one should have an inquiring mind and a longing.

        And to let go.

        But as long as t,    go pletely? Actually, t any longer.

        teresting and it o take a look at it.

        ? Remember, doubting is not inqiry.

        In fact, only t whing, who carry some belief.

        Only     takes plaly whing.

        Doubt appears against t which reviously believed.

        For example, a man says s Gods existence.

        t ence of God; ot about it?

        No, a seeker    nor does he have any belief.

        t;I dont kno? ; A seeker is not a nonbeliever; a seekers mind is    any doubt, because a seekers mind is free of any belief.

        either.

        is iing to    all tually carry doubt rongly, an equally strong doubt exists hin him.

        to suppress t strong doubt to believe strongly.

        Doubt is seated firmly inside and ries to e out, rong belief suppresses it.

        s, "Rama, Rama," so t t    be buried deep inside, so t tays firm.

        But tion is, firm belief against    oneself? t is certain t inside.

        In fact, w.

        Only inquiry remains.

        One simply s to kno? ; is it?" t.

        Do you follow me?

        So inquiry is a very pure thing.

        It is not only free from doubt, it is free from belief as well.

        Inquiring is t state of mind.

        In it you    find rising , nor is it tained he shores of belief.

        Bot.

        state of mind.

        t inquiry.

        It is t uniate; tate more purified this.

        In otates somets added to it.

        So, as I mentioned earlier, to aoo aken care of easily, because    in searcimate you o realize    stake.

        You o knoo put on the line.

        No searc a price.

        In order to take eacep on to    oneself at stake.

        Every rung of t you climb increases your blood pressure.

        Even a small step on ts implications.

        In t to searcag.

        If o seek timate, to uial mysteries of to find truto find God, tion is: o put at stake?

        One s clusion o see clearly t except ake.

        All o offer, .

        And one s clusion, ake otal, because a total inquiry ake a ed wager.

        A ed tle doubt.

        For example, a gambler en rupees in .

        ful; oten rupees.

        sure e will be.

        ful, but    -- bothere.

        tes fear t    lose; t telling o go ahead.

        So the gambler finds a promise -- he wagers five.

        he remaining five anyway.

        But if t nor belief, if total, not divided, take is total.

        to put otally.

        And ake is total, one is ready for eternal patience, because in order to find timate one ot be impatient and approa trivial matters.

        So teps I alked about are deeply interected.

        If you plete t you    third.

        All tably related her.
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