Religion is a Searcation1 August 1970 pm in CCI Chambers, Bombay, India

        Question 1

        BEFORE DISCUSSING tERIO ASK YOU:    IS tEEN tAtE OF UNSCIOUSNESS AND tAtE OF AARENESS?    StAtE OF MIND IS CALLED tAtE? IN Ot IS tS SCIOUS AND UNSCIOUS StAtES?

        In order to uand tates of sciousness and unsciousness, t t o be uood is t t opposite states, altes.

        Actually, o seeing life in terms of duality.

        First e a divisiohings.

        As soon as ake darkness and ligo be t t a fual mistake.

        Any t t folloake is bound to be    ever be right.

        Darkness and ligions of thing.

        t aspects, different stages of thing.

        It e to call darkness a deficy of light.

        Lig catc ect, looks like darkness.

        Similarly, we s a sage of darkness -- darkness wch.

        So darkness and lig te the same phenomenon.

        is true of darkness and ligrue of all oties of life.

        true regarding tates.

        You may sider unsciousness as darkness, and sciousness as light.

        In fact, even t unscious of all objects is not pletely unscious.

        A rock is not all unscious -- it exists in a state of sciousoo, but t is o grasp.

        A man is asleep, a man is awake.

        Sleep and    t things.

        tiween sleep and wakefulness.

        really being asleep.

        For example, five ;Rama" aloud.

        Only to find out wurbing his sleep, who has called him.

        ty-nine people stay asleep.

        his name was Rama.

        ually one of tates of e of le tle fuzzy.

        You see a man running o.

        his house is on fire.

        You greet him.

        see you.

        hear you.

        You ask    day urn yreeting and ;My house was on fire.

        At t time I couldnt see anyt my     ting t ed me, but I couldnt see you, I couldnt hear you.

        " No, as far as t reet was ed,    asleep.

        ;Rama" being called in his sleep.

        So    to say is: t te things.

        Matter and God are not te things.

        Sleep ahings.

        But tely divides to two.

        In fao sooner does tion t divides to two.

        t mind t divides into two.

        to to divide into titute one and thing.

        t you think, you divide.

        tely divide into two.

        to the more he will keep on dividing.

        Ultimately, s and tely lost.

        And to every question lies in totality.

        to find to any question.

        In fact, it raises a number of questions from eads.

        No matter    tely raise dozens of questions -- but it ever find an anso anything.

        the wholeness.

        But the mind is helpless.

        It t funaking divisions.

        For example, I am sitting alking to you.

        You are listening to me and you are also looking at me.

        t and tening to are not t individuals.

        h your ears.

        You o ts.

        If you o sit close to me and smell my body, you hree.

        t ts togete an image of me.

        But t    be my image, it ion of ts.

        It will be misleading.

        You ever create ts, because t ws were made.

        No sooner do    sciousness and unsciouso divide.

        In my viehey are one.

        But he same.

        I am not saying sciousness itself is unsciousness.

        are one, I dont mean you    .

        are one, I meaence is made of varying degrees of tiy.

        ts in being a little more or a little less, in being present or not present.

        No o follow me.

        is t is present in a greater degree and bees unsciousness s in a lesser degree? t is attention.

        ttention, tate of sciousness.

        Unsciousness and sciousness are but differeies of attention.

        tate of attention, the sciousness.

        tenuous ttention, tate of unsciousness.

        In fact, t y of attention at any level of sciousness.

        At tention bees densed, sciousakes place, and at y of attention decreases, unsciousness occurs.

        If you let tely produced.

        A densed liges fire.

        loses its density, enuous, light remains.

        t tains .

        is densed, fire is produced.

        bees tenuous -- t is, y is reduced -- t light.

        As density decreases darkness increases.

        ity, light increases.

        If ravel to he sun.

        As    will go on decreasing.

        At t distance from t darkness, because of ty of light.

        I apply to tates of unsciousness and sciousness.

        ttention.

        Its fluidity, density, tenuity, solidity, determine wo call one awake or asleep, wo call one unscious or scious.

        e must remember,    all tive sense.

        For example,    only means t iside.

        t in t is dark outside.

        ere t sunsside, this room would look darker.

        So wo someone else.

        Language s oy; it o tinually express tive terms.

        ts .

        t o express iive terms.

        For instaing here and in a way we are all awake.

        But ts not really true.

        Eac o a respective degree.

        Not every oting here is awake uniformly.

        is possible t, pared to you.

        to your left is less ao yht is more awake.

        t t moves bettention.

        So if aion, dand w sciousness and unsciousness means.

        Attention means: ahing.

        It means refle of somethe sciousness.

        It is not t every moment, ty-four    is never like t either.

        As an example, it o kno the eye.

        in tracts because t to go in.

        Less ligo see; racts and the focus is narrowed.

        into a dark place, te and to see in t o go hin.

        So acc to t it is exposed to, ts focus -- ting ting pictures.

        Just as every moment ones eye is flexible, so is otention.

        You reet.

        If treet is familiar your attention enuous; if treet is unfamiliar your attention will be dense.

        You need not be alert if it is a street you cross every day, because in an unscious state you are sure to make it.

        If treet is totally unfamiliar, one you    h awareness.

        Because of ty of treet, great attention will be needed.

        y, the more unscious he will be.

        In security everything is known, familiar.

        ty, the more aware he will be.

        So ordinarily, except for ts of danger, we are never aware, we are always asleep.

        If I suddenly point a dagger at your c, you    at once.

        You e different from w you are now.

        Seei you e sucical situation, t at t moment you t afford to be asleep.

        t means you t be sleepy in suc.

        If you stay sleepy in sucuation you h.

        In t tening moment your    of crystallization, your ion will bee densed.

        Your ion .

        It is possible tuation may last only for a sed;    is, your attention ordinarily bees dense only in critical moments.

        Oo your previous state, you go to sleep once again.

        t seems to be ttracts.

        e love to take risks.

        A man gambles, for example.

        You may    as to w makes him gamble.

        It is t of da draws o gambling.

        At t of plag , han ever.

        A gambler    and is about to the dice.

        Its a very critical moment.

        In a blink, a .

        At t    afford to be asleep; o be aware.

        t moment of betting is certain to crystallize tention.

        Nue you, but in my vieion.

        or not is anotter.

        A man brings a wife home.

        tteowards her.

        So reet    door looks more attractive.

        t t y excites tention.

        Looking at tention o bee deely.

        Actually, t c eacher.

        In fact, a    his wife; he avoids her.

        t require o pay any attention to her.

        tra for anottra of attention.

        In t one moment, in t moment of the mind bees fully aware.

        It o -- because only t possible to see somebody.

        to ead of tead of tions instead of the old.

        Deep does a profound desire to experience a crystallized attention -- meditation.

        And all tallized tation is.

        ts of bliss are ts of crystallized meditation.

        hence.

        to attain joy must awaken.

        You ot attain joy by staying asleep.

        Religion is a searcation, and so is gambling.

        Ole, sion too.

        One iger in t is also searcation.

        And tting in ter, is searcation as well.

        t the same.

        A searc the same.

        Meditation means: t lies    in its ey.

        No part of it sent hin you, in seed form.

        soever capability of kno a potential, it sual.

        Only in t moment a person bees fully aware does he really flower as a being.

        Bots occur simultaneously.

        For example, a tree is    potentially.

        It is just a potentiality: t materializing into tree.

        It is not necessary t tree o e out of t is simply a possibility.

        It is only a potentiality, not yet an actuality.

        ter turning of to a tree is yet anotate of its being, t state.

        It    be o say t t state of tree, because ree is the seed.

        Follo    be incorrect to say t unsciousness is tential state of a a state of unsciousness.

        is it t moves betates?     in ts i be a eg liree.

        t be somet makes to tree, t exists in both.

        ioree?    ree? It eit be tree.

        to be uood.

        t ree could not he seed alone.

        t could never ree.

        And if it ree alone,     existed in both.

        t tal energy.

        Aates.

        t t travels betation.

        ts tal energy.

        So, tative you are, tative, the more asleep.

        A rock is a sleeping God -- totally asleep, absolutely like a seed, no sprouting anywhere.

        Man is not a tree, iny sprout.

        yet bee a tree, but her.

        ween.

        Man is on a journey -- or it ter to say t man is in transit, at a ing pla a journey.

        Man is a seed on its o being a tree.

        iween.

        ts all man is -- a sprout, a sprouted seed.

        a sprouting.

        ate.

        ill a very sleepy state.

        tate in ine is not very different from tate of somnambulism.

        In a dream, a mas up, goes to tcer, or sits at able and es a letter, and to sleep.

        all in the dream.

        pat difficulty, e tter, but still he was asleep.

        t, except for a tiny little er, ire mind er ions in its memory.

        So t a loss in to explain .

        ate similar to somnambulism.

        If I ask    a loss to answer.

        You may simply say.

        "t of January indeed, and I must    day, but I    exactly.

        " You o knoion you could easily give a detailed at of t very day.

        occurred on t day was recorded in some er of your mind, a er of w fully aware.

        It    unused.

        Similarly, t lives are also lying turbed.

        e are not fully izant of them.

        In t of our being    part he rec.

        No is inactive, asleep; t is aive.

        t w of work already aplis in a previous life.

        It is ignorant of t t a seed ed in tly died.

        It    all t suctempt was already made once before.

        As a matter of fact, infiempts have been made before.

        Ser into t lives, you    surprise.

        t lives are not restricted to human lives alone.

        Entering t mucy.

        o many hrough animal lives as well.

        It is difficult to pee they are hidden under even deeper layers.

        And even prior to our animal lives, we rees as well.

        Peing t because t deeper levels.

        Prior to rees, we hrough many lives as rocks and minerals.

        Memories of t even lower levels.

        Access to t.

        Up to nos in remembering past lives    gone beyond the level of animal life.

        Even ts carried on by Budd go beyond the level of animal life.

        tree is yet to be revived.

        As for t is still furthe road.

        But t lives are clearly recorded.

        t aken pla a state of somnoleire mind .

        It may not o you, but tain t.

        so? For example, lets assume someone slapped you when you were five years old.

        Even after so many years t is still fres it for t of your life.

        seems to be tter? At t you tention must have been very sharp.

        ts w made such a deep impression on you.

        It is only natural t at t one is slapped, otention    its    point.

        t ts of insult, ts of pain, ts of happiness.

        tense moments.

        In ts    tire sciousness, wten by him.

        o uaion is, ation is? Because it is an experieo uand it is a bit difficult.

        If I o stick a pin in your body ention    once begin to ruso t wuck you.

        All of a sudden t point in t.

        One s.

        At t moment you    part of ting.

        So    t part of your body    you    a, not izant of it; you didnt even knoed.

        And ted a crisis and your ion ruso wing.

        is it t ruso point?     no t    present at t point a moment ago, but no is t    from t a moment ago.

        Its absence made you so oblivious to t part of t ed or not he same.

        You ; it made little difference .

        Suddenly you became a part also exists in your body.

        Suddenly it makes a lot of difference s or not.

        ential a to you.

        So, attention means awareness.

        ttention.

        to be uood, because it ion.

        ttention.

        One, ration.

        In order to uand ration is, it is necessary to kno ion is tered on one point, you bee oblivious to all ots.

        As I mentioned earlier, if a pin is t into your body, your eention o t wing.

        You    of the body.

        In fact, a sick person remains as of    well.

        o live only in and around ted parts of    of t exist for him any more.

        One    of o be.

        Oioers only on tomach.

        If a t, t bees everything.

        tration of attention.

        to one point.

        ire sciousness verges on one point as ts bee ed, disappear into darkness.

        As I pointed out earlier,    the fire.

        hing else is dead as far as he is ed.

        t his house is on fire.

        o of the world.

        So, tration is one form of attention.

        In tration you bee tered on one point her areas.

        ration is ty of attention, at time it is too.

        Botaneously.

        ttention is a tration.

        Atention ered on any particular point.

        ttle difficult to uand, because ed attention.

        A man kno ting , taking of an examination and so on, so tention directed toicular point; ration is.

        But ttention .

        As long as a mans attention is narroo a particular point, he remaining areas.

        If    indeed be an awakened God, fully aware.

        But .

        So t be any object, aer of awareness as far as God is ed.

        Its an a a ter.

        In suce, all pervading.

        timate state, t possible.

        ts    means tate of being.

        Ordinarily, people take ean a, sciousness, s meaning, because sciousness is al something.

        If you say, "I am scious," t    be asked, "scious about ; C means objectless sciousness.

        It is not sciousness aimed at somet is just a pure state of being scious.

        sciousness -tered, e of being scious is trifugal, radiating into infinity.

        It does not rest on anyt does not stop at anyt pervades all over.

        In tate, o infinity, t whold.

        timate state.

        e may call it tate of total awareness.

        tate exactly opposite to ti, tate of total, dreamless sleep.

        And to be uood too.

        In tration, ones sciousness is tered on one object, unscious of t.

        Aered on one point only.

        In tate of total a to be aing.

        One s a an aicular object.

        In tate of total a disappears, only t remains.

        Only t wo be known remains no more.

        the knower alone remains.

        to knoo infinity and no longer is t to know.

        tsoever knotain.

        If you    to kno someto be ignorant of something else.

        Remember, it is    one alhe price of knowing.

        As man goes on being knoo remain equally ignorant of many others.

        Noist is quite a kno if     pi    cry.

        If s to kno deal about matics, o be tent    kno many othings.

        o make this choice.

        If you    to be an expert in a particular field, you    about many othings.

        ts his sense.

        t    experts in any field.

        , but t is    even knoure in a bicycle tire.

        a specialist.

        One ure in a bicycle tire hings.

        o bee object-tered and alloo be left in the dark.

        t less and less.

        As t of knohe area of knowledge bees more and more narrow.

        Finally, only one point remains to be kno of th ignorance.

        ts tist .

        About t he is as dull as a villager, even worse.

        A villager kno a good many t a specialist.

        ts .

        to make a choice.

        In order to kno about oo give up kno many othings.

        tration is bound to end up like this.

        One particular objece o .

        Yet anot of tration is t t groa it bees sedary.

        A stist kno deal, but    hin himself.

        -tered.

        If you ask    an object    to you, but if you ask o say somet en times find    a loss.

        teresting episode in thousand discoveries.

        Perhaps no one else has made so many discoveries.

        In t roduced in America, Edison    ion card to tand in the queue as well.

        , h indifference, as if someone elses name was being called.

        Somebody in tnize him.

        o him and said.

        "Pardon me, I ographe neers.

        You yourself seem to be Edison.

        "

        Edison gave a start.

        he man for reminding him who he was.

        ;In t ty years I tle free time or leisure to meet myself.

        " For ty years tory t ime for himself.

        ant figure t in ty years no one had ever called him by his given name.

        Obviously, ten it.

        tration rikes an object    iy.

        it, ire o darkness.

        In timate state t I am speaking to you about ticular object ed, including yourself, including t which you are.

        It .

        Instead of calling it lig luminosity.

        Ligy are not synonymous; t distin betwo.

        appears , but    and t to rise, y.

        It is unfocused, uered, just luminosity.

        So, God is just luminosity -- or, luminosity is tate of ultimate awakening.

        Exactly opposite to tate of darkness or of dreamless sleep.

        Lets put it this way.

        In tate of total a nor t remains.

        remains is just infinite luminosity.

        In a manner of speaking, ty is a state of kno in anot is a state of kno all.

        It is all-kno falls outside ts light.

        And it kno wo be known.

        If oempts to knoicular, many ot unknown.

        So t t is acquired by a stist, it is kno is knoo .

        tate of a of tration,    about all t, including yourself.

        And t anotate whis.

        It is tate in w nor yourself.

        It is tate of total darkness.

        anyt is not even tration; nor do you kno everyt is not even awareness.

        Nor do you know yourself.

        till in tate.

        It is still in seed form; it is still unma, s.

        So ti, tate of dreamless sleep, and tate of total awareness.

        Ie points of attention e.

        tention stle towards awareness.

        At nig sowards susi.

        t is, in sleep o matter.

        o t a little closer.

        e sod.

        Sio lean toi es ely asleep.

        to remain aware even in your sleep.

        tion, not a state of spiritual darkness.

        t t you are asleep.

        You turn in your sleep and kno you are doing so.

        t of ahin.

        too.

        For example, a man falls into a a or bees unscious ets drunk.

        In all t is going on outside or inside himself.

        t , lost in darkness.

        Similarly, botate of ultimate sciousness as    te light.

        If you uand    means t ttentioends from total sleep to total awareness.

        I is divided at many levels.

        A tree knooo.

        For a long time we .

        to our attention for t time, it seemed as if talking fi; ory from the Puranas.

        But noists are providing proof t a tree kno a tree listens too.

        trees also    like ours of course, but rees y to see, to listen, to experience.

        Retly, I    some experiments ducted at tory of Oxford Uy.

        tific means t certain astoniso our attention.

        One of t amazing experiences    seeds from one packet e flos.

        Bots tention.

        to pray before one of ts so its seeds s early, so t and attain to timate potential.

        t made before t.

        to everyones great surprise t sprouted very late in spite of t t all arras for bots    test difference.

        trus to treat tly.

        winguished.

        t gre early.

        All its seeds sprouted, .

        ever seeds gre took time; th was slower.

        And ty of flo.

        t and many oted in tory, and to everyones surprise it    t plants are able to sense prayer too, t tive to prayer too.

        An even more surprising experiment took place, o.

        to pray was a    and he wore a cross around his neck.

        As icular seed ographed.

        And tograpurned out to be spectacular, far beyond anyones prehension.

        In tograp seed the holy mans cross and raised arms were clearly visible.

        does tions.

        I believe ts omiergy.

        ting, too.

        too.

        Indeed, it is asleep.

        pared to man it looks even more asleep.

        Aain as state of sleep.

        A rock looks even more asleep, but even its state of sleep tains a kind of awareness.

        Not all rocks are absolutely rocks, and not all rocks are equally asleep.

        Rocks ive individuality too.

        It ive singularity t led to tones; ot have been found.

        Not just any stone is taken to be a precious stone.

        Also, dont be ued by applying t certain ty.

        t ones are valued.

        It is as if a buddanding somewands near him.

        If someone from Mars o land oe beture nor our manners.

        he will only judge by appearances.

        If tian o spend an    beturning to ,    be wrong if old ians wo people who looked very much alike.

        alking, resting -- and all alike.

        So one, our uanding is similar because ies.

        Precious stones are a great discovery of man.

        to read tones io go deep in to ect    t.

        evehere are some which are awake.

        Certain stones are more aain others, more asleep.

        People also came to kain stones are aicular dire and    ticular reasons.

        Some unpreted events art taking pla your life if you carry certain kinds of stones, make a e in y -- because sues oo.

        itone of t kind is ably occur, because noic relationsone.

        it it sucs    happen.

        tones une.

        one found y, found it o get out of it.

        And o someone else,    into trouble too.

        tones wory of    wrouble.

        tones are still very mucill doing trouble to anyone whem.

        to    good fortuo tly.

        So stones y, as do plants.

        In ty, and ty depends on to whing is awake or asleep.

        In oto ent ttention is active or inactive determiy of a particular thing.

        You    look at it too: a dynamic attention meaion means sleep, unsciousness.

        timate passivity of attention is matter, timate dynamism of attention is God.

        Question 2

        YOU O StAtES, ONE OF PLEtE UNSCIOUSNESS AND tE AARENESS.

        ORAVELS FROM PLEtE UNSCIOUSO ABSOLUtE AARENESS.

        tION IS, ER AttAINING tAtE OF ABSOLUtE AARENESS? ALSO, FROM    DOES tE UNSCIOUSNESS BEGIN, AND    E FROM?

        Actually, as soon as e or ake a feions t go    into at.

        For insta is o ask "; because w wo an end.

        S ever end some be whole.

        It    t very point; rig o be whole.

        ;From ion, because t which has no beginning.

        If it    ot be whole.

        te is beginningless and endless.

        It erwards.

        If t    be the whole.

        t ask any questions about te.

        If one o ask a question at all, to tion, " is w; As suc wions are meaningless.

        Questions occur in our minds: " e?    e?    end?    end?    end? ence is tate of sciousness located? And ate of plete unsciousness be?" It is natural t questions suchese should arise.

        tions are perfectly sistent, yet totally meaningless.

        One s be u just because a tent it is also meaningful.

        A tent a meaningless.

        So tions are absolutely perti but thing.

        soever anso more questions of ture.

        So end to tell you?

        taiions you never ask a stist.

        stitude toain tist is never asked to explain.

        ist refuses to anshem.

        All religions make this error.

        By ansions    place -- t to trouble.

        For example, if you ask a stist, &qureen?" ;Because tree tains chlorophyll.

        " And if you ask, "ree tain c; tist ion -- it is a fact; ts t is.

        out, "tree is green because it tains c; If you tio ask, " tree be    c; tist ate frankly, "I am not tor, and to tion!"

        In to stupidities.

        It leaves everyto ts.

        "t is; ts.

        " tist says, "er is created.

        " No one goes on asking ; so? er created by mixing ;    clear.

        "tio arise," he will say.

        "e kno by mixing boter is created; by not mixing ter is not created.

        t.

        Beyond tion begins.

        "

        If ion as to , in there is awareness.

        t and as yet no hem.

        And I dont think a way    ever be found.

        timate fact.

        t one end and lig ther.

        Eventually darkness disappears into infinity, and one never kno of initiation was.

        Ligually disappears into infinity too, and one never kno of its disappearance.

        And    distan eition.

        As we look backward we find darkness increasing, being more and more dense.

        As    growing, being increasingly dense.

        But .

        Nor do ermination of light.

        tuated -- in the middle.

        No matter his is all we see.

        Even t farsig seen farthis.

        causes ty? ion, some fool turns up to ans.

        Once a question is formulated, someone or oto e up .

        t.

        Po foolisions.

        And tions remain, righey always were.

        t anso ea, because ea individuals perception.

        In anso tion, "ed man?" someone    say, "God created man.

        " But so ;e man? e e man in t place?" tter rig is.

        Finally one mig;ell, t!"

        If to get ultimately

        Someone mig;It is all maya; it is beyond prehension.

        " On t everyt it is all an illusion, maya; alking about everytually ing out of anding.

        o ood t everyt everything is beyond prehension.

        If everyto s up; t say all is maya.

        is really beyond pre keep quiet; to answer.

        Some people say God created man so man    attain God.

        foolisrue t e man as a god in t place? o go trouble? Someone else declares, "to fulfill the unfinished karmas of previous lives.

        " But t    be asked, "t    life    any ot.

        t fruits    initial birt; Obviously it    cause.

        In my vieimate questions.

        All pally dis.

        But ty is hidden very deep.

        And oy escapes your notice, tructure    find any difficulty.

        Once you ed a lie -- t lie -- all truths.

        Once a person believes t God is tor, tter ends righere.

        But or? If tion arises even o means tter     her begun nor ended.

        In my view, religion should also be perceived as a sce.

        Some time before ein ;iate betist and a p; Einstein replied, "I call t man a stist y-nine.

        And about t it is all t is kno t.

        It may cure.

        It is not tatement.

        "

        Sever makes any final statement.

        ts wy in sce.

        So Einstein said, "If you ask a pions, y answers.

        e, as if no ge    ever occur.

        " soever a po be taken as clusive; anyone doubting it    suffer the fires of hell.

        For a pable.

        t it, e minds t are botifid religious at time.

        this is my approach.

        Altalk all along ion, my outlook is alific.

        to timate questions; t be any.

        If an ansion is no loimate question -- it must be a question someion for whe answer has been found.

        tter her.

        timate question is one we of all answers.

        timate question means t no matter ions are raised, after you are tion aing you, tion mark still staring you in the face.

        You may just succeed in pusion a little furts all.

        You may have seen a Japanese doll.

        No matter oss it, it alands upright.

        the doll is called Daruma.

        It is named after an Indian mystic, Bodhidharma.

        From India, Bod to Cs o be knohe Daruma doll.

        No matter o Bodhidharma, he remained as he was.

        ter him.

        Regardless of , toss it, it sta, in place.

        timate questions are like the Daruma doll.

        like Bodhidharma.

        Do ay righey are.

        At t, depending on ions may ge.

        You may keep tossing t of your life: you ired, not the doll.

        It anding upright, in place.

        timate questions.

        existed before te, t exists beyond, tion bees meaningless.

        I    tell you only tends to t, of sciousness ahead of us.

        I    tell you this also: as darkness decreases, bliss increases.

        And I    mention the increase in darkness, misery grows.

        ts.

        If you wiso cowards darkness and unsciousness.

        If you imate light.

        And if you    w was before and w is ahead.

        Question 3

        At tAtION CAMP YOU SAID MEDItAtION AND SAMADItUtE A VOLUNtARY, SCIOUS ENtERING INtO DEAth DISAPPEARS.

        NO tION IS,    t t Ot EXPERIENCE SUCh DELUSION.

        AND tION OF SCIOUSNESS BEING DELUDED.

        t IS thIS DELUSION?

        th

        If a man    die in tate of sciousness, for s no more.

        In oto remain scious at time of deat all: deat a delusion to him.

        Deato be a delusion does not mean,    death remains in some form as a delusion.

        Rat all.

        th bees a falsehood.

        But it is natural for you to ask, "; You are rig ot be t ot be the soul never dies.

        t is of course, he body.

        As a matter of fact, th is a social phenomenon.

        to be uood in a little detail.

        You see a man dying, and think he is dead.

        Since you are not dead you    to this way.

        It is very foolis to clude t the man is dead.

        All you ougo say is, "I am not able to determine whe way I knew him before.

        " to say anyts of propriety.

        All one ougo say is, "Up to yesterday talking, now alks.

        Before o walk, now he walks no more.

        Up to yesterday, w I ood as s no more.

        to yesterday is no more.

        If t, t; if t, t as it may.

        " But to say "t; is going a little too far; it is going beyond limits.

        One ougo simply say, "the man is no longer alive.

        " As one kneo .

        tive statement is fi o say tive assertion.

        e are not just saying    in ts no more, he man is dead.

        e are saying th has also occurred.

        It mig t were his man before are no longer happening.

        e are not only saying t, but also t a new poo.

        e w dead, we whe person and pronounce him dead.

        termi even asking    eveing ! It is like a one-party decision in court; t.

        t even o say w.

        Do you folloh is a social illusion.

        It is not t mans illusion; oget.

        of dying.

        to remain a t of deatate of sleep? It is obvious.

        o spending ate of sleep, stay a one ainly be fast asleep in his sleep.

        see in t daylig?

        Do you suppose one e, o see , as soon as life slips t t moment    in deep sleep.

        t of tter is t, outermination, which is wrong.

        ermined by t qualified.

        No one in t ness because no one really sahe person dying.

        No one    of dying been nessed by anyone.

        All il a given moment a person hen he was no longer alive.

        ts it; beyond there is a wall.

        So far, no one h.

        Actually, t oed for a long time, op them over.

        For example, you ely take exception if I say t no man .

        But I maintain t no one .

        e ed objects, but never ligself.

        e say t in the wall is visible, because you are visible.

        An object s, but ligself is never seen.

        Light is always an unknown source.

        Certain t, and because of t .

        s do not shere is darkness.

        e her.

        Obviously,     and, but how    darkness be seen?

        Darkness simply means, nohing is visible.

        to us.

        It ter to say.

        "e ot see anything.

        " tatement of fact.

        But to say "t; is absolutely wrong.

        turning darkness into an object.

        So t to say about darkness is, "I ot see anything.

        "    because I am uo see anyt mean there is darkness.

        Saying "I t see anyt; means t made everything shine has bee dull.

        No visible, it is therefore dark.

        A persoing, drinking, sleeping, moving about, quarreling, loving, making friends, creatiy, all of a sudden, at t of deathrough his fingers.

        ood as life    life at all.

        t acts, visible in t of life.

        Just as objects are seen in t, tain t .

        en food, made friends, created enmity, built o ion -- all t of life.

        No t of deathem slipping away.

        So no life is lost forever.

        man dies is stu his mind as well.

        So he feels he is dying.

        of t social illusion.

        o feel    as others before him have died.

        ives g bitterly.

        Now o bee firmed.

        All tes a ic effe him.

        All these people

        .

        tuation is just ideal -- tor at mospears.

        Noain of h.

        t he is dying grips his mind.

        ives around o cast a ic spell on t    about to die.

        Someone feels his pulse.

        Someone else recites ta or wra in his ear.

        All of t to die -- t wsoever h him.

        tism.

        t to die, t    he is gone.

        to bee unscious, frig    to die, I am about to die.

        s; Overe     state of fear he will bee unscious.

        In fact, falling unscious is a device    things we are afraid of.

        You omache pain bees unbearable you will fall unscious.

        t is just a tri your part to scet the pain.

        oo mucal trick -- you dont    to suffer the pain any longer.

        go aernative is to sch off ones mind.

        Ourns off so one remains unahe pain.

        So, falling unscious is our unique h unbearable pain.

        Remember,    is bearable.

        As soon as t of being unbearable, yone; hence you never feel unbearable pain.

        Never believe a    if someone says alking to you is still scious.

        he pain been unbearable he would have been unscious.

        tural trick would    sciousness.

        As soon as a person crosses t of endurance he falls unscious.

        Even minor illnesses frig to say about terrifying t of death.

        th kills us.

        e lose sciousness, and in t unscious state death occurs.

        mean it is an illusion t o to the soul.

        I call it a social illusion -- one e in every child.

        e indoate every c;Yoing to die, and th occurs.

        " So by time a s of deatoms apply to    closes his eyes and bees unscious.

        ized.

        trary to tecive meditation -- a teter death sciously.

        In tibet teique is known as bardo.

        Just as people ize a man in , similarly, people involved in Bardo give anti-ic suggestions to a dying man.

        In Bardo, people gats and tell ;You are not dying, because no one has ever died.

        " ti-ic suggestions.

        thing else will be done.

        People    or monk ;You are not dying, because no one has ever died.

        You    relaxed and fully scious.

        You    die, because no one ever dies.

        "

        tire process is narrated to         speak, and so on -- aold, ill is, ill remain.

        And all around ions are given.

        tions are simply anti-ic.

        t means, t to make sure t grab on to t he verge of dying.

        In order to prevent , people use Bardo as an antidote.

        ttitude tohere will be no need for Bardo.

        But idote bees essential.

        I believe tion of Bardo in try as well.

        tempt to ster    he is dying.

        If t eac

        t does not leave all at once; all of t die at time.

        t by bit, leaves eac of the body.

        tages it ages of tra    be reted to the dying man as a means of keeping him scious.

        there    be many ways of keeping a dying person awake.

        For example, special kinds of aromas    ay scious, just as certain kinds of aromas, odors,    make a person unscious.

        Inse and benzoin o keep one awake.

        A kind of musi be created around a person to make ay scious.

        And there    be music which    make a person fall asleep.

        You e ausic o sleep -- tain ain mantras    be uttered    go to sleep.

        Certain parts of a dying mans body    be tapped in order to stop him from falling asleep and keep his sciousness alive.

        o sit in a certain posture to prevent o let ay scious.

        A Zen master was dying.

        ;I    to ask you something.

        My time    I feel the way everyone dies.

        Many    before.

        Its no fun.

        My question is: ;

        t;e    seen anyone do it, but ic who died walking.

        "

        ter said, "All rig it! Let me ask you tic dying wanding on ;

        t;e never ceived or dreamed of suc alone sa.

        "

        "All rig; said ter, "ts t will be.

        " ood on his head and died.

        ter became very scared.

        t of an unkn doanding on its head was even more scary.

        ter was a dangerous man.

        tioned himself

        Dead, no one dared bring him down and lay him on a bier.

        ted calling er, a nun living in a monastery nearby.

        So     whenever he was mischievous as a young boy.

        ter ion.

        She became very annoyed.

        S;.

        given up s even in his old age.

        So even rick!" ty-year-old woman grabbed aff and came.

        Striking aff ;Noop tiness! If you o die, die properly.

        "

        ter quickly came down and laughed.

        "I    ; he said.

        "I o see o do.

        Now I sional way.

        " So ly lay down and died.

        er walked away.

        "Nos more like it," she said.

        "Dispose of him.

        " S look back.

        "t; she said.

        "soever you do, do it properly.

        "

        So our illusion of death is a social illusion.

        the illusion    be removed.

        teove it; tematic o get rid of it.

        If no one else removes it, ticed even a little meditation    e out of it    time of death.

        If you tle experieneditation: if you rut you are separate from your body; if tification    ever go deep    be unscious at time of death.

        In fact, by tate of unsciousness would already be broken.

        You o die knowingly.

        to be able to die knoradi in terms.

        No one    ever die kno    dying, t somet .

        and ultimately finds t    a distance.

        turns out to be merely a separation; it amounts to tion.

        It is as if I o step out of tside to e to tearful goodbye, feeling t to say goodbye to had died.

        tion of th.

        Because tion, it is meanio call it deat is merely a loosening, a breaking of a e.

        It is nothes.

        So, one h never arises for him.

        even call death an illusion.

        even say w die.

        ate t o yesterday ion.

        t association has broken.

        Noion.

        Per is a neion, a new journey.

        Do you now follow w I mean wo be an illusion for one wh never was.

        It    a social belief created by t know o die, w dead, wh.

        Ay, and io exist in ture, because t dead    on those who are.

        turn h news.

        trut a meditative person, one ion, does not realize for a long time t he is dead.

        hey are weeping.

        ts for taking ion, or ts to bury    only to remind    he same person.

        try    those of sannyasins.

        t, if to be saved, t mig for several mont t dead, and try to find o ree.

        Saving t creating a little impediment for its new journey.

        t e cremation -- so, at tion ground, t could see t t    aken to be its body no longer exists.

        t realizes it no lohe bridge is broken.

        tter is over, thing is finished.

        So keep in mind t tem of burning t just a ing the house.

        tant reasons be.

        Actually ting person finds it o believe he is dead.

        test difference.

        Only a sannyasins body ed because a sannyasin already knohe body.

        ts womb over his body.

        te.

        So ty in preserving the body of a realized sannyasin.

        But t true o an ordinary man, for     keep ime.

        It    still try to figure out a o reehe body.

        It is possible to die in a state of awareness only if you h awareness.

        If you o live sciously.

        you ainly be able to die sciously -- because dying is a p takes pla life.

        In ot you uand life to be.

        It is not a occurs outside of life.

        Ordinarily, side of life, or as some kind of pe to life.

        No, in fact, it is ts la life.

        It is like a tree t bears fruit.

        First t is green, t starts turning yellow.

        It turns more and more yelloil finally it bees pletely yelloree.

        t falling from tree is not a outside of t; rat is tual fulfillment of tself.

        t from tree is not aer; rat is tion of t hrough.

        And    ting ready to face t.

        And t    even blossomed on t, ill he branch.

        Even in t state it    as well.

        And    ed yet, ill ion hen as well.

        And    ill ree? the same process was going on.

        So t of deat a part of ts belonging to the same phenomenon.

        t is not t is just a separation.

        Oionsionsher order.

        Question 4

        ION tO NIRVANA?

        Nirvana means, firstly, t oally t all.

        Sedly, it means one o kno, in tained.

        Nirvana means ay t and as deat all, and t    really life.

        Do you follo wh.

        ted    is t one    life eit as deat is a social illusion too.

        Nirvana means total realization of boties.

        If you only knoio take nehs.

        Life, in a sense, will go on.

        In t case you h.

        to live again, to o take a neh will remain.

        to knoruto knoruts ey -- t life is not life, t deat deat day you urn.

        tion of returning.

        Do you follow me?

        It is like saying fareo a person who has died.

        e see ting place.

        As long as    to be his final abode as well.

        So, from tside, o firy.

        If teps of the body.

        So ually enter into one or another body.

        t bees restless and begins    ified life h having a physical body.

        It may not o you, but your last t as you fall asleep at nig t whe m.

        atc a little.

        t t of t    t    m -- seven er.

        t    for you to wake up.

        It    ep of your sciousness in order to begin    up in the m.

        If you    , t t t m    t fight.

        If you slept s.

        occurred last nigarting point of t m.

        t t, t er death.

        ely set out on the journey.

        If    at t of dying t royed -- t     ically run all over looking for a passage for an instant birth.

        So    desire at t -- t desire, remember -- t ire life.

        Actually, even t t befoing to sleep is tract of your al of tire day, t of it.

        For example, a man runs a s nigs and to sleep.

        Similarly, t t before falling asleep is t.

        If a person o    befoing to sleep at nig t -- o e a obiography, inparable.

        t , abstract story of your life.

        It ai is essential, and all t is noial would drop away.

        If you o    eac fifteen ts collected over fifteen days o kno your life --    to be.

        t t in your dying moments is tessence of your entire life of seventy, eighty years.

        tential for t life.

        t    to carry into t birth.

        You may call it karma, you may call it desire or    samskara, ditioning, it    make any difference.

        Rat a built-in program of your life, applicable in ture.

        It is amazing, but tle seed, o tree? t -in program, ot be possible.

        It must ained a blueprint.

        gro have been programmed.

        In it, t little seed must ire plan.

        If one could dra     ain, all and     and ser u.

        All to iail, because all of it is    tiny seed.

        Its like t of a building; it tains all t it will be someday.

        At time of deatire life.

        e save , and wsoever we find useless we drop.

        A man o temple,    remember temple in s -- but taining y- edly remember.

        In ones dying moments t    hrown away.

        tial and tial ed.

        At time of departure all t is    which is meaningful will be packed up, carried over by you.

        t    antly bee your built-in program.

        No out on a neure birtake place acc to ture program.

        It will be a new voyage, a new body.

        It will be a w-up.

        And tifically as anything else.

        So nirvana means t a person o k really death, nor is life, life.

        Oion of bot-in program left.

        s go of the program.

        s go of botial and tial.

        Now o go all by    of a bird.

        hing behind.

        reasure as emple.

        s o ots oto him.

        he foes good deeds as well as bad deeds.

        In fact, hing.

        Kabir says, "I leave beact.

        "     no ats    pending.

        ook it off so totally t    o revieo reevaluate anding of tial and tial.

        Kabir says, "I    care and t it aside as I found it,    impairing it in any way.

        " In sucuation t be any built-in program for ture, because ts virgin state.

        c save anytransd all.

        it    go of wsoever he has earned in life.

        ts ake off on t alone.

        " Noures nor does -- nothing.

        So nirvana means one h.

        And , o see t which is.
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