RAMESHS.BALSEKAR

THEONLYWAYTOLIVEFirstpublishedinIndiain2006byYogiImpressionsBooksPvt.Ltd.1711,Centre1,WorldTradeCentre,CuffeParade,Mumbai400005,India.Website:www.yogiimpressions.com

FirstEdition,September2006Firstreprint5–January2012

Copyright©2006byRameshS.Basler

Allrightsreserved.Thisbookmaynotbereproducedinwholeorinpart,ortransmittedinanyform,withoutwrittenpermissionfromthepublisher,exceptbyareviewerwhomayquotebriefpassagesinareview;normayanypartofthisbookbereproduced,storedinaretrievalsystem,ortransmittedinanyformorbyanymeanselectronic,mechanical,photocopying,recording,orother,withoutwrittenpermissionfromthepublisher.

Dedicatedto

allthevisitorswhohaveblessedmyhomeatthesatsangs.

Asif...

Onemorning,amanreceivedaletterstatingthathehadinheritedanold,dilapidatedmansionontheoutskirtsofthecitywherehelived.Hisuncle,whohadrecentlypassedaway,hadwilledittohim.

OnthefollowingSunday,themandecidedtovisitthismansion.After

inspectingthevariousrooms,hewentuptoexploretheattic.Itwascrammedwithbrokenfurniture,oldrugs,andotheroddsandends.Underaheavy,dust-coveredrug,hediscoveredanoldwoodenchestwithaheavylock.Hisheartstartedpoundingwithexcitement,ashismindconjuredupallsortsofvisionsofthevaluableslockedinsidethechest.Withshakinghands,hegrabbedaspannerandbrokeopenthelock.Tohisamazement,thechestwasfilledwithbundlesofoldcurrencynotes.Findingaworn-outsuitcaseinacorneroftheattic,hequicklytransferredallthemoneyintoit.

Thenextmorning,thinkingthatitwouldbesafertokeepitinhisbank,he

tookthemoneytodepositintohisaccount.GoingstraightintotheBankManager’scabin,hetoldhimabouthisgoodfortuneashekeptpilingbundleuponbundleofnotesonthedesk.TheBankManager,awiseandcautiousman,requestedhimtowaitwhilehetookthemoneytotheTellertobecountedandcreditedtohisaccount.

Theminutestickedby.Themanpacedbackandforthimpatientlyinthe

Manager’scabin.Finally,afterwhatseemedlikehours,theBankManagerreturnedwithagraveandsullenlookonhisface.Thecurrencynotes,heinformedhim,werecounterfeit.Eachonewasafake!

So,didthemanreallyhavethebundlesofcurrencynotes?Yes,hedid.Whatwastheirvalue?Nothing!Similarly,doesanindividualhavefreewill?Yes,hedoesindeed.Yet,whatisitsvalue?Nothing!Why?Becauseallonecando,inanysituation,istodecidetodowhatonethinks

oneshoulddo.That’stotalfreewill.Afterthat,whateverhappensisneverinone’scontrol.Oneofthreethingscanthenhappen:

1.Onegetswhatonehaswanted.2.Onedoesnotgetwhatonehaswanted.3.Onegetssomethingtotallyunexpected,forbetterorforworse.Whichoneofthethreethingshappensisentirelyamatterofone’sdestiny,

God’sWillortheCosmicLaw.“Therefore,howshouldIlivemylife?ByactingasifIhavefreewill,but

knowingfullywellthatwhateverhappensthereafterisnot‘my’willbutGod’sWill.”

CONTENTS

Editor’sNoteIntroduction

BASICPRINCIPLESOFLIFEANDLIVINGLifeHappensWhatistheEgo?GenesandConditioningTheValueofFreeWillTheWorkingoftheMindAwareness

DAILYLIVINGHappinessRelationshipsLoveManandWomanLonelinessinDailyLivingCriticismConflictRevaluationofValuesPursuitofPleasureProcessofThinkingSpontaneitySelf-controlthroughDiscipline?FearSelf-imageandImaginationKnowingOneselfDesireSelf-improvementAspectsofTimeFreeWillandEffortActivityWorkSuccessandFailure

OrderGoodandEvilMeditationDispassionSpiritualSeekingGodandReligionDeath

LIVELIKEGODTheOnlyWaytoLiveTheRightAttitudetoLifeKrishnaSpeaksTheOneEssenceTheFinalPrayerAfterword

EDITOR’SNOTE

Forseveralyearsnow,IhavehadtheprivilegetovisitRameshinMumbaiandenjoyhisprecise,humorous,kind,andpatientwayoftalkingtoseekers,whocometohimfromallovertheworld.

Inhisteaching,Rameshhasadoptedadown-to-earthapproach.Inhistalks,aswellasinthepresentbook,heurgeshisvisitorsandreaderstoseriouslyponderoverwhatahumanbeingwantsmostinlife.Furthermore,hechallengesthespiritualseekertoquestionwhatenlightenmentcangiveaperson,whatheorshedidn’thavebefore.Andtheanswertobothquestionsissimple:itisinnerpeace.Whateveryonetrulyseeks,irrespectiveofthemeansoneutilizesorthesituationsoneisconfrontedwith,isinnerpeaceindailylifeandliving.

Forthatreason,theimpactofhisteachingisnotlostwhenonewalksoutofthe‘spiritualdoor’todealwiththe‘otherreallife’–theteachinganditseffectsbecomepartofdailyliving.

Frommyownexperience,Ramesh’steaching,andtheunderstandingitproduced,gavemeanewperspectiveof,andanewattitudetowards,dailylifeandliving–notmore,notless.

OneoftheseveralpositiveeffectsIhaveexperienced,hasbeenthetremendousimprovementinefficiencyinmyeverydaywork.Thenewperspectivethatnooneisthedoerofanydeed,diminishedtheworryingaboutsuccessandapprovalwhichinterferedwith,andinterrupted,thejobathand.

Rameshmakesitclearthatthedifferencebetweenthemanofunderstandingandtheordinarymandoesnotlieinthecircumstancesoflifeandliving–thesevaryfrompersontoperson–buttheattitudetowardsthem.

Thereaderisinvitedtotesttheteachingandexperienceitforhimorherself.IfyoufeelchallengedorcompelledbythesimplicityofRamesh’steaching,thisbookwillhaveserveditspurpose.

Inthepresentexperienceofenjoyinglifeandliving.

–ChrisAndrelangMunich,July2006

INTRODUCTION

WhatamItalkingaboutinthisbook?Iamtalkingaboutaverysimpleproblem:Whatdoesahumanbeing,reasonablycomfortableinlife,fullyawarethatlifemeanslivingfrommomenttomoment,andneverknowingwhetherthenextmomentwillbringpainorpleasure,wantmostinlife?

Happiness?Ofcourse.Thenonemustaskoneself:“WhyamInothappyallthetime?”Itis

commonsensethatonecannotexpectnottoeverhaveanykindofpain–physical,psychologicalorfinancial.Withthisunderstandingthen,“WhyamIunhappy?”

Iwouldurgeyoutothinkaboutthisquestionseriously.Ifyoudidyouwouldcometoonlyonesimpleconclusion:“Iamnotalwayshappybecausethe‘other’willnotalwaysdowhatIwanthimorhertodo.Anditistotallyimpracticaltoexpectthe‘other’alwaystodowhatIwanthimtodo.Therefore,isitimpossibleformetobehappy?”

TheanswertothisapparentlyunsolvableproblemwasgivenbytheBuddha2500yearsago:“Eventshappen,deedsaredone,butthereisnoindividualdoerofanydeed.”

Ifonewasabletoaccept,totally,thateverythingisahappeningaccordingtoGod’sWillortheCosmicLaw,thentherewouldbenoquestionofblaminganyoneforanything–neither‘me’northe‘other’.Theresultsoundsfantastic:noburdenofguiltandshamefor‘my’actions,noranyburdenofhatredforthe‘other’forhisactions.

Theabsenceoftheloadofthisguiltandshame,prideandarroganceforone’sownactions,andhatred,envy,andmalicetowardsthe‘other’forhisactionsis,itself,thepresenceorexistenceofhappiness.

Ifoneisabletoaccept,totally,thateverythingisahappeningaccordingtotheCosmicLaw,andthathowahappeningaffectswhom–forbetterorforworse–isalsoaccordingtotheCosmicLaw,thenitisclearthatnooneisresponsiblefortheconditiononeisin,that,infact,weareallmereinstruments,throughwhichlifehappens.

Theonlydifferencebetweentheordinarymanandthemanofunderstandingisthatwhiletheordinarymanbelieveshehasdonewhateverhasbeendone,the

manofunderstandingknowsthatfreewillfortheindividualentitysimplydoesnotexistbecauseeverythingispredetermined.So,howdoestheso-calledmanofunderstanding–someonewhohasthattotalunderstanding–livehisdailylife?

Themanofunderstandingliveshiseverydaylifeinasimpleway:hedealswitheachsituationasitarises,withthetotalawarenessthatwhateveranyonethinksordoes,ispreciselyaccordingtowhatGodwantshimtodo.Hedoeswhateverhethinksheshoulddoinagivensituation(motivationplusfreewill)withthetotalacceptancethatnoonedoesanything,thateverythinghappenspreciselyaccordingtoGod’sWillortheCosmicLaw,andtherefore,nooneneedbeblamedforanything,neitherhimselfnorthe‘other’.

Theresultistwo-fold:firstly,heisconstantlyatpeacewithhimselfandinharmonywiththe‘other’.Secondly,hismindisalwayspure,totallyfreefromprideandarroganceforhisown‘good’actions,freefromguiltandshameforhis‘bad’actions,andfreefromhatredtowardsanyoneforthe‘other’s’actions.Negativeresponseslikeangerorfearmayariseanddisappearinthemoment,buttheyleavenoscaronthemind.

Heacceptseverythingthathappens–forbetterorforworse–asGod’sWill,andblamesnooneforanyhappening–neitherhimselfnoranyoneelse.Peaceandharmonyprevail.Enlightenmentortotalunderstandingdoesnotmeananeasierlife.Lifemaycontinuetobedifficult,butitcertainlybecomessimplerandmorerelaxed.

EveryMasterhasstatedthatlifeisadream,andallhumanbeingsarecharacterswithinthatdream.Inthatcase,howshouldoneliveone’slifeinthisapparentlyreallife?Theansweristhatlifeandlivingmeandealingwitheachsituationasitarises,andtheonlythinganyonecando–andhasactuallyeverdone–istodopreciselywhatonethinksoneshoulddo.

LIFEHAPPENS

Oneoftheordinaryman’sbiggestproblemsisthequestion“Why?”‘Why’questionsarefundamentallyunanswerablebecausethereisnofundamentalreasonfor‘what-is’.Mostresponsestothe“Why?”arenotanswerstothequestionbutmerelyhowitisthat,thatisso.“WhyamIstandingup?BecauseIamnotsittingdown.”Mostquestionspertaintowhatexistsinlife:“WhydoesGodcreatedictatorswhomaltreattheirpeople?”“WhydoesGodcreatehandicappedchildren?”Theonlyanswercanbethatthebasisofthemanifestationanditsfunctioningthatiscalledlifeisduality,inwhicheverythingexiststogetherwithitsinterconnectedoppositeorcounterpart,andthatthisappliestoeveryconceivablething.

Therecannotbedailylifewithoutmaleandfemale,goodandbad,beautifulandugly.Anotherfundamentalprincipleof‘life’ispleasureonemoment,painthenextmoment.Yet,withouttheexperienceofpainwouldyoueverknowwhatpleasurereallyis?Pursuingoneandavoidingtheothermeansinvitingfrustration.Notacceptingthebasicdualityoflifemeansdualism,alwayschoosingandpursuingoneagainsttheother.Tosetupwhatonelikesagainstwhatonedoesnotlikeisadiseaseofthemindthatleadstoconstantfrustration.

‘Life’isobviouslythemiddlebetweenbirthanddeath,and‘living’istheprocess.Butwhodoestheliving?“Me,ofcourse,”onewillanswer.Butisthattrulyso?Therecertainlyisthebody-mindorganism,athree-dimensionalobject,whichgrowsbyitselffromchildhoodthroughtooldageandultimatelydeath–preciselylikeagrowingplant.Butthereisapparentlyno‘me’toliveintheplant.TheSourcehasinfusedinthelivingbeing‘life’andan‘ego’,whichistheidentificationwiththebody-mindorganismasaseparateentity.Inthehumanbeinghasbeenaddedsomethingmore,whichdistinguisheshimfromtheanimal:theegohasbeeninfusedwithapowerfulsenseofpersonaldoershipandanewfactorcalled‘intellect’,whichkeepsthehumananimalaskingquestionsanddemandinganswers,mainly“Why?”

Isthena‘me’reallyrequiredforthehumanbody-mindorganisminthenaturalprocessfrombirthtodeath?Thequestionreallyboilsdownto:Isthe‘me’reallynecessaryforlifeandlivingtohappen,ordoeslivinghappenthroughthebody-mindorganism,withtheimpersonalenergyfunctioningthroughthe

organismandproducingwhateverissupposedtohappenaccordingtoGod’sWillortheCosmicLaw?

Isitnotafactoflifethateverythingisahappeningthroughabody-mindorganismandnotthedeeddonebyanindividualentity?Lifehappens.Whateverwedoatanymomentisbasedentirelyontwofactors,genesandconditioning,overwhichnoindividualhaseverhadanycontrol.Itisone’sdestinyaccordingtoGod’sWillortheCosmicLaw.

Theonly‘real’answertoallthe‘Why’questionsisthattheonewhowantstoknowdoesnotreallyexistatall–allthereis,isConsciousness.Thatwhichasksthequestion,isreallynothingmorethanathree-dimensionalobject.Andthenthereisnoanswer–theproblemdissolves.

Lifeandlivingmeansonedoeswhateveroneisprogrammedtodo,accepting‘his’actionasahappeningaccordingtoGod’sWillortheCosmicLaw.Andonehastoaccepttheconsequencesof‘his’or‘her’actionasjudgedbysociety:good,bad,orindifferent.One’sactionandsociety’sjudgementarebothhappeningsaccordingtoGod’sWillortheCosmicLaw.Thisislife.Thisisliving.Thisisthenaturalorderineveryone’slife.Everything,includinglifeitself,happensaccordingtoaconceptualCosmicLaw,whichappliestothewholeuniverseandforalltime–and,therefore,thebasisofsuchavastandcomplexlawcanneverbeintelligibletothemeagrehumanbrain.

Whatthenisthemeaningoflife?Whyshouldthequestionariseatall?Isnotliving,initself,itsownpurpose,itsownmeaning?Onlytheordinarymanwantsmorebecauseheissodissatisfiedwithhislife.Hislifeseemssoemptyandsomonotonousthathelooksforsomethingbeyondwhatheisdoing.Butamanwhoislivingtrulyrichly,whoseesthingsastheyareandacceptsthe‘what-is’,isnotconfusedandthereforehedoesnotaskwhatthepurposeandmeaningoflifeis.Hislifeisnotemptyand,therefore,hehasnoneedtofindthepurposeoflife.Sucha‘purposeoflife’canonlybemereintellectionwithoutanyreality.

WHATISTHEEGO?

Theordinarymanwillalwaysrefertohimselfas‘me’.Isthat‘me’thetruthormerelyaconcept,athought?Aconceptisthatwhichsomeonewouldagreewithbutcouldbedeniedbyanyone.Thetruthisthatwhichnoonecandeny.‘God’,forexample,isaconceptbecauseanatheistisentitledtodenytheexistenceofGod.Onthisbasis,theonlytruthistheimpersonalawarenessofbeing,ofexisting.Ifone’sentirememoryiswipedout,whatremainsistheimpersonalawareness.“Iam”(Iexist)canneverbedeniedbyanyone.

Yet,isthisimpersonalawarenessofbeingthesameasthe‘me’,whichisalsoreferredtoastheego?Whenonesays,“Iamafraid,”whosaysit?Whoisthatentity,thatthought,whichsays“Iamafraid?”Forinstance,whenathoughtmakesthestatement,Iamjealous,thatthought,forthetimebeing,considersitselfpermanentbecausethethoughthasrecognisedasimilarfeelingwhichithashadbefore.Whatonehashadbeforeasanexperienceisgivenpermanenceandcontinuitythroughrecognitionofwhatistakingplacenow.Inotherwords,thoughthascontinuitybecausethoughtistheresponseofthebundleofmemorieswhichconstitutetradition,knowledge,experience–conditioning.Thewholebundleistheego:violence,ignorance,ambition,andgreed;ithaspain,despair,andsoon.

Theegoinventstimeasameansofescape–“Iwillpractice,Iwillmeditate”–hoping,gradually,toescapefromtheprison.Or,itseeksexpansionthroughidentificationwithGod,withaconcept,withanideal,withaformula.Allescapesfromdailyliving,includingtelevisionandotherformsofentertainment,areactuallyanefforttogetawayfromtheidentificationofthe‘me’asthedoerandexperiencer.Whenonesaysthatthepurposeoflifeistobehappy,tofindGod,then,surely,thatdesiretofindGodisanescapefromlife,fromalifethatisdevoidofpeaceandharmony.Changeofenvironmentmayproduceatemporaryrelaxationbutthesenseofdoership,greed,andenvyrearsitsheadveryquickly.Whilewatchingamovie,forinstance,allthathappensisthatthe‘me’getsidentifiedwithacharacterinthemovie,andsuffershisexperience.Inotherwords,ithasbecomeaslavetoaspaceandatimeofitsown.But,aslongasthereisanego,therecanbenofreedom.

Thepointisthataslongasthereisanego,theobserver,thethinker,the

doer,whateverheseemstobedoing,willnecessarilybewithintheprisonwallsofthe‘me’andthe‘other’.

What,then,istheroleofthe‘me’indailyliving?TheegoisacreationoftheSourceorConsciousnesstofunctionasanindividualentityandcreatearelationshipbetweenthe‘me’andthe‘other’asthebasisofdailyliving.Consciousnessispresentinthebody-mindorganismeverysplit-second,inoneformortheother:identifiedconsciousnessastheegointhewakingstateandthedreamstate,andimpersonalconsciousnessinthedeepsleepstate.Itistheimpersonalenergyorconsciousness,whichproducesboththedoingandtheexperiencinginthehumanorganism.Inotherwords,theegoisconsciousness:impersonalconsciousness,identifiedwiththebody-mindorganism(andaname)asaseparateentitywithasenseofpersonaldoership.Theanimalhasanego-identificationwiththebodyasaseparateentity–butwithoutthesenseofpersonaldoership.Buteventhemanofunderstanding,withtotalultimateunderstanding,respondswhensomeonecallshisname.Therefore,thereis,clearly,anacceptanceofhimselfasaseparateentity.Then,whereisthedifferencebetweenthemanofunderstanding’segoandtheordinaryman’sego?Thedifferenceliesentirelyinthefactthattheordinaryman’segoisfullofthesenseofpersonaldoership,whereasinthemanofunderstanding’sego,thesenseofdoershiphasbeentotallydestroyed.

Therealproblemiswhetheritispossibletolivefully,completelyinthisworld,doingone’sjob,doingeverythingefficiently,inspiteoftheego.Now,isthereamethodtogetridoftheego?Methodsbelongtotimeand,therefore,willnotdo,whoevertheMaster.So,ifthereisnomethod,nosystem,noMaster,whatcanbedone?

Itisaninterestingpointthatitistheegoitselfaskingthisquestion:“Isitpossibleformetolivelifewithasenseoffulfilment,notrestrictedtothisprisonoftherelationshipwiththeinevitable‘other’?”And,itistheegowhichhastoarriveattheonlysolutiontothisproblem.Itistheegothathastofindoutwhatactuallyconstitutesthe‘prisonwalls’andifitissupposedtohappen,accordingtoitsdestiny,God’sWill,ortheCosmicLaw,theegowill,atsomepointoftime,realise,withtremendousintensity,thatitisitssenseofpersonaldoership,whichisthecauseofits‘imprisonment’,bondage.

Evenwithoutthedoership,theegowillnecessarilycontinuetobetheoperationalelementindailyliving,eventhoughitwillnotbetheoverallfunctionalelementwhich,inallbody-mindorganisms,istheimpersonalconsciousness.Theegowillcontinuetohavefreewilltodowhateverisnecessaryinasituation,though,ofcourse,itwillhavenocontroloverwhathappensasactualaction;thereafter,theegowillhavetoacceptthedecisionof

societyinregardtotheactionasgoodorbad,rewardorpunishment.Therewardfromsocietywillmeanpleasure,andpunishmentwillmeanpain,frommomenttomoment.Andthis,indeed,willconstitutethedailylivingoftheego’sbody-mindorganism.

But,thefactwouldremainthat,whilethepleasurewouldnecessarilybeenjoyedandthepainsufferedbytheindividualentity,theego,havingtotallyacceptedthatitisnotthedoerineithercase,willbefreeofbothprideandguilt.Theabsenceofbothprideandguiltwouldmeanthepresenceofpeaceandharmonyfortheego.

Thetotalrealisationthatthe‘me’,theego,canneverbethedoerofanydeedleadstoenlightenment.

GENESANDCONDITIONING

Whatisgenerallyknownasone’snatureis,infact,whatcanbecalled‘programming’,consistingoftwofactors:genesandconditioning,thelatterbeingone’seducationinaparticulargeographicalandsocialenvironmentandone’sexperience.Whateveronedoesinanysituationisnecessarilybasedonthesetwofactors,overwhichonehasneverhadanycontrol.Onehastoacceptone’sgenesandconditioningastheyare.

Onehadnocontroloverbeingborntoparticularparents,andtherefore,nocontroloverhisorhergenes.Similarly,onehadnocontroloverthegeographicalenvironmentinwhichone’sparentslived,noroverthesocialenvironmentofone’sparents,inwhichenvironmentthisbody-mindorganismreceiveditsconditioning–conditioningathome,insociety,inschool,church,ortemple.Theresulthasbeenthatwhateveronethoughtanddid,atanytime,accordingtoone’sfreewillhad,necessarily,tobebasedonthesetwofactors.

Thewaythebody-mindorganismreactstoanysituationisbasedonitsprogramming.Whentheeyesseesomething,theearshearsomething,thenosesmellssomething,thetonguetastessomething,orthefingerstouchsomething,thereaction,whichisgenerallyconsideredasthatperson’sreactionis,infact,thebiologicalreactioninthebody-mindorganism,basedonthegenesandtheconditioning.Infact,theegogetsinvolvedinthesituationonlywhenitreactstothebiologicalreaction,whichhappensinthecaseoftheordinaryman.

When,forexample,angerarises,theegoreactstothisfactandsays,“Iamangry,”andthusgetsinvolvedinthesituation.Yet,thereshouldbetheunderstandingthatangerisaphenomenonthatarisesinthemindasareactiontoahappening.Noonegetsangrywithanyone.Themanofunderstandingwouldwitnessangerarisinginabody-mindorganism,whichthenhappenstobehisown.Hemerelywitnessesangerarising,takingitscourse,andthendisappearing;thereisnoinvolvement.Ahappeningthatbringsoutangerinonebody-mindorganismmaynotbringaboutangerinanotherorganism,anotherperson.Inanotherperson,thesamehappeningmayarousecompassion.Thereactiondependsonthewaytheparticularorganismhasbeenprogrammed–genesplusconditioning,overwhichonehashadnocontrol.Whenthisisclearlyunderstood,thereactionthatsooftencausesdisharmonyinrelationshipswillnot

happen:either,‘he’hasmade‘me’angry,or‘he’isangrywith‘me’.Inagivensituation,thebiologicalreactioninthebody-mindorganismmay

producethreedifferentreactionsinthreepersons.Angermayariseinone,fearinanother,andcompassioninthethird.Eachreactionwouldbebasedentirelyontheprogramming–genesandconditioning–andtheegowouldhavenosayinthematter.

Yet,conditioningisalsoshapingtheego-centreor‘me’andis,therefore,attherootoftheordinaryman’sproblems.Especiallybythinking–whichisnothingmorethanreactingtothechallengesoflifefromthemind’sstoreofmemories–theordinarymangivesmoreattentiontowhatwasinthepastandwhatwillbeinthefuturethanto‘what-is’.Thiscausesthedivisionofthemind’scontentintosubjectandobject,thinkerandthought,experiencerandexperiencing.Conditioningcreatesafeelingofseparationfromfellow-beings,andthenprovidesarmouragainstthem.Thus,theordinarymanispreventedfromhavingharmoniousrelationships.

Conditioningmanifestsitselfinattachingdisproportionateimportancetotime,thatis,todivisionofexperiencesintopastandfuture.Insteadofdissolvingthepastandshapingthefutureintheever-realpresent,theordinarymanusesthismoment,inwhichhelives,forcarryinghissorrypastintoadismalfuture.Thisconditioningthroughpastandfutureisresponsibleforhisworries,repentances,frustrations,regrets,hopes,andideals,forhisunshakenbeliefincausation,fate,karma,evolution,andheaven,andforhisdemandfortheimmortalityofendlesstime.Theseareallduetotheconditionedmindandareentirelyunnecessary.

Allconditioningistobefoundinthe‘me’ortheego-centre.Whenoneexaminesone’spsychologicalmemoriesclosely,onefindsthattheyhavelefta‘scar’.Thefactualmemoryofapasteventhasbeendistortedbythepleasureorpainexperiencedatthatmoment.Thus,conditioningisrelatedtothemoreobviousproblemsoflife:miseries,sorrows,conflicts,frustrations,worries,andfears.Whenonerealisestheextenttowhichthemindisconditionedbypsychologicalmemories,itcomesasashock.

Nointellectualdisciplineorcultivationofvirtuecandestroymemory.Onecannotremembertoforget.Theonlywayistoseethefactasitis,toaccepttheconditioning,andthusnotgetinvolved.Inotherwords,onehastorealise,totally,thattheonlythingthatworksis‘awareness’.Whentheordinarymanrealisesthathismindisfullofsuchscars,whenheistotallyaware,theproblemdisappears.Thepreventionandthecurecomethroughawareness,notthroughtryingto‘purify’themindbyspecialexercises.Inotherwords,toseetheconditioning‘asitis’,withpassiveandsilentawareness,withoutcondemnation

orjustification.Theonlywayistomaketheconditioningwitheraway.

THEVALUEOFFREEWILL

Whatisdailylivingbutdealingwithsituationsastheyarise?Dealingwithasituationmeanstodowhateveronethinksoneshoulddo,togetwhateveronewantsinanysituationonefacesataparticulartime.Thisispreciselywhatthefirstmanonearthdid–heusedhisfreewill.Itisafactthat,inagivensituation,thehumanbeingcouldonlyalwaysdothesamething–thousandsofyearsago,today,andthousandsofyearslater–andthatistodecidewhathewantsinthatsituation(motivation)andthekindofefforthewouldputintogetwhathewants(freewill).

Thefactofthematteristhatitiseverybody’spersonalexperiencethatonceonehasexercisedone’sfreewillindoingwhateveronewants,inanysituation,whatactuallyhappenshasneverbeeninone’scontrol:

1.Onegetswhatonehaswanted.2.Onedoesnotgetwhatonehaswanted.3.Onegetswhatonehasnotwanted.Thereafter,societytreatswhathashappened–oneofthethreethings–as

one’saction,evaluatesitaccordingtoitsownstandardsandlegalprovisions,andeitherrewardsoneorpunishesone.Rewardmeanspleasureinthemomentandpunishmentmeanspaininthemoment.

Oneisforcedtoliveinsociety,andmustacceptsociety’sjudgement.Itthenbecomesafreshsituationandthewholeprocessisrepeated.Itisanundoubtedfactthattheverybasisofthemechanismofdailylivingistotalfreewill.Butitisalsoafactthathavingdonewhateveronewantedtodoinanysituation,theresultorconsequencehasneverbeeninone’scontrol.WhateveractuallyhappensallthetimeiswhateverissupposedtohappenaccordingtoGod’sWillortheCosmicLaw.

Thehumanbeing,indeed,hastotalfreewilltodowhateverhewantstodoinanygivensituation,butindailylifeandliving,hisfreewillhasnovalue.Itisworthless.Thissituationisnotunlikethesituationwhereamanfindsabundleofcurrencynotesinanoldchestintheatticofanancestralhomehehasinherited.Heisdelightedatthisunexpecteddiscovery.Hegoestothebankthenextmorningtodepositthelargeamountinhisaccount,butheistoldthatthe

currencyiscounterfeitand,therefore,useless.However,thefactremainsthatthemandidhaveabundleofcurrencynotes.Similarly,althoughfreewillturnsouttobeworthlessinpractice,thehumanbeinghastotalfreewillindealingwithanysituation.

Yet,freewilliscounterfeitbecause,whateverthedecisionandthedeed,itisbasedentirelyontwofactors–genesandconditioning–whichGodmade,andoverwhichthehumanbeinghasabsolutelynocontrol.Thisfactleadstoanotherinterestingfact:ifwhatonedoesatanytimeisbasedentirelyontwofactorswhichGodmade,itclearlymeansthatwhateveronedoesatanytimeispreciselywhatGodexpectedhimtodo.Evenwhatcertainlyappearstobeone’sfreewillisactuallybasedontwofactors,whichGodmade:

1.One’sgenes,overwhichnoonehasanycontrol.2.Theconditioningathome,insociety,one’sreading,andone’s

experience.Therefore,itisinevitablethatwhatonehasdoneinthecircumstancesis

preciselywhatGodwantedonetodo.Whatevermaybetheconsequencesofone’sactionaccordingtoGod’sWill,onecouldnothavemadeany‘mistake’,norcouldonehavecommittedanysin.One’sfreewillcannotbedifferentfromGod’sWill.

So,whereisour‘responsibility’?IfeverythingisahappeningaccordingtoGod’sWillortheCosmicLawandnotthe‘doing’byanyindividualentity,howcananyonebeblamedforanything,either‘me’orthe‘other’?That,subject,ofcourse,toourresponsibilitytothesociety,whichwilljudgeeveryactionofeveryindividualasgoodorbadandrewardtheindividualorpunishhim.

Incredibleasitmayseem,bothone’sownwillandGod’sWillprevailindailylivingatthesametime.AgivensituationhashappenedbecauseofGod’sWill.Inthatgivensituation,itisone’sownwillthatprevails.However,whatactuallyhappensasaresultofone’sefforthasneverbeeninone’scontrol.ItisalwaysGod’sWill.

Ifoneispreparedtoaccept,totally,thatnothingcanhappenunlessitissupposedtohappenaccordingtoGod’sWill,accordingtotheCosmicLaw,whatevertheconsequencesofanyaction,onewillnothavetofearanypunishmentfromGod.IfoneneednotfearGod,nothingpreventsonefromlovingone’sCreator.

Inotherwords,everythingispredetermined,andthehumanbeingcanneverknowwhatitisthathasbeenpredetermined.Onecanonlyliveone’slifewitnessingwhateverhappens,withoutanyjudgement,andaccepting‘what-is’frommomenttomoment.Thisislifeandliving.

Asonepondersoverthis,onecomestorealisethatone’s‘freewill’isabigjoke.

THEWORKINGOFTHEMIND

Theordinarymanhasahardtimeacceptingthathisfreewilldoesnotgivehimanycontrolovertheoutcomeofhisdecisions,becauseheisdestinedtomakeonlypartialuseofhismind.Thisiswhyhefeelslimited,petty,jealous,addictedtocomparisonsandcompetitionandcreatingdistinctionsbetweengoodandbad,intelligentanddull,educatedandilliterate,richandpoor,masterandservant,thuscausingdiscontentandexploitation,classhatred,andconflict.

Theordinaryman’smind–hispartialmind–isfullofrandomactivitiesthatdisturbandworryhim.Ifonetookthetroubleofkeepingtrackofwhatispassingthroughthemindoveraperiodofafewhours,onewouldbeastonished:aimlessactivitiessuchascursinglostopportunities,worryingaboutimaginarylosses,beingjealousorenviousofone’speers,holdingimaginarydiscussionswithpeopleoneisnevergoingtomeet,makingimaginaryplansthatarenevergoingtomaterialise,havingsecretambitions,fears,greed,andharbouringresentments.

Thepartialmindwantspermanencethroughideas,concepts,fixedpatterns,lawsandcodes,consistencyandcontinuity.Itseeksexplanationsbytheknownandfamiliarandlivesinfearoftheunknownandtheunfamiliar.Inconsequence,thepartialmindistorturedbyasenseofemptiness,whichittriestocontemplatebyidentificationwithpossessions,power,andstatus,andisthusresponsibleforgreed,avarice,andvanityintheworld.

Inotherwords,whatthepartialmindusuallydoesistorecogniseandverbalise,andthusdivideone’sconsciousnessindifferentways.Itgetsconditionedto‘psychologicalmemories’,anditisafactoflifethatmostproblems–individualorsocial–areonlytherevivalofthesememoriesandtheconditioningonwhichthesememoriesarebased.

Onlythewhole,unconditionedmindiscapableofseeingthingsastheyare,withoutseparatingthemintofragments.Thus,arelationshipisanintegrallyfeltfactinthemind,withoutanyseparationintofragments.Forexample,youmeetsomeoneandfornoobviousorapparentreasonyourheartisdrawntohimoragainsthim.Thewholemind,withoutthesenseofspaceandtime,exudesaquietconfidence,withwhicheachsituationgetstackledonitsmerits.

Thesilenceoftheunconditionedmindisnottheoneofsleepordeath;itis

thesilenceofeffortlessharmony,ofgoingwillinglywithlife.Themindfreedfromdisturbancesismoreefficientthanotherwise.Likearapidlyrotatingtop,apparentlystill,itismadestablebyitsownmomentum,truetoitsownaxis.

Howdoesthe‘wholemind’work?Thepartialmindconsiders‘me’–thethinker,theknower,theexperiencer–

tobenecessaryindailylifeandliving,becausewithoutitlifewouldmeanastreamofexperiences,andthepartialmindisfrightenedofhavingtofloataimlesslyinsuchastream.Thewholemind–withoutthesenseofpersonaldoership–isquiteathomewiththestreamofhappenings,livinginthedynamic,everlasting,timelesspresentmoment.

Thepartialmind,beingessentiallyseparative,basedontherivalrybetween‘me’andthe‘other’,cannotevertrulyappreciatecooperationbetween‘me’andthe‘other’,letalonelove.Love,asthepartialmindknowsit,restingon‘me’asthepivot,canonlybeselfishlove,howevermuchonetriestodisguiseit.Thewholemind,ontheotherhand,hastotallyacceptedtheconceptofnon-doershipoftheindividualentityandseesallseparateentitiesasmerelyseparateinstrumentsthroughwhicheventshappenaccordingtotheCosmicLaw.Thewholemindhasthusacceptedallseparateentitiesasinstrumentsthroughwhichlifehappens.

Thepartialmindistime-bound–concernedwiththedeadpastandtheillusoryfuture,itneglectsthepresent.Thewholemind,ontheotherhand,isconcernedonlywiththepresentmoment.Theconditionedorpartialmindisstale,bored,andpursuesstimulantswhilethewholemindseeseverythingfreshly‘asifitwerethefirstsunsetithaseverseen’,and,therefore,needsnoartificialstimulants.Thepresentmomentisdynamicbutthepartialmindtriestostabiliseactionbysplittingitintoanumberofstaticstates.

Thepartialmindlivesintheknownandconstantlytriestotransformtheunknownintothefamiliarknown.Itisonlythewholemindthatcanfeelthedynamismoftheunknown.Everyactivityofthepartialmindcausesmuchwasteofenergybecauseittriestoformthe‘what-is’intotheimaginary‘what-should-be’.Thewhole,unconditionedmindisonlyconcernedwiththepresentmoment–the‘what-is’–and,thus,hasvastreservesofenergythatcangiverisetocreativityfrommomenttomoment.

Thewholemindknowsonly‘what-is’,whereasthepartialmind,workingthroughthebrainanditsmemory,hascreateda‘presentfuture’withahighdegreeofaccuracyonlyinsofarastheponderablesareconcerned.Thepartialmind,however,isincapableofhandlingtheimponderables.

Thepartialmindisinoperationwhenthereisasubject-objectrelationshipwithitsjudgements;thewholemindisinoperationwhenthereareno

judgementsand‘what-is’inthemomentisaccepted.Thepartialmind,dividedintosubjectandobject,reasoningbycomparingofopposites,necessarilyseestheseopposites–allopposites–asdifferentwhilethewholemindseestheoppositesasnotdifferent.Subjectandobjectarenotdifferent.

Whenthewholemindworks,oneisnotconsciousofanydetails.Asnosingledetailobtrudesoverothers,onealmostfeelsitisnotworkingatall.Theobjectsitperceivesarenotclear-cut,andtherefore,one’sknowledge–orthefeel–cannotbeeasilycommunicatedbywordsorsymbolsaswenormallydo.Actually,onemaybeusingitmoreoftenthanonerealises.Inthepresent,whileitlasts,itsfeelisunmistakable,butitdoesnotleaveanymemorybehind,andthuscannotberecalledinretrospect.Thewholemindisdynamicandcannotbeheldcaptiveinastateofexperienceorbeamendabletodisciplineoreffort.

But,afterexaminingourselvesthoroughly,throughawareness,allthisdisappears–nomemories,nobelief,nonationality,noisolation,andnodesiretohurtanyoneortorecallallthesupposedhurts.Webegintoseethingsastheyare,remainingwith‘what-is’,withouttryingtoescapefromit,withoutcondemningitortryingtoovercomeit.Thebrainbecomesmerelyarecordinginstrumentwithouthorizontalthinking–involvement–usingitasthe‘me’inoperation.Andthemindbecomestrulyquiet,functioningonlywhennecessary.Onlythisquietmindhasthecapacitytorespondtotheimmeasurable.Whenoneistrulyawareofwhatwearedoinganditsdisastrousresults,onestopsdoingitwithoutcompulsion,withouteffort,withthedeepandsuddeninsightofawareness.

‘Wholemind’meanslivinglikeGod.‘Partialmind’meanslivinglikeahumanbeing.

AWARENESS

Thewholemindandits‘passivealertness’arethebasisofawareness:itspassivityexposestheunrealityofthedisturbedactivitiesofone’spartialmind,anditsalertnessenablesustocatchtheintimationsoftheReal,unconditionedorthewholemind,toreceivethefinerandmoredelicatecommunicationsfromthewholemindtoitsmaximumcapacity.

Awarenessde-conditionsthemind.Itdissolvesthefalseideasanddesiresarisingfromnon-awareness.Theunconditionedmindthenfeelslightandfree,silentandpeaceful.Inthestateofawarenessthemindisextremelyalert,fluid,andsensitive,andisthusabletopenetrateinto‘what-is’,intothenatureofthings,intotheheartsofpeople.

Awarenessoftheentireprocessrevealsthepossibilityofadifferentwayinwhichthemindcouldwork,awayfreefromconditioning,freefromthelimitinghabitsofcomparisonandjudgement.

Themostdistinctivecharacteristicofawarenessisthatitisfreefromdisturbances.Thedisturbancesbelongtotheordinaryman’spartialmind,which‘wants’tobedifferentfrom‘whatitis’.Itisnotabletoaccept‘what-is’andcreatesanillusory‘what-should-be’.Thestrengthofthesedisturbancesdependsontheirremainingundetected.Inthelightofawareness,theyareeasilylaidbare,losetheirpowers,andthenceasetoaffectus.Thenthemindiscalmandsilent,andopentotheReality,the‘what-is’.

Awareness,inaway,isverysimilartotheeffortofwakingupandnotfallingasleepagain.Withawareness,onebeginstofeelthatthingsimpressonedifferently:onefindsthatpeopleareuniqueandnotallsimilar,thatlifeiscreative,notimitative,thateverythingisrelated,notisolated.Suchimpressionsarenotmerelynoticedbutareactuallyexperiencedinconcretesituations,withamoreawakenedandreceptivemind.Thus,thewholeattitudetolifechanges.Itbecomesharmoniousandmoremeaningfulandjoyous.

Awareness,amovementoftheunconditionedorwholemind,bringsinmanynewfactorsunknownto,andundetectedby,theconditionedmind–factorslikefreedomfromthepast,freedomfromcomparison,andnewcapacitieslikeunderstandingcreativity,love,andrelationships.Awareness,therefore,meansobservingthewholemovementoflikeanddislike,ofthe

suppressions.Butawarenessisahappening,notatrick,notsomethingthatcouldbeusedtohelptodissolvethethingsonedoesnotwant.

Thereisalsoagaininsensitivity.Awarenesshelpsustorealisethatdisturbanceandagitationareforeigntothetruenatureofthemind.Itissensitivetotheslightestdisturbance,howevercaused,andrejectsitasalientoitsnature.Inotherwords,theunderstandingreleasesthemindfromconditioningandmakesitsensitiveto‘factsastheyare’–‘what-is’–notcolouredbypreconceptions.Itworksasacatalystthatactivatesthewholemindintoitslivelypresence.

Thefinestandthemostobviousintimationwereceiveisthatofitsownsilenceorpeace.Whenintimationsofsuchpeacecometous,thereisnomistakingtheirpresenceortheirstatus.Itisapositiveandlivepeacethatcanholditsownagainstdisturbancesnotbyfightingthem,butunderstandingthem.Awareness,thus,notonlyexposestheunrealityofthepartial,disturbedmind,butalsoshowstherealityofthewhole,peaceful,silentmind.

Theunconditionedviewisopentouniquecreativeness,relationship,andexperiencing.Thestateofawarenessgivesusatrueinsightintoourmindsandmakesusacceptandbemoreathomewithreality.Onehastoexperimentwiththeawarenessofconcreteproblemsoflife.Ifonetakesupsomerelativelyeasierproblem,suchasapassingdispleasure,atwingeofjealousy,orapangofconscience,awarenesswilldissolveit.Butastrongerandmorepersistentdisturbance,suchasadeeprootedhatredofarivaloralong-standingworry,will,ofcourse,needacertainamountofpersistenceandhardwork.Theimportantpointisthatbeingimmediatelyawareisnotaspecialgiftofspecialpeople,butispossibleforanyordinaryperson,throughunderstanding.

Thequestion,therefore,is:CanawarenessbesointensifiedthatnotonlywoulditsuggestthepresenceoftheunconditionedReal,butsoftenandweakentheholdoftheconditionedmind,sothattheintimationsofthewholemindcouldbecometheprincipalguidesindailyliving?

Itisimportanttorememberthatpursuingawarenessortheunconditionedisareversaltotheconditionedmindandleadstoadeeperandmoretenaciousconditioning.For,pursuingisdonebysomeonewhothinksheisinbondageandseeksfreedomfromthatbondage.Itisonlyinfullawarenessof‘what-is’thatthemindgetsachancetoturnround,leavingallconditioningbehind,andtoenterintoanewandmoremeaningfullife.

Awarenesscannotbewilledandsecuredwitheffortandstruggle.Theordinaryman’spsychosomaticorganismfindsithardtounderstandandadaptitselftoitspromptings.Onecanonlytrustlifetotakeoneselfthrough.Theverychoice-lessnessofawareness–withoutcondemnation,justification,and

identification–is,byitself,thegreatestprotection.Conditioningwillwitherandvanishonlyintheclearlightofawareness.

Anythingelseotherthanawarenesswillcreatethesameconditioningoverandoveragain.

HAPPINESS

Whatishappiness?‘Happiness’isawordthatissocommonlyusedthatonehasceasedtowonderwhatitreallymeansindailyliving.‘Contentment’?Yes,butthewordhassolittlesignificancewithoutactualexperience.Afteragreatdealofthinkingoverthematter,andexperiencing,oneprobablycannothelpbutassumethat‘happiness’hasreallynothingtodowiththepleasurethatpossessionsandrelationshipsmightbring,howeverdeepitmayfeel.

Personally,Ihavecometotheconclusionthathappinessreallymeanssolittle–andsomuch:happinessmeansnotexpectinganythingfromanybody,notwantinganythingfromanybody.Genuinehappinessultimatelyturnsouttobetheabsenceofunhappiness.Unhappinessconsistsinnotacceptingthe‘what-is’,andcreatingandpursuinganillusory‘what-should-be’.

Thecoreofhappinessindailylivingisnottheamountofpleasureoneexpectsbutthecapacitytoaccept‘what-is’,withoutcreatingandpursuinganimaginary‘what-should-be’.InaverseintheAshtavakraGita,Ashtavakratellshisdisciple,KingJanaka:“Ifyoudetachyourselffromtheidentificationwiththebody(asthedoerofactions),andremainrelaxedinConsciousness,youwill,thisverymoment,behappy,atpeace,andfreefrombondage.”

Whathe,ineffect,tellshisdiscipleisthathehaswronglyidentifiedhimselfastheindividualdoerofallactionsthathappenthroughthebody-mindorganism,andthusassumedtheresponsibilityforallactions.Thisistherootofunhappinessindailyliving:theburdenofguiltandshameforone’sactions.

WhatAshtavakratellshisdiscipleistowitnessallthathappensinlifeassomethingthathastohappenaccordingtoGod’sWillortheCosmicLaw.Nooneneedbeblamedforanything.Withthisdeepunderstanding,onecanonlydowhateveronethinksoneshoulddoinagivensituation,andthereafter,merelywitnesswhateverhappens,butnotasone’sownaction.Inotherwords,onewitnessestheflowoflife,andtherefore,remainsrelaxedandhappy.

But,whattheordinarymanwantsistostopthemovieoflifeataparticular‘still’thatisthenconsideredtobehappiness.Theordinarymandoesnotseechangeaslifeitself,justastheflowisreallytheriver.Therootoftheproblemofinsecurityindailylivingisthefactthatonefailstoreallyseethatchangeisanintegralaspectoflife.Theonlywaytomakesenseoutofchangeistojoinit:

eitherplungeintolifeandwelcomechangeasthespiceoflifeorresistandsetoneselfagainstoneselfandbefrustrated.

Therootoffrustrationformanisthefactthathelivesnotinthepresentmomentbutfortheillusoryfuture,whichisonlyacreationofthemind,amereinfluencebasedonmemory,anabstractionatbest.

Itisobviousthatthebrain,withitsfantasticmemorybank,isanabsolutenecessityinordertoliveinthisworld.Onecannot,however,ignorethewholemindbecausethatisthebasicUniversalConsciousness.Humanbeingsneedboththebrain-thinkingandtheintuitivewisdomtoleadawell-balanced,harmoniouslife.But,whatmankindhasdoneistoallowthebrain-thinkingtodevelopsofastthatintuitivewisdomhasbeenalmostforgotten.

Theproblemisthatmancannotbehappyevenifthepresentmomentprovideshimwitheverythinghewants.Hemusthaveafuture,asecurefuture.Andyet,heknowsthatthefuturedoesnotstopwiththeachievementofanyparticulargoal.

Thetragedyofthissituationisthathecannotevenreallyenjoythatwhichispresentlyavailabletohiminamplemeasure.Onlyatrueunderstandingofthewholematter(whichwouldmakehimamanofunderstanding)wouldpermithimatotal,uninhibitedenjoymentofwhatisavailableinthepresentmoment.

Themanofunderstandingisabletoacceptthisroutineofdailylivingandishappy.Theordinarymanisnotabletoaccept‘what-is’,andis‘unhappy’.Hewantspleasurebutnotpain,whereasthedualityofpleasureandpain,alongwithallotherdualities,istheverybasisof‘life’anditsfunctioning.

Truehappinesscanexistonlyinacleanandpuremind(‘purity’beingtotallyindependentofanyconceptualmorality)thatisfreeofbothexperientialscarsandburdensofexpectation;amindalertenoughtobereceptivetoanycommunionfromtheSource.Suchhappinessisnotamomentaryexperience,butaconstantlivingexperience.

Thekeytothesituationis:dowhateveryouthinkyoushoulddofortheponderablefuture,andthenstayinthepresentmoment.Therefore,theultimateprayerwouldbe:“OLord,pleasegivemeastateofmindinwhichIshallnotwantanythingatall,notevenfromYou.”AccordingtoGod’sWillortheCosmicLaw,andone’sdestiny,itcanbringabouthappinesswithoneselfandinrelationships.

RELATIONSHIPS

Lifeandlivingarebasedonrelationships.‘Relationship’is,infact,theveryessenceoflifeandliving.Withoutrelationship,thereisnoexistenceof‘me’andthe‘other’,whoeverthe‘other’maybe.Apartfromtheemotionalscreenthatmaybethrownup,thefactisthatrelationshipisbasedonmutualgratification.

Twoqualitiesarenecessaryforaharmoniousrelationshipindailyliving:humilityforoneselfandtoleranceforthe‘other’.Theabsenceofthesequalitiesmeansdisharmonyinrelationshipsandunhappinessingeneral.Itisthetotalacceptanceofnon-doership,thateverythingisahappeningaccordingtoGod’sWillortheCosmicLawandnotthedoingbyanyindividual,whichnaturallygivesrisetothesetwoqualities.Theycannotbeacquired.

Thus,totaketheinstanceof,say,jealousyinarelationship,theconditionexistsbecausethe‘me’,byitsverynature,hasbeenacquisitive,andjealousywasonlywaitingforachancetoflareup.Theconditionedstatepreventsthehumanbeingfromseeingthesituationintegrallyasasingleeventinthepresentmoment.

Ifonecanstandoutsidetheturmoilandwatchwhatisgoingonwithoutjudgingthesituationwithapprovalordisapproval,onewouldseethesituationinanewlight.Directinsightintothe‘other’s’heartandmindisapeculiarqualityofthewholemind.Theconditionedmindcompares‘its’ownpossessionswiththeneighbour’s,andenvieshimhisgreatsecurityandcomfort.

Theunconditionedmindseesthistrap,andtheunderstandingcreatesanewrelationshipbetweenmeandmyneighbour,notasrivalsorcompetitorsbutasfellowinstruments,throughwhichlifehappenspreciselyaccordingtoGod’sWillortheCosmicLaw.Thisistheonlyfoundationforrelationshipsandanintegratedandcreativesociallife.

ItisforthisreasonthatIrequestmylistenersto“listentotally.”Theyarenotlisteningtotallyif,whiletheysitbeforeme,theyarecomparingtheirownexistingopinionsorwhattheylearnedfrombookstowhatIamexpressing.Thenobviouslythereisnorelationship.

WhatIaimtodoiscertainlynotbrainwashing.IwantmylistenerstoexaminewhatIsaybutnotatthesametimeastheyarelisteningtowhatIsay.

Thefactofthematteristhat,duringatalk,wearebothtryingtounderstandtheissueoftheproblem.Forthispurpose,themindhastobefreefromconflictandbothpassiveandalert,nothookedonanyopinionorjudgement.Understandingcanhappenonlywhenthereexiststheswiftpliabilityofapassivemind.

Thebasicfactaboutarealrelationshipbetweentwopeopleisthatthereiscommunionbetweenthem.Thismeansthereisnoisolation;thereisloveandnotresponsibilityorduty.

Relationshipisgenerallysoughtwheretherecanbesecurity,astateofgratification,allofwhichcreatesconflict,becauseitresultsinpossession,incondemnation,inself-assertivedemands.Inthattherecanbenolove.

Therefore,‘relationship’hasverylittlesignificancewhenoneismerelyseekingmutualgratification,butbecomesextraordinarilysignificantifitmeansself-revelationandself-knowledge.Atruerelationshipbetweena‘me’andthe‘other’,whoeverthe‘other’,canonlyexistwhenoneridsoneselfofone’spossessions,themostpreciousofwhichisone’ssenseofpersonaldoership.Therecanbetruerelationshiponlywhenthereislove,notthesearchforgratification.Lovecanexistonlywhenthereisself-forgetfulness.

LOVE

Whatislove?‘Love’isanastonishinglymisconceivedwordindailyliving.Theordinarymancannotreallyimagine‘love’apartfromthedesireforpossession.Indeed,thedesireforpossessionbecomesthetouchstoneforgaugingitssincerity,tosuchanextentthatevenamotherisaccusedofnot‘loving’herchildintheabsenceofaprominentattitudeofpossession.

Butonemaywonderif‘love’isasentimentatall.Thefactofthematteristhatlovecannotreallybeasentimentoremotionbutastateofmind,andwhatisgenerallyknownas‘love’isaviolentmanifestationoftheego.Indeed,loveistrulyloveinthedegreeinwhichtheselfishelementistranscended.Actually,‘love’,theemotionalsentiment,and‘love’thatisaprofoundbutun-emotiveloveforachosenobject,areinfusedbythesameforceandarebasicallyidentical–theonecoveredinegoisticdebris,theotherpure.

Lovewithamotiveisnotlove.Norisloveforanygainorprofitlove.Ifsomeone‘loves’anotherpersonbecausethispersonhassomethingtogive–itisnotlove,it’sadeal.Butitisloveifonerespectsanotherandtreatshimorherthesamewaywhetherheorshehassomethingtogiveornot.

Thestateofmindthatisgenuineloveisself-sufficient,hasanon-spatialcharacter,andisindependentofphysicalpresenceorsensualcontact:noexpectationofanythingfromthe‘other’,demandingnothing.Yet,sincetherelationshipisbasedon‘me’andthe‘other’,physicalexpressionofloveisinnowayexcluded–itmayevenbeanessentialelementintherelationship,aculmination,thevitalexpression.Butthepointisthat,inthiscase,theegoremainsinpassiveabeyance.

Onecannotfindlovebyseekingit.Lovecannotbecultivated.Lovecanonlyhappeninarelationshipthatisbasedonharmony.Andharmonyinrelationshipscanhappenonlywiththetotalacceptance,notmerelyintellectualacceptance,thatlifereallymeansaseriesofhappenings,strictlyaccordingtoGod’sWillortheCosmicLaw.Therefore,whatevereffectahappeninghasonanyone,nooneistoblame.Nooneneedbehated.

MANANDWOMAN

Lovebetweenmanandwomanisgreatlymisunderstoodindailyliving.Itisafactoflifethatmenandwomenhaveanurgentneedofoneanother,andyettheyrarely,ifever,trulyunderstandoneanother.Somehow,astateofenmityusuallyexistsbetweenthem,andalmostunceasingconflict.

Onanalysis,thisconflictwillbeclearlyseentobenothingotherthanastrugglefordomination.Theobstaclethatliesbetweenthemistwofictitiousegos.Andtherootoftheobstacleliesnotintheegoitselfbutinitssenseofdoership.Withoutthesenseofdoership,itisperfectlyeasytocomprehendthatthetwoseparateentities–amaleandafemale–aremadeforeachother.Aharmoniousrelationshipdoesnotreallyinvolve,asisgenerallyimagined,anysacrificeoneitherside,except,ofcourse,thesacrificeofthenon-existingdoership.

Similarly,whenmenandwomenaccuseoneanotherofdisloyalty,itisusuallyaquestionoffacts,andonexamination,almosteverytime,‘facts’arefoundtobefalse,exaggerated,andoftenmisinterpreted.Thesecretliesinthespontaneityoflove–loveanddisloyaltycannevergotogether.

Theassociationofthemaleandfemalehastheapparenteffectofrestoringtheimbalanceineachelementtoastateofequilibrium.

Inviewofthefactthattheattainmentofequilibriumisconstantlyandnaturallysoughtthroughoutlifeandliving,themutualattractionofmaleandfemale–andthemutualneedofonefortheother–becomeseasilycomprehensible.Butitisdoubtfulifthisneedeverattainsfulfilmentinlife,orwhetheritonlyremainsinastateofstimulation.Infact,theattractionandconflictbetweenthesexesseemstobepresentatthesametime,mostofthetime.

Themoredynamicandlessimpermanentinstancesofthisuniversalprocessaresomewhatinappropriatelycalled‘love’,becausetheordinarypersonisnotabletoconceiveofloveasapartfromtheessentialdesireforpossession.Actually,theessenceof‘love’istogivetothe‘other’,nottoreceivesomethingfromthe‘other’.

LONELINESSINDAILYLIVING

Itisafactoflifethatmanyhumanbeingsarelonelyandisolated.Itcanbeseen,quiteclearly,thatwhatoneusuallydoesistorunawayfromthislonelinessthroughattachment,whichisnotlove,throughactivity,orthroughsomeformofreligiousorevenworldlyentertainment.Thefactofthematteristhateveninanintimaterelationship,theordinarymanalwaysthinksabouthimself;heisself-centred.Whethertheordinarymanworksinanofficeorinafactory,whetherhedoessocialworkorisconcernedwithsocialwelfare,thefactofthematteristhathisself-preoccupationbringsaboutasenseofisolation.

Relationshipissurelythebasisofdailyliving,anditisinterestingtoenquireintothebasisofrelationship–whatitmeanstoberelated.Oneknowshowveryvitalrelationshipisinlife,andyetthereexists,intheusualrelationship,adistinctbarrierbetweenoneselfandthe‘other’.Whethertheordinarymanlikesitornot,itisafactoflifethatthroughouttheperiodofanyrelationship,animagehasbeencreatedofthe‘other’and,thus,itsohappensthattherelationshipisusuallynotbetweentwoindividualsbutbetweentwoimages,formedbyeachoftheother.Itisforthisreasonthatinacloserelationship,evenofmanyyears,thereisusually,deepdown,afeelingofisolation.Therealpoint,therefore,iswhetheritispossibletoliveone’slifewithouttheimagesofoneanother.Itisalsoclearthatonecannotchaseoneimageafteranotherbutthatonehastoendalltheimagesinstantly,andnotoveraperiodoftime.Inordertogetridoftheseimages,itisnecessarytofindouthowtheseimagesgetformed.Imagesareformedwhenthemindisnotattentive,andimagesarebasedonconflict,andconflictisbasedonaction.Thus,animageisformedwhenoneofthetwopartiesfeelsthattheotherhasdonesomething,whichheorsheshouldnothavedone;and,obviously,thisimageisbasedonself-interest.Itisafactoflifethattheisolation,whichleadstoloneliness,betweenthetwopartiesinarelationshipisbasedonasetofimages,whicharethemselvesbasedonactions,whichhavetakenplaceoveraperiodoftime.

Theentiresetofimages,whichcomesbetweenthetwopartiesinarelationship,getsshatteredinstantaneously,healingthedistancebetweenthemonlyifitispossibleforeachtoaccept,totally,thebasisofeveryreligion.Thishas,overaperiod,beenoverlookedbypeoplebecauseithasbeenclouded

beyondrecognitionbyamassofconceptsandrituals.ThisbasisofeveryreligioniscontainedinthefollowingwordsoftheBible:“ThyWillbedone.”ThebasisoftheIslamicreligionisalsothesame.TheHindureligiongoesastepfurtherandsays:“Godisboththespeakerandthelistener.”Thismayseemconfusing,butthemeaningisclear:theapparenthumanentitywhospeaksandtheotherwholistenswouldnotbeabletodoeitheriftheywerebothunconscious.Therefore,itisConsciousness(ortheSource)thatfunctionsthroughtwohumaninstruments,andbringsabouttalkingthroughoneandlisteningthroughtheother.Inotherwords,everythingintheworldisahappeningaccordingtoGod’sWillortheCosmicLaw,andnoindividualentityiscapableofdoinganything.Therefore,nohumanbeingcanbeblamedforanyhappening.Thetotalacceptanceofthisbasicconceptwouldinstantaneouslydemolishallsetsofimages,andcompletelybridgethedistancebetweenthetwopartiesinanyrelationship.ThisistheonlywayarelationshipcouldbebothHumanandDivine.

CRITICISM

Perhapsanothersignificantcauseofhumanmisery,besidesloneliness,isthefactthattheordinarymankeepsjudgingtheotherpersononthebasisofhisownconcepts.

Mostpeopleinanysocietyresorttocriticisinginordertointerfere.Perhapsthisgivesthemacertainamountofpleasure,acertaingratification,inshapingsomethingorevensomeone.Howcanonejudgeanotherpersonunlessonehasinspectedandjudgedoneself?Itclearlyshowsalackofunderstandingofrelationships.Judgingoneselfbringsaboutgenuinehumility,notthehumilityofwhichoneisconscious.Infact,itneedssupremehumilityinorderfortheultimateunderstandingtohappen.Indeed,isnotabsolutehumilitytheunderstandingitself?

However,theordinaryman’sintellectmostlyknowsonlyhowtoargue,anddemandsthefinalwordasvictory.Itdoesnotknowhowtodiscuss,andthereforecannotlearnanythingfromdiscussion,particularlyconcerningitself.Unfortunately,thisconvictioncanbeobservedeveninpeoplewho,otherwise,havequiteahighstandardofculture.

Thisinadequateutilisationofthemindbecomesevenmoreclearlydefinedwhenthetopicispersonal.Whereasthecontrolledmindwillreceivepersonalcriticismwithintellect,eveneagerness,seekingtounderstandandbenefitbyanytruthitmayrecogniseinthecriticism,theusualintellectwillfightbackatonce,usinganyargument,howeverinadequate.

Whatistheprocessofunderstandingsomething?Howdoesoneunderstandone’schild?Oneobserves,onewatcheshimatplay;onestudieshiminhisdifferentmoods.Onedoesnotprojectone’sopinionontohim.Oneisalertlywatchful,activelyaware.

Theunderstandingofrelationships,sovitalindailyliving,cancomeaboutonlywhenthemindissilentlyaware,observingwithoutbeingcritical,condemning,orjustifying.Constantlycriticisingandinflictingone’sownpersonalityobviouslysoursarelationshipandfinallyleadstoagreatamountofconflict.

CONFLICT

Why,really,isthereconflictbetween‘me’andthe‘other’?“Becausethe‘other’isdifficult,”onemightsay.Yet,dealingwithadifficultpersoncannotbeavoidedaltogether.Insuchasituation,themanofunderstandingisfullyawarethatthe‘other’–thedifficultperson–isnotahappyperson.He,therefore,willnottreatthe‘other’asanopponentoranadversary.

Withthisbasicunderstanding,onewouldnaturallymeetthismannotwithafrownbutagenuinesmileofwelcome.Thismay,inthebeginning,confusehim,butitdoesnotmatterbecausethereisnothingphoneyinthesmilesincethebasisofthatsmileistheunderstandingthatthe‘other’trulyhadnooptioninthesituation,whichisbasicallynotanyone’sdoing,butahappeningthathastohappenaccordingtoGod’sWillortheCosmicLaw.

Then,whatonewoulddoistobeginthetalk,notasaquarrelinwhichonlyonehastowinandtheothermustlose,butasaproblemforwhichbothhavetofindasolution.Inotherwords,thewholepointisnottotreatthe‘other’asadifficultperson.

Thefollowingsituationgivesagoodexample.Wehaveamaidtohelpwiththehousework.Oneday,sherequestedleaveonthefollowingSunday–abusydayforus–forurgentpersonalwork.Mywifeagreedandmadeotherarrangements.OnSaturday,themaid,veryregretfully,saidthatsomethinghadgonewrongandthearrangementhadtobepostponedtothefollowingSunday.Althoughthe‘otherarrangements’weremuchmoredifficultthenexttime,mywifeagreed.

Whenourneighbourheardoftheincidentshewasfurious,andreprimandedmywife:“Thisishowyouspoiltheservants–youshouldhaverefusedonprinciple.”Mywife’sanswerwas:“Whatisthe‘principle’?‘Mightisright’,oraharmoniousrelationshipbetweentwohumanbeings?”

Thisisanextremelyimportantfactorifonewishestolivealife,inwardlyandoutwardly,withoutconflict,inpeaceandharmony.Thebasisofconflictisalwaystheseparationbetween‘me’andthe‘other’.Thisseparation,thisdivision,isbasedentirelyondoership:the‘other’isdoingorsayingsomethingthat‘I’don’tlike!

Thisseparationbetween‘me’andthe‘other’candisappearonlyifoneis

abletoaccept,totally,thateverythingisahappeningaccordingtoGod’sWillortheCosmicLaw.Andthisbasicfactoflifeshouldbeself-evident.Itistheexperienceofeveryonethat,havingdonewhateveronewantedtodoaccordingtoone’sownfreewill,whatactuallyhappenshasneverbeeninone’scontrol.

Why,then,blameanyoneforanythingthatis,basically,a‘happening’?Itisonlythistotalconvictionthatbridgestheapparentseparationbetween‘me’andthe‘other’.Whatsuchanacceptancebringsaboutisaharmoniousrelationshipbetween‘me’andthe‘other’–whoeverthe‘other’is,acloserelativeoratotalstranger.Andthisharmoniousrelationshipobviouslymeanstheabsenceofallconflict.

REVALUATIONOFVALUES

Whenthinkingaboutrelationships,love,conflict,andsoon,onemightaskoneselfthefollowingquestion:“Someonewhohasalwaysbeenconsideredafriendsaysordoessomething,whichhurtsmedeeply.HowwouldIreact?”

Theusualtwowayswouldbe:either,consideringoneselftobea‘good’person,alwaysforgivingothersforbeingweak,onesuppressesthehurtanddecidestobemagnanimousandforgiveshim;or,oneberatesthe‘friend’and,fromthenon,considershimawickedmanwhohasturnedagainstoneinspiteofallthatonemayhavedoneforhim.

Butthereisathirdwaybasedonone’stotalacceptancethat,astheBuddhasaid2500yearsago,everythingisa‘happening’accordingtotheCosmicLawandnotthedeeddonebyanyindividual.Theonewhohasbeenabletoacceptthisconcepttotally,therefore,acceptsthehurtassomethingwhichhadtohappenaccordingtothesameCosmicLawandone’sdestiny.Theindividualentity,theinstrumentthroughwhomthehappeninghashappened,istrulyirrelevant.

Therefore,thequestionofone’sblamingthefriendsimplydoesnotarise.Onedoeshisbesttoignorethehappeninganddoesnotreacttoit.Perhaps,inthemeantime,thefriendhasrealisedhismistakeandwishesthathehadnotdonewhathethinkshehasdone.Hemayevenapologise,andnofurtherharmwillhavebeendone.

Thisleadstoarevaluationoffriendshipandothervaluesingeneral.Thousandsofyearsofconditioninghasgiventheordinarymanasenseofvaluesthatisselfishandlopsided.Hefeelshappyandproudwhenheisabletogivesomegifttoanotherorisabletodosomethingforthe‘other’.Butisitnotconceivablethatarevaluationofvaluesisabsolutelynecessaryinordertotranscendtheflowoflifeandfeelthedeeppeaceoflivinginfreedom?

Forexample,givingsomethingtosomeone,helpinganyonetoobtainordoanythinghewants,maybegratifyingtotheonewhogives.Infact,however,itmeansgratifyingthefictitious‘self’ofthepersonwhogives,andaffirmingthegiver’spowerovertheonewhoreceives–actuallytorenderhimadisservice.Though,ofcourse,therecipientwillthankthegiverforrenderingthereceivertheapparentdisservice.Therevaluationofvaluescanalsobeseeninthefact

thatwhenabeggarrendersanothertheserviceofacceptingarupee,thebeggarthanksthegiverfortheopportunityofrenderingthatservice.Thatiswhattherevaluationofvaluesmeans.Intherevaluationofvalues,‘gratitude’wouldexistonbothsides.Itmeansatruevisionofahappening.Onecanrenderaservicetosomebody,andtheonlyserviceonecanrenderanybody,istogivethelatteranopportunityofdeprivinghimselfofsomething,andthusofweakeningthestrangleholdofhisfictitiousselfthereby.

Revaluationofvaluesmeansacceptingeverythingasahappeningandnotsomethingdonebysomeoneforsomebodyelse’sbenefit.Furthermore,itbringspeaceandharmonybecauseonedoesnotblameanyoneforanything–neitheroneselfnorthe‘other’.Thismustbeappliedtoeverythingwithinthereachofthemind,downtoalltheapparentfactsandcircumstancesofdailyliving.TherevaluationofvaluesenablesonetoliveontheplaneofReality,withthetotalapperceptionthatloveandsacrificearenolongertwothings,thateverythingishappeningaccordingtotheCosmicLaw.Noonegivesandnoonereceives–ahappeninghashappened.

PURSUITOFPLEASURE

Whatdoes‘dailyliving’meanformostordinarymenandwomen?Tobehonest,whatitmeansisinterestinone’sjob,interestinone’sprogress,gettingabetterposition,moreprestige,morepower.Inotherwords,‘me’firstandeveryoneelselater.And,withthat,thereisoftenafeelingofguiltbecauseonethinksitiswrong.Butwhatiswrongaboutit?

Whybringinthatfactoratall?Becausethereareafewpeoplewhoarenotthatself-centredandseemtopreferdoingsomethingforothers.But,thefactofthematteristhattheonewhodoessomethingforothers,doessobecauseitgiveshimgreaterpleasure,greatersatisfaction–thesamething,pursuitofpleasure,satisfaction.Whybringinanideologicalconcept?Whatoneseeks,clearly,ispleasure,satisfaction,whetheritisinsex,infreedom,orhelpingothers,inbecomingagreatsaint,orapowerfulpolitician,orwhatever.Itisallthesameprocess:pursuitofpleasure.Mosthumanbeingswant,desire,searchfor,andcraveforsatisfaction.Whyisonedissatisfied?Because,forexample,oneismarriedandthatdoesnotgivehimorhersatisfaction;onegoestomeetingsandthatmeansnothing;onelooksattreesandnature,andfeelsnothing;andso,gradually,oneisdissatisfiedwitheverythingoneseesorhas,orhasfelt.Onewantsmoreandmoreofwhatonedoesnothave.Manyordinarymenwantandcraveforposition.Why?Ifonegivesthismatteralittlethought,onecannotbutcometothesimplebutbitterconclusionthatonecravesforapositionwhichwillbegratifyingbecause,inwardly,oneisjustashoddylittleperson,withallsortsofdogmas,beliefinGod,ritualsandallthat–awhirlpoolofmischiefandmisery.

Thepursuingordemandingofpleasurecausesatremendousamountofdistortion.Notthatpleasureiswrong.Itislovelytoenjoythesky,themoon,thestars,theclouds,thehills,andtheshadows,butthedistortingfactoristhethinkingmindwantingmoreandmoreallthetime,withmorevariety.

Itismostinterestingtowatchtheprocessandpatternofthepleasureoneisseeking.Onefindsthatallone’sjudgementsarebasedonlikesanddislikes,whichis,infact,ahabitonehascultivatedthroughpleasure.Whenthereisnopursuitofpleasure–somethingintheillusoryfuture–thereisgenuineappreciationofwhatispresentnow.Ilookatthattree,thebeautyoftheleaves,

thebranches,andthecurveofthetree.WhenIreallylook,whetheritisatthetree,therainbow,thefly,orabeautifulwomanorawell-builtman,inthatlooktheremaybesatisfactionbutnot‘pleasure’.Thepleasureonlyariseswheninvolvedthinking,inhorizontaltime,happens,givingrisetounnecessarysensuality,leadingtofurtherinvolvement.

Witnessingtheprocessofpleasureisinterestingbecauseitmakesthemindmuchmoresensitive,andtherefore,muchmoreintelligent,muchmoreobjective.Now,thisintelligenceisoperating:not‘my’intelligence,justintelligence.Thisintelligencehasseenthatthepursuitofpleasureinevitablybreedsdullnessandindifference.Onelooksatthattree,thebeautyofthebranch,thebeautyofthecurveofthetree,atabeautifulface,awell-proportionedbody.Whenonereallylooks,totally,thereisneitherpleasure,norjudgement.

Thepleasureonlyariseswhenthinkingcomesin:thebeautyoftheface,thewalk,thedress.Asecondlater,thethoughtcomesin:Thatwasabeautifulwoman.Andalltheimagery,sex,intimations,andthrillsbegin.Itisthethinking,whichbringstherubbishwithit.

Witnessingthis,themindhasbecomeextremelysensitive,disciplined,andnowseesthatthecontinuityofpleasureiscreatedbythinking.Whycan’tIjustlookatthattree,thatwoman,orthatcar?Whydothinkingandjudgementhavetocomeintoit?Theanswerissimple:“Icannotpreventthethoughtfromarising,butIdonothavetogetinvolvedinit.”Itisthepursuitofpleasure–notthepleasureitself–leadingfirsttoseekmoreandmoreofthesamething,proceedingtoavarietyofitems,andfinallyleadingtoatotalindifference,whichcancauseseveredepression,leadingeventosuicide.

Areallybasicquestionis:Whatisitthatcreatesafragmentary,neuroticmind,whichbreedsdeceptionandillusion?Ifonegivesthismattersomedeepthought,onehastocometotheconclusionthatthefactorofdistortionis‘thinking’.But,notthinkinginthepresentmoment–thatisthe‘workingmind’–butthe‘thinkingmind’functioninginhorizontaltimethatcultivatesfearandpromisespleasure.Whentheworkingmindfunctionsrationally,objectively,sanely,thinkingandjudgementwon’tbedistortingfactors.

Whatonereallyseeksisthefreedomfromthethinkingmindorinvolvement,whichcreatesthepursuitofthatpleasure,whichmeansfrustration.Thethinkingmind,demandingpleasure,pursuestheexperienceandsustainsthememory.Yet,watchingthemindpassivelyis,indeed,thedisciplineinwhichthereisnosuppression,andtherefore,themindbecomessensitive,disciplined.Itseesthatitisthethinkingthathascreatedthecontinuityofpleasure,andthatsuchthinkinghasbecomeahabit.

Theansweristoenjoythepleasuretotally,completely,livewithit,andbe

donewithit.Themindisthusfreefromtheknown.Thisiswhathappensinthecaseofamanofunderstanding.

PROCESSOFTHINKING

Itisalsoafactoflifethatthinkinghasgivenmostpeopleagreatdealofpleasure.Pleasureisentirelyaguidingprincipleinlife.Thepleasureofanyincident–anysensorypleasure–isrecordedandthoughtover.So,thinking,aspleasure,playsaverysignificantpartindailyliving;thinkinggivesnourishmentandvitalitytoanincidentthathasalreadybecomethepast.Itisnotdifficulttoseethatpleasureisalwaysinthepast;theimaginedpleasureoftomorrowisstilltherecollectionofthepast,projectedintothefuture.

Theworldhasgivensomuchimportancetothinkingandconceptualising.Theordinarymanlivesbythinking,hedoesthingsbythinking,heplanshislifebythinking,hisactionismotivatedbythinking.Andthinkingisworshipped,throughouttheworld,asthemostimportantthing.Butcanthinkingsolveone’sproblemsindailyliving?Thinkinghasneversolvedanyproblems.Recentdiscoveriesandothereventshavenotbeentheresultofhumanthinking,butinspirationalthoughtsandinsightsfromtheSourceorReality.

Obviously,onehastothink–andgointothepast–whenoneisdoingsomethingasajob:technologically,intheoffice,orinthekitchen.Thereistherationality,thelogicofthinkinginaction,indoing.But,theproblemariseswhenhorizontalthinking(intime)becomesirrational,whenitsustainspleasureorfear.

Itissoveryimportanttomakeacleardistinctionbetweenthinking–thoughtbeinggiven–inthetechnologicalfield,andconceptualisingaboutwhathappensinlife.

Allbooks,allliterature,everythingisconceptualising,endinginconcepts.Andtheordinaryman’srelationshipisbasedonconceptualising.One’swifeistheimageonehascreatedbyconceptualising,puttogetherbyallthethingswhichgoonbetweenhusbandandwife–pleasure,sex,theirritations,theexclusions,andalltheseparativeinstinctsthatgoon.Thinking–conceptualisingandobjectifying–isclearlytheresponseofmemory–memoryasknowledge,asexperience,asimpressions–whichhasbeenaccumulated,storedupinthebraincells.

Itisnecessarytounderstandtheprocessof‘thinking’.Thinkingistheresponseoftheaccumulatedmemory–whetheritisone’sown,ortheinherited,

thecommunalexperienceandsoon–and,thus,theresponseofthepast,whichmayprojectitselfintothefuture,goingthroughthepresent,modifyingitasthefuture.Butitisstillthepast.Thus,thinking,basedonthepast,projects‘what-should-be’inthefuture–andso,thereisconflict.

However,betweenthoughtsthereisaperiodofsilencethatisnotrelatedtothethinkingprocess.Onewillobservethatthatperiodofsilence,thatinterval,isnotoftime–itisthetimeless–andalongwiththediscoveryandexperiencingofthatintervalthereisliberationfromtheconditioningofthemind.

Itisonlyinthatmoment,whenthemindisnotgivingcontinuitytothethinkingprocess,thatthereisastillnessthatisnotinduced,andtherecanbefreedomfromtheconditioningofbackground.

Infact,mostofone’sproblemsaretheresultof‘thinking’because–unlessitisinthelaboratoryoronthedrawingboard–‘thinking’isalwaysself-perpetuating,self-centred,andconditioned.

Onecanonlyfindasolutiontoaproblem–individualorcollective–whentheprocessofthinking,whichhasitssourceinthe‘me’,inthebackgroundoftradition,ofprejudice,andofconditioning,hascometoanend.Allthinkingisbasedontheconceptual‘me’,andthecoreofthis‘me’isthesenseofpersonaldoership,chasingsomeobjectofdesireallthetime.

Inordertoliveone’slifewithoutconflictinone’srelationshipwiththe‘other’–whoeverthe‘other’is–allthatisnecessaryistobeconstantly,deeplyawareofhowperniciousthinkingcanbe.Then,itispossibletoliveinthe‘what-is’,withoutcreatingtheallillusory‘what-should-be’.Themindthatisquiet,andnotdistractedbyitsownconceptualising,canfacetheproblemsimplyanddirectlyandspontaneouslyarriveatthesolution.

TheSelfisaproblemthatthinkingcanneverresolve.Itis,therefore,soverynecessarytobeawareofthemechanismofthinking,ofthesubtleandcomplicatedmovementofthinking.Tobeawarewithoutcondemnationorjustificationoftheactivitiesbasedonthe‘me’-centre.Beingtotallyawareoftheprocessof‘thinking’,whichleadsnowhere,istheonlywayforastateofintelligence,whichistotallyfreeofallconditioning,toarise.

Theheartisnotopenwhenthemindconsiderseachoneapotentialenemy.Onceonehasacceptedthatnoone,includingoneself,canbeone’senemythentheheartistotallyopentowhateverishappeningbutthemindissilent.Theheartiswhatonefeels;themindiswhatonethinks.Themanofunderstandingdoesnotcareatallwhetheranybodyconsidershimamanofunderstandingornot.Heisnotlookingforfameorrecognition.

Thinkingthatthe‘other’isanenemyisone’smindlivingone’slife.Feelingthatnobodycanpossiblybeanenemyiswhentheheartlivesone’slife.Now

one’srelationshipwiththe‘other’isnotonlygoodforoneselfbutalsogoodforthe‘other’.

Whenthereisnomind,whatexistsistheImpersonalAwarenessorGod,one’struenature.

Ultimateunderstandingcanonlybeintheheart,neverinthemind.Therefore,themanofunderstandingonlyfunctionsfromhisheart.Whateverishappeningiswitnessedbytheheart.TheOnehasbecomeallofus.Onlyifonedoesnotforgetitwilltherenotbeanytrouble.

SPONTANEITY

Itisaneverydayexperiencethatwhenone’s‘conscious’mindcannotprovideananswertoaproblem,theanswercomestouswhenwe‘sleeponit’,throughtheunconsciousmind.

Therefore,therehastobetherealisationofthelimitationsoftheconsciousmind,sothatonedoesnotforceoneselftobeunreasonablycarefulandonlyconsciousofthe‘me’asthedoerofallactions.Onemustretainthelibertytohavetrustinthatfinalauthoritywhichmakesthegrassgrowandourlimbsandorgansworkbythemselves.Otherwise,anxietyandself-consciousnesswilldestroythesensitivitythatissonecessaryfordecisionstobearrivedat.

Whatactuallyhappensinlifeisthatthehumanbeingattachesundueimportancetopastconventionsorconsciousthinking,tocommunicationsbylinearsignsandmathematicalsymbolsandnotnearlyenoughtotheintuitivefeel,farmoretothecentralspotlightvisionandnotenoughtotheperceptual,peripheralvision,farmoretotheanalyticaldataandnotenoughtothe‘gut-feeling’.

Whatisnecessaryiscertainlynotsurrendertoanimpulse,butarationalrecognitionofanaturalintelligencethatcanclearlybeseenbythewayweareabletobreatheandmoveourlimbs.Ashasbeensaid,menareafraidtoforgettheirownminds,fearingtofallthroughthevoid.Theordinarymanisafraidtorelyonthespontaneousfunctioningwithwhichheisnaturallyendowedbutwhichgetsblockedthrougheffortstounderstanditintermsofconventionaltechniques.

Ourphysicalactions–ourbodilyfunctions–happenwithouttheneedofthinking:“DoIhavetoeat?DoIhavetogotothebathroom?”Ifallactionscouldhappenequallyspontaneously,withoutanythinkingbasedonone’spreviousconditioning,lifewouldbeincrediblysmoothandnatural,withouttheburdenofguiltandshameforone’sactions,andtheburdenofhatredandmalicetowardsthe‘other’.Thereasonissimple:Lifeishappening;nooneisdoinganything.

Thisiswhatisseeninthewayamanofunderstandingliveshislifefromdaytoday:anabsenceoftheregularityandsymmetrythatispredictable.Instead,whatisseenissomethingapparentlyeccentricanddisorderly,andyet

uncommonlywell-balanced,throbbingwithanaturalvitality.Toothers,itseemsthatwhateverthemanofunderstandingdoesbecomes

successful,andtheywronglyascribethistohispowers.Hissuccessisactuallyduemostlytoasenseofconfidence,alackofself-frustratinganxiety.Heisusuallyanenigmatootherpeople,hisactionsseemunpredictablepreciselybecausetheyarenaturalandspontaneous.

Itisimportanttorealisethatspontaneityandnaturalnesscannotbeachieved.AstheZenpoemputsit,“Youcannothaveitbytakingthought,youcannotseekitbynottakingthought.”Understandingthisfactisallthatisrequired.Whetherspontaneityhappensornotwouldtrulydependentirelyonone’sdestinyaccordingtoGod’sWillortheCosmicLaw.Onesimplycannotforgetthisbasicandultimatefactoflife.

Theessentialpointisthatindailyliving,thetotaloperationoftheintellectisasnaturalastheformativebehaviourofplantsorbirds.Therehastobeacertainspontaneity,whichcannotbethereifthereisconstantanalysisanddiscipline.Inotherwords,thereisabeautiful,naturalblendingofdisciplineandspontaneity–disciplinenotbeingconstrictive,andspontaneitynotbeingwanton.

SELF-CONTROLTHROUGHDISCIPLINE?

Whatisimpliedindiscipline?Mostpeoplefeelthattheymust,throughsomekindofdiscipline,subjugateorcontrolthebruteinthem.Therealpointis:ShoulditbedonethroughdisciplineorthroughanintelligentunderstandingoftheSelfitself?

Theordinarymanmightseesomeonewhomheconsidershappyorevenself-realised.Heimitateshim,andthisimitationiscalleddiscipline.Bypractisingacertainrule,acertaindiscipline,doeshegetfreedom?Anyformofcompulsiondeniesfreedom,inwardlyandoutwardly.Onlyvirtuegivesthatfreedom.Greedisconfusion,angerisconfusion,andbitternessisconfusion.

ThedifficultyisthatonehasreadsomuchandhassuperficiallyfollowedsomanydisciplinesbecauseonehasbeentoldthatifonepracticesthesethingsoveranumberofyearsoneshallhaveGodattheendofit.ButisGodameremarketablething:“Igiveyouthisandyougivemethat?”

Discipline,conformity,andpracticeonlygiveemphasistoself-consciousnessasbeingsomething.Themindpracticesnon-greedbutitisnotreallynon-greedybecauseitisnotfreefromitsownconsciousnessasbeingnon-greedy.Ithasmerelytakenonanewlook,whichitcallsnon-greed.

Tobeclearlyawareofthisself-enclosingprocessisthebeginningofintelligence.Whenoneclearlyseesthisprocessofconflict,thenoneunderstands,frommomenttomoment,thewaysofconflict.Oncetheintentionisthere,theinnersensitivityisinthepictureallthetime,sothatthis‘inner’willprojectthatpicturethemomentonebecomesquiet.Andsensitivitycannevercomeintobeingthroughcompulsion.

Theunknownneedsfreedomandnotthepatternofthemind.Whatisessentialisthetranquillityofmind.Butitissoimportanttorealisethatwhenthemindisconsciousthatitistranquil,itisnolongertranquil.Theordinarymanisafraidtogowrong.Thus,fearisattherootofthedesiretobedisciplined,buttheunknowncannotbecaughtinthenetofdiscipline.

FEAR

Thenagain,likethepursuitofpleasure,thinkinggivesrisetotheappearanceoffear:fearofthepossibilityofrepeatingwhatIdidyesterday,fearoftherecurrenceofpainIhadaweekago.Thinkingsustainsandnourishesthefear:fearofthepresentandfuture,fearofdeath,fearoftheunknown,fearofnotbeingloved.So,thereistherationalityofthinkingandtheirrationalityofthinking.Thereistheobviousrationalityofthinkingintechnologicalmatters–forexample,intheofficeorinthekitchen.Thereistherationality,thelogicofthinkinginaction,indoing.Butthinkingbecomestotallyirrationalwhenitsustainseitherpleasureorfear.

Astudyoftheanatomyoffearwouldenableonetoclearlyunderstandthephenomenonoffearitself.Boththeinter-relatedmanifestationsofaggressivenessandfearhavetheirbaseindesire.Theneedforthegratificationofdesirecausesaggressiveness.Then,feararisesbecauseofthepossibilityofnotachievingit.

Thephysicalaspectsofthephenomenonoffeararesimpleenough:itisanalliedaspectofself-preservationandisusefulasthereflexthatkeepsonefrombeingscorchedorpreparesonetofaceanyimminentdanger.Thisistotallydifferentfromthepsychologicalfearoranxietyaboutnotachievingsomething.Thiskindoffearsoonbecomesahabitthatkeepsinfusingtoxicityintothebiologicalsystem,and,overaperiodoftime,ruinstheverymechanismofthepsychosomaticapparatusthatconstitutesourbody,adverselyaffectingtheperformanceoftheapparatuswhich,inturn,furtherincreasesthefear.

Ifonefeelsaparticularrelationshipisbeautiful,onedoesnotwantittoend.Thereistheideathatitmightcometoanend,andoneisafraidofthat.Thisisonepartofthestructureoffear.Theotheris:“Ihaveknownsecurity,certainty,andtomorrowisuncertain;andIamafraidofthat.”Then,theproblemarises:“HowamInottobeafraid?”

Theknowledgeofyesterday,ofmanythousandsofyesterdays,hasgiventothemindacertainsenseofsecurity–knowledgebeingexperience,remembrance,andmemories.Knowledgeisaccumulation.Ifonehadknowledgeoftomorrow,onewouldnotbeafraid.Oneisafraidofwhathumanbeingshavedonetohimortoanotherhumanbeing,andthatknowledgeisascaronthe

mind.Thememoryofthathurtissodeepthatoneevenresistshumanrelationships

becauseofthefearofbeinghurtagain.Knowledgebringsfearofthefuture.Therefore,thequestionis:“HowamItobefreeofthescarofthepast,andnotprojectthatknowledgeintothefuture?”

Ifonelivesinthepastoneisalreadydead.Thatfeelingoflivinginthepastissuffocating.Oneisfrightened,frightenedoftomorrow.Inconsequence,oneisafraidoflivingandoneisafraidofdying.

Whenonelooksatthewholephenomenonoffear,itswholestructureanditsvariousforms,whatistherootoffear?Thewholeprocessisaformof‘becoming’or‘being’.Whenthe‘being’nowisthreatenedthen‘becoming’inthefutureisalsothreatened,andthatcreatesfear.Butistherereallyanythingto‘become’?Onecanunderstandbecominghealthier,orgrowingone’shairlonger,butpsychologically,whatistheretobecome?

Onehasanimageaboutoneself.Andthen,anotherpersoncomesalongandputsapininit,andthathurts.Thisknowledgehasleftamarkonthebrainasmemory,andthisactsasaresistance,asawall.Sothequestionis:“WhydoIhavetohaveanimageaboutmyselfatall–good,bad,noble,ignoble,ugly,ordull?”Thoughthascreatedanimagebecauseitwantssecurityinthatimage.Theimageisbuiltbythoughtandthoughtisseekingsecurity.

So,canthemindnotbehurtatall?Whichmeans,nottohaveanykindofimage?‘Thought’–whetheritisanindividualoracollectivethought(culture,education,tradition,nationality,economicandsocialconditions)–hasimplied,inthemind,thissenseofcomparinganimagewithanotherimage.Andonemustunderstandthataslongasonehasanimagetherewillbethepossibilityofbeinghurt.

Thereisanother,moresignificant,aspectofthewholeissueofthepsychologicalfearofbeinghurt.Onemayfeelterriblyhurtatwhatsomeonesays,butmaynotreactinthesamewayif,forinstance,amachineweretosaythesamething.Ifoneisabletoaccept,totally,thatwhateverhappensisahappeningthathadtohappenaccordingtoGod’sWillortheCosmicLaw–throughwhicheverbody-mindorganism–thenthe‘who’becomesirrelevantandredundant.

Onewould,then,nothavetheneedtofearanyoneassomeonewhocouldhurthim.Inotherwords,ifoneishurtpsychologically,oneismoreconcernedwiththedoershipthanwiththehurt.Ifsomemachineweretotellsomeonesomethingthatwaswantinginhim,hewouldbeinclinednottotakeoffenceandmayevenwonderiftherecouldbesometruthinit.

Whatis‘becoming’?Changingimages?Changingoneimageforanother

image?Obviouslyso.Onewantstobecomeakinderman,amoreself-confidentman,orwhatever.Butifonehasnoimageatall,andoneseesthereasonfornothavingonelogically,onealsoseesthetruth–thatimagespreventrelationship,whetheritisthehurtimageorthepleasantimage.

Ifonehasapleasantimageaboutanotherperson,heconsidershimhisfriend,andifnot,heregardshimasanenemy.Whyhaveanyimageatall?Ifonedoesapplyoneself,andworkatit,thenonefindsthatthereisamind,thereisabrainthatcanneverbehurt,becausethereisnothingtobehurt.Whoisitwhofeelsthehurt?Thatisthequestion.Theanswer:it’sonlyanimage.

Ifoneunderstandsthewholenatureoffear,then,asoneobserves,oneisnotonlyawareofthesuperficial,consciousfears,butisalsoabletopenetratedeeplyintotheinnerrecessesofthemind.Then,fearendsanddistortionendstoo.

Thatmeanscompletesilence.Becompletelysilentand–outofthatsilence–useknowledge.Thisisspontaneity,absenceofpersonaldoership,andthetotalacceptancethateverythingisahappeningaccordingtoGod’sWillortheCosmicLawandnotthedoingbyanyseparateentity.

Acceptanceofthe‘what-is’meanstheabsenceoffear.

SELF-IMAGEANDIMAGINATION

OnehaswhatFreudcalledthenarcissisticimage.Narcissus,whosawtheimageofabeautifulmaninthewater,fellinlovewithitand,notbeingabletogettothatimage,pinedawayanddied.Theironyisthathealreadyhadthatforwhichhewascraving;healreadywasthatforwhichhewaspining.

Thepointisthatwhenoneproducesthisself-imageinfantasy,itthenbecomesthethinglongedfor,anditcreatestheneedtohavethat.Butwearethatalready.

Whatis‘imagination’really,otherthan‘makinganimage’,seeingtheimageofsomethingthatisnotthere?Thefactofthematteristhatthereisnobasicdifferencebetweentheprocessofimaginationandtheprocessofperception.Indeed,theentireconsciousnessisactuallycreatedbyaprocess,guidedbyinformationfromthesenses.

Whenonestartstoimaginethingswhicharenotthere,itcouldbecalledcreativeimagination.Then,thereisanotherkindofimaginationwhichcomesfromthepast,fromreflexes–thereflexiveimagination–fantasyorfancy.

Reflexiveimaginationcouldbeusefulbyimaginingthingsandwaysofdoingthingsorsolvingproblems.Butitcanalsobedangerous,becausethisfantasymayslipoverintoapparentperceptionthatcanmakeoneanentirelydifferentperson.

Therefore,imaginationcanbecreativeanditcanalsobedestructive,becausethefantasyrealmcanmergewithrealityandcreatearesistancetoseeingthatitisfantasy.Thebeautifulfantasiesfeelsogoodthattheyresistthoughtswhichsaytheyarenotright.Thisishowthoughtcanenterintoperception.Andevenwhenonedoesnotthinkoneisfantasising,itisstillenteringperceptionbecauseperceptionisbasicallyofthesamenatureasimagination.Knowingthiswillmakeonebemorecarefulandalert.

KNOWINGONESELF

TheGreeks,theHindus,andtheBuddhistshavesaid:“Knowyourself.”Itisdifferentfromhavingaself-imageand,thus,oneofthemostdifficultthingstodo.Inordertoobserveoneself,onemustunderstandwhatismeantby‘observing’.

Whenonelooksatatree,thereisnotonlyphysicaldistancebetweenthetreeandoneself,thereisalsoapsychologicaldistance.Ifonelooksatatreewithoutasingleimage–withoutasinglethoughtoflikeordislikeorwhatever–then,forthefirsttime,oneseesthetreeasitisandoneseesthebeautyofit,thevitalityofit.

Toobserveoneselfinthisway–withouttheobserver–ismuchmoredifficult.Therefore,onemustfindoutwhotheobserveris.Whatisthenature,thestructureoftheobserverwhoisobserving?Obviously,theobserveristhepastknowledgecollectedasconditioning,and,therefore,thediscriminationsandcondemnationstakeplace.Isitpossibletowatchoneselfinaction,inrelationships,withoutanymovementofthepast?

Whenthereisnoobserver,thenthereisonlytheobserved.Toobservethewholerelationship–thewholeseriesofactions–withoutcondemning,justifying,naming,orlabelling,meansthatthemindisnolongerwastingenergyonimaginationoraself-image.Itisthenawareandhasenergytodealwiththesituationthatexistsinthatmoment.Ifoneisgreedy,envious,orviolent,ittakeshonestytoknow,tounderstand,thatoneisgreedy,envious,orviolent.Topursueanidealofnon-greed,ofnon-violence,awayfrom‘what-is’,is,infact,anescapewhichpreventsonefromdiscoveringandactingdirectlyuponwhatoneis.Tounderstandthisobviousfactneedsanextraordinaryperception.

Theunderstandingofwhatoneis,withoutdistortion,isthebeginningofvirtue–whateveroneis,uglyorbeautiful,wickedormischievous.Andvirtuegivesfreedom.Itisonlyinvirtuethatonecanlive,onecandiscover‘what-is’.Butitmustbeclearlyunderstood,again,thatthereisabasicdifferencebetweenbeingvirtuousandbecomingvirtuous.

Beingvirtuouscomesthroughtheunderstandingof‘what-is’,whereasbecomingvirtuous–cultivationofvirtue–meanscoveringup‘what-is’withwhatonewouldliketobe.Theimmoralmanwhoisstrivingtobecomevirtuous

canneverknowvirtue.Tounderstand‘what-is’needsfreedomfromthefearof‘what-is’.

DESIRE

Amatterofdeepcuriosityandsomeconcernis:Doesthemanofunderstandinghavedesires?Desiresthatarebasedonthenaturalfunctionsofthebody-mindorganism,obviously,cannotbeavoidedbyanyone,forinstance,hungerorthirst.Suchbasicdesiresexistedevenpriortoanycontactwithsomeobjectsandmust,therefore,continuetoexistinthecaseofamanofunderstanding,aswithothers.

Otherthandesiresbasedinthenaturalfunctions,allotherdesiresarethebasiccauseofbondage.Dailylivingseemstohaveapattern:beingdissatisfiedwiththeoneparticularobjectofdesire,onefindsasubstituteforit.Oneiseverlastinglymovingfromoneobjectofdesiretoanother,whichisconsideredtobehigher,nobler,ormorerefined.Andinthispursuitofdesirethereisendlessconflict.

Forinstance,onedesiressometransformationbecausethereispain,discomfort,conflictandonewantssomethingbetter,somethingnobler,moreidealistic.Beinginastateofconflict,onewantstoachieveastateinwhichthereisnoconflict.

Itisacommonsayingthatresistancetoconflictisnecessaryinordertoovercometheconflictand,forthat,oneneedstimetopractisenon-violence,non-envy,andpeace.Butthefactofthematteristhattheveryresistancetoconflictis,itself,aformofconflict.Itisthereforenecessarytoseethefalsityoftheprocessofdependingontimeinordertoovercomeconflict.

Whatistheprocessofdesire?Thereisperception,sensation,andcontact,andthemindbecomesthemechanisedinstrumentofthisprocess,thecentreofwhichisthe‘me’.Whenoneisawareofthiswholestructureofdesire,oneseeshowthemindhasbecomeadeadcentre,amechanicalprocessofmemory.Beingboredwithaparticularsensation,oneseeksanewsensation–maybethe‘realisationofGod’–butitisstillasensation.Inotherwords,themindhasbecomeastagnantpoolofthepast.

Theproblemis,therefore,whetherthemindcaneverbefreefromdesire,fromsensation.Themind’sapproachhasalwaysbeenthroughmemoryandrecognition,andis,therefore,incapableofexperiencinganythingnew.

Thepointtorememberindailylivingisthatnopositiveaction,likesuppressingdesire,couldeverachieveanysuccessindestroyingdesire.Onthe

contrary,anypositiveactionwillonlystrengthendesire.Theonlywaytodestroydesireistowitness,passively,thearisingofdesireeachtimeithappens.Suchpassivewitnessingwithoutinvolvementcutsoffthedesireandpreventsitfromextendingitselfhorizontally,throughitspursuit.

Beyondthephysicalneeds,anyformofdesire–includingtruthorvirtue–becomesapsychologicalprocess,throughwhichthemindstrengthensthe‘me’,thecentreofdesire.Theordinarymanrealisesthatprocessbut,inhismisunderstanding,considershimselfincontrolofachangeforthebetter.Atthispoint,theurgeforself-improvementoftencomesin,yetanotherdesire.

Itisonlywhenoneseesthisprocessinitsentiretyandacceptsitwithoutanykindofjudgement,withoutasenseoftemptationandwanting,withoutresistance,thatthemindbecomescapableofreceivingReality–astateinwhichcreativenesscanhappenwithoutinvitation,withoutmemory.

SELF-IMPROVEMENT

Quiteoften,theordinarymanfeelsastrongdesiretoimprove.Self-improvementisobviouslybasedontime.Oneseemstobemovingfromthepasttowardsthefuture,butthatexperiencedoesnotmakesensebecausethefuturereallydoesnotexist.Itisnotspreadoutbeforeone.Allonehasisthepresentmoment,theNow.

Eventhisphysicalfactmuststartfromthepresent.Physicscanestablishafactoftheorderofsuccession.Butthatordercannotbesonicelyestablishedpsychologically.Onecanhardlyrememberverymuchofwhathappenedinthepast,andithasbeenprovedthatitismostlyinventedanyway.Andthefutureisanexpectation,whichisseldomrealised.

Whenonesays:“Iexpecttobesuccessfulinchangingmyselfforthebetterinthefuture,”oneiscountingontimeandsomeorderofnecessityinthatsuccession.Actually,itisallcontingent–thatisafact.Onemayintendtoarrivetherebutonemayactuallyarrivesomewhereelsealtogether.

Ifoneisgoingonatripfromonepointtoanother,accordingtoaparticularrouteonthemap,thiswillprobablyhappen.But,ifonesays,“Iamgoingtogothroughaseriesofstepsinself-improvement,”inmostcasesitmaynothappen.Infact,allthesepsychologicalstepsarerainbowsthatoneischasing.

Yet,forlifetobemoremeaningful,morefulfilling,onefeelstheremustbechangeinoneself–themoresensitive,themorealertandintelligentoneis,themoreintenselyoneisawarethattheremustbeadeep,abiding,livingchange.Thiscanonlyrelatetoone’sattitudetowardslife.Oneisawarefrompersonalexperiencethatonehasabsolutelynocontrolovertheflowoflifeandtheonlycontrolonemayhaveisoverone’sattitudetolife.

Onethinksonecannotpossiblychange;onefeelsforcedtoacceptthingsastheyareandbecomesdepressed,dispirited,uncertain,andconfused.Butdowntheages,themenandwomenofunderstandinghaveaverred,andthemselvesproved,thatitispossibleforonetochangeradically.Yet,thatchangeentirelydependsonGod’sWill,theCosmicLaw.Eventhepersonalityofthemanofunderstandinghaspositiveandnegativeaspects.Themanofunderstandingacceptsthisduality,andhashumility,whichleadstotoleranceofthe‘other’s’negativeaspects.

Forachangeinone’sattitudetowardslifeitisnecessarytobeawareof‘what-is’inthemoment,throughouttheday,withoutevenwantingtocorrectanythinginthefuture–justbeingawareofit.So,duringtheday,ifoneisdeeplyawareofthewarpofone’sthoughts,one’smotives,thehypocrisy,thedouble-talk–doingonething,sayinganother,thinkingathird–themaskoneputson,withoutblamingoneselforwantingtochangeoneself,then,whenonegoestosleep,theprocesshastotallycometoanend,nomemoryisrecordedinthemind,thingshavebeenseenexactlyastheyare,andnottheinterpretationorthedesiretochangethem.

Inotherwords,thewholenervoussystemhasbecometotallyquiet,andthesleephasbecometotallydifferent.Thingscanbeseenexactlyastheyare,notinone’sinterpretationofthemorthedesiretochangetheminthecourseoftime.Thismeanspeaceandharmonyindailyliving.

ASPECTOFTIME

Timehasvariousaspectsindailyliving.Dependingonthesubject,onecandifferentiatebetweenphysicalandmentaltimeontheonehandandchronologicalandpsychologicaltimeontheother.

First,thereisphysicalandmentaltime.Thereisonlyonewaytoexplainthedifferencebetweenthetwo:sensoryexperiences,feelingsordecisions,forexample,occurinsequence.Whatseparatesoneexperiencefromthenextone?Itiscalled‘time’,notingtheextenttowhichthememoryofapastexperiencehasfaded.Sothefadingofthememoryisonewayofestimatinghowlongagothatexperiencewas.

Whenoneisyoungandinexperiencedeverythingisnewandcatchestheattention–oneislayingdownmemoriesatafuriousrate.Asonegetsolderandmoreworldly-wise–perhaps‘jaded’–mostexperiencesaresofamiliartheyareliabletopassbywithoutbeingrecordedasfaithfullyasinthepast.Itwillthenseemthatnotmuchhashappenedsinceaparticularevent.Inotherwords,notmuchtimehaselapsed,aconclusioncontradictedbythecalendar.

Itissignificanttonotethatalthoughweusetheword‘time’todescribetheseparationbetweenourmentalexperiences,itisdifferentwhenusedinthedescriptionofwhatisgoingoninthephysicalworld.Foronething,mentalstatesoccurintimebutnotinspace.Onedoesnotaskhowmuchspaceabigdecisionlikegettingmarriedtakesup,comparedtoasmalldecision.Andyet,oneknowshowindissolublethelinkbetweenphysicaltimeandphysicalspaceis.

Whatthismeansisthatallphysicaltimeexistsattheinstantofmentaltimecalled‘Now’.The‘Now’ofmentaltimeiscorrelatedtoaparticularinstantofphysicaltime.Inotherwords,althoughallphysicaltimeexistsnow,Consciousnesssinglesoutoneparticularinstantashavingspecialsignificanceforthe‘Now’ofmentaltime.

Thatconsciousfocusthenappearstomovesteadilyalongthetimeaxisinthedirectionlabelled‘future’.Butitisimportanttounderstandthatthisso-calledmovementisnotoutthereinthephysicalworlditself–itisafeatureonlyofone’sconsciousexperienceofthatphysicalworld.The‘flow’isonlyinthementaltime.

Thenthereischronologicaltime,asyesterday,today,andtomorrow,andpsychologicaltime,forexample,aspartofthefear:“IamafraidoftomorrowandIdon’tknowhowtomeetthatfearoftomorrow.”Thetimethatoneisreallyconcernedwithindailylivingisnotthechronologicaltime,whichistakencareofbydailyroutineandhabit.

Itisthe‘psychological’timethatcreatesproblemsforthehumanbeing.Theordinaryman’smind,hisactivities,andhisverybeingarefoundedonpsychologicaltime.Thinkinghorizontally,gettingmentallyinvolved,isbasedontime.Timeismemory.Oneseemstospendmostofthetimethinkingoverwhathashappenedinthepastandwhatonewantsinthefuture.Thepresentismerelythepassingofknowledgeofthepasttothefuture.Thememoryofyesterday’sexperienceinresponsetothepresentiscreatingthefuture.

Itiseveryone’sexperiencethatwhenoneisindeepjoy,listeningtohisfavouritemusic,orwhatever,inthatmomentthereisnotime,onlythepresentmoment.Themind,whichistheexperiencer,comesintothepicturelaterandwantstoprolongtheexperience.Itshould,therefore,beobviousthateffortstodisciplinethemindintimedurationcannotpossiblyrevealthat,whichistimeless.

Whenonenolongerdependsontimeasameansoftransforming‘what-is’–becauseoneseesthefalsityoftheprocess–onlythenisoneconfrontedwith‘what-is’.Itisnecessarytounderstandthe‘what-is’insteadofpursuinganillusory‘what-should-be’.Then,themindbecomesquietand,inthatpassivebutalertstateofmind,understandingcanhappen.Solongasthemindisinconflict,blaming,resisting,condemning,therecannotbeunderstanding.

Whenthemindisstill,tranquil,notseekinganyanswerorsolution–neitherresistingnoravoiding–onlythencanthereberegeneration.Regenerationcanonlybenow,nottomorrow.Themindinthatstateiscapableofreceivingwhatistrue.Itistruththatliberates,nottheefforttobefree.

FREEWILLANDEFFORT

Isitnotaplain,simplefactthatthisexerciseofsupposedchoiceandaction,whichisfreewill,iswhatactuallycauses‘bondage’andtheensuingconflictandsufferingduetoasupposedneedto‘do’something?Thequestionofindividualchoiceandpersonaleffortindailylivinghascausedacertainamountofdifficulty.

Difficultyarisesbecausemostmenofunderstanding,orMasters,seemtohavetaughtpredeterminationintheoryandfreewillinpractice.JesusChristaffirmedthatwithoutGod’sWill,notevenasparrowwillfallandthattheveryhairsonone’sheadarenumbered.TheQuranaffirmedthatallknowledgeandpoweriswithGodandthat“HeleadsarightwhomHewillandleadsastraywhomHewill.”Andyet,bothobligementorighteffortandcondemnsin.

Thereisreallyasimpleexplanationforthisapparentcontradiction.Thehumanbeingseemstomaketheeffort,buttheactualfactisthatitistheprimalenergythatfunctionsthrougheveryhumanbodyandbringsoutthateffort,whichthebodyistoproduceaccordingtoitsprogramming(genesplusconditioning).Also,oncetheefforthashappened,whatactuallyhappensasaresultorconsequencehasneverbeeninanyone’scontrol.

Themanofunderstandingisindifferenttothewaythesenseorgansreacttothesenseobjects.Hedoesnothankeraftermorepleasure,nordoesherefusewhatevercomeshisway.Wantingsomethingpositivelyornotwantingsomethingnegativelyarebothaspectsoffreewillandpersonaldoership.Inthecaseofthemanofunderstanding,theabsenceoffreewillincludestheabsenceofidentificationasaseparateentitybecauseitistheverycoreofidentification.

Theunderstandingofthefactthatallinterrelatedopposites–likesanddislikes–arethecauseofconceptualbondageisitselftheliberationfromtheconceptofbondage.Themanofunderstandingdoesnotgetinvolvedindailylifeandlivingbutmerelywitnessesitasashow.

Inotherwords,themanofunderstandingdoespreciselywhattheordinarymandoesbutknowshehasnochoice,anddoeswhateverhehastodoasifhehasit.Themanofunder-standingdoeswhateverhethinksheshoulddo,butistotallyawarethatwhatactuallyhappensdependsnotonwhathewantedbutstrictlyonGod’sWillortheCosmicLaw.

Themanofunderstanding,whilefunctioningindailylifeasaseparateentity,isfullyawarethatheisacharacterinthedreameduniverse,anddoesnotremainoutsidethedreamasaseparateobserverofthedream.TheresultofanyeffortrestsonlyonGod’sWillortheCosmicLaw.Whatisthevalue,then,offreewilland‘personal’effortandtherespectiveactivity?

Thisviciouscirclewillonlybebrokenbytheclearrealisationthattheresultsofone’seffortshaveneverbeeninone’scontrolandthattheydepend,entirely,onone’sdestinyaccordingtoGod’sWillortheCosmicLaw.Andthisis,actually,everyone’sexperience:thesameamountofeffortsometimesbringssuccessandsometimesdoesnot.Realisationofthisfactcreatesasenseoffreedomfromanxiety,which,inturn,releasesanextraordinaryamountofenergy,whichcannotbutimproveone’sday-to-dayperformancebeyondrecognition.Itissomucheasiertofloatwiththecurrentthantoswimagainstit.

ACTIVITY

Thebasisofone’sactivityindailylivingisrewardinthefutureorfearofpunishment.Thereisanideaofvirtue,anidealoragoal.‘Relationship’,collectiveorindividual,meansactiontowardstheideal,towardsachievement.Activity,inotherwordsis,infact,basedonbridgingthegapbetween‘what-is’andtheillusory‘what-should-be’.

Theordinarymanthinks:“Iamnotgenerous,butIwanttobegenerous.”Butisanycorrectiveactionreallynecessary?Ifonetrulyrealisesthefact,notmerelyverballyorartificially,thatoneisnotasgenerousorlovingasanotherperson,then,inthatveryseeingof‘what-is’,istherenotatotalacceptanceofgenerosityorlove?Suchspontaneousactionistimeless,intowhichthecalculating,dividing,andisolatingprocessdoesnotenter.

Suchactioncanhappenonlywhenonetrulyrealises,fromone’sownexperience,thattherereallyisnoindividually-doneaction,thatallapparentactionis,indeed,ahappeningaccordingtoGod’sWillortheCosmicLaw.Takeforexamplethenewsaboutarailwayaccidentinwhicheveryoneinthecoachiseitherdeadorinjured,exceptonemanwhoescapeswithoutascratch.

“Alltheworld’sastage,andallthemenandwomenmerelyplayers.”RamanaMaharshi,amanofunderstandingwholivedinSouthernIndiainthefirsthalfofthetwentiethcentury,said:“Alltheactionsthatthebodyistoperformarealreadydecideduponatthetimeitcomesintoexistence.Theonlyfreedomyouhaveiswhetherornottoidentifyyourselfwiththebody.”

Inotherwords,RamanaMaharshitellsusthataman’sroleasanactoriscastwhenheisbornontothestageofmanifestation,andhehastoplayouthispartasitiswrittenbytheSource.Ifhechoosestorememberthatheisonlyaninstrument,throughwhichtheSourcefunctions,andplaysthepartthatheistoplay,his‘acting’willbesonaturalthatthespectatorswillbedeeplymovedandhewillbeacclaimedasagreatactor.

Ithasbeentheexperienceofmanygenuineseekersthattheirwork,whateveritis,hasimprovedenormouslysincetheywereabletoaccept,totally,thateverythingisahappeningaccordingtotheCosmicLawandnotthedoingbyanyindividualdoer–beitasanactor,lawyer,banker,orteacher.

Thosewhoobserveamanofunderstandingfindthathesaysthesamething

overandoveragainbuteachtimeitistotallynaturalandimpeccablyexpressed.Onerealisesthatallactivities,basedonidentificationwiththebody,witha

particulargroup,withaparticulardesire,theglorificationofanideal,thepursuitofvirtue,areessentiallyself-centredactivities.

Religions,throughpromises,throughfearofhell,througheveryformofcondemnation,havetriedtodissuademanfromself-centredactivity.Thesehavingfailed,politicalorganisationshavetakenover;everyformoflegislationhasbeenusedandenforcedagainstanyformofresistance.Yet,theordinarymangoesonwithhisself-centredactivity,whichseemstobetheonlykindofactionheknows.

Allsuchactivitymustcometoanendvoluntarilythroughunderstanding–notself-imposed,notinfluenced,notguided.Thiscanhappenonlyifoneisabletoaccept,totally,theconceptenunciatedbytheBuddha2500yearsago:“Eventshappen,deedsaredone,butthereisnoindividualdoerthereof.”Inotherwords,everythingisahappeningaccordingtoGod’sWillortheCosmicLaw.Howitaffectsanyonedepends,again,ontheCosmicLaworonone’sdestiny.Then,thereisnoquestionofanyprideorguiltofanyactionthathappens.

WORK

Itisanastonishingfactthatinspiteoftheuniversalexperiencethattheresultofone’seffortsandactivitiesisnotinone’scontrol–sometimesonegetswhatoneexpects,sometimesonedoesnotgetwhatoneexpects,andsometimesonegetswhatoneneverexpected,forbetterorworse–themodernmanworksforresults,especiallysuccess.

Modernmanhassomehowpersuadedhimselfthathehasnorighttoworkunlessheispaidforit.Fullpaymentforworkofanykind,forserviceofanykind,hasacquiredacharacterthatisalmostsacramental–nottheworkbuttheremunerationnowhasthatcharacter.Thisprincipledemandsasmuchascanbeextortedandgivesaslittleaspossibleinreturn.

TheBhagavadGitatellsus:1.“Youmustperformeveryactionsacramentally,andbefreefromallattachmenttoresults.”2.“Youhavetherighttowork.Youhavenorighttothefruitsofwork.”3.“Theywhoworkselfishlyforresultsaremiserable.”TheprincipleintheBhagavadGitamakesitpossibleforthehumanbeingto

behappy,becauseitmeansadailylivingworthyofaself-respectinghumanbeing.Inthatway,manisfreetodevelopspiritually.Intheother,thereisonlymiseryanddegradation.Onehasonlytolookaroundoneselffortheproof.

Thereis,however,anotherview.Menandwomenshouldnotberemuneratedaccordingtothestatusanddegreeofresponsibilityoftheworktheyareabletodo.Theremunerationtheyreceiveshouldbefortheirlivingandnotfortheirwork.Thiswouldeliminatecompetitionandrivalryamongpeersattheworkplace.

Thisconceptmayseemstrangetoamodernman.However,itisafactthatthisconceptisnormalandolderthanmanyofthescriptures–asold,indeed,ashumancivilisation.Asrecentlyastheendofthenineteenthcentury,notonlyweremeninexaltedandresponsiblepositionssoremunerated,performingtheirworkasaservice,butthiswasalsothecaseformenandwomeninordinarydomesticemployment.Inthosecases,asthebasisofthecontract,theirliveswereprotected,theywerecaredfor,receivedhousing,food,clothing,andmoney

fortheirpersonalneeds.Soithasbeeninallwalksoflifethroughouthistory.Thisisclearlydifferentfromthatwhichdemandsasmuchascanbeextortedandgivesaslittleaspossibleinreturn.

Yet,inthatway,‘happiness’ispossibleand,consequently,alsoalifethatisworthyofaself-respectinghumanbeing.Inthatway,manisfreetodevelopspiritually.Intheotherway,thereisonlymiseryanddegradation,basedonselfishnessandgreed,ascanbefoundtoday.

SUCCESSANDFAILURE

Successandfailureinlifeisentirelyamatterofdestiny;andthisiswhyitisoftenseenthatbrilliantpeoplearenotreallysuccessfulinlife,whiletherearepeopleofmediocreabilitywhoaresuccessful.

Whenthisfactisnotkeptinmind,onefindstheusualexplanationandrecriminationaboutsuccessandfailure–forinstance,ofacricketingside.Thesideisexpectedtowinbutlosesthematch.Theexplanationpromptlycomes:“Webattedbadly,webowledbadly,andwefieldedbadly.”Thisexplanationismerelythedescriptionofthemechanicsofthefailure.Thisdoesnotsay‘why’theyplayedbadly.Theanswerreallyisobvious:theyplayedbadlybecauseaccordingtotheirdestiny,God’sWill,andtheCosmicLaw,theywerenotsupposedtowin.

Someyearsago,therewasalovelylittlebookwrittenbythepresidentofasuccessfulhire-purchasecompany.Itwasaremarkablysuccessfulbook,mainlybecauseofthetransparenthonestywithwhichitwaswritten.Theauthorconfessedthathisdecisionswerenotalwaysgooddecisions;manyofthemturnedouttobebad,buthealwaysadmittedthatthedecisionswerewrong,andtookthenecessaryactiontocorrectthemistakesasquicklyaspossible.Hispointwasthatseveralpresidentsofothercompanieswerealsofoundtohavetakenwrongdecisions,butmany,becauseoftheiregos,refusedtoaccepttheywerewrongandpersistedwiththem.Inotherwords,accordingtotheauthor,toerrishumanandhonestyinrecognisingandacceptingthemistakeisevidenceofsuccessfulleadership.

Thenthereisthisinstance–atruehappening–inmyownexperience.WhenIwasinchargeofaparticularregionduringmybankingcareer,Icameacrossacaseoftwofriendsrunningaflourishingconcern.Onewastheowneroftheconcernandtheotherwashischiefmanager.Bothwerefriendsoveralongperiod,eversincetheirschooldays.Aftertheschooling,bothstartedtheirownbusiness.Themanagerwasabrilliantstudentandwasexpectedtodowell,but,oneafteranother,threeofhiseffortsfailed;whereastheowner,amiddle-orderstudent,wasverysuccessfulfromthebeginning.Theresultwasthattheymetonedayandagreeduponthenewarrangement,andthebusinesshadgoneonfromsuccesstosuccessthereafter,everythingaccordingtodestiny,God’sWill,

andtheCosmicLaw.

ORDER

Itisimportanttounderstandthatby‘order’Idonotmeanwhatmanypeopleconsiderittobe.Oneseespeoplewhoaresupposedtobeorderly,whohaveacertainrigidity,butnopliability.Theyarenotquick,andhavebecomeratherhardandself-centredbecausetheyarefollowingacertainpatternwhichtheyconsidertobeorder,andsoonthatbecomesaneuroticstate.

Orderdoesnotmeanhabit.Habitmakeshumanbeingsorderlyonlyinthemechanicalsense.Beingawareofthedisorder,theconfusionallaround,howisonetobringaboutorderinoneselfwithoutanyconflictandwithoutitsbecomingmerelyhabitual?

Surely,onemusthavephysicalorder.Awell-disciplined,sensitive,alertbodythatreactstothemind.Thentheremustbeorderinthewholetotalityofthemind,ofthebrain.Themindisthecapacitytounderstand,theabilitytoobservelogically,sanely,tofunctiontotally–allround,notfragmentally–nottobecaughtincontradictorydesires,purposes,andintentions.

Whatisorderthen?Thereistheorderoftheoldergeneration,whichisreallytotaldisorder,asoneobservesitsactivitiesthroughouttheworld–inbusiness,inreligion,intheeconomicfield,amongstnations,andeverywhereelse.Inreactiontothat,thereisthepermissivesociety,theyoungergenerationwhodoquitetheopposite,whichisalsodisorder.Areactioncanonlybedisorder.

Canorderbebroughtaboutthroughdiscipline,throughconformity,imitation,andcontrol?Or,istherereallyanorderthathasnothingtodowithcontrol,withdisciplineasweknowit,withconformity,adjustment,andsoon?

Now,whatisimpliedincontrol?“Iamangry,andImustcontrolmyanger.”Andwherethereiscontrolthereisconflict,whichdistortsthemind.Onlyahealthymindcanfunctionwithoutanyfriction.Suchamindisasane,clearmind.Butincontrolthereisconflictandcontradiction.Socontrolisnotorder.Thisisimportant.Controlimpliessuppression,conformity,adjustment,andthedivisionbetweentheobserverandtheobserved.

Theoldculturehassaidthattheremustbedisciplinethroughoutlife.Theword‘discipline’meanstolearn.Itdoesnotmeandrilling,conforming,suppressing.Andtheminditselfresistsbeingdrilled.Thequestion,therefore,is

howisordertocomeaboutwithoutdisciplineintheacceptedsenseoftheword?Onehastohaveorder,somethinglivingandbeautiful,notamechanical

thing–theorderoftheuniverse,theorderthatexistsinmathematics,theorderthatexistsinnature,inrelationshipsbetweenvariousanimals,anorderthathumanbeingshavetotallydenied.Withinhimself,theordinarymanisindisorder,whichmeansthatheisfragmentary,contradictory,andfrightened.

Whenweseesomethingreallydangerous,awildanimal,oramanwithagun,weavoiditinstantly.Thereisnoarguing,nohesitation,notempering–thereisimmediate,spontaneousaction.Inquitethesamewaywhenthedangerofdisorderisseen,thereisinstant,spontaneousaction;andthisactionisthetotaldenialofthewholeculturewhichhasbroughtaboutdisorder.

Whathasbroughtaboutdisorderisthesenseofpersonaldoership,personalresponsibility.Andthefactofthematteristhattruly,astheBuddhahasdeclared,allthereisatanytimeisahappening,whichhashappenedthroughsomebody-mindorganism,accordingtoGod’sWillortheCosmicLaw.Nooneistoblame–neitheroneselfnorthe‘other’.Allthatonecandoconsciouslyinanygivensituationispreciselywhatonethinksoneshoulddo.Theresults,ofcourse,haveneverbeeninone’scontrol.

I,personally,onlyknowwhatdisorderis;Iamcompletelyfamiliarwithit,thewholecultureofdisorderinpresentsociety.ButIdonotreallyknowwhatorderis!Onecanimaginewhatorderis,onecanconceptualiseaboutit,butspeculationisnotorder.Themindknowswhatdisorderis,howithascomeintobeingthroughcultureandtheconditioningofthatculture.

Itisimportanttoreallyknowthatstateofmindof‘notknowing’.Thestateof‘notknowing’isnotwaitingtobetold,notexpectingananswer.Itisverymuchalive,active.Itknowswhatdisorderis,and,therefore,rejectsittotally,and,thus,itistotallyfree.Ithasdenieddisorder.

Becauseitisfreeofallconceptsaboutorder,ithasalreadyfoundorder.Nowthemindiscapableoflearning.Whenthemindistotallyfree–non-fragmented,whole,thenitisinastateoforder.Nobody,noteacher,nophilosopher,noMastercanteachwhatorderis.Isoneawareofallthemovementsandallthereactionsthataregoingonwithinoneselfduringtheday?

Ifoneisawareduringtheday,watching,attentivetohowmuchoneeats,whatonesays,whatonethinks,ofone’smotives,onewouldbeawareofthejealousy,envy,greed,andviolence.This,inconsequence,wouldmeanthatonehasbroughtorder,notaccordingtoanyplan,butjustorder.Onehasbeenawareofwhathasbeenhappening.Onehaslivedadisorderedlifeofnotbeingaware.Whenonehasbecomeawareofeverythingthathashappened,thereisorder.

Oneissurelyawareofone’slife,ordailylife,familylife,andrelationships

witheachother.And,inthislife,oneisawareofthedailyroutine,themonotony,theboredom,ofthenagging,quarrels,theviolence,whichistheresultofaculturethatisintotaldisorder.Andoutofthatdisorderonecannotpickandchoosewhatonethinksisorder.

Onehastoobserveoneselfwithgreathonesty,withoutanysenseofhypocrisyordoubletalk–andthenputasidethatdisordersoastofindoutwhatorderis.Puttingasidedisorderisnotreallydifficultifonedoesnotdramatiseit,andmakemuchofit.

Isitnotafactthatinallthesehundredsofyears,humanityhasnotbeenabletofindasolutiontotheouterchaos,confusion,brutality,violence,andotherhorrors?Therefore,oneturnstotheinnerselfandhopestofindasolutionthere.Then,notbeingabletofindasolutiontotheinnerchaosthere,theinnerbrutality,violence,andalltherestofit,onemovesawayfrombothandseeks,outofdesperation,somesolutiontotheouterandtheinnerchaos,inathird,otherdimension.

This,then,isthereal,actualsituation.Then,coulditpossiblybethatthesolutioncouldlieinseeingthewholeofthisexistenceasoneunitaryinterconnectedmovement,andnotasafragmentedproblem?Coulditbethatthesolutionisreallyasimpleonebecausethecauseoftheconfusion–boththeinwardandtheoutward,leadingtothethirdbeyondboth–isitselfasimpleone?

Thisis,indeed,thefactofthematter.Theentireconfusionisbasedonthedivisionbetween‘me’andthe‘other’,andthehatredbetweenthetwo.

Manhasbelievedthathe,asaseparateentityfromthe‘other’,doeswhateverhewishestodoinanysituation,andsodoesthe‘other’–inasubject-objectrelationship.Whateachonedoesinanysituationisofteninconflictwithwhatthe‘other’wants,andthisleadstohatred:hatredforoneselfforhurtingthe‘other’andhatredforthe‘other’forwhathehasdonetooneself.Anditisthisloadofhatred,whichtheordinarymancarriesallthetime,whichisthecauseoftheconfusion,bothinnerandouter,bothindividualandcollective.

Ifthispositionisaccepted,thesolutionbecomesextra-ordinarilysimple.Itiseveryone’spersonalexperiencethatwhateveronedoesinanysituationisofone’sownfreewill.Indeed,freewill,foreveryindividualhumanbeing,isthebasisofthemechanismofdailyliving.Dailylivingcannothappenintheabsenceoffreewillforeveryhumanbeing.Butitisalsoeveryone’sexperiencethatonceonehasexercisedone’sfreewillanddonewhateveronewantedtodo,ithasalwaysbeenGod’sWillabouteverythingthathashappenedafterwards.Therefore,itisstupidtoblameanyoneforanyhappening,eitheroneselforthe‘other’.

ThisispreciselythegistandsignificanceoftheBuddha’swords:“Events

happen,deedsaredone,butthereisnoindividualdoerthereof.”

GOODANDEVIL

Onehaswatched,allovertheworld,theacceptanceofkillinginwar,whichis,surely,organisedmurder.Also,‘killing’peoplewithwords,withagesture,alookofcontempt,hasalsobeendecriedbyreligiouspeople.Butinspiteofitall,killing,violence,brutality,aggressiveness,andarrogancehavebeengoingon–allultimatelyleading,inactionorinthought,tohurting,tobrutalisingothers.Whenonelooksatallthis,onewondersifthereissuchathingasevilinitself,totallydevoidofthegood;andwhatthedistancebetweenevilandgoodis.Isevilthelesseningofgood,slowlyendinginevil?Orgoodthelesseningofevil,graduallybecominggood?Aretheytwoendsofthesamestickoraretheytwowhollyseparatethings.Whatisevilandwhatisgood?TheChristianworld,duringthedaysoftheInquisition,usedtoburnpeopleforheresy,consideringthatwasgood.Thecommunistsdoittheirownway:forthegoodofthecommunity,forthegoodofsociety,fortheeconomicwell-beingofeveryone.

Dogoodandevilexistabsolutely,oraretheysimplytheresultofaconditionedpointofview?Isthereanabsolutegoodnessandanabsoluteevil?Thefactofthematteristhatgoodandevilaretheinterconnectedopposites,orcounterparts,ofonespeciesofthebasicdualitythatistheessenceofmanifestationanditsfunctioningcalledlife–dualityofeveryconceivabletype,beginningwithmaleandfemale,beautifulandugly,blackandwhite,shortandlong,healthanddisease.Onecannotgetawayfromthisbasicfact:onesayssomethingisbeautifulonlybecauseonehasalreadydecidedthatsomethingelseisugly.Inotherwords,wheresocietyisconcerned,therecannotbegoodwithoutevil,buttheperspectiveisentirelydifferentwhentheindividualconsiderstheissuefromhisindividualistpointofview:goodnesscouldbeconsideredastotalorder,especiallyinwardly–orderinthemind,orderinone’sheart,orderinone’sphysicalactivities.Theharmonybetweenthethreecouldbeconsidered‘goodness’.And,asmosthumanbeingsliveindisorder,theycontributetoeveryformofmischief,whichultimatelyleadstodistraction,toviolenceandbrutality,tovariousinjuries,bothphysicalandpsychic.Itisclear,therefore,thatwheresocietyisconcerned,evilandgoodcannotexistseparatelybutonlyastheinter-connectedopposites.

Wheretheindividualisconcerned,however,theperspectiveistotally

different.‘Good’isthatwhichbringsaboutpeaceandharmony;‘evil’isthatwhichpreventspeaceandharmonyfromhappening.Peaceofmindcanhappenonlywhenthereistotalorderinthebody-mindorganism,whenthereistotalharmonyintherelationshipwiththe‘other’.Theverybasisofdailylivingistherelationshipwiththe‘others’,frommorningtillnight–the‘other’maybeacloserelative,orsomeoneconnectedwithone’soccupation,orevenatotalstranger.Unlesstherelationshipwiththe‘other’istotallyharmonious,therecannotbepeaceofmind.Anditisamatterofpracticalexperiencethatone’speaceofmindistotallydependentonone’ssenseofpersonaldoership.Itisamatterofpersonalexperiencethatpeaceofmindcanneverexistwherethereisafeelingofhatred.Whatthesenseofpersonaldoershipcreatesishatred:hatredforoneselfforhurtingotherswithone’sdeeds,andhatredforothersforhurtingonewiththeirdeeds.

ItistheBuddhawhohasprovideduswiththesolutionfortheproblemofhatred:“Eventshappen,deedsaredone,butthereisnoindividualdoerthereof.”ThisclearlymeansthateverythinginlifeisahappeningaccordingtoGod’sWillortheCosmicLawand,therefore,noonecanbeblamedforanyhappening–neitheroneself,northe‘other’.Thetotalacceptanceofthisconceptmeansthetotalabsenceofanyhatred,eitherforoneselforforthe‘other’.And,theabsenceofhatredmeansthepresenceofaharmoniousrelationshipwithothersandpeaceofmindforoneself.And,truly,thiscouldbeconsideredasabsolutegoodnessintheindividualentity.

MEDITATION

Modernmanfacesaproblem:toomuchdailyroutineandnotenoughtimeforleisure.Meditationhasbecomealuxury.Thephysicalandmentalbenefitsofmeditationarerecognised,butwhatisnotrecognisedis:Whatistruemeditation?

Surelyitcannotmeanlockingoneselfinaroom,sittingdowninfrontofapictureofone’sguru,repeatedlyremindingoneselfthatthebackmustbestraight.Thisisnotmeditation.Whatisgenerallyunderstoodbytheword‘meditation’ispractisingasystem,amethod,inordertoachieveenlightenment–orbliss–ortohaveaquietmind,ortoachieveastateoftranquillity,orsomethinglikethat.

Butrepeatingsomethingoverandoveragainmakestheminddullandmechanical.Itimpliessuppressionofone’sownmovementandunderstanding,andalsomeansconformitythatleadstoendlessconflict.Themindlikestoconformtoasystembecauseitiseasiertolivethatway.

Now,whatismeditation?Isit,ashasoftenbeensuggested,controlofthinking?Andifitis,whoisthecontroller?Obviously,thiscouldonlybethethinkerhimself.Controlimpliesimitation,conformity,acceptanceofapatternasauthorityaccordingtothatpattern,whichistheexistingsocietyandculture.Accordingtothatpattern,onetriestolive,suppressingallone’sownfeelingsandideas,tryingtoconform.Inthatconformingthereisconflict.So,obviously,concentration,whichissooftenadvocatedinmeditation,istotallyincorrect.

Meditation,whichmeans‘sittingthinking’or‘sittingthinkingofnotthinking’,necessarily,requiresa‘me’-entitydoingthemeditation.Meditationdonewithdeterminationoveracertainperiodwillalmostcertainlyproducesome‘results’,somekindsofexperiences,whichwouldencouragethemeditatortodomore.

Thedangeristhatinsteadofthevitalpurposeofthedemolitionofthedoershipofthe‘me’-entity,the‘progress’mightactuallystrengthenthedoershipoftheego-entityandproducemoreandmoreexpectation.

Therootmeaningoftheword‘meditation’istomeasure.ThewholeWesternworldanditsculturearebasedontheideaofmeasurement,butintheEasttheyhavesaid,“Measurementisillusion.Thereforeonemustfindthe

immeasurable.”So,thetwodriftedapartculturally,socially,intellectually,andreligiously.

Events,technology,andtheassociatedthingsthathavebeenhappeningintheworldhavebeenproducinggreatchangesoutwardly.Yet,inwardly,mostpeopleremainastheyare.Anyrevolutionarychangecantakeplaceonlyattheverycentreofone’sbeing,andrequiresanabundanceofenergy.Andthereleaseofthattotalenergyismeditation.Itisthediscoveryofthatenergy,whichhasnofrictionandisthusfreeandimmeasurable.

Meditationisself-knowledge,andwithoutself-knowledgethereisnomeditation.Thebasisofmeditationisbeingawareofone’sresponsesallthetime,beingtrulyaware.Theonewhoisfullyawareismeditating.Meditation,moreaccurately,ishappening.Themindisreallystill.Thisstillnessisnotthewearydullnessbroughtaboutthroughrepetition,throughregimentation,andalltherestofit.

Ifonereallywantstoknowoneself,onewillhavetosearchoutone’smindandhearttoknowtheirfullcontent.Onewillhavetofollow,withoutcondemnationorjustification,everymovementofthoughtandfeelingasitarises.Thiswillbringaboutthattranquillitywhichisnotcompelled,notregimented.Itisverymuchlikethepoolthatbecomesquietandpeacefulanyeveningwhenthereisnowind.Onlywhenthemindisstill,canthatwhichisimmeasurablecomeintobeing.

Itisonlywhenthereiscompleteunderstandingofoneself,thatthereistheendingofconflict.Andthisismeditation.Theabsenceofconflictmeansthehappeningofmeditationthroughoutdailylifewithoutanymeditator.Andsuchmeditationmeanspeaceandharmonyindailyliving.

WheneverIamaskedwhetheroneshouldmeditate,ordosomeotherspiritualpractice,myusualansweris:“Yes,meditateifyouliketomeditate,butIwouldn’tforcemyselftodoso.”Mybasicconceptisthatall‘doing’isnotdonebyanyindividualentity,butthatthedoinghappensbecauseoftheprimalenergyfunctioningthroughaparticularbody-mindorganism,producingwhateverismeanttobeproducedaccordingtotheCosmicLaw.

Whatactuallyhappensinlifeisthat,inanygivensituation,theseparateentitydoeswhateverhewishestodoaccordingtohisfreewill.But,apartfromthefactthatthis‘freewill’isentirelydependentonhisgenesandhisconditioning–twofactors,overwhichhehadabsolutelynocontrol–whatactuallyhappens,maybequitedifferentfromhisdecision.Whetherthedecisionturnsintoaction,andwhethertheactionresultsintheanticipatedgoal,dependsentirelyonGod’sWill,theCosmicLaw,andthedestinyoftheentityconcerned.

Inmyowncase,Ididstartthepracticeofmeditation,andthepracticeof

repeatingamantra,intheearlystagesoftheseeking.Atsomepointoftime,becauseoftheprevailingcircumstances,‘doing’thepracticestoppedand,afterawhile,themeditationandthemantrarepeatinghappened,notatspecifictimesbutatoddtimes.

Thesedays,Iwakeupataround5amand,aftermorningablutions,findmyselfrelaxinginmyusualrockingchair.Therockingceasesatsometime,ofwhichIamnotreallyaware,andthemeditationbegins:sittingquietly,watchingthebreathinggettingshallowerandshallower,andthen,suddenlyfindingthatthemeditationhasendedafteraboutfortytofiftyminutes.Thereafter,thedailyroutinebeginsandendsintheevening.Thereneverisasenseof‘doing’anything.

Trueprogressinmeditationcancomeaboutonlywhenthereisnoego-doerofthemeditation,expectingacertainresultasquicklyaspossible.Truemeditationisthatwhichhappenswhenthereisnomeditatorevaluatingtheresultofthemeditation.Thistruemeditationbringsaboutfreedom,clarity,andintegration.Peaceofmindindailyliving.

Indeed,theunderstandingoftheprocessofthinkingismeditation.Itisonlywhenthemindisnotgivingcontinuitytothethinkingprocess,whenitisstillwithastillnessthatistotallyspontaneousandnotinduced,thattherecanbefreedomfromconditioning.

Meditationistheseeingof‘what-is’–seeingthemeasureandgoingbeyondthemeasure.Whenthebrain,themindandthebodyarereallyquietandharmonious,thenoneisabletoliveatotallydifferentkindoflife–acceptingwhateverhappensasahappeningaccordingtotheCosmicLaw,withoutblaminganyoneforanything.Thismeansaharmoniousrelationshipwiththe‘other’andpeaceofmindwithinoneself.

DISPASSION

Indailyliving,whatdoesbeing‘dispassionate’mean?Dispassiondoesnotmeandisinterestinlife.But,oncedispassionarises,theindividualconcernedbeginstoquestionthevalidityofahappinessbasedonmaterialobjectsthatdonothaveanykindofconsistencyorpermanency.

Experiencetellseveryonethatobjectsthatwereconsideredtobringhappinesssoonfailtodoso,andevenbringunhappiness.Then,theindividual’smindturnsinwardtowardsitstruenature.Self-investigationbegins,whicheventuallyleadstotheinexorableconclusionthateverythingisahappeningaccordingtoGod’sWillortheCosmicLaw,andnotthe‘doing’ofanyindividualentity.Thismeansfreedomfromguilt,shame,andhatredtowardsthe‘other’.

Truedispassioncannotbebroughtaboutbyausterityorbyconsciousgooddeedsorbypilgrimages.TheearlieststirringsofdispassioncanariseonlythroughwhatmightbecalledDivineGrace–whathadtohappenaccordingtotheCosmicLaw.

Theearlystirringsmightarisesuddenlyandspontaneously,ortheremightbeanapparentcauselikeasuddenseriousdifficultyorprobleminlifeorasuddenbereavementinthefamily.

Whendispassionpersistsandmatures,itgraduallytransformsitselfintotherealisationthatthetruehappinessahumanbeingseeksliesnotinthematerialpleasuresthattheflowoflifemightbring(becausetheycannotbeseparatedfromthepainswhichmightfollow),butinone’sattitudetotheflowoflife.Thishappinessisnothingbutpeaceofmind;thisdependsnotonsuccessorfailureinlife,butontherenunciationofthesenseofpersonaldoershipthatleadstoguiltandshameforsomeofourownactions,andhatredtowardsthe‘others’fortheiractionswhichmighthavehurtus.Itisthisloadofhatred–bothforoneselfforone’sownactionsandforthe‘others’fortheiractions–whichcomesbetweenusandself-realisation.Dispassionleadstothetotalacceptanceofpersonalnon-doership,ofthetotalityoffunctioningproceedingtounfoldtheplayoftheGrandDesign.

SPIRITUALSEEKING

Themostimportantfactinlifeisthatanykindofseekingisnotstartedbytheseeker,butisahappeningaccordingtoone’sdestiny,God’sWill,ortheCosmicLaw.Indeed,everybody-mindorganismisnaturallyprogrammedforaparticularkindoflife.

Itisparticularlyimportantforthespiritualseekertounderstandthisfact:hedidnotstartthespiritualseekingbutitstartedonitsown,asGod’sWill.Otherwise,the‘seeker’,pursuingtheseekingashisfreewill,islikelytobefrustrated.TheprogressinthespiritualseekingmustobviouslydependalsoonGod’sWillorthedestinyoftheseeker.

Ifthisfactisfirmlykeptinmind,thentheseekerwillnotbeunderstressand,thus,bemoreopenandreceptivetosuggestionsfromConsciousness,from‘outside’.Anyaction,basedonfreewill,canonlybeanobstruction.Thebestprogresscanhappenonlywhenonegoeswiththeflowoflife,andallactionbecomesspontaneous.

Dependingonthedestinyofaparticularspiritualseeker,awakeningmayoccur.Inthatcontext,thestatementofaZenMaster:“Awakeningissudden,deliverancemaybegradual,”hascausedacertainamountofconfusion.Themeaning,however,isquiteclear.

‘Awakening’istheclearestunderstandingthattheonlyrealityistheSource,theConsciousness,andthatthemanifestationanditsfunctioningthatiscalledlifeisonlyadreaminthisUniversalConsciousness.Deliveranceistheawareness–tobeconstantlyaware–thatdailylivingmeansdealingwitheachsituationasonethinksfit,andthatdeathbringsabouttheendofthisdreamoflife.Deliverancemeansacceptingthespontaneityofdailyliving.

Theflashoftotalacceptance,“Icannotbethedoerofanydeed”–thateverythingisahappening–issudden.But,livingone’sdailylifewiththistotalsenseofnon-doershipisgradual.Toliveasamanofunderstanding,totallyspontaneouslyandnaturally,withouttheslightestself-consciousness,maytaketime.Ofcourse,themanofunderstandingisnotconcernedaboutthis.

Gettingthedriver’slicenceisonething.Butbeingaseasoneddriver,drivingconfidentlythroughheavytraffic,maytakesometime.Untiloneday,yourealisethatyouhavejustdrivenforonehourthroughheavytrafficwithout

theleastmentalstress.

GODANDRELIGION

Whydoesonebelievein‘God’?Becauseitgivessatisfaction,consolation,hope,andonesaysitgivessignificancetolife.Butwhatismeantby‘God’?Mostpeoplethinkof‘God’asanall-powerfulentity,whichGodclearlyisnot.GodcanreallymeanonlytheSource,theonlyReality.Neitherthebelievernorthenon-believerwillfindGodforthesimplereasonthatRealityistheunknown.Andone’sbeliefornon-beliefintheunknownisnothingmorethanaself-projection.

Yet,thepeoplewhosaytheybelievein‘God’havedestroyedagoodpartoftheworldandtheworldisinchaos.

Thefundamentalhumanproblemistounderstandthemiseryandconfusionthatexistwithinourselvesand,thus,intheworld.Organisedgroupthought–thebasisofreligion–beingmerelyrepetitive,cannotprovidethesolution.

Themostimportantthingistofindclaritywithinourselves.Thisclarityisnottheoutcomeofmerecultivationoftheintellect.Norcanitbeconformitytopattern,howevernoble.Thisclaritycancomeaboutonlythroughrightthinking,andrightthinkingcomesonlywithself-knowledge.Withoutself-knowledge,withoutunderstandingoneself,thereisnobasisforthought,fortruth.

Allorganisedbeliefsarereallybasedonseparation,thoughtheymaypreachbrotherhood.Itisonlythroughcreativeunderstandingofourselvesthatwecanhopetohavepeaceandharmony.

ThekeytothisfundamentalproblemistheGospelprecept:“Judgenotthatyoubenotjudged.”Thispreceptappliestoalltheordinaryman’sdealingswithothers.Judgementwillstoponlywhenoneisabletoaccept,totally,throughone’sownexperience,whattheBuddhahasstatedsopositively:“EverythingisahappeningaccordingtotheCosmicLaw,andnotanydeedbyanindividualentity.”

Onlynon-doershipcanpreventjudgement,whichresultsinguiltandshameforone’sownactionsandhatredandmalicetowardsthe‘other’forhisactions.Butitisessentialthatnon-doershipisacceptedthroughpersonalexperienceandnotasamereconcept.Ideasandbeliefsneverunify.Theyareseparative,destructive,thoughtheymaybringmomentaryconsolation.

ToknowThat,whichisimmeasurable,whichisnotoftime,themindhasto

befreefromtime,freefromthinking,freefromallconceptsaboutGod–beastillmind.Butthemindthatisdisciplined,controlled,shapedintoaframeofstillnessisnotastillmind.Godisthatwhichcomesintobeingfrommomenttomomentinamentalstateoffreedomandspontaneity–intheintervalbetweentwothoughts.

Themainpointinthisregardisthat,asLordKrishnahaspointedouttoArjunaintheBhagavadGita(XI/32),every-thinginthisuniverseispredetermined.Andnow,evensomemodernphysicistsandmathematicians,StephenHawking,forexample,haveacceptedtheconceptofpredeterminationonascientificbasis.

Therefore,howcanaprayeralterwhatispredetermined?Whetheraprayerisansweredornot–whetheronegetswhatonehasaskedfor–hasalreadybeendecided.Whatroledoesprayerplayindailyliving?Prayerindailylivingimpliespetition,supplicationtowhatonemightcall‘God’beinganall-powerfulentity.Therefore,theapproachisoneofseekingareward,agratification.Oneisintroubleandpraysforguidanceoroneisconfusedandpraysforclarity.

IhavesometimeswonderedwhatIwouldsayif,atanytime,Godpresentedhimselftomeandofferedmeonewish.Iwouldbeexpectedtoclearlysay,inthesimplestterms,whatIwantedandIwouldhaveit.

Icametoananswer:IwouldaskGodtogivemeastateofmindinwhichIwouldwantnothingfromanyone,notevenfromHim.

Thereisalsoanotherpoint:HowcanReality–God–answerone’sparticulardemand?CantheImmeasurablebeconcernedwiththepettylittleworries,miseries,andconfusionsofathree-dimensionalobjectinthemanifestation?Thenagain,apersonprayingfordirectioninadifficultsituationmaygetananswer,butitcanonlybetheresponseoftheunconsciouslayersofhisownmindthatprojectthemselvesintotheconscious–nottheReal.

Throughouthistory,variousprescriptionshavebeengivenonhowtokeepintouchwithGodwhilelivingone’slife.Eachoneofthemhasbeenbasedonwhattheseekerissupposedtodo,andhas,therefore,endedinfrustration.Or,thereisthemistakenimpressionthat,byfollowingaparticularprescription,oneisindeedinconstanttouchwithGod.

Whatthisproduces,ifnotfrustration,isprideinone’sachievement.Thisisworsebecause,deepdown,theindividualknowsthatheisnotinconstanttouchwithGod,andthatheisdeceivinghimself–againfrustrationofaworsekind.

Inalmosteveryfamilytherearesomereligiouspracticestobefollowed.Ritualsbasedoncertainscriptures,whichareregardedasthewordofGod,andthedisobedience,orrejectionofwhich,isregardedasasin.Thefactofthematteristhatwhatareregardedasscripturestodaywerewrittenatonetimeby

somehumanbeing,bysome‘enlightened’person.Whenhespoke,orwrotethematter,heobviouslyhadcertainpeopleinmind,towhomhiswordswereaddressed.

BeingonewithGodisnotsomethingonecanachieve.Andthisisthebasicfactoflife.Yet,ifonefeelsthathewouldliketokeepinconstanttouchwiththeDivinewhilstdoingwhateverisnecessaryinone’sdailyliving,Iwouldassurehimthatthisispossible.

Thebestway,accordingtome,istobeconstantly,passivelyawareofthebreathingprocess:breathgoingout,thennaturallycomingin,andgoingoutagain.Thisisnotadeepbreathingexercise.ThispracticewillkeeponeintouchwiththeDivine.

ItisonlyagenuineunderstandingthatcanbringaboutonenesswithGod.AndthisunderstandingiswhattheBuddhatoldus2500yearsago:“EverythingisahappeningaccordingtotheCosmicLaw,andnotanydeedbyanindividualentity.”

Therefore,onelivesone’slifeacceptingeverythingthathappens,througheveryhumanbody-mindorganism,doingwhateveronethinksoneshoulddoinanygivensituation,whileneverforgettingthatwhateverhappensisnotthedoingbyanyindividualentity–neitheroneselfnorthe‘other’.

Withthisdeepunderstanding,one’sdailylivingbecomesacceptingeverythingwithoutblaminganyoneforanything–neither‘me’northe‘other’.

Thismeansthatonelivesone’slife,necessarilyacceptingwhateverhappensfrommomenttomoment–painorpleasure–withoutcarryingtheburdenofguiltandshameforone’saction,norhatred,jealousy,orenvytowardsanyoneelseforhisactions.Thismeanslivingone’slifeinpeacewithoneselfandharmonywiththe‘other’.Thisispreciselywhatismeantbybeing‘onewithGod’whilelivingone’slifefromdaytoday.

DEATH

Oneshouldreallyconsiderthematterofwhatdeathmeans,notwhenoneisillorunbalanced,orveryclosetoit,butwhenoneislivingwithvitality,withhealthandenergy,knowingtheorganismmustnecessarilywearoutsomeday.Indealingwiththisquestion,onemustconsiderit,notfromthepointofimmortality,butfromthepointofviewofeternity–thatwhichistimeless–andthatisNow.

Therealquestionis:Canonediepsychologicallynow,dietoeverythingonehasknown–one’spleasure,one’sattachment,andone’sdependence–withouttryingtofindwaysandmeansofavoidingit?Thismeansputtinganendtothatwhichhascontinuity.Whenoneactuallydies,one,obviously,hastoendeverythingwithoutanyargument.

Therefore,whensomeonesaysheisafraidofdeath,howcanhebeafraidofsomethinghedoesnotknow?Thefearofdeathis,therefore,reallythefearoflosingsomethingbelongingtohim.Fearoflosingariseswhenoneholdsontothingsthathavegivenhimorhersatisfaction.Therefore,thefearofthe‘unknown’isreallythefearoflosingtheaccumulatedknown.

Fearcomesintobeingwhenonepersistsinbeinginaparticularpattern,wantingtoliveinacertainframe.Andanyactiontobreaktheframewillonlycreateanotherpattern.Whatisthebasicframe,thepattern?Thereisonlyoneanswer:theminditselfistheframe,thepattern.

Whydoesthefearariseinthefirstplace?Again,thereisonlyoneanswer:becauseoneisnotabletoacceptthe‘what-is’.Onehashadtheexperienceofextraordinaryfreedomandjoyatsometimeoranother.Whyistheexperiencesorare?Because,usuallythemind,notbeingabletoacceptthe‘what-is’,isalwaysbusycreatingafictitious‘what-should-be’andisalwaysinfearofnotreachingit.

Whenthebodyisperfectlyhealthy,thereisacertainjoyofwell-being.Similarly,whenthemindhappenstobefreeofthebundleofreactions,responses,memories,hopes,andfrustrations,thenthereisalsoanexperienceofjoyouswell-being.Thepointisthatinthisexperience,the‘me’,thebundleofconditioning,isnotthere.

Onereallymustfindoutforoneselfwhatitmeanstodie.Thenthereisno

fear,everydayisanewday.Themindandtheeyesseelifeassomethingtotallynew:Eternity.Forthis,oneisadvisedtolivealifenow,today,inwhichthereisanendtoeverythingthatonebegan–alltheknowledgethatonehasgathered,whichmeansallexperiences,allmemories,allhurts,andallcompassionwithothers.

Thismeansendingallthateveryday,sothatthenextday,themindisfresh,young,andinnocent.Inotherwords,onemustdieeverydaytoeverythingthatthemindhascollectedduringtheday.Perhaps,inthisthereis‘love’,totallyneweverymoment,whichindeedcouldbe‘eternity’.Loveisalwaysneweverymoment,whereaspleasureisbasedontimeandcontinuity.

Itisnecessarytomakeacleardistinction–perhapssubtlebutimportant–betweenmourningforsomeoneandreactingemotionallytothelossofanearrelativeoradearfriend.Thereactiontothelossofsomeonecloseisanatural,biologicalreactioninthebody-mindorganismasgrief.

Prolongedmourning,overaperiod,isinvolvementoftheegoasareactiontowhatisanaturalbiologicalreaction.Inotherwords,whileanemotionalreactionisperfectlynatural,aninvolvementisamatterofignorance.

Manisnotpreparedtogiveuptherelative‘me’soastobetheabsolute‘I’.Hewantsthe‘me’,aphenomenalobject,tobecometheabsolutesubject.Itislikethecaseofthedrowningmannotpreparedtoletgothehoardofgold.Heexpectsdeathasatemporarydisintegrationthatwouldbring,forthe‘me’,unalloyedandperpetualjoyandhappiness.

Whathappensafterdeath?Onewouldobviouslybeinthesamestateonewasinbeforelifestartedinthewomb.OnewouldreturntotheSource;onewouldbehome.

Nowoneknowswhatitmeansto‘die’.Nowthereisnofear.Thebody-mindorganismhasbiologicalpreferences,butthereisnoattachment–positiveornegative–toanypersonorobject.

Thereisnoattachmenttolifeitself.Therefore,thereisnoaversiontodeatheither.Perhapsthisiswhatisreallymeantbytheword‘freedom’.

THEONLYWAYTOLIVE

AvisitortoldmethathewouldliketoliveaccordingtothewillofGod,buthisdifficultywashedidnotknowthewillofGod.HewasstunnedwhenItoldhimthatinanysituation,hemaydowhateverhethinksheshoulddo,andhecouldnotgoagainstGod’sWill.

Whatanyonedoesinasituationisbasedonwhathewantsandhowheshouldgetit.Buthavingdonewhateverhewantedtodo,whatactuallyhappenshasneverbeeninhiscontrol.Inotherwords,hecandowhateverhewantstodo,accordingtohisfreewill,butwhatactuallyhappenswillbeaccordingtoGod’sWill.

Also,whatonethinksishis‘freewill’dependsontwofactors–his‘genes’andhis‘conditioning’,overneitherofwhichdidhehaveanycontrol.ItisGodwhodeterminedhis‘genes’andhis‘conditioning’.Therefore,itisGodwhocreatedtheindividualhumanbeing’s‘freewill’.HowcananyoneeverdowhatGoddoesnotwanthimtodo?Gooddeeds,baddeeds–andtheirconsequences–happenstrictlyaccordingtoGod’sWill.

Thisistheverybasisofdailylivingandhasalwaysbeentrulysimple.Oneseessomethingandthereisabiologicalreactioninthebody-mind

organism,positiveornegative–angerorfear,orcompassion,orwhatever.Then,theegopromptlyreactstothisbiologicalreactionandidentifiesitselfwithit.Inthecaseoftheordinaryman,thinkingcomesin:“IwasangryandIdon’twanttogetangry.Mydoctorkeepstellingmethatfrequentangerwillraisemybloodpressure...”Thisreactiontothebiologicalreactionisaninvolvementoftheegoinhorizontaltime,whetheritisnegativelikeangerorfear,orpositivelikecompassion.Andthisinvolvementinthecaseoftheordinarypersoncontinuesalmostallday,situationaftersituation,resultinginphysicalstrainandmentalstress.

Inthecaseofthemanofunderstanding,whatusuallyhappensisthat,withtheunderstandingthateverythingisahappeningaccordingtoGod’sWillortheCosmicLaw,andthattheindividualentityispowerlesstodoanything,theegoistotallyfreeofanyguiltandshameforanyofhisactions,andalsofreeofanyhatredtowardsanyoneforthelatter’saction.Theresultisthattheegoofthemanofunderstanding,beingtotallyfreeofanyinvolvement,isopentothe

wholeuniverse,opentoanycommunionwiththeSource.Inanysituation,themanofunderstandingisnottense,andistherefore

neverunawareofthefactthattheRealityisoneunity,thatalltheseemingly-differentpartsoftheuniversearemanifestationsoftheonewhole,unitedReality.

Thisunitycanactuallybeexperiencedindailyliving.Whenthemanofunderstandingisoutintheopen,sittingunderatree,enjoyingthegentlebreezethatisblowing,forinstance,hedoesnotletitpassbyhim.Heletsitmovewithinhimandpassthroughhiswholebody.Therustlingoftheleavesasitpassesthroughthebranchesofthetreeisalsofeltbythemanofunderstandingashisegohasnotbuiltacitadelarounditselfasaprotectionagainstthe‘other’,asisdonebytheordinaryman.

Iftheegohasnotbuiltthiswalledprisonaroundone,itispossibletoactuallyfeelthatonebreathesnotonlythroughthenose,butthrougheveryporeofthebody.Everycellofthebodyisalivingorganismandeverycellisbreathing.Onecanactuallyfeeltheonenessofthebodywiththewholeofnature,ifoneistrulyopentotheuniverse.

Whenonehearssomething,onemaythinkoneishearingthroughone’sears,butthefactisthatoneishearingitthroughthewholeofone’sbeing.Thisismoreeasilyfeltwhenoneislisteningtosomedeepmusic,ortosomewordsofdeepmeaningutteredbyagenuinemanofunderstanding,wordscomingoutnotjustfromthelipsbutfromtheveryheart.Whenthiskindoflisteninghappens,theimpactisfantastic,becausethelisteningishappeningthroughtheentirebeing,withoutanybarrier.

Itispossibletoliveone’slifefullyandnotfragmentarily,receivingonlypartsthatonewantsandrejectingothersonedoesnotlike,asoneordinarilydoes.Onehastobeopentoeverything,andnotonlytoconceptswhichappealtoone’sexistingconditioning.Thisisthekeytorealliving.LivelikeGod.Indeed,whateveronedoesatanytimeispreciselywhatGodintendsandexpectsonetoaccept–togetherwiththeconsequences,whicharealsoGod’sWill.Toaccept‘what-is’,atanytime,istolivelikeGod.

CoulditbethattheonlywaytoliveistolivelikeGod?One’sapparentfreewillisdeterminedbyGod.Everyonecanonly‘act’accordingtotheDivinescript.Therefore,onealwaysdoeslivelikeGod,doingwhateveronewantstodo,basedongenesandconditioning,whichGodhascreated.

THERIGHTATTITUDETOLIFE

ThemanofunderstandingbeginshisdailylivinglikeGodandcontinueslivinglikeGodfortherestoftheday.Whereas,anordinarypersonbeginsthedaylikeGodbut,sometimeduringtheday,revertstolivingitoutastheordinarymanwhenheorsheblamesanotherpersonforanyhappening.Attheendoftheday,onegoestobedlikeahumanbeing,afraidoflivingandafraidofdying.

Ifeveryhumanbeingcannothelpdoing,atanymoment,preciselywhatGodwantedhimtodo,ishenotlivinglikeGod?Themomentonesays,“Thatiswrong,heshouldnothavedonethisorsheshouldnothavedonethat,”inthatmoment,Godhaslefthimandhehasbecomejustlikeanyotherhumanbeing.

LivinglikeGod,meanslivingintheNow,livinginthepresentmoment:1.Doingwhateveronefeelslikedoinginanysituation–withtotalfreewill

butnocontroloverwhathappensthereafter.2.AcceptingthatwhateverhappensthereafterisGod’sWillortheCosmic

Lawand,therefore,enjoyingthepleasureofthemomentandsufferingthepain,withoutblaminganyone:neitheroneselfnorthe‘other’.

3.Livingfrommomenttomoment,withoutanyregretsforthepast,withoutanycomplaintsaboutthepresent,andwithoutanyexpectationsofthefuture.

Thisway,theindividualfreewillisstilltheverybasisofthemechanismofdailyliving.Eachindividualisdealingwiththeexistingsituation,doingwhateverhefeelsheshoulddoaccordingtohisfreewill.Yet,whateverhappensthereafter–theresultanditsconsequences–hasneverbeenamatterofindividualwill:itisCosmicWill.

Thetwoarenotcontrariesbutcomplementarieswhichleadtonaturalspontaneity:acceptingwhathappens,andtheeffectofeachhappening,aspreciselywhatissupposedtohappenaccordingtoGod’sWill,theCosmicLaw.

Atinyseedsproutsandgrowsintoatree,fullofblossomsandfruits,inanaturalprogression.Soisitwitheverythinginthecosmos,includingthehumanbeing.Notacceptingtheflowoflife,comparing,judging,andcondemningwhathappensisthehumanwayoflivinglife,whichcanonlyendinfrustrationandunhappiness.

Therefore,isithappiness:Whenonehashadagoodmealorasatisfyingsexualexperience?

Whenone’steamwinsacricket,hockey,orfootballmatch?Whenonehaspassedadifficultexam?

Whenonehasavengedanoldinsult?Whenaseveremigraineattackisfinallyover?Whenoneseesthatone’sfriendsarereallyenjoyingthemselvesatone’s

party?Whenonehaslaughedoneselfsillyduringafunnymovie?Whenmanypeoplehavepaidonesincerecomplimentsatafunction?Whenoneispromotedaspresidentofone’scompany?Onewouldprobablybeinclinedtosaythatitisnothappinessbecause

whetheritwasjoyorevenecstasy,itwasonlymomentary,temporary–itdidnotlast.Andthesamewouldapplytoanyexperience,materialorevenspiritual;onlyjoy,momentary.

Oneintuitivelyfeelsthatwhatoneisreallylookingforinlifeissomethingmuchdeeper,whichwouldtranscendthepleasureorpaininthemomentthatistheessenceoftheflowoflife.Inotherwords,happinesscannotexistintheflowoflife,overwhichnoonecanhaveanycontrol,notevenGodifHeislivingHislifeintheroleofahumanbeing.

Therefore,happinesscannotexistintheflowoflifebutonlyinanattitudetolifethatwouldmakeoneliveone’slifelikeGod.Thismeansacceptingthepredeterminedpleasureorpainofthemomentwithoutanyinvolvementand,therefore,withoutjudgingandcondemninganyone–neitheroneselfnorthe‘other’–sothatoneliveslifeinharmonywiththe‘other’(not‘me’versusthe‘other’)andinpeacewithoneself.

ThelifeofRamaasaprinceprovidesatypicalexample.Evenasaprince,hehadtohave,likeanyotherhumanbeing,hisshareoftheusualpleasuresandpains.Hehadtofacethesameproblemsanddifficultdecisionstomake;perhapsthemostdifficultdecisionwaswhen,accordingtotheprevailingsocialandreligiousnorms,hehadtoabandonhiswife,Sita,inanashram.

Inspiteofhavingtofacelife’susualproblems,Ramahasbeendescribedas‘Shantamurti’–theepitomeofpeaceandequanimity.Thisshowsthathehadclearlyseenthattheultimatehappiness–fundamentallydifferentfromthepleasureofthemoment,howeverintense–dependsnotontheflowoflife,butone’sattitudetolife.

ThepoetsageBhatruharihassaid:“Enjoymentisalwaysaccompaniedbythefearofmisery,socialpositionisalwaysaccompaniedbythefearofadownfall,wealthbythefearofloss,honourbythefearofhumiliation,powerbythefearoffoes,physicalbeautybythefearofoldage,scripturalconditionbythefearoffreshopponents,virtuebythefearofseduction,lifebythefearof

death.Allthethingsoftheworldpertainingtohumanbeingsareattendedwithfear.Renunciationaloneeliminatesfear.”

LivinglikeGod,therefore,obviouslymeansthetotalacceptanceofthedualityofopposites,whichisthebasisof‘life’,withthetotalcertaintyandconvictionthatallexistenceisbasicallyillusory.Thereisthebeautifuldescriptionofthatquantumjumpfromobjectivitytosubjectivity,fromthefactsoflifetothedeepattitudetolife,givenbyMasterKaoJeng:“Atthatmomentmydoubtsweresuddenlybrokenup.IfeltasifIhadjumpedoutofatrap.AllthepuzzlingKoansoftheMastersandtheBuddhas,allthedifferentissuesandeventsofbothpresentandancienttimesbecametransparentlycleartome.Suddenlyallthingsinlifeweresettled;nothingundertheSunremainedbutpeace.”

Thespontaneouswayinwhichthemanofunderstandingliveshislife–likeGod–canbeseeninvariouswaysifoneanalysestheroutineinwhichRamamusthavelivedhiseverydaylife,likeanyothermanofunderstanding.Inhisapparentactions,Ramamusthaveactedaccordingtotheprevailingsocialregulationsandlegalprovisions,butinhisattitudetolifeassuch,allhisactionsmusthaveformedpartofhiseffortlesswayofliving.

TheordinarymanwhoseesGodassomethingseparatefromhimselfmayhavetomeditateontheprinciple‘IamGod’.Butthemanofunderstandingwhohasrealised,totally,thatGodisallthereis,thatthe‘me’and‘other’arebothinstrumentsthroughwhichGodacts,hasnothingtomeditateupon.Therefore,Ramamusthavebeencontenttodowhateverhewasexpectedtodointheparticularcircumstances,butwasnotreallyinvolvedeitherinthedoingofitorthenon-doingofit.Hewastotallyawarethatallactionstakingplacethroughthebody-mindorganismarenotreallyindividualactionsbuthappeningsaccordingtotheCosmicLaw.

Therearesomewhobelieveintheexistenceofthemanifestation,yetothersmaybelievethatitdoesnotexist,butRamawasnotconcernedwithanysuchconceptsand,therefore,wasalwaysserene,livinglifeunruffledandunagitated,unliketheordinaryman.

KRISHNASPEAKS

ThisversefirmlydemolishestheconceptofaGodsittingsomewhereinthe

clouds,peepingdownandkeepingaperfectaccountofeverysinandeverygooddeeddonebyeverysinglehumanbeing,sothatanindividualmaybepunishedorrewardedinduecourse.Itshouldbeclearthatsuchaconceptissteepedinignorance.SuchaconceptcannotprevailifoneistotallyconvincedthatnoactioncanhappenexceptbyGod’sWill.IfGod’sWillistotallyaccepted,one’spersonalwillcannotexistand,therefore,therecannotbeanyquestionofanysinormerit.

Suchaconceptisboundtoevoke,immediately,anargumentsuchasthis:“IfitisGod’sWillthatIshouldcommitamurder,whyshouldIbepunishedforit?”Theanswerisastonishinglysimple.Thereisno‘you’tobepunishedorrewarded;itwasGod’sWill,andthedestinyofthathumanorganism,thatthemurderwouldbecommitted,anditisalsoGod’sWill,andthedestinyofthatorganism,tobepunishedfortheact.

Inthisverse,LordKrishnaclearlybringsoutthedifferencebetweenrenunciationofactionandrenunciationofthefruitsofaction.

Theword‘renunciation’usuallymeans,fortheaverageperson,renouncingorgivingupaction.Butgivingupactionisanimpossibilitybecausetheenergywithintheorganismwillnotallowtheorganismtoremainidleforanylengthoftime.

Theonewhoistrulynon-attachedistheonewhoisnotconcernedwiththefruitsofaction.Andtheordinaryperson,fullyidentifiedwiththeorganismasaseparateentitywiththeindependenceofchoiceandaction,wouldneverbeabletorenouncethefruitsofactionandwould,inallprobability,considerhimselfentitledtothefruitsofhisaction.

Theonlywaytherenunciationofthefruitsofactioncanhappeniswhenthedeepestintuitiveunderstandinghappensthatnoactioncaneverbetheindividual’saction,thatallactionsare,infact,reactionsofthebody-mindorganismtotheoutsideimpulseaccordingtoitsnaturalcharacteristics.

SeeingtheOneness,notonlyintheimmensevarietyinthemanifestation

butalsobetweenthemanifestandtheunmanifest,iswhatisreallymeantbyenlightenmentorawakening.

OncetheindividualforgetsthisOneness–notonlybetweenthemanifestationasinitsdiversity,butalsobetweenthemanifestandtheunmanifest–hebeginstothinkintermsofhisindividualityandhispersonalsecurity.Oncehebeginstothinkintermsofpersonalsecurity,hecreatesanynumberofproblemsforhimself.So,atthatlevel,thefirststepinunderstandingthenatureofthehumanbeingwouldbethattherecanbenosuchthingassecurityfortheindividual,thatmovementandchangearetheverybasisoflifeandliving.Thisunderstandingisthebasisofunderstandinglife,togobackintotheimpersonalityoflife,inwhichtheindividualismerelyaninstrument.

Suchunderstandingis‘sattvika’orpureknowledge.

Everythingthatisbornorcreatedmustend–thisisthelawofnature,andin

theprocess,humanbeingsbecometheapparentreasonsandinstruments.Infact,theyhavenothingtodootherthanbeingmereinstruments.Theyhavenofreewillorchoice.Inthisverse,LordKrishnatellsArjunathatalthoughArjunathinksintermsofhimselfbeingthekillerandtheenemiesbeingtheoneshewouldkill,actuallyhe,asTime,hasalreadykilledthem.ThereisnoneedforArjunatofeelanyregret.Arjuna’sunhappinessstemsfromhisfeelingofpersonaldoership,andhereagain,theLordremindsArjunathathecanneverbeanythingbutanapparentinstrumentforwhateverhappensaspartofthefunctioningofTotality.Insubtleterms,theLordtellsArjunanottoquestionthefunctioningofTotality,toenjoythe‘kingdom,wealth,andglory’thatishisdestiny–neverforgettingthatthesetoowillbesubjecttotheultimatedemolitionandannihilationduetotheeffluxofTime.

IntheMahabharata,wecanclearlyseehowLordKrishnalivedhislifelike

anordinarymortal,anditmakesthemostinterestingreading:1.Asachild,hecouldbenaughtyandirritatemotherYashodalikeany

otherchild.2.Asanadulthewasconcernedwiththelivesofmanyothersinboththe

KauravafamilyandthePandavafamily,theopponentsinthefamousMahabharatawar,ineachsituationdoingwhateverhefeltheshoulddo.

3.WhenbothDuryodhanaandhiscousinArjunawenttohimforhelpintheirwar,heofferedthemthechoice:Hisentirearmyontheoneside,andhehimself,withouttakingpartinthefighting,ontheother.Promptly,Duryodhanachosetohavethearmy,andArjunapreferredtohaveLordKrishna.

4.WhenDraupadi,astheprincess,wastobemarried,therewas,accordingtothecustomoftheday,anextremelydifficultcompetitiontowhichalltheroyalprinceswereinvited.WhenKarnaapproachedthecompetitionring,hecutsuchanimpressivefigurethattheprincesspromptlylostherhearttothemagnificentKarna,butitwasLordKrishnawhoexposedKarnaasbeingineligibletocompete,knowingfullwellthathecouldhaveeasilywon.HewantedDraupaditowedArjuna.Hedidwhathefeltheshoulddointhesituation.

5.Muchlater,whenKarnalaydyingonthebattlefield,LordKrishnaquicklyrespondedtoKarna’srequestthatheshouldlightthefuneralpyre.LordKrishnawasfullyawareofthemanywonderfulqualitiesofKarna,particularlyhisgenerosity.

6.InthemaceduelbetweenprinceDuryodhanaandBhima,itwasLordKrishnawhopersuadedBhima,muchagainsthiswill,tohitanunethicalblowbelowthebelt,andkillDuryodhana.

7.Later,whentheKauravasweredefeated,themotheroftheKauravaprinces,knowingthatitwasKrishnawhowasprimarilyresponsibleforthedestructionofherfamily,putacurseofdestructiononthewholeYadavaclan,towhichhebelonged,forwhatKrishnahaddone.

Krishna,withhisdeepunderstanding,knewhewouldhavetoaccepttheconsequencesaspartofwhatwaspredeterminedaccordingtotheCosmicLaw.

TheentirelifeofLordKrishnaasahumanbeingshowsthatheacted,inanysituation,preciselyaccordingtohisfreewill,butthatallconsequenceswouldnecessarilyhavetobeaccordingtowhatwaspredeterminedaccordingtotheCosmicLaw,andhavetobeaccepted.LordKrishnashowsushowtolivelikeGod.

LivinglikeGodmeanslivinglifespontaneously,acceptingeverythingasahappeningandnotthedoingofanyindividualentity;thismeans,inotherwords,notjudgingorcondemninganyoneforanyaction,although,ofcourse,societywillcontinuetojudgeallactionsaccordingtosocialregulationsandlegalprovisions.

Finally,livinglikeGodmeansneverpursuinganydesire,whilecertainlyenjoyingalldesireswhenevertheyaresatisfied,contentwithone’slotinlife,goingwhereverlifetakesone,unmindfulofwhereonehappenstobeattheendoftheday–andtheendofhisorherdesignatedlifespan.Note:TheKauravasandPandavasweretwoclans,oftheKurudynasty,whofoughtoneanotherintheMahabharatawar.Arjuna,thethirdsonofPanduand

Kunti,ledthePandavasinthewar.Duryodhana,theeldestsonofKingDhritarashtraandGandhariofHastinapur,ledtheKauravas.DraupadiwasthedaughterofKingDrupadaofPanchala.BhimawastheelderbrotherofArjuna.KarnawastheillegitimatesonofKunti.

THEONEESSENCE

Nottobeabletoaccepttheverybasisoflifeandliving–theuncertaintyinlife–meansperpetualfrustration.Neitherthemanofunderstandingnortheordinarypersoncanavoidthepainorthepleasure,whichthemomentwillbring.

‘Acceptanceofwhat-is’doesnotmeannotdoingwhateveronefeelsoneshoulddointhecircumstances.‘Acceptance’includesdoingwhateveronefeelsoneshoulddoinaparticularsituation.Otherwise,thisacceptancewouldbearestrictedone,aforcedone.

Themostimportantpointabout‘acceptanceofwhat-is’isthefactthattheacceptanceinanysituationmustincludenotonlytheabsenceofresentmentagainstanyone,butthetotalacceptancethatinanysituation,whathashappenedisahappeningaccordingtotheCosmicLaw,andnotthedoingbyanyindividual.

Thewholepointisthatifahappeningisnotthedoingofanyindividualentity,noonecanbeblamedforit–neitheroneselfnorthe‘other’.Therefore,importantly,therecanneverbeanyguiltorshameforoneself,oranyhatredtowardsthe‘other’,whatevertheeffectofthehappening,accordingtotheCosmicLaw.

And,theabsenceofguiltandshame,andtheabsenceofhatredforanyone,meansthepresenceofpeaceofmindandaharmoniousrelationshipwiththe‘other’.Thisiswhateveryhumanbeingultimatelyseeksinlife.

Itisbecausetheordinarymanconstantlychoosestoacceptorrejectthathedoesnotseethetruenatureofthings:likeavastspacewherenothingisinexcessandnothingislacking,bothcounterpartsofeveryconceivablekindarepresent.

Therefore,foreveryhumanbeing,acceptanceofthepresentmomentmeans:“Iaccept‘what-is’atthemoment,preciselyasitis,assomethingwhichissupposedtobeaccordingtoGod’sWillortheCosmicLaw.And,whileacceptingthe‘what-is’,IdopreciselywhatIthinkIshoulddointhatsituation,withthetotalacceptancethatwhatactuallyhappenshasneverbeeninmycontrol,afactwhichImustnecessarilyaccept,togetherwiththeconsequences.”

Theimportantpointisthat‘acceptanceofwhat-is’meansacceptancewithoutanyregretsofthepast,withoutanycomplaintsaboutthepresent,and

withoutanyexpectationsofthefuture.Erroneousconceptswilldisappearbythemselveswhenoneissereneinthe

Onenessofthings.Whenonetriestostopactivitytoachievepassivity,theveryeffortbecomesactivity.

Oneneednotsearchforthetruthbutonlystopconceptualisingandcreatingopinions.

Whenthemindhasaccepted,totally,thateverythingisahappeningaccordingtotheCosmicLaw–andnotthedeeddonebyanyone–nothingintheworldcanoffend.The‘me’andthe‘other’bothbecomehelplessinstruments,throughwhichhappeningshappen.Onedoeswhateveronethinksoneshoulddoinanysituation.

Whenconceptualisingceases,theoldmindceasestoexist;when‘thought–objects’vanish,the‘thinkingmind–subject’alsovanishes.Ifonedoesnotdiscriminatebetweenthetwo,onerealisesthemindofemptiness.

Thinkingandattachmentaretheonlyrealproblems.Whybeattached,eventotheideaofenlightenment,andgoastray?Letlifeflow.

Onewillgowiththeflowoflifeandwalkfreelyandundisturbed,ifhefollowstheprogramming–genesandconditioning–workingbyitselfwithouttheburdensomepracticeofjudging,whichcanonlybringfrustrationandweariness.

Enlightenmentsimplymeans‘acceptanceofwhat-is’includingtheworldofsenses.Themanofunderstandingdoesnotstriveforanygoalswhiletheordinarymanfillshimselfwitheffortsandgoals,distinctions,anddiscriminations.Enlightenmentmeanstheabolishingofallthinkinglikerightandwrong,gainorloss.

Ifthemindstopsmakingdiscriminations,likinganddisliking,themillionthingsareastheyare–ofsingleessence.ToaccepttheOneEssenceistobefreedfromallentanglements.

Beinginthetimelessself-essencewithoutpride,guilt,andhatred,oneenjoystruefreedom.Allself-centredstrivingceases,thereisneither‘me’northe‘other’,neitherbeingnornon-being,neitherperfectionnornon-perfection.Thisistotalfreedom–self-realisation–indailyliving.

Inessence,“WhoamI?”Theanswerliesonlyintheunderstandingthatthislifeandlivingisonlya

greatdream,inwhichallhumanbeingsarethrowninascharacters.Wearereallydreamerswhoaremerelywitnessingthefunctioningofthemanifestation,‘life’asweknowit.

“Iamnottheonewhothinkshedoesthethinking,doesthedoing,anddoestheexperiencing.IamtheOnewhowitnessesthethinking,thedoing,the

experiencingthatishappening.”Thisisthefinaltruthindailyliving.Buttheanswermustcomefrompersonalexperience.Yet,Isuggestaformulafordailyliving:humilitywithinandtolerancefor

the‘other’,contentmentwithinandcompassionforthe‘other’,notassomethingtobepursued,butassomethingthatarisesasanaturalresultoftheunderstandingthateverythingisahappeningaccordingtotheCosmicLaw,forwhichnooneistoblame,neitheroneselfnorthe‘other’.

Thisconceptworksinlifebecauseitisbasedonlogicanduniversalexperience:everythingisahappeningbasedontheCosmicLaw.Howandwhomitaffectsis,again,accordingtotheCosmicLaw.Noonedoesanythingandtherefore,noonecanbeblamedorcondemnedforanything.Buteachonehastolivehislife,doingwhateverhethinksheisdoingatanymoment,acceptingsociety’sdecisionabouteverysimpleact–rewardandpunishment.And,therefore,pleasureorpainfrommomenttomoment.Thisisdailyliving,overwhichonehasnocontrol.

Itisindailylivingthatthehumanbeingexpectstohave‘happiness’.Andhegetsitifheisabletoacceptthisconcepttotallybecause,then,thepleasureinthemomentisnotaccompaniedbyprideintheego,norispainaccompaniedbyguiltforoneselforhatredforthe‘other’.Theabsenceofpride,ofguilt,andofhatredforthe‘other’meansthepresenceofdeeppeaceandhappiness.

Inthesimplestofterms,thismeanslivingone’slifewithouteverbeinguncomfortablewithoneselfatanymoment.

Inotherwords,livinglikeKrishna.

THEFINALPRAYER

OLord,givemeastateofmindsofilledwithYourBeingthatIwouldnotneedanythingfromanybody,anymore.NotevenfromYou.

AFTERWORD

Standingbarefootonthecoolmarbleastheearlymorninglightbatheditsgold-plateddome,minarets,andouterwallsinaluminousglow,IfoundmyselftotallyatpeaceinthecourtyardoftheGoldenTempleatAmritsar,inPunjab.

Asthesunrose,itsraysricochetedoffthegold-platedwallsinablazeoflightthatenvelopedtheentireTemple.Shimmeringinthemiddleofthepond(sar)ofnectar(amrit),whichgivesthecityitsname,theGoldenTempleistheholiestshrineoftheSikhfaith.However,itstruebeautyliesintheabsenceofanyidolworshipfortheresimplyisnoidoltoworship.Anordinaryvisitor,withnohistoricalorculturalbackgroundofSikhism,uponenteringtheinnersanctum,wouldperhapsbeastoundedtoseedevoutpilgrimsbowingdown,orevenprostratingthemselves,beforeajewel-encrustedmarbleplatformuponwhichrestswhatappearstobealargebookwrappedinapinkcloth.

ThisobjectofdevotionistheGuruGranthSahib–theholiestbookoftheSikhs.

TheGuruGranthSahibisacompilationofdevotionalprayers,hymns,andpoemscomposedbythetenSikhGurus.AlargepartofitalsoincludescompositionsofvariousHinduandMuslimsaintsandpoets,therebyaffirmingthebasicunityand‘OneEssence’ofallreligions.Itpresentsaperfectsetofvaluesandapracticalcodeofconductforeveryperson.Ratherthananylivingperson,oronelonggone,thisBookis,indeed,thecompleteteacherandisreveredasthe‘living’guruoftheSikhs.

Thetruevalueofanyteachingliesinitsrelevancetodailyliving–inthewayithelpsusfaceoursituations,boththepleasuresandpainsthattheflowoflifebrings–withequanimity.For,spiritualseekingshouldnotjustbeconfinedtothestudyofancientscripturesandlofty,philosophicideals–itmustalsoteachushowtoapplywhatonehaslearnttoone’sdailyliving.

Agoodexampleofadown-to-earth,practicalapproachvs.atheoreticaloneisputforwardbyRameshBalsekarwhenhesays,“OfwhatusearebigwordslikeEnlightenmentorSelf-realisation,unlessweknowexactlywhatitwillgiveusinourdailyliving,whichwedidnothavebeforeEnlightenment?”

ItisinthisveinthatRameshpresents,withgreatsimplicityandclarity,theIndianphilosophyofAdvaita(non-duality).“Itsunderstanding,”hesays,“may

notmakeone’slifeeasier,butitwouldcertainlyhelpmakelifesimpler.”Maythisbookandtheteachingcontainedinit,giftyouthestrengthand

couragedisplayedbyMotherTeresa,when,withhersardonicwit,sheremarked,“IknowGodwillnotgivemeanythingIcan’thandle.IjustwishHedidn’ttrustmesomuch!”

Inclosing,IwishtothankChrisAndrelangforhispatienceandperseveranceingivingformtothisbook,andforgraciouslyacceptingmysuggestionsandrequestswhilehewaseditingthetext.

–GautamSachdevaMarch2006

OTHERRAMESHBALSEKARTITLESPUBLISHEDBYYOGIIMPRESSIONS

TheRameshBalsekarCollector’sSet(2010)

TheEndofDuality(2009)

AdvaitaonZenandTao(2008)

90StepstoOneness–WisdomDeck(2007)

TheOnlyWaytoLive(2006)

LetLifeFlow(2005)

TheOneintheMirror(2004)

TheSeeking(2004)

TheHappeningofaGuru:ABiography(2003)

PeaceandHarmonyinDailyLiving(2003)

TheUltimateUnderstanding(2001)

RameshS.Balsekar(1917-2009),authoredover25booksinwhichhediscussedtheIndianphilosophyofAdvaitaorNon-duality.Thebasicconceptofhisteachingwasthat“allthereis,isConsciousness;”allactionsarehappenings,thefunctioningofthePrimalEnergy,andnotthedoingbyanyone.Rameshframedhisconceptsinthecontextofdailyliving,speakingfromhisexperienceasabankpresidentandafamilyman.

ForinformationonRameshBalsekarvisit:www.rameshbalsekar.comForfurtherdetails,contact:YogiImpressionsBooksPvt.Ltd.1711,Centre1,WorldTradeCentre,CuffeParade,Mumbai400005,India.FillintheMailingListformonourwebsiteandreceive,viaemail,informationonbooks,authors,eventsandmore.Visit:www.yogiimpressions.comTelephone:(022)61541500,61541541Fax:(022)61541542E-mail:yogi@yogiimpressions.comJoinusonFacebook:www.facebook.com/yogiimpressions