No - Mind

No - Mind

 

 

No - Mind / ノーマインド

 

The Ultimate and the Inexpressible

 

究極なるものと言い表せないもの

 

 

 

commentary（解説）…

 

Deva ディヴァの意味は divine 神性、

unmana ウンマナ の意味は no-mind ノーマインドだ。

 

 

ノーマインド no-mind の状態とは

神性 divine の状態ということだ。

 

 

神は思考 thought ではなく

思考がない thoughtlessness ことの体験だ。

 

 

それはマインド（思考）mind の内容ではない、

マインド（思考）mind に内容がない時の爆発だ。

 

 

それは見る see ことのできる対象ではない、

それは見る see という能力そのものだ。

 

 

見られるもの seen ではなく、

見る者 seer だ。

 

 

空 sky に集まる雲のようではなく、

雲ひとつない時の空 sky 。

 

 

空っぽ empty の空 sky だ。

 

 

ウンマナ unmana の意味は

 

雲ひとつない内側 inner の空 sky だ、

 

内容のない無意識 unconsciousness 、

 

『気づき awareness』

…何かのではない、

 

しかし、単に『気づき awareness』、

特定の何かではない。

 

 

なぜなら

『気づき awareness』が特定の何かにある時は必ず、

それはそれ自身から離れはじめる、

それは目的に焦点を合わせるようになる。

 

それ自身を忘れ

目的にとても印象強くなる。

 

 

意識 consciousness がどんな対象にも向かい出ていない時、

見るものが何もなく、

考えるものが何もなく、

ただ空（くう）emptiness が周り中にある時、

そのとき人は自分自身に降りてくる。

 

 

どこへも行くところがない

 

…人は自分の源 source の中でくつろぐ、

 

その源 source が神（存在）だ。

 

 

ウンマナ unmana 、ノーマインド no-mind は、

神（存在）への道だ。

 

 

（Don’t Look Before You Leap）

 

 

 

osho…

 

空 emptiness は空 sky のように美しい。

 

 

あなたの内なる存在 being は

内なる空 sky 以外のなにものでもない。

 

 

その空 sky は空っぽ empty だ、

 

しかし、

空っぽ empty の空 sky はすべてを抱いている、

全ての存在 existence を、

太陽、

月、

星、

地球、

惑星たちを。

 

 

空っぽ empty の空 sky は、

それらの全てにスペースを与えている。

 

空っぽの空 sky は、

それらの全ての存在 exists の背景だ。

 

 

物ごとは来ては去っていくが、

空 sky は同じままだ。

 

 

まったく同じように、

あなたには内なる空 sky がある。

 

それもまた空っぽ empty だ。

 

雲は来ては去り、

惑星は生まれては消え、

星は現れては死んでいくが、

内なる空は同じままだ、

 

 

 

触れられず、汚されず、傷も残らずに。

 

 

 

私たちはその内なる空を「サクシン sakshin」と呼ぶ、

目撃者 witness …

そして、それが瞑想 meditation のゴールのすべてだ。

 

 

 

中に入り、内なる空を楽しむがいい。

 

 

 

覚えておきなさい

あなたに見ることのできるすべてのものは、

あなたではない。

 

 

あなたは自分の思考を見ることができる、

 

だとしたら、あなたは自分の思考ではない。

 

 

あなたは自分の感情を見ることができる、

 

だとしたら、あなたは自分の感情ではない。

 

 

あなたは自分の夢、欲望、記憶、想像、心の投影を見ることができる、

 

だとしたら、あなたはそれらではない。

 

 

 

あなたが見ることのできるすべてのものを消し去り続けなさい。

 

 

 

すると、ある日、途方もない瞬間が訪れる、

消し去るものが何も残っていないという

その人の生で最も意味のある瞬間だ。

 

 

 

全ての見られるもの seen は消え、

そして

見る者 seer だけがそこにある。

 

 

 

その見る者 seer が空っぽ empty の空 sky だ。

 

 

 

それを知ることが

恐怖がなくなることであり、

 

そして

 

それを知ることが

愛に満ちることだ。

 

それを知ることが

神になること、不死になることだ。

 

 

（The Guest）

 

 

 

 

私たちは毎日、空 sky を見る。

 

 

 

鳥は空 sky を飛ぶ、

しかし空 sky に跡を残さない。

 

 

 

人が地面を歩く時

足跡が後ろに残る。

 

もし地面が濡れていると

足跡はさらに深く残る。

 

もし地面が砂利ならば

足跡はとても軽く残る、

しかし

もしあなたがそこにも深く足跡を残そうとすれば残すことはできる。

 

 

 

しかし空 sky では、

鳥が飛んでいるとき、

足跡は後ろには残らない。

 

空 sky は

鳥が飛ぶ前と

同じままだ。

 

鳥が飛んで渡ったことを

空 sky から知る方法はない。

 

 

 

雲は空 sky に集まってくる、

雲は来ては去る、

空 sky は同じままだ、

 

 

 

空 sky を汚すすべはない…

空 sky に影響を与えるすべはない、

空 sky に印をつけるすべはない。

 

 

 

水面に線を描くことはできるが、

すぐに線は消える、

 

もし石に線を描けば、

何千年も残るだろう。

 

 

 

空 sky に線を描くことはできない、

だから

線が消えるという質問はない。

 

 

 

どうかこの違いを理解しなさい。

 

 

 

空 sky に線を描くことはできない

 

…私の指が空 sky を横切るとしよう、

指は通り過ぎるが線は描かれてはいない、

 

だから

 

線が消えるという質問は単に生じない。

 

 

 

マインド（思考）mind を超える日、

意識 consciousness がマインド（思考）mind を超越する時、

 

空 sky のように、

 

魂 soul に印や線が描かれたことはこれまでに1度もなかった、

 

ということを体験するだろう。

 

 

 

永遠に純粋 pure で、

永遠に光明 enlightened で、

 

汚れは1度も起こらなかった。

 

 

（Finger Pointing to the Moon）

 

 

 

 

from osho talks

oshoの講話より

 

from osho transformation tarot

osho transformation タロット より

 

Don’t Look Before You Leap

 

Talks given from 01/7/78 to 31/7/78 

 

Darshan Diary

 

Chapter 11

11 July 1978 pm in Chuang Tzu Auditorium

 

 

この全講話の英語のダウンロードpdfはこちら。

http://www.oshoworld.com/e-books/eng_dharshan.asp?page_id=2

 

 

 

Don’t Look Before You Leap : chapter 11 と

The Guest : chapter 6 質問1 と

Finger Pointing to the Moon : chapter 14 の

英語の全講話です。

 

（上の日本語のこのカードの解説はこの講話の1部であり、

昔のこのカードについていた日本語の解説です。

今のカードには英語の解説しかありません。

 

以下の英語の講話はこのお話しの全てです。

英語はなんとか読めるのですが…

翻訳とかできるような実力はないので…

間違っているかもしれませんが

あくまでも趣味で独学ですが

導師 master osho との瞑想 meditation と思って和訳してみたりしていますσ(^_^;)

 

まだ以下の英語の講話を全部訳すことができていませんが…

いつになるかわかりませんが少しづつがんばって訳していますσ(^_^;)

 

素晴らしいお話しなので英語で読める方は

是非読んでみてください。）

 

 

 

Don’t Look Before You Leap

Chapter 11

 

 

 

Deva means divine, 

unmana means no-mind.

 

The state of no-mind is the state of the divine. 

 

God is not a thought 

but the experience of thoughtlessness.

 

It is not a content in the mind; 

it is the explosion when the mind is contentless. 

 

It is not an object that you can see; 

it is the very capacity to see. 

 

It is not the seen 

but the seer. 

 

It is not like the clouds that gather in the sky, 

but the sky when there are no clouds. 

 

It is that empty sky.

 

Unmana means the inner sky without clouds, 

unconsciousness without content, awareness 

– not of something, 

but simple awareness, 

not of something in particular. 

 

Because whenever the awareness is of something in particular, 

it starts moving away from itself; 

it becomes focussed on the object. 

 

It forgets itself It becomes too impressed by the object. 

 

When the consciousness is not going out to any object, 

when there is nothing to see, 

nothing to think, 

just emptiness all around, 

then one falls upon oneself. 

 

There is nowhere to go

– one relapses, 

relaxes into one’s source, 

and that source is god.

 

Unmana, no mind, is the way to god.

 

 

 

Animals have no mind 

but that is a state of unconsciousness. 

 

Buddhas also have no minds 

but that is a state of consciousness. 

 

 

There is a similarity between the world of the animals and the world of the buddhas, and dissimilarity. 

 

There is a similarity as far as mind is concerned: 

animals are pre-mind, 

buddhas are post-mind. 

 

 

But there is a dissimilarity too: 

 

animals are unconscious 

– they don’t know who they are; 

 

buddhas know who they are. 

 

 

So in buddhas there is that simplicity of the animal kingdom, 

and yet that simplicity is not ignorance 

– it is luminous, it is full of light. 

 

Hence it is called enlightenment. 

 

 

 

Man is just between the two 

– part animal, part buddha – 

 

hence the tension, 

the anguish of man, 

the continuous pull from opposite directions.

 

 

 

Remember: 

there is no way to go back, 

nothing can ever go back 

– everything goes ahead. 

 

In the effort to go back one becomes simply stuck, stuck where one is. 

 

Man cannot become an animal again.

 

 

 

Walt Whitman writes many times, in many poems that he feels jealous of animals. 

 

One does feel that 

– I can understand, mm? 

the beauty, 

the silence, 

the spontaneity, 

the state of innocence, 

no turmoil, 

no conflict, 

no ambition, 

no politics, 

nothing of the sort, 

living moment to moment. 

 

One becomes jealous of animals, 

but there is no way to go back. 

 

Walt Whitman cannot go back 

and become an animal. 

 

If he really wants to become as innocent as an animal he will have to become a buddha. 

 

The way is ahead, and the path is unmana 

– no mind.

 

 

[The new sannyasin asks about the problem of his eye-sight. 

He can only focus through one-eye at one time, and he doesn’t trust the doctors.]

 

 

I can understand. 

Start doing a few small things; 

it will take a little time but things will settle. 

 

 

One is: 

whenever you go to the bathroom, as many times as you go, just rub your hands hard, make them hot, then put them on your eyes 

– just for a few seconds. 

 

Then throw cold water on your closed eyes... as many times as you can. 

 

This will settle many things.

 

 

The second thing: 

start taking hot and cold baths. 

Start by cold

– a cold shower or a cold bath – 

then a hot shower or hot bath, 

then cold, then hot. 

 

Just go on changing for two minutes, mm? 

If you do it for ten minutes, 

then change it five times. 

 

Just let the whole body become hot 

and let it become cold again. 

 

And particularly the head, mm? 

 

So if you are just sitting in a bath, 

pour water on your head, 

otherwise it won’t be effective. 

 

The whole body has to be involved in it, 

so a shower will be even better. 

 

Mm, you can sit under the shower 

– two minutes hot, two minutes – 

but always start with cold and always end with cold.

 

In beginning and at the end use cold water 

– just in between you can change as many times as you can; 

but never end with hot and never begin with hot. 

 

These two things you start, mm? 

– within three months, 

things will slowly slowly settle; 

there will be no need to have any operation. 

 

And it has nothing to do with the eyes; 

it has something to do with the nervous system behind the eyes.

 

So this cold and hot treatment will expand the nerves and shrink them, expand and shrink them. 

 

That will make them again more flexible. 

 

They have become a little tight, that’s all. 

 

It will happen....

 

 

 

Deva means divine, 

niranjan means unattachment 

– divine unattachment. 

 

The difference between ordinary non-attachment and divine non-attachment is great. 

 

The ordinary non-attachment is cold; 

it has the quality of indifference. 

 

The divine non-attachment is loving, warm; 

it is not indifferent and cold. 

 

It is very easy to become indifferent to the world, cold and closed 

– that’s what monks have been doing all along – 

but this is a way of dying, a way of slow suicide.

 

Non-attachment is beautiful 

but it has to be loving, 

it has to be warm. 

 

It has to have the quality of being in the world-and not of it. 

 

One has to be in the world

– only the world should not be in oneself. 

 

Then one is not lost in the marketplace; 

one remains alone even in the crowd. 

 

Then even in doing day-to-day ordinary things one remains prayerful. 

 

Even the noise of the marketplace 

and the turmoil of the world cannot disturb one’s meditation. 

 

The whole world just becomes a drama. 

One acts but one is not serious about it.

 

This is what I call divine non-attachment.

 

 

 

Anand means bliss, 

Wajido means god. 

 

Bliss is god. 

 

Search for bliss and you will find god. 

 

Search for god and you will not find anything... 

because without the search for bliss god remains an empty name. 

 

Then the word ’god’ has no content in it; 

it is an empty container. 

 

All that is contained in it is bliss. 

 

But sometimes it happens: 

we start looking for the word itself; 

we forget the meaning of it.

 

God means bliss, 

and bliss is something which can be explored. 

 

Because misery is something that we already have, 

we can start dropping it; 

and the less miserable we are, the more bliss descends in us.

 

So the search for bliss is a very practical and pragmatic search. 

 

It has nothing to do with theology or philosophy. 

 

But the search for god becomes theological, intellectual, philosophical. 

 

It loses contact with existence. 

 

Then it is an utterly futile exercise; 

then it is gibberish, all nonsense.

 

 

 

Forget god and search for bliss, 

and you are on the right track. 

 

When bliss is found, god is found. 

 

And once you are searching for bliss, 

then there is no theist, no atheist, 

there is no Hindu, no Mohammedan, no Christian, 

because the search for bliss is the search of everybody. 

 

It is intrinsic in our being. 

 

Even the atheist is searching for it, as much as the theist. 

They start arguing if you use the word ’god’. 

If you use the word ’bliss’ there is no argument. 

 

So to me bliss and god are synonymous.

 

I want to make you more and more blissful, 

and as a shadow, god comes! 

 

You become more and more godful. 

You need not make any effort for it. 

The whole effort has to be made in one direction: 

how to be more blissful. 

 

And it is possible.

 

Just because we are miserable is enough proof that bliss is possible. 

 

If a person is ill that is enough proof that he can be healthy. 

 

Only a corpse cannot be ill; 

then, naturally, it cannot be healthy either. 

 

If one can feel pain, 

one can feel pleasure; 

they both come together.

 

If a man can see that all around is darkness, 

then one thing is certain: 

he has eyes. 

 

And the same eyes which see darkness can see light. 

 

Blind people cannot see darkness. 

 

Ordinarily people think that blind people must be living in darkness; 

they cannot see darkness. 

 

Darkness is an experience of the eyes as much as light is.

 

 

 

So right now everybody is miserable. 

 

But that is nothing to be worried about. 

 

In fact, it is an indication that everybody has the capacity to be blissful.

 

 

[A sannyasin says he is afraid of sex and his partner also feels low sex energy. 

Osho checks his energy.]

 

 

My feeling is that your need for sex is almost nil. 

 

If you had been in the East you would have rejoiced, 

because you are a born celibate, 

and in the East people cherish it. 

 

They know the secret of it

– that your energy is ready to move on a higher plane.

 

But in the West one starts feeling guilty. 

One starts feeling miserable, 

because the West understands only one layer of the energy and only one dimension. 

 

And if that dimension is not functioning, 

the western mind feels at a loss.

 

It feels that life is meaningless

– What are you doing?

 

Sex has become synonymous with life in the West. 

It is not; 

it is only a very small part. 

 

It has something tremendously important to contribute 

but it is not all the story. 

 

It is just the beginning. 

 

It will be even more correct to say it is just the preface, not even the beginning.

 

Your interpretation is creating trouble for you. 

Your need is nil 

– your mind says you have to go into it. 

Your mind forces it and your need is nil, 

so you become afraid. 

 

You know that the energy is not cooperating with you, 

so it is almost a violence on your being. 

 

How can you enjoy it if it is violence ? 

 

You cannot be total in it. 

And you will feel nervous and 

you will feel shaky, 

because you are moving into a certain space which is not needed by you. 

You have to move to some higher spaces. 

And your energy is ready to take a jump.

 

This is your conflict 

– you will have to understand it, 

otherwise you will remain unnecessarily miserable. 

 

In fact you should be happy that your work with sexual energy is finished and that now your energy is free to do some higher work. 

 

And there are layers and layers; 

there are higher realms available. 

 

And you will only enjoy those realms; 

you will not enjoy sex

– you have to drop the very idea. 

 

Once in a while, when the natural urge arises, it is okay.

 

But my feeling is you have been forcing it; 

you have made it a will thing, an ego trip. 

 

You have to prove yourself. 

 

You are trying to perform something, 

hence you become afraid and self-conscious and nervous. 

 

And with all this you cannot go into it, 

so you try again, and you try more than is needed. 

 

And the more you fail, the more miserable you become. 

 

Simply forget about it!

 

And it is good that the woman you are with is also not a sex maniac. 

It is very good. 

If she were a sex maniac, 

then there would have been more trouble. 

She also wants to put it aside. 

 

Once in a while when both are feeling to go into sex, it is good, 

but that will be very rare. 

And then there will be no fear, no nervousness, 

because there will be no question of performance 

– you have accepted your state.

 

And your state is better than that of millions of people. 

But if you go to a psychoanalyst in the West he will make you feel guilty, 

he will make you feel very condemned. 

He will say that something is wrong with you and that much has to be done, 

because his vision is very very limited, 

his vision is very framed.

 

But my feeling about you is that you are ready to go into some new space 

– higher, better, superior, more graceful. 

 

And when this conflict with sex disappears 

and you accept the stage you are in, much love will arise in you. 

 

And it will not be sexual love

– it will have a different quality: 

it will be more like friendship, 

more like prayer, 

more like creating music, singing a song, looking at the sunset. 

It will have all those qualities. 

It will be more aesthetic, less sexual. 

 

The sexual love remains a little coloured with violence; 

it remains a little crude. 

 

It can’t be very soft; 

it can’t have grace and dignity. 

 

It is anger; 

it is our animal heritage.

 

So don’t feel unnecessarily miserable. 

 

 

In the East, people try hard to attain this state, 

and if somebody is born with it he is put very high. 

 

And their understanding is right, their vision is right. 

 

 

The western psychology is just a very very primitive effort to know man’s being. 

It just knows the abe. 

 

The East has known the xyz too. 

It has known the whole spectrum, from alpha to omega.

 

 

Accept it – for six months simply accept it. 

And both become more understanding about it. 

Don’t force it. 

 

Be very loving, 

but there is no need for love to be always sexual. 

They are not the same thing. 

Sometimes sex is just sex, love is just love. 

Sometimes sex is loving and sometimes love is sexual 

but they are not necessarily the same thing

– they are not synonymous. 

Sometimes they overlap, that’s true, 

but they are different things.

 

Put more energy into being more loving. 

 

And forget this hankering – this is stupid! 

If once in a while, not out of your will 

but because it just happens spontaneously, then it is good. 

 

And then there will be no problem. 

Because it is a question of will you become nervous. 

Always remember: 

nervousness comes only because of will.

 

For example, you can talk perfectly well to people. 

Just stand on a stage and talk to the same people. 

Now, if you take these people here, mm ? 

You know everybody, you can talk with them, you have been talking to them your whole life. 

Just stand on the stage and say 

’Ladies and gentlemen’... 

and there is nervousness. 

 

Because now you are on a will trip. 

 

Now you want to perform 

– now you want everybody to see that you are a great orator or something. 

Now you are not simple, 

you are not interested in communicating; 

you are interested in impressing. 

 

Now it is no more a question of saying something, of sharing something. 

 

It is an ego trip. 

 

You want to prove something, 

that you know more; 

now you will be in trouble. 

Your legs will start shaking.

 

People who have been speaking their whole life.... 

I used to know one vice-chancellor 

– I was a professor in the same university. 

He had been a teacher his whole life, 

but whenever he stood up, he would tremble. 

 

 

 

Once it happened that I was presiding at a meeting which he was to address. 

I gave him a piece of paper with a note on it. 

He took the piece of paper in his hand and his hand was shaking so much that the whole audience became aware... 

because of the piece of paper. 

Otherwise he used to keep his hands....

 

Later on he told me 

’You played a trick on me. 

You should not have given that piece of paper to me. 

You made me look like a fool.’ 

 

I said 

’I never knew why you keep your hands in your pockets when you speak.’ 

 

He said 

’I shake all over. I perspire.’ 

 

’Why? These are your students, your colleagues; nobody is your-enemy here....’ 

 

But the moment you want to impress, 

then everybody’s ego is in conflict with your ego. 

 

And the same happens anywhere.

 

 

 

If making love becomes an ego trip 

and you want to prove to the woman that you are the greatest lover 

– never before has there been such a lover in the world and never again is there going to be – 

you are going to be in trouble! 

 

You will shake, 

you will tremble, 

you will perspire... 

and love can happen in a very spontaneous, natural way. 

 

That’s why, when you are with her (your partner) you are not so afraid, 

but when you are with a new woman you are more afraid 

– because with her you have become settled. 

She knows that you tremble a little, that you are afraid a little – it’s okay. 

She understands and she loves you. 

 

But with the new woman, 

she does not love you, 

she does not understand you, 

she has no intimacy with you, 

and you want to prove that you are somebody special, 

that she has never known such a man, that you are a man!

 

That idea of being a macho will create trouble for you. 

 

Drop this machismo, and forget all about it. 

 

And there is no problem; 

you are creating it. 

 

Put more and more of your effort into meditation. 

 

You will be surprised: 

the energy that goes into sex will start going into meditation, 

and sooner or later you will be having the same kind of orgasmic experiences through meditation as people have through sex.

 

The sexual orgasm is bound to take too much energy out of you. 

 

It is a sheer wastage. 

It gives very little and takes very much. 

In the meditative orgasm, with no energy investment from your side the same quality 

– deeper, higher, profounder – 

happens. 

 

Later on you will find yourself more energetic than before. 

The orgasm will leave you with more energy, 

with more vibrant energy than before. 

And this is possible.

 

For six months just forget about sex as if it has no meaning. 

Once in a while if it happens, allow it, 

but don’t think about it and don’t just manage to go into it. 

Don’t try at all.

(to his partner) And you help him....

 

 

[A sannyasin who runs a large sannyas centre in the West says: 

I love my community and my family, 

but yet I cannot float totally with the difficulties there are. 

So millions of questions arise and no answer satisfies me.]

 

 

You are just taking the whole thing too seriously, 

that’s all, 

and because of that seriousness you feel it as a burden 

and you create a burden for others too. 

 

Let things move in a more relaxed way. 

 

Don’t make it something that you have to do. 

Don’t make it a point of prestige. 

You are not to prove anything by it. 

Enjoy it.... 

Let it be a play. 

If something happens, good; 

if nothing happens, that too is good.

 

And we are only here on the earth for a few days. 

 

Sooner or later everybody is gone, 

and [the centre] will be looked after by somebody else, 

so why bother so much? 

 

And I am not saying that if you bother less, less work will happen. 

 

More work will happen, 

because in a relaxed mind you have more energy, 

more creativity, 

more inventiveness. 

 

And when you are relaxed 

you help others to relax. 

 

When you are playful, 

you help others to be playful, 

and in playfulness much happens. 

 

In fact all creativity is a kind of play. 

 

Serious people cannot create anything; 

their whole energy is lost in their being serious.

 

So be a little less German... a little less serious. 

 

And things will be okay

– nothing to be worried about.

 

This robe for you....

 

 

[A sannyasin asks: 

About deadness...

I feel that many things go, not really wrong, 

but when I am surprised, I choose the dead.]

 

 

Everything is perfectly right. 

Just start a meditation every night before you go to sleep

– a death meditation. 

 

In the beginning,

lie down for ten minutes, 

turn the light off and start feeling that you are dying.

 

Get into the feeling of dying... dying... dying.... 

Let the whole body be dead and feel that you are disappearing from the body, receding, receding, receding. 

 

You have left the circumference the body completely 

– you are at the centre. 

 

Just a small light, at the centre, and all is dead. 

 

And in that state fall asleep.

 

This feeling that comes to you is not anything wrong; 

it is just a natural indication from your unconscious that you have to meditate on death now. 

 

The unconscious is sending you a message of tremendous importance 

– that if you can learn how to die consciously, you will know what life is. 

 

And man comes to know life only in utter death, never otherwise. 

 

The total death is the beginning of resurrection.

 

 

 

＊   ＊   ＊

 

 

 

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The Guest

 

Talks on Kabir

 

Talks given from 26/04/79 am to 10/05/79 am 

English Discourse series

 

Chapter 6

Chapter title: I am a living light

1 May 1979 am in Buddha Hall

 

 

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The Guest : chapter 6 質問1 の英語の全講話です。

 

 

 

The Guest

I am a living light

 

 

 

The first question:

Question 1

 

OSHO, WHAT IS FEAR MADE OF?

IT IS ALWAYS THERE BEHIND A CORNER, 

BUT WHEN I TURN TO FACE IT, 

IT IS ONLY A SHADOW. 

IF IT IS NON-SUBSTANTIAL, 

HOW DOES IT MANAGE TO HAVE SUCH A POWER OVER ME?

 

 

 

Anand Hamid,

FEAR is as non-substantial as your shadow, but it is. 

 

The shadow also exists

– non-substantial, negative, 

but not non-existential – 

 

and sometimes the shadow can have a great impact on you. 

 

 

 

In a jungle when the night is approaching you can be frightened of your own shadow. 

 

In a lonely place, 

on a lonely path, 

you can start running 

because of your own shadow. 

 

Your running will be real, 

your escaping will be real, 

but the cause will be non-substantial.

 

You can run away from a rope thinking that it is a snake; 

if you come back and you look closely and you observe, 

you will laugh at the whole stupidity of it.

 

But people are afraid to come to places where fear exists. 

 

People are more afraid of fear than of anything else, 

because the very existence of fear shakes your foundations. 

 

The shaking of the foundations is very real, remember. 

 

 

 

The fear is like a dream, a nightmare, 

but after a nightmare 

when you are awake the after-effects still persist, the hangover persists. 

 

Your breathing has changed, 

you are perspiring, 

your body is still trembling, 

you are hot. 

 

 

Now you know that it was just a nightmare, a dream, non-substantial, 

but even this knowing will take time to penetrate to the very core of your being. 

 

 

Meanwhile the effect of the non-substantial dream will continue. 

 

Fear is a nightmare.

 

 

 

You ask me, 

”WHAT IS FEAR MADE OF?” 

 

Fear is made of ignorance of one’s own self. 

 

There is only one fear; 

it manifests in many ways, 

a thousand and one can be the manifestations, 

 

but basically fear is one, 

 

and that is that

”Deep inside, I may not be.” 

 

And in a way it is true that you are not.

 

God is, you are not. 

 

 

 

The host is not, 

the Guest is. 

 

 

 

And because you are suspicious

– and your suspicion is very valid – 

you don’t look in. 

 

You go on pretending that you are; 

you know that if you look in you are not. 

 

 

This is a deep, tacit understanding. 

 

 

It is not intellectual, 

it is existential, 

 

it is in your very guts, 

the feel that 

”I may not be. 

It is better not to look in. 

Go on looking out.” 

 

At least it keeps you befooled, 

it keeps the illusion intact that ”I am”. 

 

But because this feeling of ’I amness’ is false, 

 

it creates fear; 

anything can destroy it, 

any deep encounter can shatter it. 

 

It can be shattered by love, 

it can be shattered by meeting a Master, 

it can be shattered by a great disease, 

it can be shattered by seeing someone die. 

It can be shattered in many ways, 

it is very fragile. 

 

You are managing it somehow by not looking in.

 

 

 

Mulla Nasrudin was traveling on a train. 

The ticket collector came; 

he asked for the ticket. 

He looked in all his pockets, 

in all his suitcases, 

and the ticket was not found. 

 

And he was perspiring, 

and he was becoming more and more frightened. 

And then the ticket collector said, 

”Sir, but you have not looked in one of your pockets. 

Why don’t you look in it?”

 

Mulla Nasrudin said, 

”Please don’t talk about that pocket. 

I am not going to look in it. 

That is my only hope! 

If I look in that pocket and it is not found, 

then it is not, then it is ABSOLUTELY not. 

I cannot look in that pocket. 

Mind you, I will look in everything else; 

that pocket is my safety, 

I can still hope that it may be in that pocket. 

I have left it deliberately and I am not going to touch it. 

Whether I find the ticket or not, 

I am not going to look in THAT particular pocket.”

 

 

 

This is the situation about the ego too. 

 

You don’t look in, 

that is your only hope: 

”Who knows? Maybe it is.” 

 

But if you look, 

your tacit feeling says it is not.

 

This false ego which you have created by not looking in, by continuously looking out, is the root cause of fear. 

 

You will be afraid of all those spaces in which you have to look. 

 

You will be afraid of beauty 

because beauty simply throws you in. 

 

A beautiful sunset, 

and all those luminous colors in the clouds, 

and you will be afraid to look at it 

because such great beauty is bound to throw you in. 

 

Such great beauty stops thinking: 

for a moment the mind is in such awe, 

it forgets how to think, 

how to go on spinning and weaving. 

 

The inner talk comes to a stop, a halt, and you are suddenly in.

 

People are afraid of great music, 

people are afraid of great poetry, 

people are afraid of deep intimacy. 

 

People’s love affairs are just hit-and-run affairs. 

 

 

 

They don’t go deep into each other’s being 

because going deep into each other’s being, 

the fear is there 

– because the other’s pool of being will reflect you. 

 

 

 

In that pool, 

in that mirror of the other’s being, 

if you are not found, 

if the mirror remains empty, 

if it reflects nothing, 

then what?

 

 

 

People are afraid of love. 

 

 

 

They only pretend, 

they only go on playing games in the name of love. 

 

 

 

They are afraid of meditation; 

even in the name of meditation, 

at the most, they go on doing new ways of thinking. 

 

 

 

That’s what Maharishi Mahesh Yogi’s Transcendental Meditation is 

– it is neither meditation nor transcendental. 

 

It is simply chanting a mantra, 

and chanting a mantra is nothing 

but a process of thought, concentrated thought. 

 

It is again a new device, 

a device not to meditate. 

 

People are repeating 

Christian prayers, 

Mohammedan prayers, 

Hindu prayers, 

all ways to avoid meditation. 

 

These are not meditations, remember. 

 

Mind is so cunning that in-the name of meditation it has created many pseudo-phenomena.

 

 

 

Meditation is when you are not doing anything at all, 

when the mind is not functioning at all. 

 

 

 

That non-functioning of the mind is meditation

– no chanting, 

no mantra, 

no image, 

no concentration. 

 

 

 

One just simply is. 

 

 

 

In that isness the ego disappears, 

and with the ego the shadow of the ego disappears. 

 

That shadow is fear.

 

 

 

Fear is one of the most important problems, Hamid. 

 

Each human being has to go through it 

and has to come to a certain understanding about it. 

 

The ego gives you the fear that one day you may have to die. 

 

You go on deceiving yourself that death happens only to others, 

and in a way you are right: 

 

some neighbor dies, 

some acquaintance dies, 

some friend dies, 

your wife dies, 

your mother dies 

– it always happens to somebody else, 

never to you. 

 

You can hide behind this fact: 

maybe you are an exception, 

you are not going to die. 

 

The ego is trying to protect you.

 

But each time somebody dies, 

something in you becomes shaky. 

 

Each death is a small death to you. 

 

Never send somebody to ask for whom the bell tolls, it tolls for thee. 

 

Each death is your death. 

 

Even when a dry leaf falls from the tree,

it is your death. 

 

 

 

Hence we go on protecting ourselves.

 

 

 

Somebody is dying 

and we talk about the immortality of the soul, 

and the leaf is falling from the tree 

and we say

”Nothing to be worried about. 

Soon the spring will come and the tree will have another foliage. 

This is only a change, only the garments are being changed.”

 

People believe in the immortality of the soul 

not because they know 

but because they are afraid. 

 

The more cowardly a person is, 

the more is the possibility that he will believe in the immortality of the soul

– not that he is religious, 

he is simply cowardly. 

 

The belief in the immortality of the soul has nothing to do with religion. 

 

 

 

The religious person knows that ”I am not”, 

 

and then whatsoever is left is immortal

 

– but it has nothing to do with ’me’. 

 

This ’me’ is not immortal, 

this ’I’ is not immortal. 

 

This ’I’ is very temporary; 

it is manufactured by us.

 

 

 

Fear is the shadow of ’I’, 

and because the ’I’ is always alert somewhere deep down that 

”I will have to disappear in death”.... 

 

 

 

The basic fear is of death; 

 

all other fears only reflect the basic one. 

 

 

 

And the beauty is that death is as nonexistential as ego, 

and between these two non-existentials 

– the ego and death – 

the bridge is fear.

 

Fear is very impotent, it has no power. 

 

 

You say, 

”If IT IS NON-SUBSTANTIAL, 

THEN HOW DOES IT MANAGE TO HAVE SUCH A POWER OVER ME?” 

 

 

YOU want to believe in it 

– that’s its power. 

 

You are not ready to take a plunge into your inner depth 

and to face your inner emptiness 

– that is its power. 

 

Otherwise it is impotent, utterly impotent. 

 

Nothing is ever born out of fear. 

 

Love gives birth, 

love is creative; 

 

fear is impotent.

 

 

 

Mr. and Mrs. Smith were brought before the bar of justice. 

 

”I would like to divorce this character,” 

said the wife.

 

”I would like to get rid of this battle axe,” 

screamed the husband.

 

Judge: ”How many children do you have?”

Wife: ”Three children.”

Judge: ”Why don’t you stay married one more year and have another child, then you will have four. You can each take two and you will both be satisfied.”

Husband: ”Yeah, but supposing we have twins?”

Wife: ”Ha! Look at my little twin-maker. If I depended on him, I wouldn’t have these three either!”

 

 

 

Fear is utterly impotent. 

It has never created anything. 

It cannot create; 

it is not. 

 

But it can destroy your whole life, 

it can surround you like a dark, dark cloud, 

it can exploit all your energies. 

 

It will not allow you to move into any deep experience of beauty, poetry, love, joy, celebration, meditation. 

 

No, it will keep you just on the surface 

because it can exist only on the surface.

It is a ripple on the surface.

 

Hamid, go in, look in, 

and 

if it is empty, 

so what?

 

Then that’s our nature, 

then that’s what we are. 

 

Why should one be worried about emptiness? 

 

 

 

＊

Emptiness is as beautiful as the sky. 

 

 

Your inner being is nothing but the inner sky. 

 

 

The sky is empty, 

but it is the empty sky that holds all, 

the whole existence, 

the sun, 

the moon, 

the stars, 

the earth, 

the planets. 

 

It is the empty sky that gives space to all that is. 

 

It is the empty sky that is the background of all that exists. 

 

Things come and go 

and 

the sky remains the same.

 

 

In exactly the same way, 

you have an inner sky; 

it is also empty. 

 

 

Clouds come and go, 

planets are born and disappear, 

stars arise and die, 

and 

the inner sky remains the same, 

untouched, 

untarnished, 

unscarred. 

 

 

 

We call that inner sky SAKSHIN, 

the witness

– and that is the whole goal of meditation.

 

 

 

Go in, enjoy the inner sky. 

 

 

 

Remember, 

whatsoever you can see, you are not it. 

 

You can see thoughts, then you are not thoughts;

 

you can see your feelings, then you are not your feelings; 

 

you can see your dreams, desires, memories, imaginations, projections, then you are not them. 

 

 

 

Go on eliminating all that you can see. 

 

 

 

Then one day the tremendous moment arrives, 

the most significant moment of one’s life, 

when there is nothing left to be rejected. 

 

 

 

All the seen has disappeared 

and 

only the seer is there. 

 

 

 

That seer is the empty sky.

 

 

 

To know it is to be fearless,

and 

To know it is to be full of love.

 

To know it is to be God, is ti be immortal.

 

 

 

＊   ＊   ＊

 

 

 

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Finger Pointing to the Moon

 

Talks on the Adhyatma Upanishad

 

Talks given from 13/10/72 am to 21/10/72 pm 

 

Original in Hindi

 

Chapter 14

Chapter title: To Fly Is Your Birthright

20 October 1972 am in Mt. Abu, Rajasthan, India

 

 

[NOTE: This is a translation of the Hindi series ADHYATMA UPANISHAD. 

This version is the final edit pending publication.]

 

 

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chapter 14 の英語の全講話です。

 

 

 

Finger Pointing to the Moon

To Fly Is Your Birthright

 

 

 

KNOWING ONESELF AS UNATTACHED AND INDIFFERENT AS THE SKY, A YOGI IS NOT ATTACHED AT ALL AFTER THAT TO ANY FUTURE ACTIONS.

JUST AS THE SKY PRESENT IN A POT FULL OF LIQUOR IS NOT AFFECTED BY THE SMELL OF THE LIQUOR, THE SOUL REMAINS UNTOUCHED BY ALL HAPPENINGS IN SPITE OF BEING PRESENT DURING ALL OF THEM.

JUST AS AN ARROW RELEASED WILL NOT STOP BEFORE PIERCING THE AIMED AT OBJECT, THE ACTIONS DONE BEFORE THE HAPPENING OF ENLIGHTENMENT WILL NOT CEASE TO YIELD FRUITS AFTER ENLIGHTENMENT HAPPENS.

AN ARROW RELEASED TAKING AN ANIMAL TO BE A TIGER, CANNOT BE STOPPED MIDWAY IF LATER ON THE UNDERSTANDING DAWNS THAT THE ANIMAL WAS INSTEAD A COW. 

THE ARROW WILL HIT THE TARGET WITH ITS FULL STRENGTH. 

SIMILARLY, ACTION ALREADY DONE COMES TO FRUITION EVEN AFTER ENLIGHTENMENT HAS HAPPENED.

ONE WHO UNDERSTANDS THAT HE IS DEATHLESS AND EVER YOUNG REMAINS ONE WITH THE SOUL AND HAS NO RELATIONSHIP WITH THE FRUITS OF HIS PAST ACTIONS.

 

 

 

In this sutra some deep hints are given regarding the nature of consciousness. 

 

Only a jivanamukta, a person liberated while living, passes through such experiences. 

 

Only a jivanamukta comes to experience these sutras. 

 

We do not have any direct experience of consciousness, 

whatsoever we know about consciousness is from its reflections in the mind. 

 

 

 

First let this be properly understood. 

Then we shall go into the sutras.

 

 

 

Mind is a wonderful mechanism. 

Now it has also been confirmed by science that mind is nothing more than a mechanism. 

 

A computer works even more efficiently than mind. 

It is not necessary to send a human being to the moon, computers can be sent instead. 

 

Russia has already sent such computers to the moon and they collect data and transmit it to Russian ground stations. 

They are machines, but receptive and subtle like our minds, and whatsoever is happening around them is accumulated and transmitted.

 

I said to you earlier that when a jivanamukta returns from samadhi, the happening of enlightenment....

 

 

 

A friend has asked me that since when consciousness enters the experience of samadhi mind is left far behind 

– and since it is only mind that can remember – 

who recalls the experiences that have happened to the consciousness? 

 

It was consciousness that had entered the experience, 

but consciousness neither keeps any memory nor does it allow any trace of memory to be left over it; 

 

and the mind did not enter into the experience, 

it was left behind. 

 

Who then is remembering? 

 

Then who is looking at the experience in retrospect?

 

Yes, though the mind had not entered into the experience 

and it was left just standing at the door, 

it is still able to catch glimpses from a doorway. 

 

It catches glimpses of events happening in the outer world as well as in the inner world. 

 

It observes on both sides whatever is within its periphery. 

It is not necessary for the mind to enter into the experience itself. 

 

If a camera is kept at a distance over there, 

it will go on catching all that is happening around here. 

 

Or if a tape recorder is kept at a distance over there, 

it will go on recording all that I am saying 

– the song of the birds, 

the rustle of the wind passing through the trees, 

the sound of the dry falling leaves.

 

Understand it well that mind is only a machine; 

it has no soul to it, 

it is only a biological machine developed by nature. 

 

Mind is something in between our soul and the world outside. 

Mind records all that happens in the world. 

 

 

 

For that it has five senses as its doors.

 

The senses are the doors of the mind. 

 

For example this microphone placed before me can convey the sound to a tape recorder placed hundreds of miles away. 

Your senses are like this microphone conveying various types of information to the mind. 

 

The five senses are like five doors to the mind. 

To convey anything that happens in the outside world of light, color and form, the mind has the eyes as its extension on the outside of the body; 

they go on recording everything like a camera.

 

Whatsoever happens in the world of sound such as music, words or silence, is caught every moment by the ears. 

 

And what is being caught is also being relayed to the mind 

and the mind accumulates this information. 

 

The hands touch, 

the tongue tastes and 

the nose smells, and 

all this is being relayed to the mind.

 

All the five senses are the doors of the mind. 

 

 

 

There is one more sense, 

and that is your inner sense. 

 

 

 

This sense catches whatsoever is happening within you. 

It is also a sense. 

 

Whatsoever is happening within you, 

 

for example in the state of samadhi, 

this inner sense goes on recording all that is happening. 

 

Peace? 

Silence? 

Bliss? 

Realization of God? 

 

Whatever is happening, it keeps track.

 

 

This inner sense is like a microphone that is directed inwards. 

 

It is the receptivity of the within. 

 

Inside, one sense is enough, 

five senses are not required there. 

 

Outside, 

five senses are required 

because there are five basic elements and to record each one a separate sense is required. 

 

Inside, 

there is only one Brahma

– five senses are not required, 

only one sense is enough to register the inner experiences.

 

Thus man has six senses

– five extrovert and one introvert – 

 

and mind is the mechanism in between connected to all of them. 

 

Just this one branch goes within and catches all the inner experiences.

 

Whatsoever is happening within is passed on by this inner sense to the mind. 

 

Mind need not go anywhere. 

 

Thus when a person returns from samadhi 

the mind itself hands over all the records to him, 

that such and such a thing happened when you were not here.

 

 

 

If you leave your tape recorder here and go away, 

then when you come back after an hour the tape recorder will give you a complete record of all the words spoken here and the various sounds that happened. 

 

It is not necessary for a tape recorder to have life. 

 

Mind is not consciousness; 

it is matter, and a subtle mechanism. 

 

This mechanism goes on collecting data from either side. 

 

Hence a seeker returning from samadhi infers through mind what has happened.

 

 

 

The more clarity of mind, 

the more authentic the information given by it. 

 

The more confused the mind is, 

the more incorrect the information. 

 

 

 

For example if your tape recorder is defective, it may record things 

but the recording will not be clear. 

The sound will be distorted, mixed up or deformed. 

Some parts may be clear, some parts may not be.

 

Hence the mind is first to be purified through 

right listening, 

right contemplation and 

assimilation. 

 

When the receptivity of the mind becomes pure, 

so that it can produce an authentic copy of whatsoever is happening, 

only then occurs the entry into samadhi.

 

So the inner sense records everything. 

 

But it is because of their allegiance to truth that seers have said it to be inference of the mind, 

because the mind was not present there and whatsoever it is now saying is information supplied to it by its inner sense. 

And mind is aware that there is a possibility of flaws in that information.

Hence there is one more interesting point to be properly understood. 

 

When a Hindu returns from samadhi, or when a Mohammedan or a Christian or a Jaina returns from samadhi, 

their minds give a slightly different version of the information 

because there are differences in the make-up of the devices which are their minds. 

 

The experience of samadhi is the same, 

but the make-up of the minds is different.

 

 

 

A person who is born in a Jaina family has a conscience developed in the manner of Jainism, and his being a Jaina has entered the mechanism of his mind. 

 

He has heard since his very childhood that there is no God, 

so it has become a built-in process in his mind that there is no God. 

 

His mind has also heard that the ultimate experience is that of the soul and not of God. 

 

This mind is manufactured and conditioned, 

so when samadhi happens it is this very mind which will record the event.

 

Samadhi is the same to whomsoever it happens, 

but our minds are different 

– and it is the mind that will record the experience. 

 

A Jaina mind knows that there is no God, 

the ultimate experience is that of soul, 

there is no experience beyond it; 

 

or, this experience itself is God, 

there is no other God than this experience itself. 

 

Now such a mind will immediately record the samadhi experience as: 

”The ultimate experience of soul is happening.”

 

 

 

A Hindu has heard about the experience of God and has the information that what the experience is when the soul dissolves within is the experience of God. 

 

His mind will record: 

”This is seeing God.” 

 

 

 

The happening is the same, 

but in this case it is God being experienced.

 

 

 

The mind of a Buddhist who believes in neither the soul nor in God will record neither of the two. 

 

His mind will say: 

”Nirvana has happened, you have become a void, a nothingness.”

 

 

 

This is the reason scriptures differ, 

because scriptures are records of different minds, 

not of the actual experiences. 

 

This is why there will be differences between 

the Hindu scriptures, 

the Jaina scriptures and 

the Buddhist scriptures. 

 

Sometimes the differences will even look contradictory, 

because the mind is limited by the words available 

and they are a learned thing. 

 

 

 

Mind is knowledge, 

a learned thing,

a manufactured thing.

 

 

 

Let us understand it this way, 

putting religion aside. 

 

Let us say you have learned 

Sanskrit, 

or Greek, 

or Arabic, 

so your mind has known one language. 

 

Now there is not even a question of any language during the happening of samadhi, 

but the mind will record the experience in the language it knows. 

 

The one who knows Arabic can never say that it was the happening of samadhi 

– the very word samadhi is not known to that mind. 

 

So a Sufi will say fana

– he has remained no more. 

 

But the meaning is the same.

 

You are aware that the grave of a sannyasin is called a samadhi 

– for the same reason. 

 

Not everybody’s grave is called a samadhi, 

only the grave of such a person who has annihilated himself. 

 

He has annihilated his ego while living; 

there is nothing left for death to annihilate when it comes, 

the person has annihilated himself on his own.

 

So a Sufi will call it fana, 

a Hindu will call it samadhi, 

and a Buddhist will call it nirvana. 

 

These words are there in the mind. 

 

So whatever will happen within the mind, 

it will immediately translate it into its own language. 

 

We find it difficult to understand how a mechanism could translate. 

But this only says that you don’t know much about mechanisms.

The latest discoveries in mechanisms and instruments are very amazing. 

 

All that mind can do can also be done by machines. 

 

There is nothing that a mind can do that cannot be done by a mechanism. 

 

This has brought a very dangerous attitude 

– if a machine can do everything that a mind does, 

then mind is nothing more than a machine. 

 

So for those who believe that there is nothing beyond the mind, 

that there is no soul, 

then man becomes a machine, 

nothing else remains. 

 

If it is true that there is no soul, 

then man is just a machine

– and not a very efficient one either. 

There can be machines made more efficient than man.

 

Soon speeches will be simultaneously translated. 

 

If I am speaking here in Hindi, 

my speech will be simultaneously translated into the five major languages. 

No human translators will be required for this; only machines. 

 

When I speak the word prem in Hindi, 

the English language translating machine will immediately translate it as love. 

 

The impact of the sound of the word prem on the machine electronically will convert it into other sound waves that produce the sounds for the word love.

 

So there are machines that talk, 

machines that calculate and 

machines that have memory; 

machines have started doing everything that the mind of man can do. 

 

When the yogis, the tantrikas and 

the Upanishads said for the first time that the mind of man is just like a machine, 

people all over the world did not understand it. 

 

Now science has devised machines that do similar work to that of the mind, 

and there is no problem in understanding it.

 

The human mind stores data from either side 

– from the world as well as from samadhi. 

 

It is the mind that gives information about the world as well as about Brahma.

 

 

 

Now we shall enter into the sutra.

 

When one comes to experience that all reflections form only on the mind, 

and as one moves deeper within oneself to one’s very center that there are no impressions, 

that all conditionings form only on the mind, not on the self

– only then will this sutra be understood.

 

 

KNOWING ONESELF AS UNATTACHED AND INDIFFERENT AS THE SKY, A YOGI IS NOT ATTACHED AT ALL AFTER THAT TO ANY FUTURE ACTIONS.

 

 

There are many things to be understood here. 

 

 

KNOWING ONESELF AS UNATTACHED AND INDIFFERENT AS THE SKY.... 

 

 

 

＊

We see the sky every day. 

 

A bird flies in the sky, 

but leaves no traces in the sky. 

 

When one walks on the ground, 

footprints are left behind. 

 

If the ground is wet the footprints are deeper. 

If the ground is rocky the footprints are very light, 

but if you try they can be made deeper there too. 

 

But in the sky, 

when a bird flies, 

no footprints are left behind. 

 

The sky remains the same as it was before the bird flew by. 

 

There is no way of knowing from the sky that a bird has flown across it. 

 

Clouds gather in the sky, 

they come and go; 

the sky remains as it was.

 

There is no way of contaminating the sky

– of making impressions on it, marks on it. 

 

We can draw lines on water, 

but no sooner are the lines made than they disappear; 

yet if lines are made on stone they last for thousands of years. 

 

Lines just cannot be drawn in the sky, 

so there is no question of their disappearing.

 

 

 

Please understand this difference. 

 

 

 

Lines cannot be drawn in the sky

 

– I may move my finger across the sky,

the finger passes 

 

but the line is not drawn 

 

and the question of the disappearance of the line simply does not arise. 

 

 

 

The day a person goes beyond the mind, 

when the consciousness transcends the mind, 

he experiences that, 

like the sky, 

so far no marks 

or lines have ever been drawn on the soul. 

 

It is eternally pure, 

eternally enlightened, 

no pollution has ever happened to it.

 

 

UNATTACHED, ASANGA, LIKE THE SKY.... 

 

 

The word ASANGA is very valuable. 

 

Asanga means one is in the world 

but unattached, unaffected by anything. 

 

The sky is present all around; 

it is encompassing trees, 

it is encompassing you; 

it is encompassing the pious man as well as the impious man; 

 

it is present where a good deed is happening, 

it is present where an evil deed is happening. 

 

You sin or you earn virtue, 

you live or you die 

– the sky is present, 

but unattached.

 

It is present with you, 

but it is not your companion. 

 

It does not make any relationship with you. 

 

It is present 

but its presence is unattached. 

 

It is always present, 

but no friendship is created with you, 

no relationship is formed with you.

 

Asanga means unrelated. 

 

It is there, 

but unrelated. 

 

If you disappear the sky does not even notice that you disappeared or that you ever were. 

 

How many earths appear and disappear again, 

how many people are born and die, 

how many palaces are built and collapse into dust again 

– how much has happened under the sky, 

but the sky keeps no account. 

 

You inquire 

and the sky has kept no history; 

 

it is empty. 

 

The sky is as if nothing has ever happened.

 

You may look back at millions of years

– it is said that our earth was born some four billion years ago. 

During these four billion years 

how much has happened on this small earth 

– how many wars, 

how many love affairs, 

how many friendships, 

how many enmities, 

how many conquests, 

how many defeats and 

how many people 

– but the sky has no account of any of it. 

 

It is as if nothing has ever happened; 

no traces of any happenings are left on the sky.

 

 

 

Indians have never been concerned with history. 

 

Westerners wonder why this is so, 

why Indians do not have a sense of history. 

 

We do not know exactly when Rama lived, 

we do not know the exact date of the birth of Krishna. 

Nothing is certain. 

We have mythical stories about them, 

but no historical records.

 

 

 

The credit for making history a part of the human world goes to Christianity. 

In the sense that Jesus is historical, 

Buddha, Krishna or Parashuram are not. 

 

With Jesus, human history is divided into two parts: 

 

the world before Jesus Christ is considered unimportant 

and 

the world after Jesus Christ is considered important. 

 

Hence it is only proper that the Christian dating method should have become prevalent all over, 

because it is with Jesus that history enters the world of man. 

 

So we say before Christ and after Christ; a line is drawn.

 

 

 

India has never written any history; 

there is a reason for it. 

 

The fundamental reason is that India has felt that, 

when the very sky within which everything happens does not keep any account, 

why should we keep such a useless account? 

 

When the one within which everything happens does not bother to keep any account, 

why should we unnecessarily keep account of who was born when and who died when?

 

So we did not write any history, 

we created the puranas, mythology. 

 

Mythology is an Indian phenomenon. 

It means we did not bother about dates and years, birthdays and death days, 

we bothered about the essence 

– that a Rama could happen. 

 

We did not bother to tie down when he was born, what year and date, where he went for his studies, when he married, etcetera, 

because keeping the record of all these seemed to be of no consequence at all. 

 

But the inner phenomenon that made Rama a Rama, 

the fact that one individual became a Rama, 

that one lamp was lit and there was a flame, 

was remembered. 

We did not keep any account of the happenings to his shell, the body. 

 

We remembered only this much

– that an extinguished lamp can be lighted; 

 

we kept account of only this much, 

that a man’s life is not just a stink, 

a fragrance can also happen to it. 

 

All the remaining useless details have been left out.

 

So we do not consider it essential to have kept a precise historical record of Rama; 

that is of no consequence. 

 

A Rama is possible

– just that is enough. 

 

The phenomenon of being a Rama can happen 

– this much we have remembered, 

and that remembrance is enough. 

 

 

A Krishna is possible

– whether he has existed historically or not is secondary. 

 

Even when we keep an historical record of this kind of person it is only to remind ourselves that such a person is possible, 

that such a flower can bloom within us also, 

that such a spring of bliss can flow within us also.

 

 

 

Purana means, 

only that which is essential.

 

On entering into consciousness it is discovered that no line, no traces are drawn on the sky, 

but what is of the essence in you is left behind in the sky.

 

 

 

Try to understand this properly.

 

 

 

No traces are left behind in the sky 

but your essential fragrance is. 

 

And that happens 

because that essential fragrance is not in any way foreign to the sky; 

it is the sky within you. 

 

When you die it is the sky within you that is released into the sky

– the rest of you gets lost. 

 

We call that outer sky the sky, 

but we call our innermost sky the soul.

 

There is one expanse outside 

and 

there is one expanse within. 

 

In the outer sky too clouds gather 

and it becomes covered. 

In the rainy season, in the evenings of July and August, all is covered with clouds and one cannot even conceive that there was once a blue sky, conceive that one may be able to see that blue sky again. 

 

When dark clouds cover the sky the blue sky cannot be seen, 

only the clouds can be seen.

 

 

Similarly, like the dark clouds covering the outer sky, 

the inner sky also gets covered by clouds. 

 

 

The clouds of the inner sky are called 

thoughts, 

choices, 

desires 

– or whatsoever we want to call them. 

 

When such clouds cover the inner sky, 

there too one feels there exists no cloudless sky behind it. 

 

 

Removing these inner clouds 

and seeing into the inner blue sky is meditation.

 

 

Seeing into this inner sky is the attainment, the ultimate fulfillment.

 

 

This sutra says, 

 

 

KNOWING ONESELF AS UNATTACHED AND INDIFFERENT AS THE SKY.... 

 

 

The sky neither laughs with you nor weeps with you. 

 

When you die, 

the sky does not shed any tears; 

 

if you live and rejoice the sky does not tie anklets on its feet and dance for your joy. 

 

The sky is absolutely indifferent. 

 

It does not express any opinion about what is happening. 

 

Whether a dead body is being taken to the crematorium, 

or whether a great celebration is going on due to the birth of a new child, 

the sky remains indifferent. 

 

Whether a marriage ceremony is taking place and the houses are decorated with flowers and garlands, or whether a loved one has just died and living any longer is appearing meaningless to you, 

the sky remains indifferent. 

 

It has nothing to do with whatsoever is happening.

 

Similarly, as one enters the inner sky he becomes indifferent. 

 

He does not have any relationship with whatsoever happens; 

he begins to see the world just as the sky sees it.

 

When such an experience happens, 

know that you have become a jivanamukta, 

one liberated while living. 

 

This is when no traces form on your inner sky, 

when whatsoever happens outside remains just a drama to you, 

when everything happens only on the circumference and your center remains untouched.

 

When the mind is put aside, 

such a thing happens.

 

 

KNOWING ONESELF AS UNATTACHED AND INDIFFERENT AS THE SKY, A YOGI DOES NOT BECOME ATTACHED AT ALL AFTER THAT TO ANY FUTURE ACTIONS.

 

 

Now the second part of this sutra: 

 

when a person comes to know that none of his actions have ever touched him.... 

 

If he was defeated, 

his soul was not defeated, 

 

and if he had won, 

his soul had not won; 

 

if he was honored, 

his soul had nothing added to it, 

 

if he was insulted, 

his soul had nothing taken away from it 

 

– with such a realization future actions naturally lose their preoccupation for such a man. 

 

He knows that if his actions in the past could not touch him, 

his actions in the future will also not touch him. 

 

Hence all planning for the future will stop. 

 

He no longer worries whether he will succeed or fail, 

whether his prestige will sustain him 

or someone will dishonor him.

 

For the one who has seen his own self, 

his whole past becomes disassociated from him 

and so does his whole future.

 

The future is just an extension of the past. 

 

Whatsoever we have known in the past, 

either as pleasant or as painful, 

we continue planning the same for the future. 

 

What we have found pleasant, 

we desire to repeat in the future; 

 

and what we have found unpleasant, 

we desire to avoid in the future.

 

What is our future? 

 

It is only a projection of our past, 

a little improved version of it. 

 

Yesterday we did something which brought unhappiness 

– we do not want to do it again in the future. 

 

Yesterday we had done something that gave us happiness

– we want to do it again in the future.

 

If one sees that in his whole past, 

its pleasures and pains, 

its good things and bad things, 

that nothing has touched him, 

he has remained as empty as the sky, 

utterly void, 

the future becomes meaningless. 

 

Nothing has left any mark on him, 

he has remained unconditioned; 

 

now this whole journey is completed 

and he has remained untouched and virgin within, 

now the whole future has become meaningless to him.

 

 

 

Remember, 

for a jivanamukta there is no future. 

 

Even if a little of your future has remained, 

understand that the inner sky has not yet been experienced. 

 

If some meditator is still thinking how to attain enlightenment or how to see God, 

understand that the experience of the inner sky has not yet happened to him. 

 

These are still plans for the future; 

the future is still there. 

 

Even an inch of future remaining is enough. 

Even an inch of future remaining indicates that one has not yet experienced that no action touches the soul. 

 

Neither enlightenment nor God can touch the soul. 

 

In fact it is this untouchability, 

this eternal untouchability which is the reality. 

 

This eternally remaining, untouched consciousness is godliness, is God. 

There is no other meaning of God.

 

If we call Krishna, or Mahavira or Buddha bhagwan, the blessed one, what do we mean by it? 

 

Has Buddha made this universe 

– that is why he is bhagwan? 

 

What is the meaning of ’bhagwan’? 

 

Buddha also falls sick, he gets old, he dies, his body comes to an end 

– what sort of a bhagwan is he? 

 

Sufferings come to him, sickness, old age and death come to him. 

 

A bhagwan should not become old, 

a bhagwan should not get any disease, 

a bhagwan should not die. 

 

Buddha also becomes hungry and thirsty. 

If one were to cut his body with a knife blood would come out

– what kind of bhagwan is he? 

What does it mean to be a bhagwan?

What it means to be a bhagwan is that all this can happen and the one hidden within the body knows that nothing ever touches it. 

 

All this can happen: 

if a hand is cut, blood will definitely flow out; 

the body will become hungry and feel thirsty, 

old age will come and so does death; 

but the inner sky of the buddha within knows that nothing touches it. 

 

Neither death touches it nor life. 

 

Life passes, 

death passes 

– youth as well as old age – 

but the inner virginity remains untouched; 

there is no break in it, 

not even news of what is happening outside reaches it.

 

The name of this experience is godliness.

 

So if somebody is seeking to see God, 

he has a future. 

He who has a future never has a meeting with God. 

 

The future means the world. 

The future means that the truth of the past has not yet been seen, 

that it has not yet been experienced that one is like the sky.

 

 

 

This sutra says that for a yogin, a meditator, no interest whatsoever remains in any future actions. 

 

For a yogin there exists no tomorrow, 

only today. 

 

Even today is a long time, 

one should say there is only this moment. 

 

Here and now is the whole existence; 

there is nothing left in him moving towards the future.

 

 

JUST AS THE SKY PRESENT IN A POT FULL OF LIQUOR IS NOT AFFECTED BY THE SMELL OF THE LIQUOR, THE SOUL REMAINS UNTOUCHED BY ALL HAPPENINGS IN SPITE OF BEING PRESENT DURING ALL OF THEM.

 

 

When an earthen pot is full of liquor, 

it is affected by the liquor. 

 

The clay of the pot actually drinks the liquor, 

all the pores soak up the liquor. 

 

And if some pot has been used for a very long time for the storage of liquor, 

then one may get intoxicated even by chewing the clay of that pot.

 

The clay of a pot is affected by the liquor, becomes soaked with it. 

 

Why? 

 

Because clay is porous.

 

 

 

Try to understand this. 

 

 

 

The clay of the pot has many pores, 

the liquor fills up those pores and hides there. 

 

The earthen pot drinks the liquor and becomes a drunkard... the pot gets intoxicated. 

 

But the pot is full of one more element, 

and that is sky 

– the emptiness of the pot.

 

Now this is very interesting. 

 

One is pouring liquor into the emptiness of the pot, 

not into the clay of the pot.

 

The liquor collects not in the clay of the pot 

but in the emptiness 

– the sky of the pot. 

 

Are we pouring liquor into the clay of the pot? 

 

No, the clay is there only to surround that emptiness from all sides. 

 

The sky is very big, 

the liquor is very little. 

 

Hence we choose a small area of the sky 

and enclose it with clay walls, 

ending up with a small sky within. 

Then we pour liquor in it.

 

Liquor is thus poured into the sky, 

not into the clay. 

 

But the interesting thing to note is that the clay becomes intoxicated and drunk and the sky in which liquor is actually poured remains untouched by it. 

 

If you remove the liquor from the pot the emptiness in the pot retains no smell of the liquor but the clay pot does. 

 

The clay becomes drunk due to the proximity

– just the satsang, 

being in close company, brings results 

– and everything is actually contained in the sky but the sky remains untouched.

 

So whatever you have done has touched only your body, nothing else. 

It has gone into your clay, the body, 

but it has not touched your inner sky, the soul. 

 

You may have committed sin or have done good deeds 

– good things or bad things; 

everything has touched only your clay, the body.

 

Your mind is clay 

and 

your body is also clay. 

 

The emptiness, 

the void between these two is your soul 

– nothing has ever reached there.

 

 

 

To have known this, 

to have experienced this, 

is going beyond all disturbances. 

 

 

 

All disturbances are of the body and of the mind, not of you. 

 

But whatsoever the clay has absorbed, the clay will have to live it.

 

Even the body of the enlightened person will have to live all that has been absorbed by it. 

 

The good, the bad, the sorrows; 

all that has been done and all that has happened 

– the whole past is there in every cell of the body. 

 

So even when enlightenment happens and the person awakens 

and becomes like the sky, 

whatever was happening to the body will complete its journey.

 

It is as if you were riding a bicycle 

and you just stopped pedaling 

because you came to realize that all journeying was futile 

and that you have nowhere to go. 

 

But the bicycle has gathered a momentum. 

You have been pedaling the bicycle for thousands of miles and it has gathered a force of its own. 

 

Even though you have stopped pedaling the bicycle will not stop then and there. 

 

Even without further pedaling it will move on for some distance, 

because the bicycle has momentum.

 

Until that momentum is fully exhausted the bicycle will continue to move. 

 

Once the momentum is spent it will fall, 

but if you go on providing momentum it will never fall. 

 

If you stop providing momentum it will not fall immediately, 

but after some time.

 

We have been riding our bodies and minds for innumerable lifetimes: 

if we become awake today and separate ourselves from the body and mind they will not fall immediately. 

 

Body and mind will have to exhaust the momentum they have acquired.

 

 

JUST AS AN ARROW RELEASED WILL NOT STOP BEFORE PIERCING THE AIMED AT OBJECT, THE ACTIONS DONE BEFORE THE HAPPENING OF ENLIGHTENMENT WILL NOT CEASE TO YIELD FRUITS AFTER ENLIGHTENMENT....

 

 

So, be it Buddha, be it Krishna, or be it someone else, whatever has been done in the past has to come to fruition; 

the arrow will go the full distance.

 

It means that the fruits of previous actions have to be endured even after enlightenment. 

 

Past actions are not destroyed by enlightenment.

 

Enlightenment brings the experience that one is not the doer, 

but it does not destroy the past actions. 

 

Whatsoever has been done will come to fruition.

 

It can be explained through the example of an arrow which has been released after taking aim. 

 

After the arrow is released, 

even if one realizes that he is doing violence and that he should not do it, 

nothing can now be done, 

the arrow will complete its journey.

 

I utter a word, and immediately after uttering it I realize that I should not have uttered it, 

but it is too late now, 

the word will complete its journey. 

 

The momentum the word has received in its utterance will keep it on the move till the momentum dissipates.

 

When we throw a stone, 

we are giving our energy to the stone; 

the stone moves on while that energy lasts and then falls. 

After throwing the stone even if we realize we should not have thrown it there is no way of calling the stone back.

 

Actions are like arrows released from the bow. 

Any afterthoughts are of no use, 

the arrows will complete their journey. 

 

Until the journey of all previous actions is finished there will be only jeevanamukti, nirvana while living, 

but no mahanirvana, the ultimate merging with existence.

 

 

 

Try to understand this.

 

 

 

A jivanamukta will live in a state of liberation 

but around him the activities of his body and mind will continue. 

 

Nothing new will be fed, 

but until the old feelings are exhausted the activities will continue.

 

Understand it this way. 

 

Suppose you decide to leave your body by fasting. 

You won’t die the very day you begin your fast, it will take at least about ninety days

– it may take even longer, but ninety days are a minimum – 

before death can happen.

 

Why? 

 

You fasted today, you should die today. 

But no, your body has an accumulation of flesh from the past and it will take about three months for that flesh to be consumed. 

You will have become just a skeleton of bones by then, 

all the flesh stored in the body will have been consumed. 

This is how when you fast for a day you lose weight by nearly by a pound.

 

So the fatter a person, the longer he will last when fasting, because he has a larger accumulation of fat. 

 

Thus one goes on losing a pound or so every day, and you will not die while the stock of accumulated flesh lasts. 

 

It will take about three months.

 

Similarly, when the consciousness is fully awake, one should attain to mahanirvana, the ultimate merging, at once. 

 

But that does not happen. 

 

Once in a while it has happened that way, but such events are very rare

– as good as non-existent – 

that a person has died immediately upon becoming enlightened. 

 

It would be as if someone was already a skeleton, there was nothing at all of any accumulation, and the person died the very first day he fasted. 

 

It would mean that such a person was just ready to die, he had no savings at all. 

 

But it is difficult to find such a person; 

even a hungry beggar’s body keeps savings, 

some accumulated stock necessary for any emergencies.

 

Such a coincidence may happen sometime that a person’s actions also come to completion at the same moment as enlightenment. 

 

It is, however, a very rare phenomenon. 

 

Normally they have stayed and lived for many years after enlightenment

– be it Buddha or Mahavira or someone else. 

 

What is the reason for continuing to live?

– because liberation has already happened. 

 

It is the burden of past action, 

its momentum, 

that goes on pushing the body ahead on the journey for some time. 

 

When that momentum is dissipated, jeevanamukti, the liberation while living, will become mahanirvana.

 

But it is necessary and useful too that such persons live on after enlightenment, 

because if they die immediately upon enlightenment, 

whatsoever they have known they will not be able to tell us. 

 

A person liberated while living is able to tell us, share with us, because there is this interval of time.

 

Buddha lived for forty years after his enlightenment, 

Mahavira also lived for forty years after his enlightenment. 

 

It is these forty years which became useful to us. 

 

In these forty years their minds could communicate to us whatsoever they had experienced and known.

 

 

AN ARROW RELEASED TAKING AN ANIMAL TO BE A TIGER CANNOT BE STOPPED MIDWAY IF LATER ON THE UNDERSTANDING DAWNS THAT THE ANIMAL WAS A COW INSTEAD. 

THE ARROW WILL HIT THE TARGET WITH ITS FULL STRENGTH. 

SIMILARLY, ACTION ALREADY DONE COMES TO FRUITION EVEN AFTER THE ENLIGHTENMENT HAS HAPPENED.

 

 

So if an enlightened person is seen by you to be suffering sometimes, 

do not wonder why existence should torture such a pure and peaceful, such an enlightened, person. 

 

Nobody is torturing anybody. 

 

However great an enlightened person one may be, one still has behind him a long journey of ignorance. 

 

The very fact that one is enlightened means that one has traveled long in ignorance. 

 

Whatever dirt and dust has been gathered during that long journey will have to be dealt with. 

 

The enlightened one now lives it with his sky-nature. 

 

But the people who gather around him may not be able to deal with it in the same way.

 

When Ramakrishna was suffering from cancer, 

Vivekananda still used to weep. 

 

Vivekananda had not attained to enlightenment, his sky-nature. 

 

When Ramana Maharshi had cancer, 

the people in his ashram were unhappy 

because those who had gathered there had not known the sky-nature.

 

At the time of his death, almost as he was breathing his last, somebody asked Ramana, 

”Now what will happen to us?” 

 

Ramana replied,

”What will happen? I will be here.”

 

People’s tears stopped. 

The assurance had come that he would remain. 

They thought he was not going to die

– and he died! 

 

People had misunderstood the statement. When Ramana was saying, ”I will be here,” 

 

he was talking about the sky that he was. 

 

Where can the sky go even when the pot is broken?

 

It is only the pot that breaks. 

 

Ramana is saying,

”I will be here; why do you weep?” 

 

But these were the words of the sky, 

not of the pot. 

 

Those who were around him understood that the words were of the pot, that the pot would remain, but then the pot broke. 

 

They thought, 

”Has Ramana deceived us? 

Did he say all that just to console us? 

Was that just a consolation?”

 

This was not a consolation, this was a truth. 

 

But you have no way of experiencing Ramana as the sky as long as you have not experienced yourself as the sky. 

 

As long as you think yourself to be only the pot, for you Ramana is gone.

 

When Ramakrishna was dying his wife, Sharda, started weeping and wailing. 

 

Ramakrishna said, 

”Why are you weeping? You will not become a widow.” 

 

And Ramakrishna died 

– leaving the message, 

”You will not be a widow, and how in the first place can I die?” 

 

But Sharda was no ordinary woman. 

 

Ramakrishna died, 

his body was cremated, 

but there was not even a tear in her eyes. 

 

People gathered and, according to the tradition in Bengal, wanted to shatter and remove the bangles from Sharda’s wrists. 

 

But she asked them not to, 

”Because,” 

she said, 

”I am not a widow.” 

 

People asked her to put on traditional clothes of a widow, 

but Sharda asked them not to even mention it, 

that she trusted in the words that had been said to her by Ramakrishna, 

that they had not been said to her as a consolation.

 

What happened is a very sweet story. 

 

As long as Sharda lived after his death, 

she never accepted even in her dreams that Ramakrishna had died. 

 

People wondered if she had gone mad. 

But she was not mad, there were no other signs of madness. 

 

On the contrary, the truth of the matter is that from the very day Ramakrishna died and Sharda did not accept that he had died, she herself became deathless and sky-like.

 

For Sharda the experience of Ramakrishna’s death remained only an experience of the death of the pot, the body. 

 

And there had never existed any transaction between the pots 

– the marriage of Ramakrishna and Sharda was an extraordinary marriage. 

 

During their married life the pots never met. 

 

Ramakrishna always treated Sharda like his mother. 

There was no bodily transaction in it. 

Their marriage was nothing but a meeting of two skies.

 

It is really a very beautiful and amazing story. 

 

Sharda lived for many years after Ramakrishna’s death, 

but she used to prepare food as she had in the past and then go near Ramakrishna’s bed and say, 

”Paramahansadeva, the food is ready”

– all continued as it had before. 

 

She would still prepare food, 

go near the bed 

– where there was nobody – 

and address Ramakrishna as usual.

 

People used to see this and weep at her condition. 

She would call him for food and even wait as usual for him to get up, and then, when he began walking, she would follow him.

Only she could see all this happening 

– no one else could. 

 

She would make him sit for food, 

she would fan him while he would be eating. 

She would make him go to sleep at night 

and would wake him up in the morning. 

All continued as usual.

 

Somebody asked Sharda whom she was waking 

and whom she was feeding 

and whom she was putting to bed 

– what was going on? 

 

Sharda replied that it was the same person she had served before. 

 

Now the body had gone, 

but the sky has remained.

 

Sharda did not become a widow even after her husband’s death. 

 

It was a unique experience for any wife in the whole history of mankind. 

 

This is the only event of its type. 

 

It is difficult to find another woman like Sharda.

 

 

 

Past actions come to their completion even after enlightenment, 

but after this experience of the inner void the person watches all that is happening as a witness. 

 

He has no desires, no will as to what should happen and what should not happen. 

He accepts whatsoever happens.

Witnessing means suchness. 

Whatsoever is happening or not happening is good. 

 

The inner trust in the experience is constantly present, 

that nothing has ever happened or can ever happen to the sky within.

 

 

ONE WHO UNDERSTANDS THAT HE IS DEATHLESS AND EVER YOUNG REMAINS ONE WITH THE SOUL AND HAS NO RELATIONSHIP WITH HIS PAST ACTIONS COMING TO FRUITION.

 

 

Understand this. 

 

This sutra appears a little contradictory 

but it is not. 

 

Past actions continue, 

but the enlightened person remains unrelated to them. 

 

The enlightened person comes to know that he is sky-like 

– deathless, 

ever young, 

unconcerned, 

unattached, 

indifferent and neutral. 

 

He knows, 

”I have never gone outside myself, 

nothing has ever come inside me, 

neither I was born nor will I die; 

only to be is my state.” 

 

To such a person actions go on happening 

because of their chain in the past, 

but the person has no relationship with them. 

 

When unhappiness and pain 

or age come to the body he does not identify and say, 

”I am getting old,” 

 

he only says that he is seeing the body getting old, 

or he is seeing the body getting sick, 

or that happiness has come or unhappiness has come.

 

He who is settled in the self does not identify. 

 

And when one does not identify, 

past actions dissolve after exhausting their momentum, 

the body drops after completing its journey, 

its desires, 

and tires out, 

and the witness becomes one with the empty sky.

 

 

As long as the body is there, 

there is only jeevanamukti, 

the liberation in life, 

 

and when the body also drops, 

there is mahanirvana.

 

 

 

Enough for today.

 

 

 

＊   ＊   ＊



beloved osho



”The last word of Buddha was, sammasati.
Remember that you are a buddha – sammasati.”



sammasati
It means "right remembrance".
”正しく想起する”



meditation & love



osho samadhi

 

 

 

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