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									        MEDITATION TIMES
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                  A PRODUCTION OF
                     Published by:
                     Country of Origin: Trinidad & Tobago, West Indies.
              Chief Editor/Graphics Layout & Design: Swami Anand Neelambar
                       Editorial Team: Taoshobuddha, Swami Anand Neelambar
         International Contributors: Hadhrat Maulawi Jalaluddin Ahmad Ar-Rowi, Lars Jensen

                                                        For Queries, Comments, and Suggestions and to submit
          In This Issue                                   Contributions, you can email the following persons:

 Editorial

 Jiddu Krishnamurti – You are the World
                                                                  You can also visit our website:
 Shunryo Suzuki – the Path of Zen                    

 Meditation of the Month                            \taoshobuddha9

 Songs of the Bauls                             \taoshobuddhacyberlibrary

 Mystic Songs of Kabir
 Songs of Nanak
 Sufi Parables – The Perfect Master
 Raman Maharishi – the Immature Pot

 Parables of Ramakrishna Paramahansa

 Songs of Mirabai                                      Masters’ Grace
 The Book of Mirdad

 Talks and Writings Gurdjieff
    i         Taoshobudhha Meditations                                               Meditation Times
Published by Taoshobuddha Meditations
         Trinidad, West indies


       his entire issue is based on and inspired by talks by Osho. We have
       entitled this present issue Insights. Most Masters and Gurus give
       commentaries on the various existing texts and most of these
commentaries themselves require further explanation so that the reader can
fully grasp the imports.

Very few have understood the messages of the Masters and even fewer can
re-present the messages in palatial language. I am one of those who believe
that no new messages are available – all that we can do is present the old
wine in new bottles.

Osho is the only master who gave insights into every facet of human
existence. He re-presented the ancient elixir of the Masters in contemporary

We at Meditation Times are committed to continuing the work started by
Osho. Our efforts are meagre but sincere.

We invite you to journey with us as fellow travellers as we explore the
secrets of Spiritual Life.

                                                  Swami Anand Neelambar

 ii   Taoshobudhha Meditations                                     Meditation Times
                            Meditation Times – Taoshobuddha Meditations

                     Jiddu Krishnamurti

                         “YOU ARE THE WORLD”

    . Krishnamurti‘s statement that ―You are the world‖ is not confusing at all. It is very
    simple; just a little intelligence is needed to understand it.

We can try to approach the statement from a few different directions.

The world is only a name; the individual is the reality. You can go on trying to find the
world all over the world, and you will not find it; you will always find the individual.

Words like the ‗world‘, the ‗society‘, the ‗religion‘, the ‗nation‘, are mere words with no
content behind them – empty containers.

Except you, there is no world.

This is one way of understanding the statement: that the individual is the only reality.
And the world is nothing but the collectivity of individuals, so whatever it is, it is a
contribution of individuals. If it is ugly, you have contributed to its ugliness. If it is full
of hate, jealousy, anger, greed, ambition, you have contributed to this whole hell in
which we are living. You cannot throw the responsibility on somebody else; you have to
accept the responsibility on your own shoulders.

That is another way of understanding the statement, ―You are the world.‖

We are continuously shifting the responsibility. If there is war, if there is an Adolf Hitler,
a Ronald Reagan, it becomes easy for us to point to these people and say that they are
responsible. But who creates them? Adolf Hitler is our contribution. Without us, he is
nobody. Ronald Reagan is nothing but our opinion. It is our vote, it is our support.

So the moment you condemn anybody, remember: you are condemning yourself.
However indirect your contribution may be, your contribution is there.

It is possible to live like a Jaina monk or a Buddhist monk or a Catholic monk in a
monastery, completely closed as far as the world is concerned.

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There are monasteries in Tibet... there used to be many in China before the communist
revolution. There are a few in Europe with a strange and long history.

The monastery at Athos in Europe is one thousand years old. In one thousand years,
whoever has entered the monastery has not come out living. You only enter: once a
monk, forever a monk. And the monastery does not allow its inmates to come out into
the world; they are brought out only when they are dead. Do you think they are not
responsible for Adolf Hitler? They are not responsible for world wars? Apparently it
looks... How can you make these people responsible? – Who have left the world, who
have never looked back, who have disconnected themselves with the world.

But still I say to you they are responsible. They are responsible by escaping – they
escaped their responsibility. It does not make any difference.

The Buddhist monks, the Jaina monks, the Hindu monks are not participating in worldly
activities. But you can contribute in a positive way or you can contribute in a negative

You can set fire to this house – that is the positive way, the active way. You can stand
by the side of the road and not do anything to put the fire out – that is the negative
way. But both are responsible. The negative person does not look so responsible, but his
responsibility is absolutely equal – because in life there is a balance.

You may be against war, you may be a pacifist, you may be a chronic protestant –
always with a flag protesting against war, against violence. Naturally you can say, ―How
can I be held responsible?‖ But life is a complex phenomenon.

Your protests, your pacifism, your fight against warmongers are still part of war; you are
not a man of peace. And you can see it when people protest – their anger, their violence
is so obvious that one wonders why these people are protesting against war. They
should join some camp in the war – they are full of anger, rage. They have just chosen
to have a third camp behind a beautiful name –―peace‖. A good mask, but inside is the
same anger, the same rage, the same violence, the same destructiveness against
anybody who does not agree with them.

They are contributing as much violence to the atmosphere as anybody else.

They may be talking about love, but they are also saying that you have to fight for love.

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Hazrat Mohammed had words written on his sword meaning ―peace is my message.‖ He
could find only a sword to write on, that ―peace is my message!‖ And he gave birth to a
religion he called Islam. Islam means peace, and Islam has done more violence in the
world than any other religion has done. In the name of peace, at the point of a sword,
Islam has been killing, converting millions of people.

You can choose beautiful words, but you cannot hide the reality.

J. Krishnamurti‘s statement that ―You are the world‖ simply emphasizes the fact that
every individual, wherever he is, whatever he is, should accept the responsibility of
creating this world that exists around us.

If it is insane, you have contributed to that insanity in your own way. If it is sick, you
are also a partner in making it sick.

And the emphasis is important – because unless you understand that ―I am also
responsible for this miserable and insane world,‖ there is no possibility of change. Who
is going to change? Everybody thinks somebody else is responsible.

One of India‘s great emperors was Akbar. There is an incident in his life recorded in
AKBAR MAMAZ – ―the biography of Akbar.‖

One day he was just chit-chatting with his friends.... And he had around him the very
best, wisest, most creative people chosen from every part of the country.

His court jester was standing just by his side.

By the way, you should understand it: in all the courts of all great emperors there used
to be a jester, whose whole function was to keep the court from becoming too serious,
to keep the court light, playful – once in a while, an explosion of laughter.

It was a great insight to have a court jester, and he used to be one of the wisest men of
those days – because it was not an easy phenomenon.

Birbal was Akbar‘s court jester. And as they were discussing, Akbar slapped Birbal – for
no reason at all.

Now you cannot slap the emperor back, but the slap has to go somewhere – so he
slapped the person who was standing next to him.

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Everybody thought, ―This is strange!‖ There was no reason in the first place. Suddenly,
as if a madness had got hold of Akbar, he slapped poor Birbal. And that man is also
strange. Rather than asking, ―Why have you slapped me?‖ he simply slapped the man
who was standing by his side!

And that man, thinking perhaps this was the rule of the court, slapped the next person.
In a chain, it went all over the court.

And you will be surprised: that night, Akbar‘s wife slapped him! And he said, ―Why are
slapping me?‖

She said, ―That is not the question; a   game is a game.‖ He said, ―Who told you that this
is a game?‖ She said, ―We have been      hearing the whole day long that a great game has
started in the court. The only rule is   you cannot hit the person back; you have to find
somebody else to hit. And somebody       has hit me – so your slap has come back to you,
the game is complete!‖

In this big world, thousands of insane games are going on, and you are all participants –
of course in very small measures, according to your capacity. But remember, the slap is
going to come back to you sooner or later. Where else will it go?

Whatever comes to you, remember, it is your doing.

Perhaps you have forgotten when you started it. The world is big, it takes time. But
everything comes back to its source – that is one of the fundamental rules of life, not a
rule of a game.

So if you are suffering, if you are miserable, if you are tense, full of anxieties, anguish,
don‘t just console yourself that this whole world is ugly, that everybody else is ugly, that
you are a victim.

J. Krishnamurti is saying you are not a victim, you are a creator of this insane world;
and naturally, you have to participate in the outcome of whatever you have contributed
to it. You are participating in sowing the seeds, you will have to participate in reaping
the crop too; you cannot escape.

To make the individual aware so that he stops throwing responsibilities on others – on
the contrary, he starts looking inwards to see in what way he is contributing to this
whole madness – there is a possibility he may stop contributing. Because he has to

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suffer too. If he comes to know that the whole world is nothing but his projection on a
wider scale....

Because millions of individuals have contributed the same anger, the same hatred, the
same competitiveness, the same violence, it has become mountainous. You cannot
conceive that you can be responsible for it: ―I may have contributed just a small
piece...‖ But an ocean is nothing except millions and millions of dewdrops. A dewdrop
cannot think that it is responsible for the ocean– but the dewdrop is responsible.
Without the dewdrop there is going to be no ocean at all. The ocean is only a name; the
reality is in the dewdrop.

To accept your responsibility will change you, and your change is the beginning of the
change of the world – because you are the world. However small, a miniature world, but
you carry all the seeds.

If revolution comes to you, it heralds the revolution for the whole world.

And when J. Krishnamurti says ―You are the world‖ he is not saying it only to you; he is
saying it to everybody: You are the world.

If you want to change the world, don‘t start by changing the world – that is the wrong
way humanity has followed up to now: Change the society, change the economic
structure. Change this, change that. But don‘t change the individual.

That‘s why all revolutions have failed. Only one revolution can succeed, which has not
been tried up to now – and that is the revolution of the individual. You change yourself.

Be alert not to contribute anything that makes the world a hell. And remember to
contribute to the world something that makes it a paradise.

This is the whole secret of a religious man.

And if every individual starts doing it, there will be a revolution without any bloodshed.
In Akbar‘s life there is another incident. He had built a very beautiful marble pond. He
was bringing swans from Mansarovar, from the Himalayas. And he decided that in the
pond there should not be water. This is the emperor‘s pond – instead of water, there
should be milk. Everybody in the capital was to be informed that just one bucket of milk,
not much, from every house had to reach the palace early the next morning, before

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sunrise. Birbal told Akbar, ―You don‘t understand human mind at all. Your pond will be
full of water.‖ He said, ―What nonsense...? It is my order!‖

Birbal said, ―Your order, or anybody‘s order – I understand human mind.‖ Akbar said,
―Let us wait; tomorrow morning it will be decided who is right.‖ And the next morning
both went to the garden, and the pond was full of water.

Akbar said, ―This is strange. How did it happen? Catch a few people from the street,
whoever is available, and ask how it happened.‖ And the people were threatened: if they
spoke any lie, their life would be at risk; if they said the truth, they would be set free.

They said, ―The truth is, we thought the whole capital would bring buckets of milk. One
bucket of water would be completely overlooked, nobody would ever know. But now I
see that the pond is full of water; it seems that everybody had the same thought – the
whole capital! Not a single man was different.‖

The human mind functions exactly the same.

So if the world is such a tragedy, it is our human minds which are creating it; we are
contributing our bucketful of misery. No revolution can be successful unless the human
mind is understood by human beings and they start behaving in a different way – not
hoping that ‖My bucketful of water is not going to be noticed at all.‖ If everybody
understands that this idea is what will come to every human mind, and decides, ―At
least I should bring a bucketful of milk. I should not behave in such an unconscious way
as all human beings are behaving....‖ It is possible to have the pond full of milk.

―You are the world‖ simply means: whatever it is, we cannot save ourselves from

Our monks, our saints have tried only this. What they were trying to do, if you go deep
into their psychology, was to say that, ―We are no longer responsible for all this
nonsense that is going on in the world.‖ But they depended on the same world. For
their food they were dependent on the same people; for their clothes they were
dependent on the same people. They were not in any way separate from the world; they
had only stopped being active in the world. They were silent partners in the whole
insanity that is going on. And they should be condemned more, because they were more
intelligent people, wiser people. Still they could not see the point that just standing aside
is not enough; you have to do something against the normal human mind.

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Escaping to the Himalayas is not going to help, because even in the Himalayas your
mind will remain the same, just you will not have the opportunity to know it. And it is
better to know the enemy than not to know it, because by knowing there is a possibility
to change. Not knowing is very dangerous.

When a disease is diagnosed, it is half cured. When a disease is not diagnosed, then
comes the real problem. Medicine is not the problem; diagnosis is the problem.

One man lived for thirty years in the Himalayas. His problem was anger, and he wanted
to get rid of it. In the Himalayas for thirty years he was not angry for a single moment –
there was no reason. The wife was not there, the children were not there, the parents
were not there, the society was not there – there was no provocation.

His name became famous by and by, and people started coming to worship him. Now it
was even more difficult to be aware that the anger was still there. When people are
worshipping you, there is no question of anger.

Then came the Kumbha Mela in Allahabad. People said, ―You are such a great saint.
Without you, the Kumbha Mela, the greatest gathering of people on the earth in one
place, will be missing something. You have to go.‖

And by now he was convinced that he had become a great saint. People were coming
from far away to make the difficult, arduous journey through the mountains just to pay
respects to him.

He went to Kumbha Mela, but there were millions of people – nobody knew him.
Somebody stepped on his foot, and immediately he slapped the man, took hold of his
neck and said, ―What do you think you‘re doing?‖

Suddenly he remembered that he was a saint. He said, ―My God, what am I doing? What
happened to thirty years? The anger came in such a flash, so instantaneously, not even
a single moment of thought.‖ He was going to kill the man.

That was the reason he had gone to the Himalayas – because he was afraid he would
murder somebody and would be crucified or have to live for his whole life in jail.

Even his family had said, ―It will be good if you go to the Himalayas because you will kill
somebody, and that means you have killed yourself too. This way two lives are saved.
You go.‖

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But thirty years... What happened?

It is simple fact: the people who have escaped from the world are not to think that they
are not responsible for this world. By escaping, they have not changed the world. By
escaping, they have not contributed anything to make it more beautiful, more human,
more intelligent, more meditative. Neither have they changed the world nor have they
gone through any inner change themselves.

Hence I am against renouncing the world.

Be in the world, however difficult it is – because it is only in the world that you will be
reminded on every step what kind of mind you are carrying within.

And that mind is projected on the outside, and it becomes huge because so many minds
are projecting in the same way.

―You are the world‖ is not a mathematical statement. ―You are the world‖ is a
psychological insight. And it can become the very key for the only revolution that can

                                                    “You are the world” is not a
                                                    mathematical statement.
                                                    “You are the world” is a
                                                    psychological insight. And it
                                                    can become the very key for
                                                    the only revolution that can

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                           Meditation Times – Taoshobuddha Meditations

                        Shunryu Suzuki
                        The path of Zen

      hunryu Suzuki - dharma name Shōgaku Shunryū - May 18, 1904 - December 4,
      1971. He was a Sōtō Zen roshi -Zen Master who popularized Zen Buddhism in the
      United States, particularly around San Francisco. Born in the Kanagawa Prefecture
of Japan, Suzuki was occasionally mistaken for the Zen scholar D.T. Suzuki, to which
Shunryu would reply, ‗No, he's the big Suzuki, I am the little Suzuki.‘

Shunryu Suzuki was born May 18, 1904. His father, Butsumon Sogaku Suzuki, was
almost fifty at the time and was the head abbot of a small Soto Zen temple. His mother
Yone was the daughter of a priest and had been divorced from her first husband for
being too independent. Shunryu grew up with an older half-brother from his mother‘s
first marriage and two younger sisters.

His father‘s temple, Shogan-ji, was located near Hiratsuka, a city on Sagami Bay about
fifty miles southwest of Tokyo. The temple income was small and the family had to be
very thrifty.

When Suzuki entered school he became aware that his family was very poor. Suzuki was
sensitive and kind but prone to quick bursts of anger. The other boys ridiculed him for
his shaved head and for being the son of a priest. He preferred staying in the classroom
to playing in the schoolyard, and was always at the top of his class. His teacher told him
that he should grow up to be a great man, and to do this he needed to leave Kanagawa
Prefecture and study hard.

In 1916, at the age of 12 year Suzuki decided to train with a disciple of his father,
Gyokujun So-on Suzuki. So-on was Sogaku‘s adopted son, and abbot of Sokagu‘s former
temple Zoun-in. His parents initially thought he was too young to live far from home,
but eventually allowed it.

Zoun-in is located in a small village called Mori, Shizuoka in Japan. Suzuki arrived during
a 100 day practice period at the temple, and was the youngest student there. Zoun-in
was a larger temple than Shoganji.

At 4 a.m. each morning he would arise for zazen. Next he would chant sutras and begin
cleaning the temple with the others. They would work throughout the day and then, in
the evenings, they all would resume Zazen again. Suzuki idolized his teacher, who was a
strong disciplinarian. So-on often was rough on Suzuki, but gave him some latitude for
being so young.

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When Suzuki turned 13, on May 18, 1917, So-on ordained him as a novice monk
(unsui). He was given the Buddhist name Shogaku Shunryu, yet So-on nicknamed him
Crooked Cucumber for his forgetful and unpredictable nature.

Shunryu began again attending upper-elementary school in Mori, but So-on did not
supply proper clothes for him. He was the subject of ridicule, but in spite of his
misfortune he wouldn‘t complain. Instead he doubled his efforts back at the temple.

When Shunryu had first come to Zoun-in, 8 other boys were studying there. By 1918, he
was the only one who stayed with So-on. This made his life a bit tougher with So-on,
who had more time to scrutinize him. During this period Suzuki wanted to leave Zoun-in
but equally did not want to give up.

In 1918 So-on was made head of a second temple, on the rim of Yaizu, called Rinso-in.
Shunryu followed him there and helped whip the place back in order. Soon, families
began sending their sons there and the temple began to come to life. Suzuki had failed
an admissions test at the nearby school, so So-on began teaching the boys how to read
and write Chinese.

So-on soon sent his students to train with a Rinzai master for a while. Here Shunryu
studied a very different kind of Zen, one that promoted the attainment of satori through
the concentration on koans through zazen. Suzuki had problems sitting with his koan.
Meanwhile, all the other boys passed theirs, and he felt isolated. Just before the
ceremony marking their departure Suzuki went to the Rinzai teacher and blurted out his
answer. The master passed Suzuki, but later Shunryu believed he had done it simply to
be kind.

In 1919, at age 15, Suzuki was brought back home by his parents, who suspected
mistreatment by So-on. Shunryu helped out with the temple while there, and entered
middle school. Yet, when summer vacation came, he was back at Rinso-in and Zoun-in
with So-on to train and help out. He himself didn't want to stop training.

In school Suzuki took English and did quite well in learning it. A local doctor, Dr.
Yoshikawa, even hired him to tutor his two sons in English. Yoshikawa treated Suzuki
well, giving him a wage and occasional advice.

Higher education

In 1924 Shunryu enrolled in a Soto preparatory school in Tokyo not far from Shogan-ji,
where he lived on the school grounds in the dorm. From 1925 to 1926 Suzuki did Zen
training with Dojun Kato in Shizuoka at Kenko-in. He continued his schooling during this
period. Here Shunryu became head monk for a 100 day retreat, after which he was no
longer merely considered a novice. He had completed his training as a head monk.

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In April 1926 Shunryu graduated from preparatory school and entered Komazawa
University, the Soto Zen University in Tokyo. During this period he continued his
connections with So-on in Zoun-in, going back and forth whenever possible.

Some of his teachers here were discussing how Soto Zen might reach a bigger audience
with students and, while Shunryu could not comprehend how Western cultures could
ever understand Zen, he was intrigued.

On August 26, 1926, So-on gave Dharma transmission to Suzuki. He was 22 then.
Shunryu‘s father also retired as abbot at Shogan-ji this same year, and moved the
family onto the grounds of Zoun-in where he served as inkyo - retired abbot.

Later that year Suzuki spent a short time in the hospital with tuberculosis, but soon
recovered. In 1927 an important chapter in Suzuki‘s life was turned. He went to visit a
teacher in English he had at Komazawa named Miss Nona Ransom, a woman who had
taught English to such people as the last emperor of China, Pu-yi, and more so his wife,
the last empress of China, Jigoro Kano (the Founder of Judo) the children of Chinese
president Li Yuanhong, and some members of the Japanese royal family. She hired him
that day to be a translator and to help with errands. Through this period he realized she
was very ignorant of Japanese culture and the religion of Buddhism. She respected it
very little and saw it as idol worship. But one day, when there were no chores to be
done, the two had a conversation on Buddhism that changed her mind. She even let
Suzuki teach her zazen meditation. This experience is significant in that Suzuki realized
that Western ignorance of Buddhism could be transformed.

On January 22, 1929, So-on retired as abbot of Zoun-in and installed Shunryu as its 28th
abbot. Sogaku would run the temple for Shunryu. In January 1930 a ceremony called
ten‘e was held at Zoun-in for Shunryu acknowledging So-on‘s Dharma transmission to
him. A way for the Soto heads to grant him permission to teach as a priest. On April 10,
1930, at age 25, Suzuki graduated from Komazawa Daigakurin with a major in Zen and
Buddhist philosophy, and a minor in English.

Suzuki mentioned to So-on during this period that he might be interested in going to
America to teach Zen Buddhism. So-on was adamantly opposed to the idea. Suzuki
realized that his teacher felt very close to him and that he would take such a departure
as an insult. He did not mention it to him again.

Upon graduation from Komazawa, So-on wanted Shunryu to continue his training at the
well-known Soto Zen temple in Fukui Prefecture known as Eiheiji. In September 1930
Suzuki entered the training temple and underwent the Zen initiation known as tangaryo.
His mother and father stayed on at Zoun-in to care for his temple in his absence.

Eiheiji is one of the largest Zen training facilities in Japan, and the abbot at this time
was Gempo Kitano-roshi. Prior to coming to Japan, Kitano was head of Soto Zen in
Korea. He also was one of the founders of Zenshuji, a Soto Zen temple located in Los

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Angeles, California. Suzuki‘s father and Kitano had a tense history between them.
Sogaku had trained with Kitano in his early Zen training and felt that he was such a high
priest due to familial status and connections. Shunryu did not see this in Kitano,
however. He saw a humble man who gave clear instruction, and Shunryu realized that
his father was very wrong in his assessment.

Often monks were assigned duties at the monastery to serve certain masters. Shunryu
was assigned to Ian Kishizawa-roshi, a well-known teacher at the time who had
previously studied under two great Japanese teachers: Oka Sotan and Nishiari Bokusan.
He was a renowned scholar on Dōgen‘s Shōbōgenzō, and was also an acquaintance of
his father from childhood.

Kishizawa was strict but not abusive, treating Suzuki well. Suzuki learned much from
him, and Kishizawa saw a lot of potential in him. Through him Suzuki came to appreciate
the importance of bowing in Zen practice through example. In December Suzuki sat his
first true sesshin for 7 days, an ordeal that was challenging initially but proved
rewarding toward the end. This concluded his first practice period at Eiheiji.

In September 1931, after one more practice period and sesshin at Eiheiji, So-on
arranged for Suzuki to train in Yokohama at Sojiji. Sojiji was the other main Soto temple
of Japan, and again Suzuki underwent the harsh tangaryo initiation. Sojiji was founded
by the great Zen master Keizan and had a more relaxed atmosphere than Eiheiji. At
Sojiji Suzuki travelled back to Zoun-in frequently to attend to his temple.

In 1932 So-on came to Sojiji to visit with Shunryu and after hearing of Suzuki‘s
contentment at the temple advised him to leave it. In April of that year Suzuki left Sojiji
with some regret and moved back in to Zoun-in, living with his family there. In May he
visited with Ian Kishizawa from Eihiji and, with So-on‘s blessing, asked to continue
studies under him. He went to Gyokuden-in for his instruction, where Kishizawa trained
him hard in zazen and conducted personal interviews with him.

Sometime during this period Suzuki married a woman who contracted tuberculosis. The
date and name of this woman is not known to us, but the marriage was soon annulled.
She went back to live with her family while he focused on his duties at Zoun-in.

Suzuki reportedly was involved with some anti-war activities during World War II, but
according to David Chadwick, the record is confusing and, at most, his actions were low-
key. However, considering the wholesale enthusiastic support for the war expressed by
the entire religious establishment in Japan at the time, this fact is significant in showing
something of the character of the man.

Shunryo Suzuki, one of the first zen masters to live and teach in the west, was once
asked why he never spoke much about satori, and enlightenment. The master laughed
and answered,
‗The reason I do not talk about satori is because I have never had it.‘

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                           Meditation Times – Taoshobuddha Meditations

Zen in the West is in a very strange context. The master you are talking about, Shunryo
Suzuki, must have felt immense difficulty to express himself, because Zen has a
language of its own. It has a climate different from any other climate that exists on the

To bring Zen to any country is a difficult task. One has to be ready to be misunderstood.
Suzuki‘s statement seems to be clear, and anybody who will read it will not have any
difficulty to understand it. But whatever he will understand will be wrong.

The master was asked, ‗Why don‘t you speak about satori?‘ Satori is the Japanese word
for enlightenment. And he answered the way a Zen master should answer knowing
perfectly well he could not be understood, he is bound to be misunderstood. He said,

‗The reason I do not talk about satori is because I have never had it.‘

The statement is clear and linguistically there is no problem, there is nothing to be
understood in it. Suzuki is saying,
‗I have never talked about it because I have never had it.‘

Now I will have to give you the whole background, the climate in which the meaning of
the same sentence turns into exactly its opposite as you understand it.

Zen has an absolute certainty that no one can have satori or enlightenment. You can
have things. You can have money, you can have power, you can have the whole world,
but you cannot have enlightenment. Enlightenment is not a thing and it is not possible
to possess it. Those who say they have it do not have it — they do not even understand
the ABC of it. One becomes enlightened — that is what Suzuki is saying. There is no
distinction between I and enlightenment, so how can I have it? The ‗I‘ disappears
completely into enlightenment just like a dewdrop disappearing in the ocean. Can the
dewdrop say, ―I have the ocean‖? The dewdrop is the ocean — there is no question of
having it. This is the first thing to be clearly understood.

Suzuki was an enlightened master; that is why he denied it. If he were not enlightened,
but was only a scholar, learned about Zen, he might have felt very embarrassed to deny
it. He might rather have lied, and nobody would have been able to detect his lie. He
could have said,

‗I have it, but the experience is inexpressible; it was so simple, that‘s why I never talk
about it.‘

But the man really had it. To really have it means you cannot have it; you disappear.

As long as you are, there is no enlightenment. The moment there is enlightenment, you
are not. You disappear just like darkness disappears when there is light. Darkness
cannot possess light; you cannot possess enlightenment.

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I do not think that the statement of Suzuki would have been understood by the people
who asked the question and who received the right answer. It needs a totally different
context to understand.

The Western education is so much of nourishment to the ego. In fact the Western
psychology supports the idea that a person should have a very clear ego — powerful,
aggressive, and ambitious; otherwise, one cannot survive in the struggle of existence.
To survive, first you have to be, and you have to be not only defensive, because the
right way of defense is to offend, to attack. Before anybody else attacks you, you should
attack. You should be first, not the second, because to be defensive is already losing the

And because of the Western psychology, the whole educational system supports the idea
that a man becomes mature as he attains a more and more crystallized ego. This goes
against the experience of all the buddhas, of all the awakened ones. And none of these
psychologists or educationalists has any glimpse of what awakening is, of what
enlightenment is.

Those who have become enlightened are agreed, without any exception, on the point
that the ego has to disappear. It is false, it is created by society; it is not your original
face, it is not you. The false must disappear for the real to be.

So remember these steps: first, the false must disappear for the real to be, and then the
real has to disappear into the ultimately real. People are living so far away from their
ultimate home — they are not even real, what to say about the ultimate? For it, they
have to first move away from the ego. They have to experience in meditation their own

But this is not the end. Meditation is only a beginning of the journey. In the end, the
seeker is dissolved in the sought, the knower in the known, the experiencer in the
experience. Who is going to have satori? You are absent; you are non-existent when
enlightenment explodes. Your absence is an absolute necessity for enlightenment to

Suzuki is absolutely right:

‗The reason I do not talk about satori is because I have never had it.‘

I am absolutely certain that those who heard him are bound to have thought that he had
had no experience of satori. That is simply the meaning of what he is saying. Unless
there was somebody who had experienced egolessness, and finally selflessness, Suzuki
was without fail, bound to be misunderstood.

But he was a man of immense daring, of great courage, to introduce Zen to the West.
Not many people were impressed. Many certainly entertained Suzuki‘s statements, his

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anecdotes from the annals of Zen; they thought them strange jokes. But there were a
few who understood not what the man was saying, but the man himself. He turned a
few people on; he has the same distinction as Bodhidharma who planted the seeds of
Zen in China.

Suzuki can be compared to Bodhidharma. He planted the seeds in the West, and Zen
became, in the Western climate and mind, a new fashion. Suzuki was very much
disturbed by it. He was not introducing a new fashion instead he was introducing a new
revolution and a new style of being. But the West understands things only in that way —
every two or three years a new fashion is needed; people become bored with the old.

And Suzuki was received with joy, because he had brought something which no Christian
or Jew was even able to comprehend. He attracted many people of the new generation;
a few of them remained true to the master to the very end. Many traveled to Japan just
because of Suzuki. Hundreds of Zen classics were translated in Western languages
because of Suzuki. Now it is possible to talk about Zen and still be understood, and the
whole credit goes to a single man, Shunryo Suzuki.

Always remember that words do not exist without context. If you forget the context,
whatever you will understand is going to be wrong. If you understand the context, it is
impossible to misunderstand.

                                         This has to be remembered while you are
                                         studying Zen — the differences of context. It is
                                         said: To arrive at the truth, the German adds,
                                         the Frenchman subtracts, and the Englishman
                                         changes the subject!

                                         I have heard… You can always tell a man‘s
                                         nationality by introducing him to a beautiful
                                         woman. An Englishman shakes her hand, a
                                         Frenchman kisses her hand, an American asks
                                         her for a date, and a Russian wires Moscow for

           Shunryu Suzuki

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                Meditation of the Month
                        Look as if for the First Time
We look at things always with old eyes. You come to your home; you look at it without
looking at it. You know it ― there is no need to look at it. You have entered it again and
again for years together. You go to the door, you enter the door; you may unlock the
door. But there is no need to look.

This whole process goes on robot-like, mechanically, unconsciously. If something goes
wrong, only if your key is not fitting into the lock, then you look at the lock. If the key
fits, you never look at the lock. Because of mechanical habits, repeatedly doing the
same thing again and again, you lose the capacity to look; you lose the freshness to

Remember the last time you looked at your wife. The last time you looked at your wife
or at your husband may have been years ago. For how many years have you not
looked? You just pass, giving a casual glimpse, but not a look. Go again and look at your
wife or at your husband as if you were looking for the first time. Why? Because if you
are looking for the first time, your eyes will be filled with a freshness. They will become

They say nothing is new under the sky. Really, nothing is old under the sky. Only the
eyes become old, accustomed to things; then nothing is new. For children everything is
new: that is why everything gives them excitement. Even a coloured stone on a beach,
and they become so excited. And everything is a new world, a new dimension.

Look at children's eyes ― at the freshness, the radiant aliveness, the vitality. They look
mirror-like, silent, but penetrating. Only such eyes can reach within.

Anything will do. Look at your shoes. You have been using them for years, but look as if
for the first time and see the difference: the quality of your consciousness suddenly
changes. This technique is just to make your eyes fresh ― so fresh, alive, and radiantly
vital, that they can move within and you can have a look at your inner self.

If you are freed from the past and you have a look that can see the present, you will
enter existence. And this entry will be double: you will enter into everything, into its
spirit, and you will enter into yourself also because the present is the door. All
meditations in one way or the other try to get you to live in the present. So this
technique is one of the most beautiful techniques ― and easy.

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                      Songs of the Bauls
                       Bards of Bengal
                              ONLY A CONNOISSEUR
                            OF THE FLAVOURS OF LOVE
                             OTHERS HAVE NO CLUE.
                                THE TASTE OF LIME
                         RESTS IN THE CORE OF THE FRUIT
                            AND EVEN EXPERTS KNOW
                                 OF NO EASY WAY
                                   TO REACH IT.
                                 HONEY IS HIDDEN
                           WITHIN THE LOTUS BLOOM –
                             BUT THE BEE KNOWS IT.
                          DUNG BEETLES NESTLE IN DUNG
                              DISCOUNTING HONEY.

The first thing is: that love can be known only by loving. It is not something that can be
made comprehensible by intellectual discussion about it. Love is not a theory. If you try
to make a theory out of it, it remains incomprehensible. That is the first Baul standpoint:
there are things which you can know only by doing them, by being them.

If you don't know swimming you don't know what it is, and there is no way to know
about it. You may go and hear a thousand and one swimmers talking about it, but still
you will never know it, what it is. It is incomprehensible in every other way; you will
have to learn swimming. You will have to go down to the river; you will have to take the
risk, the danger of being drowned. If you are very, very clever, you may say, "I will not
step into the river unless I know swimming first" – it is logical – ―How can I step into the
river when I don't know swimming? So, first I must know swimming; only then can I
step into the river." But then you will never be able to know swimming, because even to
learn swimming, you will have to step into the river.

Swimming is known only by swimming; love is known only by loving; prayer is known
only by praying. There is no other way. There are things which can be known without
moving into them – those are the futile things, those are intellectual things:

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philosophies, dogmas, creeds. But all that is real has to be lived, and all that is
existential has to be penetrated, and the risk has to be taken. One has to be
courageous, one has to be daring.

And it is a great daring, because when you love somebody you start losing yourself. To
love somebody is to lose the ego; to love somebody is to be lost; to love somebody is to
give power to somebody over you; to love somebody is to be possessed. To love
somebody means surrendering...


... because to the Baul, love is the only knowledge there is. You can read the Vedas:
there is no need to submit, there is no need to surrender. You can read the Bible; there
is no need to surrender. You can become very proficient, very skilled, very learned, but
there is no need to surrender. If there is no need to surrender, it is not knowledge for
the Baul.

The Baul criterion is this: that when something demands surrender, only then is there a
possibility of real knowledge, otherwise not.

If you come to me and I just impart knowledge to you....

Many people come to me and they say, "Is there any difficulty if we don't become
SANNYASINS, if we are not surrendered to you? And still, we love what you say. Still we
want to listen to it. Is there any problem? Can't we do that?"

I say, "You can do that; the problem is not there. But then you will collect only the
superficial. You will collect the words. Then you will collect only the fallen dregs from the
table. You will not really be a guest to me. You will miss all that is essential; only the
non-essential will be your fate. You have to decide."

Once you are surrendered, a totally different world opens between me and you. The
heart-to-heart communication starts. Then you can listen to my words, but you listen in
such a different way, with such deep sympathy and love, with such gratitude and
receptivity, that those words are no longer words; they start becoming alive. You have
made them alive with your receptivity. You become pregnant with what I am saying to
you, with what I am communicating to you. Then, there happens a transfer; then words
are just excuses. Hanging around the word, I send you something which cannot be
managed in the word. Then not only is the word reaching you, but the climate that it
carries through my heart.

If you are in love with me, then there is a totally different kind of understanding
between me and you. If you are not in love with me, then we are far apart. Then you

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are on some other planet, thousands and thousands of miles away from me. I may
shout: you may hear a few words, but nothing special is going to happen that way. You
may become more knowledgeable, but that is not the point. You should have more
being, not more knowledge. If you are really becoming richer here, in close contact with
me, then your being is growing. Then you are becoming more and more crystallized,
more and more authentic, more and more alive, more and more divine. That is not
possible without love.

And what is surrender? Surrender means surrendering the ego, surrender means
surrendering all that you know. Surrender means surrendering your knowledge, your
mind, your intellect. Surrender is a suicide, a suicide of the past. If you carry your past
within you in a secret way, then your gesture of SANNYAS is impotent. You can take
SANNYAS and still go on carrying your past, hiding and guarding it like a treasure. Then
just on the surface you will be a SANNYASIN, but not surrendered to me. And then if
you are not fulfilled, nobody else is responsible but you.

The first Baul standpoint is that existential things can be known only through existential
ways. Love can be known only by loving.

Somebody asked Jesus, "How to pray?" and he said, "Pray." But he said, "That's what I
am asking. I don't know how to pray." So Jesus said, "I will pray. You sit by my side and
you also try."

How to teach prayer? It can be caught but it cannot be taught. If you are open to me,
you can catch many things. If you are not open to me, nothing can be taught.

A prayer is like an infection. Love is also like an infection: it can be caught but not
taught. You can catch it. It is flowing all around you, but if you remain like an island,
closed, then there is no way to teach it to you.

The Bauls say,

                         MASTERS AND TEACHERS BAR THE WAY.

God is all around you, but you are so full of scriptures, knowledge, so full of your own
ego that there is no space left inside you where God can penetrate and enter into you. It
has become impossible. It is becoming impossible only because of you.

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Jesus is right when he says, "Pray, if you want to know what prayer is"; and the man is
also right. He says, "How to pray? That is my problem. You have not answered it." And
Jesus says, "The only way is, I will pray. I will kneel down in prayer. You just sit by my
side, open, vulnerable; you may catch it."

That's what I'm trying to do here. Just be open to me; you may catch it. There is every
possibility once you are not barring your own path, once you start getting out of your
own way. There is no problem -- because the essential man that is speaking to you is
also hearing through you. Then the essential can meet with the essential. The ADHAR
MANUSH can meet with the ADHAR MANUSH. Just put your ego aside, because that is
the non-essential. Face me with your essence; encounter me with your essence. Then
suddenly you will see a new fire arising in you. A new love is born.

Yes, submission is the secret of knowledge; surrender is the secret of knowledge. It is
not an intellectual effort, but a total submersion, a merging of the self. That's why Bauls
talk more about love and less about knowledge, because love is the only thing in the
world which cannot be attained in any other way than by loving.

Now, it is possible someday that even swimming can be taught to you without taking
you to the river. They have invented ways to teach driving without ever taking you to
the road. You simply sit in a car in a room: nothing moves, because there is nowhere,
no place to move. You simply sit in the car behind the wheel, and a film is shown on the
walls. The road moves, so you feel as if you are moving on the road. On both sides, the
street is moving. A movie is shown fast; it goes on moving fast. There are turns and
things, and you have to do the right things at the wheel. The teacher can show you
whether you are doing wrong or right, and you are simply sitting in the car. The car is
not moving, the road is moving in the movie, just on the sides. You can learn it. It
seems to be safer. I think someday or other you can just lie down on your mattress, and
a movie of a river will be all around, and you can start. It is possible. At least a
rudimentary knowledge may become possible.

But love? – there seems to be no way. Many people are trying movies to learn about
love. Many people go on trying pornographic literature to know about love. Many people
go on reading novels and poetry and others' love letters in order to know about love.
Yes, there is a danger that you may come to know many things about love, but to know
about love is not to know love. In fact, the more you know about love, the less will be
the possibility to know love. You will be lost in your knowledge. You will start thinking
that you know.

Have you observed the fact that movie actors who are in the business of love are almost
always failures in their own love lives? They never succeed. Even a Marilyn Monroe

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commits suicide. She was at the top; even President Kennedy was in love with her. The
whole world was in love with her. But somehow, her whole life was empty. She
committed suicide at the very peak of her career, of her fame; such a beautiful woman.

What happened? Why are actors and actresses always failures in their real love lives?

They have learned so much about love that they cannot be real about love. They go on
acting the same roles, they go on playing the same games. As they are playing on the
stage, they go on playing in life. On the stage it is okay because nothing is involved. But
in real life, it is empty. So they go on making empty gestures.

Remember, you can know much about love, but that cannot help to know love. Love can
be known only by loving. It means you have to move into love without knowing anything
about it. That's why it needs courage. You have to move in the dark, with no map,
nobody to guide, not even a torch. You have to move in the dark not knowing where you
are moving, not knowing whether you are on the right track or not, not knowing
whether you will find the path or you will fall in a ditch and be lost forever.

This is the courage.

Bauls are very courageous people. They say:


Love has many flavours... Love has many dimensions, many nuances. Love is not one
single thing. It is very rich, tremendously rich. It has many aspects to it; it is
multifaceted. It is like a diamond: it has many facets and every facet gives it richness.

Only a connoisseur – one who has loved in many ways, one who has loved, lived
courageously, dangerously, one who knows all the flavours of love.

Have you watched? – ‗love‘ does not express all. It is a single word. All the ancient
languages had many words for love, because there are so many loves. The English
language is poor in that way, hmm? – because you love a car also, and you love your
woman and you love your house and you love your country and you love your child and
you love your mother. Only one word! You love a particular brand of cigarettes. It is
very poor, because love has so many facets.

When you love a child, you love differently. It is not the same love as when you love a
woman. It has no passion. It has compassion, but it has no passion. When you love your
mother, it is totally different: it has reverence, it has deep gratitude. But when you love
a woman it is totally different: it has great intensity, almost maddening – but it is not

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the way you love your mother. You love your friend: that is totally different. It is
affection, but not in the same way.

If you watch, you will find many nuances of love. The single word 'love' has many words
hidden in it. And one has to know all about love by moving in all the dimensions. If you
have not known any facet of love, your understanding about love will lack that much.

One has to know all the aspects and all the subtle differences. That's what the Bauls
mean when they say,


Yes, it is a language. A single word will not do; it is a complete language. And once you
know, you will be simply surprised. You can touch somebody's hand like a friend, and
then the touch has a different flavour. And you can touch somebody's hand like a lover,
then the touch has again a different flavour.

A connoisseur, with closed eyes, can just feel your hand and see...and understand the

Have you not watched it sometimes: when somebody looks at you with a deep lust in his
eyes, you can immediately feel? When somebody looks with deep love, you can see the
difference. When somebody looks with affection, you can feel the difference. But these
are very rudimentary things because compassion also has many layers.

When a Buddha is there, his compassion has a totally different quality. When you have
compassion it is more like sympathy, less like compassion. When a Buddha has
compassion, it has nothing of sympathy in it. It is pure.

When Buddha has love showering on you, it has nothing that you have known about
love up to now. Only a Buddha can know that. It has no passion in it; it is very cool. It is
not hot – not that it has no warmth; it has warmth, but still it is very cool. It will cool
you down if you come close to a Buddha. It will help you to become less excited, more
collected. It will not create a turmoil within you. It will subside all turmoil; it will be a
soothing force. It will surround you like a subtle climate and soothe you. It will be like a
lullaby. You will start feeling, falling asleep, as if just close to your mother's heart. It has
something of the mother, something of the father, something of the beloved, something
of the child. It has every subtle nuance in it. It has all the dimensions of love in a great
harmony. When you come around Buddha, it is an orchestra of all the flavours of love.

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Sometimes he looks like a child; you can play with him. His smile or his being simply
gives you a feeling that he is just a child – you can mother him. Sometimes he is like a
mother and you are like a small child. Sometimes he looks like a beloved – you can love
him, only him, and nobody else. But sometimes he is just like a friend. He is all.

These changes happen because of you: your outlook changes, your vision changes. Your
eyes are not yet clear and fixed. You cannot see his totality. You circum-locate him. At
one time you see one aspect, at another time you see another aspect – because you
cannot comprehend the whole.


Not even a clue is possible for others. You will have to move into the world of love; and
don't ask how. You will have to move into the dark; and don't ask for a map – because
that very asking is against love. That's why trust is needed, SHRADDHA. If you trust a
person, you say, "Okay. If you send me in the dark, I will go. If you send me into death,
I will go."

On the path of love, trust is the most essential thing. On the path of meditation, you can
move without trust. On the path of meditation you can move without surrender, but on
the path of love, without surrender, without trust, there is no go because it is the very
first door. Love demands so much. It demands almost the impossible, and on the first

Love is easy but very demanding. That's why even though the path is so easy, very few
people travel it. The path of meditation is very difficult but not so demanding. That's
why the path is difficult and arduous, yet still, many people travel it.

When you hear about love it seems very simple and easy; but look at the demands. On
the path of meditation, that which will be demanded on the last step, is demanded on
the first step on the path of love.

The meditator will be asked to surrender his ego only at the last step: when he moves
from SAVIKALPA SAMADHI to NIRVIKALPA SAMADHI, when he moves from the mind to
no mind; only at the last step. First he goes on purifying his mind, he goes on purifying
his ego. He goes on making it more and more subtle, more and more subtle, refined,
and cultured. Then just a trace remains. On the last step, he has to drop that trace.

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Love demands the impossible. It says: on the first step you have to drop the ego. There
is no need to refine it and there is no need to work on it. Because one has to drop it, so
why bother carrying it? Drop it here, now.

Trust arises on the path of meditation at the last stage. Trust arises only when you are
arriving home. When the arrival is so close and when you are almost approaching, and
you can see the door and you can see the house and you can see that you have
reached, then trust arises – you say, "Yes."

But on the path of love, trust is asked on the first step. The first step of love is the same
as the last step of meditation. The path is very easy if you are daring, if you are almost
a dare-devil. If you are almost mad and ready to risk all without any condition, the path
is very easy – because it completes on the first step. The first step becomes the last

Here you surrender, and not even a split second is lost and you have arrived.


People who are very learned in the ways of meditation, in the ways of intellectual
comprehension, contemplation, concentration, have no clue about love. They simply
don't know that language.


And this love the Bauls talk about, or rather, sing about, dance about, is just hidden
inside you at the very core of your being. It is already there. You have just to find a way
to reach to your own innermost core – the ADHAR MANUSH, the essential man. It is not
something that has to be achieved, it is already there. It is not something that has to be
earned; it is a gift of God.

The moment you were created, that very same moment that treasure was handed over
to you – because who has ever known somebody to live without love? Have you known
anybody to live without breathing? Love is the very breath of the soul.

Bauls say, "As the body cannot exist without breathing, the soul cannot exist without
love." So you may know it, you may not know it, but continuously love is happening
inside. It is throbbing there; it is your very beat. You just have to find a way to reach
there, because you have gone out in search of other treasures that don't belong to you,
in search of other treasures that can NEVER belong to you.

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That's why a Baul lives like a beggar. That is simply symbolic. He says, "I am not
searching for any other treasure. I am enough unto myself. My treasure is too much. I
am a king already. I don't need any other kingdom; my kingdom is already here." He
lives like a beggar, but if you come across a Baul you will see that he lives like a king.
Even kings are not so kingly. Even kings are not so blissful as a Baul is. His whole life
consists of bliss. He knows no other taste: he knows no anxiety, he knows no worry. He
lives in some unknown dimension with tremendous grace. Having nothing, he has
everything. Possessing nothing, he possesses the whole world.

The Bauls sing,

                        THE MIRROR OF THE SKY REFLECTS MY SOUL.
                       OH BAUL OF THE ROAD, OH BAUL, MY HEART! T
                        HE MIRROR OF THE SKY REFLECTS MY SOUL.
                                OH, MY SENSELESS HEART,
                           THE TARGET IS WITHIN YOUR REACH.

"When the life, the mind and the eyes are in agreement", hmm? – that is the way to find
the inside. When you are in agreement, when there is no conflict inside you, that is the
way. That is why Bauls insist on being without conflict, on being natural, spontaneous.

Don't create any division within yourself, otherwise you will never be able to reach –
because a tremendous quality of agreement is needed. When you fall into harmony, the
door is open. "When the life, the mind and the eyes are in agreement, the target is
within your reach. You can see the formless one with bare eyes."

"Forget not," they say, "that your body contains the whole of existence." "I am fulfilled,"
they sing, "being a blow of your own breath on your flute. What more can I wish for me
than to be blown away with such melody?"

A Baul is fulfilled the moment he comes to a deep agreement within himself. His singing
and his dancing is nothing but an effort to fall into agreement with himself. Have you
watched somebody dancing? What happens? Have you observed yourself sometimes
dancing? What happens? Dance seems to be one of the most penetrating things, in
which one falls into a harmony. Your body, your mind, your soul all fall into a harmony
in dancing. Dancing is one of the most spiritual things there is. If you really dance, you
cannot think. If you really dance, the body is used so deeply that the whole energy

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becomes fluid. A dancer loses shape, fixity. A dancer becomes a movement, a process. A
dancer is not an entity: he's movement, he's energy. He melts. Great dancers, by and
by, melt. And a dancer cannot retain his ego because if he retains the ego, that will be a
jarring note in his dance. A real dancer loses his ego in it. He forgets that he is. The
dancer is lost; only the dance remains. Then the door opens because you are one unity.

Now the soul is not separate, the mind is not separate, the body is not separate. All
have fallen in one line. All have become one, melting into each other, merging into each

It is said about Nijinsky, one of the greatest dancers in the world, that there were
moments when he would take jumps, and he would come back so slowly that it was
almost impossible. He would fall back featherlike, as if gravitation had lost its power
over him. Scientists were worried: "This should not happen, it cannot happen" – but it
was happening. No other dancer has been capable in that way.

And of course, Nijinsky went mad; he became a Baul. His is one of the madnesses which
have not yet been understood. And because he was in the West, it was impossible to
comprehend what had happened to him. He was confined to a psychiatric hospital,
forced, given electric shocks, insulin shots. Had he been in the East he would have
become one of the greatest Bauls. His madness was nothing to be treated; it was
something to be revered.

But how did he become mad? He became mad through his dancing. When he was asked
what happens to him, he said, "It happens only when I am lost, so I cannot say anything
about it. If I am, then it never happens. I have tried it. If I am there, deliberately trying
it, consciously trying, it never happens. But there are moments when I am lost. Then
simply, I don't know who jumps – and then it happens. I am also surprised. I have no
explanation for it, but it happens only when I am lost."

That is what Bauls say: when you dance and you become a whirlwind and, by and by,
you are completely lost in your dancing, it happens. Something breaks down inside you.
The barriers are lost. You become one unity. A great orgasm spreads all over your

You are in tune with existence in those moments. These moments are the SATORIS of
Zen, but Bauls have a better way to attain them. Zen has to be worked on for twelve,
fifteen, twenty, thirty years. It is a very slow process. It is the path of meditation.

Bauls can attain to it more easily. Just the day you decide that, "I am ready to drop my
ego," you become available to God and God becomes available to you. The essential
man suddenly arises over the non-essential; there is a mutation. And this is the moment

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when you are full of love, when you are love, when your energy is love. This is the
moment when you can bless the whole existence. When there is no conflict within you,
there cannot be any conflict between you and the existence. That is the secret: drop all
conflict within you, and your conflict with the existence is also dropped simultaneously.
Become one within you and you have become one with the existence.


In fact, there is no easy way to reach it, because it is hard to drop the ego. And that is
the only way.


Bauls say that intellectuals are dung-beetles. The PUNDITS, the scholars, are dung
beetles. They will never find the way to the lotus...only the bee.

Become a bee; become a lover. Because the bee LOVES honey, it finds the way. Why
cannot the dung-beetle find the way? It finds a certain way; it finds the way to the
dung. Because love is the way.

Bauls say, "Whatsoever you love you become, and whatsoever is your love you will
find." So be alert about your love: don't love a car, don't love a house, don't love a bank
balance – because you will become like that. You will become a dung-beetle. Don't love

If you are to love, then love something of the divine, something...something that
transcends things, something that transcends forms, something for which you will have
to raise your eyes to the sky. Love a GOURISHANKAR; love the Himalayan peaks. If you
love something like dung, you will move into dung because we always find the way.

Wherever our love moves, we move behind it. The bee loves the lotus; it finds it. The
very love is the path. Howsoever the lotus is hiding, the bee will find it.

There is a story about Solomon: A woman came; the woman was the queen of Ethiopia.
She wanted to love Solomon, she wanted to become his beloved. She was very
beautiful, but she wanted to love the wisest man in the world. So she tried a few tests
on Solomon, about whether he was really as wise as he was said to be. She did many
experiments; one of the experiments was this: she brought one false flower made of
paper, but made so beautifully that it was almost impossible to detect that it was false.

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She went into the court of Solomon, she stood far away from Solomon, and she said, "I
have a flower in my hand. Can you say from that far away whether it is real or unreal?"

Solomon said, "Light is not enough, and I'm an old man, and I cannot see rightly. Please
open the windows." The windows were opened. He waited for two minutes and said,
"No, it is false."

Then the woman brought another flower from her bag and she said, "What about this?"
It was exactly like the first, but it was real. Solomon pretended to look at it and then he
said, "Yes, this is a real flower."

The woman was astounded. The whole court was astounded: "What has happened?"
They asked him, "How could you find it?" He said, "Easy – I opened the windows for the
bees to come in. They decided. For the first flower, no bee came in; for the second they
immediately rushed in."

When you love something, you have a supra-sense about where it is. Your love monitors
you, it leads you, it becomes your guide.

A bee can smell from miles far away where the flowers are. Much experiment and
research has been done with bees about how they find their way. Miles away the flowers
have bloomed, and bees will come rushing. Almost a supra-sense exists in them; that
supra-sense is-nothing but love.

You will find your way to the object you love, so be very cautious about your object of
love because that is going to decide your destiny. Your love is your destiny. Love
something superb; love something of the supra-existence; love something of the divine,
and you will find your way.

Bauls say, "When there is no fear, just the love is enough; it will monitor you and it will
guide you."


Surrender is the secret of knowledge, because surrender is the secret of love – and love
is the only knowledge of worth.

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                 Mystic Songs of Kabir

                                 Sai Bin Darad Kareje Hoye
                Din Nahin Chain Raat Nahin Nindia, Kase Kahun Dukh Hoye!
                  Aadhi Ratia Pichle Paharva, Sayeen Bin Taras Rahi Soye
                     Kahat Kabir Suno Bhai Sadho, Sai Mile Sukh Hoye


Without the beloved, the heart just aches
Distraught during days, sleepless in nights
To who shall I narrate my empty plight!
In the middle of night, the hours of ambrosia
I sleep but with a yearning heart
Says Kabir - listen my friends
I shall rejoice, meeting Love alone.


Without the beloved my heart aches, without the beloved my heart is nothing but pain,
without the beloved I am living in hell.


Without the beloved we are empty, hollow: negatives. Unless God enters into our
beings, unless God blooms in our beings, we cannot be REALLY existential, we remain
shadows. And it is painful, it aches, it hurts, it is like a wound.


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The helplessness of the mystic! On the one hand he has tasted something of God, he
has seen a glimpse; now he hankers for more, now he does not want to leave that
experience, that space, even for a single moment. But one cannot take hold of that
space in one go. The experience is so tremendous, so huge, so enormous, that you
cannot swallow it. You have slowly, slowly to imbibe it, you have to chew it and digest it.

God is an ocean – you cannot drink Him. You will have to slowly, slowly become one
with it.

Kabir knows, he has seen the face of the beloved. Now his heart is full of pain, the pain
of separation.

He has known the state of non-separation, maybe only for a few moments; for a few
moments he has been transported to another world, he has tasted the nectar. Now he is
back in the world, back to the earth, and it is very painful. The world seems to be pale,
utterly meaningless, with no significance.

His heart longs for the beloved, there is only one thirst – again to be in that vast space,
again to be with the Friend.



Once you have known God then these so-called days are like nights. Once you have
known God then this life is like death. Once you have known God then all the joys of this
life are nothing but sorrows. Everything that you had thought before as very sweet turns
sour; now you can compare.

If you have been to the Himalayan peaks and if you have seen that virgin silence, the
coolness, the smell of the snow, that other-worldly something which still exists in the
Himalayas... It is not so in the Alps; no other mountains have that, all other mountains
are already polluted by man, all other mountains are already destroyed by man. Only
the Himalayan peaks still have something very primitive, primordial, ancient, virgin. If
you have seen that silence, then coming back to the marketplace, the heart longs...
Nobody will be able to understand why you look so sad, nobody will be able to
understand why your eyes are so full of tears, nobody will be able to understand why
you don‘t enjoy.
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To the man who has tasted God, the world becomes so futile, so utterly futile that he is
here but he is not here; his heart continuously longs for God.



To know God is to know ultimate rest. Your sleep is not much of a rest. If you have
known something of meditation you will understand what I mean when I say your sleep
is not much of a rest. Your sleep is a new kind of restlessness, that‘s all; it is good for a
change. In the day you are restless in one way, in the night you are restless in another
way – good for a change! It is a kind of rest. It is like you have been doing mathematics
for three hours and you are tired, then you go into the garden and you dig a hole – it is
a kind of rest. In fact it is a new kind of work, but now, tired of mathematics, digging
the hole feels good.

That‘s why in the schools, colleges, universities, we go on changing subjects; it is a kind
of rest: one hour for mathematics, then another hour for geography, then another hour
for history. We go on changing, because the part of the mind that functions when you
are working on mathematics is not the part which functions when you are studying
literature. There are different parts, different centres in the mind, so if one centre starts
functioning, the first centre goes to sleep, has a kind of rest.

That‘s exactly what happens in the night. In the daytime your conscious mind functions
and your unconscious remains hidden. In the night the conscious mind goes to sleep,
the unconscious functions, but work continues, great work really, much work. Your blood
circulates, work continues; your heart beats, work continues; your breathing continues,
your digestion continues. A thousand and one things are going on in the body, and a
thousand and one things are going on in the mind too. Dreams upon dreams are
coming; and not only that, a part of your mind prevents everything from the outside,
keeps it blocked so it does not disturb your sleep.

You want to get up early in the morning, at four o‘clock; you fix the alarm and the alarm
goes, but your mind is constantly working. It does not want you to be disturbed. The
mind creates a dream: you start dreaming that you are passing a church and the church
bells are ringing.... Now this is a way for the mind to protect your sleep. It misinforms
you, misguides you, it changes the alarm into church bells. Great work is going on! The
mind is guarding, seeing what has to be allowed and what has not to be allowed. And if
something cannot be prevented, at least it can be interpreted in such a way that the
sleep is not disturbed. It is constantly on guard, great work continues the whole night.

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But if you have known meditation, then a few minutes of meditation can give you so
much rest. Then your whole night will look like restlessness compared to that rest,
because in meditation you are utterly relaxed, mind is not on guard, you are not
focusing on anything. You are simply open and available, available to all kinds of things
– the birds singing, the airplane passing by, the train, the people, the traffic noise. You
are available to all. Meditation is not concentration, meditation is not excluding
anything; meditation is inclusive of all.

And then there is a great silence amidst all the noise around you, great rest amidst all
the turmoil around you. Once you have known the rest of meditation even for few
minutes, your whole night will look like restlessness. Comparison will arise. But one who
has known God – that means one who has known SAMADHI, the ultimate peak of
meditation... It is natural, Kabir is right:




This is one of the greatest problems for the mystics: ‖Who can I tell about this, who will

I was travelling in this country for fifteen years, day in, day out, year in, year out,
talking to thousands of people. Slowly, slowly I became aware that I was talking to
walls. These people could not understand what I was saying. They could hear, but they
could not listen. The words reached them but the meaning was left behind. I tried in
every way, but it was impossible. Then I had to decide to stay in one place and only to
talk to those few who really wanted to understand – and not only to understand, but
who were ready to be transformed.

Many people come here, particularly Indians, and they ask, ‖Why isn‘t the meeting open
to all?‖

Because it is of no use to them, and they will be a nuisance here. Their very presence
will destroy something immensely beautiful that is being created. It is open only to those
who are seekers. It is not a public place, it can NEVER be a public place. It is a mystery
school: it is only for those who are ready to go into the unknown, the unexplainable.

And this has been my experience: that if I am talking to my sannyasins I feel a deep
rapport, if I am talking to non-sannyasins something seems to be difficult to
communicate. Many non-sannyasins have asked, ―Why can‘t we sit in front?‖ For the
simple reason that if you are in front and I see you, it will be difficult for me to say that

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which I would like to say. Just looking at your faces, something becomes impossible,
communication becomes difficult – what to say about communion? Looking at my
sannyasins, looking into their eyes, communion is possible.

Kabir is right. He says:



There is great pain in my heart because I have known the bliss of being with the divine,
but to whom can I communicate this? It would help me if I could communicate.

Hence a Buddhafield is always needed, SATSANG is needed. A community is needed
where many people are searching together, where you can say and you can rest assured
that you will not be misunderstood. A commune is needed where you can share your
burdens, your experiences; you can pour out your heart and you will be understood, and
you will not feel embarrassed.

That‘s what is happening here. If a sannyasin comes to another sannyasin, starts crying,
the other understands, the other will not start asking questions, questions which will be
embarrassing to the person who is crying. He may hug him, he may hold his hand, but
he will not start a great discussion about it: ‖Don‘t be emotional, this is not good. Be a
man, don‘t cry!‖ No, he will understand, he will have all sympathy, he will support. A
commune becomes a support where you can say things which are not ordinarily said in
the outside world, where you can share experiences which look imaginary, illusory,
hallucinatory, where you can share things which if you go in the outside world and tell
somebody, he will think you are mad.


Kabir says: I cannot find anybody to whom I can say this – that I have seen my Lord,
that I have been with my Lord, and now I am again separated. I have known non-
separation, those orgasmic moments, those peaks, and now I am thrown back into the
dark valley. Now nothing here appeals to me anymore; the beauty here is almost
ugliness compared to the beauty that has arisen in my vision. And the happiness here is
just false, because I have known the authentic joy. And all the celebrations here are just
formal, people are moving in empty gestures. I have seen the real celebration!



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THE NIGHT IS DARK AND LONG.... You don‘t know about what night Kabir is talking. He
is not talking about the ordinary night, he is talking about the night that is known only
by those who have seen the light – a very paradoxical phenomenon. He is talking about
the night that happens only to those who have seen the dawn, who have seen
something of the morning, and again that has disappeared and now the night is darker
than ever before. Great fear arises: ‖Will I ever be able to attain to that peak again?
Was that real? Or had I only been dreaming?‖ Great fear grows, great trembling arises,
one is scared to death. And one cannot even share it. It would have helped if there were
a companion with whom it was possible to share. It would have helped if some consoling
words from the other had come; if the other had told him, ‖Don‘t be worried, it will
happen again. It has happened to me again.‖ That would have given confidence. But
whom to say it to?


I am in tremendous pain. But where to go, whom to go to, with whom to share?


Half the night is gone, waiting, waiting, waiting, and there is no sign! I cannot hear His


I have waited long, half the night has passed. Now even the last part of the night is
passing and He has not come, and I don‘t see any sign, any indication, any message.
And the darkness is becoming darker and darker; there seems to be no possibility that I
will attain to Him again. In deep despair, in great pain, I have fallen asleep again.


Remember one thing: that time is relative. If you are in a mood of rejoicing time goes
fast, very fast; if you are in misery, in pain, time slows down. The clock moves the
same, but the psychological experience of time is very relative.

You are sitting by the side of a person who is dying – then you will know how long the
night becomes: there seems to be no end to it. You are with your beloved, after many
years you have met, and the night goes so fast, as if it were just a few moments. You
cannot believe how fast it has gone. It seems the night played a game with you – it
went fast – just not to allow you time enough to be with the beloved.

Time is relative, not the clock time but psychological time. Those who have known
glimpses of God, for them this world is really difficult to live in, and the night is very

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dark and very long. The Christian mystics have a right word for it; they call it ‗the dark
night of the soul‘.

... HOURS GO BY...


And you will know real aloneness only when you have seen God. Before that you have
known aloneness – sometimes your friend is not with you, your wife is not with you,
your husband is not with you, your children are not with you – yes, you have known a
certain kind of aloneness,. But that is nothing compared to the aloneness that you will
know when you have seen God. Then that aloneness is like a knife in the heart. One is
almost crucified.


I cannot sleep because He may be coming. Who knows when He will come? His ways are
unpredictable; He comes at very unexpected moments. One has to be alert and
watchful. So I wake up, I sit up suddenly again and again, and fear goes through me:
―He has not come. Has He forgotten me? Has He lost interest in me?‖

These are the fears of a lover – tremendously magnified, infinitely magnified, when the
lover is nobody except God Himself, nobody other than God Himself.




Nothing else ever satisfies, Nothing else can ever satisfy. Without attaining to God,
without becoming God, without merging with God, you are going to remain
discontented. Contentment, real contentment, has only one meaning: that is the
meeting with the Guest.


My dear friends, listen.


There is only one possibility of bliss, and that is when the beloved has been found. And
what is the way to find the beloved? Search is not the way. Lao Tzu says, ‖Seek, and
you will not find. Do not seek, and find.‖ Seeking is not the way, because seeking is

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again the male mind. Non-seeking, a passive waiting, just ready, the door open, the
house prepared for the Guest, sitting on the doorstep, waiting...

This waiting is prayer, this waiting is meditation. This waiting is what is meant by being
a host. The moment you have become a host the Guest comes, inevitably comes; it has
never been otherwise.

It is not that you have to find God; if you are ready, God finds you. And how can you
find God? – you don‘t know His address, you don‘t know where He is, you don‘t know
His face. Even if you come across Him you will not be able to recognize Him. Even if you
meet Him the meeting is not going to be any meeting because you will not recognize
Him. How can you recognize Him? You have never seen Him before.

Man cannot seek God: this is the message of these sutras. God can seek Man.

Then what has to be done by man? He should be ready, he should be available. If a
hand comes from the beyond he should not shrink back. If a voice comes from the
beyond he should be ready to listen. If his mind is noisy he will not be able to listen to
it. And if He comes and knocks on your door, you should be ready to open the door, you
should not be afraid of Him. Yes, when the unknown comes fear arises, and when God
knocks on your door it is a death for you... and a resurrection – but the resurrection will
come later on. First the crucifixion, first you will have to die.

Being with God means only one thing: dissolving in Him, just as rivers come from the
mountains and disappear into the ocean. Maybe there is a moment when the river
hesitates. Kahlil Gibran says somewhere: I have watched rivers falling into the ocean
and I think that for a moment they hesitate, for a moment the fear grips them – the
vast ocean, and the river is going to lose its identity, and forever. Kahlil Gibran says: I
have seen rivers looking back with great nostalgia at all the mountains that they have
crossed, and the plains, and the beautiful trees on the banks, and the sunrises and the
sunsets, and a thousand and one things. There is great nostalgia for all the memories
and a great desire not to lose one‘s identity, but the river cannot go back.

Man can go back, that is the problem. The river is bound to fall into the ocean, but man
can turn back even from the ultimate door. If fear grips you and you become too
protective of your separate existence, of your personality, of your ego, if you have really
a strong ego, you may turn back or you may close your doors. You may not listen to the
voice of the beyond.

And let me tell you, God comes every day and knocks on your doors. Sometimes He
comes as the wind and knocks on your doors, but you don‘t open your doors. And
sometimes He comes in the rains, but you don‘t go into the open and you don‘t stand

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under the sky to be soaked by Him. No, you hide, you open your umbrellas. And you
have psychological umbrellas too, and whenever He comes you avoid, whenever He
comes across you, you escape.

Kabir says: If you want the Guest, be a host. Welcome Him, receive Him, embrace Him.
And He always comes, continuously comes – every moment of your life He is coming
and searching for you; you go on avoiding. All that is needed on your part is not a
search for God-but availability – when God comes to be ready to surrender, when the
ocean comes to disappear into it. Slip like a dewdrop... silently, prayerfully. Dancing,
laughing, loving, disappear.


My beloved friends, listen. This is all that I have to say, says Kabir: That there is no
other bliss except the meeting with the Guest.

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                        Songs of Nanak

                                 EK OMKAR SATNAM
                             HIS IS THE TIMELESS FORM.
                           NEVER BORN, SELF-CREATING.
                       HE IS ATTAINED BY THE GURU‘S GRACE.

He is one: Ek Omkar Satnam.

In order to be visible to us, things must have many levels, many forms. That‘s why
whenever we see, we see multiplicity. At the seashore we see only the waves, we never
see the ocean. The fact is, however, only the ocean is, the waves are only superficial.

But we can see only the superficial because we have only external eyes. To see within
requires internal eyes. As the eyes, so the sight. You cannot see deeper than your eyes.
With your external eyes you see the waves and think you have seen the ocean. To know
the ocean, you must leave the surface and dive below. So in the story Nanak did not
remain on the surface, but dived deep into the river. Only then can you know.

Waves alone are not the ocean, and the ocean is much more than a mere collection of
waves. The basic fact is that the wave that is now, after a moment no longer will be; nor
did it exist a moment ago.

There was a Sufi fakir by the name of Junaid. His son, whom he loved dearly, was killed
suddenly in an accident. Junaid went and buried him. His wife was astonished at his
behaviour. She expected him to go mad with grief at the death of the son he loved so
dearly. And here was Junaid acting as if nothing had happened, as if the son had not
died! When everyone had left, his wife asked him, ―Aren‘t you sad at all? I was so
worried you would break down, you loved him so much.‖

Junaid replied, ―For a moment I was shocked but then I remembered that before, when
this son was not born, I already was and I was quite happy. Now when the son is not,
what is the reason for sorrow? I became as I was before. In between, the son came and
went. When I was not unhappy before his birth, why should I be unhappy now to be
without a son? What is the difference? In between was only a dream that is no longer.‖

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What was formed and then destroyed, is now no more than a dream. Everything that
comes and goes is a dream. Each wave is but a dream; the ocean is the reality. The
waves are many, the ocean only one, but we see it as so many waves. Until we see the
unity, the oneness of the ocean, we shall continue wandering.

There is one reality, truth is only one: Ek Omkar Satnam. And, says Nanak, the name of
this one, is Omkar. All other names are given by man: Ram, Krishna, Allah. These are all
symbols, and all created by man. There is only one name that is not given by man and
that is Omkar, and Omkar means the sound of Om..

Why Omkar? – because when words are lost and the mind becomes void, when the
individual is immersed in the ocean, even then the strain of Omkar remains audible
within him. It is not a manmade tune but the melody of existence. Omkar is the very
being of existence; therefore Om has no meaning. Om is not a word but a resonance
that is unique, having no source, no creation by anyone. It is the resonance of the being
of existence. It is like a waterfall: you sit beside a waterfall and you hear its song but
the sound is created by the water hitting against the rocks. Sit by a river and listen to its
sound; it is caused by the river striking against the banks.

We need to go deeper to understand things. Science tries to break down the whole of

What it first discovered was energy in the form of electricity, and then charged particles
like the electron of which all of existence is made. Electricity is only a form of energy. If
we ask a scientist what sound is made of, he will say that it is nothing but waves of
electricity, waves of energy. So energy is at the root of everything. The sages say the
same thing; they are in agreement with the scientists except for a slight difference of
language. Sages have come to know that all existence is created out of sound, and
sound is only an expression of energy. Existence, sound, energy – all are one.

The approach of science is to analyse and break things down, to reach the conclusion.
The sage‘s approach is absolutely different: through synthesis they have discovered the
indivisibility of the self.

The wind rises creating a murmur in the branches of the tree, a collision of air against
the leaves.

When the musician plays a chord on an instrument, the sound is produced by a blow. All
sound is produced by an impact, and an impact requires two – the strings of the
instrument and the fingers of the musician. Two are necessary to form any sound.

But God‘s name is beyond all separateness. His name is the resonance that remains
when all dualities have faded and cease to exist. Within this indivisible whole you come
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across this resonance. When a person reaches the state of samadhi, Omkar resounds
within him. He hears it resounding inside him and all around him; all creation seems to
be vibrating with it.

He is struck with wonder when it first happens knowing that he is not creating the
sound. He is doing nothing and yet this resonance is coming – from where? Then he
realizes that this sound is not created by any impact, any friction; it is the anahat nad,
the frictionless sound, the unstruck sound.

Nanak says: Omkar alone is God‘s name. Nanak refers to name a great deal. Whenever
Nanak speaks of His name – ―His name is the path,‖ or ―He who remembers his name
attains‖ – he is referring to Omkar, because Omkar is the only name that is not given to
Him by man, but is His very own. None of the names given by man can carry you very
far. If they do go some distance towards Him, it is only because of some slight shadow
of Omkar within them.

For instance the word Ram – when Ram is repeated over and over it begins to transport
you a little, since the sound ―m‖ in Ram is also the consonant in Om. Now if you keep
repeating it for a long time, you will suddenly discover that the sound of Ram subtly
changes into the resonance of Om, because as the repetition begins to quieten the mind,
Omkar intrudes and penetrates Ram; Ram gradually fades and Om steps in. It is the
experience of all the wise men that no matter with what name they started their
journey, at the end it is always Om. As soon as you start to become quiet, Om steps in.
Om is always there waiting; it only requires your becoming tranquil.

Says Nanak: ―Ek Omkar Satnam.‖

The word sat needs to be understood. In Sanskrit there are two words: ―sat‖ means
beingness, existence, and satya means truth, validity. There is a great difference
between the two, though both contain the same original root. Let us see the difference
between them.

Satya is the quest of the philosopher. He seeks truth. What is the truth? It lies in the
rules whereby two plus two always equals four, and never five or three. So satya is a
mathematical formula, a man-made calculation, but it is not sat. It is logical truth but
not existential reality.

You dream in the night. Dreams exist. They are sat/reality, but not satya/truth. Dreams
are – or else how would you see them? Their being is there but you cannot say they are
true, because in the morning you find they have evaporated into nothingness. So there
are happenings in life which are true but not existential. Then there are other
occurrences that are existent but are not logically true.

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All mathematics is true but not existential; it is satya but not sat. Dreams are; they are
existential, but they are not true.

God is both. He is sat as well as satya, existence as well as truth. Being both, He can
neither be fully attained through science, which probes truth, nor through the arts,
which explores existence.

Both are incomplete in their search, because they are directed only towards one half of

The quest of religion is entirely different from all other quests. It combines both sat and
satya: it is in quest of that which is more authentic and true than any mathematical
formula. It is in quest of that which is more existential, more empirical, than any poetic
imagery. What religion seeks is both.

Looking from any one angle, you will fail; from both directions, then only shall you

So when Nanak says: ―Ek Omkar Satnam,‖ both sat and satya are contained in his
expression. The name of that supreme existence is as true as a mathematical formula
and as real as any work of art; it is as beautiful as a dream and as correct as a scientific
formula; it contains the emotions of the heart, and the knowledge and experience of the

Where the mind and the heart meet, religion begins. If the mind overpowers the heart,
science is born. If the heart overpowers the head, the realm of art is entered: poetry,
music, song, painting, sculpture. But if head and heart are united, you enter into Omkar.

A religious person stands above the greatest scientist; he looks down on the greatest
artist, because his search contains the essentials of both. Science and art are dualities;
religion is the synthesis.

Nanak says:

―Ek Omkar Satnam.

He is one.

He is Omkar, the supreme truth.

He is the creator...‖

To take them literally limits your understanding of Nanak‘s words. It will be a mistake.

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One difficulty of the sage lies in the need to use words in general usage. He has to talk
to you and so he must speak your language, but what he means to say is beyond words.
Your language cannot contain it; it is very limited, whereas truth is very vast. It is just
as if someone were trying to compress all the sky into his house, or to gather all the
light within his palm. Yet he has to use your language.

It is because of words, because of language, that there are so many sects. For instance,
Buddha was born two thousand years before Nanak and used the language of his time.
Krishna was born yet another two thousand years before Buddha. His was quite a
different kind of language because he belonged to a different country, a different
climate, a different culture, and so it was with Mahavira and Jesus. The difference is one
of language alone, and languages differ because of people; otherwise there is no real
point of difference between the enlightened ones. Nanak made use of the language
prevailing during his lifetime.

Nanak says, ―He is the creator.‖ But at once the thought arises: ―If He is the creator,
and we are the created, that establishes a difference between the two,‖ but Nanak has
denied duality in the very beginning, saying that ―God is one.‖ It is language that is
responsible for all the obstacles, and these will increase as we proceed further into
Nanak‘s words.

The first words uttered by Nanak after samadhi were: ―Ek Omkar Satnam.‖

Now the fact is that the entire Sikh religion is contained in those three words. Everything
else is merely an effort to teach you, to help you understand. Nanak‘s message was
complete in these three words. Because it was not possible for ordinary people to
understand the message directly, an effort had to be made to expand on it. Explanations
are given out of your inability to understand; otherwise Nanak had said all he wanted to
convey: ―Ek Omkar Satnam.‖ The mantra was complete.

But for you it has no meaning yet. These three words alone cannot solve the mystery for
you; then language must be used.

God is the creator. But realize that He does not stand apart from his creation. He is
absorbed and one with all that He has created. This is why Nanak never separated the
sannyasin from the householder. If the creator was separate from his creation, then you
would drop all worldly activities in order to seek Him, abandoning the shop, the office,
the marketplace. Nanak did not give up his worldly duties till the very end. As soon as
he returned from his travels he would go to work in the fields. All his life he ploughed
the fields. He named the village in which he settled, Kartarpur, which means the village
of the creator.

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God is the creator, but do not think He is separated from His creation. When man
sculpts an idol and the idol is completed, the sculptor and the sculpture are no longer
one; they are separate. And the sculpture will remain long after the sculptor is dead. If
the image fractures, the sculptor is not also broken, because the two are separate. But
there is no such distance between God and His creation.

What kind of relationship exists between God and His creation? It is like a dancer with
his dance.

When man dances can you separate him from his dance? Can he return home leaving
the dance behind? If the dancer dies, the dance dies with him. When the dance stops, he
is no longer the dancer. They are united. This is why since ancient times, Hindus have
looked upon God as the dancer, ―Nataraj.‖ In this symbol the dancer and the dance are

The poet is no longer related to his poem, once it is finished. The sculptor is separated
from his sculpture as soon as it is completed. A mother gives birth to a child, and they
are separate; the father is always distinct from the child. But God is not distinct from His
creation; He is contained in it.

It would be more accurate to say: the creator is the creation, or the creator is nothing
but creativity.

Discarding all idea of separateness Nanak says there is no need to renounce or run away
from the world. Wherever you are, He is. Nanak has given birth to a unique religion in
which householder and sannyasin are one. He alone is entitled to call himself a Sikh
who, being a householder is yet a sannyasin; who, being a sannyasin is still a

You cannot become a Sikh merely by growing your hair or wearing a turban. It is
difficult to be a Sikh. It is easy to be a householder or to be a sannyasin, but to be a
Sikh you have to be both.

You have to remain in the house – but as if you are not there, as if you are in the
Himalayas. Keep running the shop, but maintain the remembrance of His name ever
throbbing within; you can count your cash but take His name along with it.

Before attaining samadhi, Nanak had many small glimpses of God – what we call satori.
The first occurred when Nanak was working in a grain shop where his job was to weigh
wheat and other grains for the customers. One day as he measured, ―One, two, three...‖
he reached the number thirteen. Now the number thirteen is tera in the Punjabi
language. ―Tera‖ also means ―yours.‖

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When Nanak reached thirteen, tera, he lost all consciousness of the outside world
because he was reminded of his beloved lord.

He would fill a measure and repeat ―tera, thine, thou.‖ Again and again he filled
it...‖tera‖ – as if all numbers ended at tera. Tera became his mantra. The destination
was reached; everything ended at tera for Nanak. People thought him mad and tried to
stop him, but Nanak was in a different world altogether: ―Tera! Tera! Tera!‖ He could not
move past tera. There was nothing beyond it.

There are really only two halting places; one is I and the other is you. You start with I
and finish at you.

Nanak is not against the mundane world. In fact he is in love with it, because to him the
world and its creator are one. Love the world and through the world, love God; see Him
through His own creation.

When Nanak came of age, his parents told him to get married. Nanak did not refuse,
though people feared he would because his ways were so different from others since his
childhood. His father was very much troubled on his account. He could never understand
Nanak – all these devotional songs and always in the company of holy men.

Once he sent him on a business trip to the adjoining village with twenty rupees to buy
some goods for resale at a profit. Since the way of business is to buy cheaply and sell at
a higher price, his father told him to buy something which would be profitable. Nanak
made a few purchases. On the way back he came across a band of holy men who had
not eaten for five days. Nanak pleaded with them to come to his village instead of sitting
there expecting food to come to them.

‖But that is the vow we have taken,‖ they replied. ―God will provide when He pleases.
We are happy to abide by His will. Hunger is no problem to us.‖

Now Nanak thought to himself, ―What can be more profitable and worthwhile than
feeding these great holy men? I should distribute among them my food I have bought.
Didn‘t my father say to do something profitable and worthwhile?‖

So he gave away to the sadhus whatever he had brought from the village, though his
companion, Bala, tried to stop him, and said, ―Are you mad that you do that?‖

Nanak insisted: ―I am doing something worthwhile, as my father wished,‖ and returned
home very pleased with himself.

His ways were strange and his father was very angry. ―What a fool you are. Is this how
you make a profit? You will ruin me!‖

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Nanak answered, ―What could be more profitable than this?‖

But nobody else could see the profit either, much less Kale Mehta, Nanak‘s father. He
could not see any good in this act. He was certain the boy had gone astray in the
company of these holy men and lost his senses. He hoped marriage would make him
more reasonable. People generally think that since the sannyasin renounces women and
runs away, the way to keep a man in the world is to tie him to a woman. This trick did
not work on him because Nanak was not against anything.

When his father told him to get married Nanak readily agreed. He married and had
children, but this did not change his ways at all. There was no way to spoil this man,
because he saw no difference between God and the world. How can such a person be
defiled? If a man leaves wealth behind to become a sannyasin, you can tempt him just
by giving him riches. If another has left a wife behind, give him a woman and in no time
he falls. But how can you spoil a man who has left nothing? There is no way to bring
about his downfall. Nanak cannot be corrupted.

My view of the sannyasin is similar to Nanak‘s, because he is a formidable sannyasin
who cannot be corrupted. He who sits right in your world and yet is not of it can in no
way be tempted.

This God Nanak refers to as the creator, the fearless, because fear is when the other is.
An expression of Jean Paul Sartre has become famous: ‖The other is hell.‖ It describes
your experience.

How often do you want to escape from the other, as if he is the source of all your
trouble? When the other is closer to you, the turbulence is less than when the other is
more remote, stranger. But the other is always troublesome.

What is fear? Fear always involves the other: if someone can take something away from
you it destroys your security. Then there is death and there is illness – both are the
other. Hell is being surrounded by the other; hell is the other.

But how can you escape the other? Should you run away to the Himalayas you will still
not be alone.

Sit under a tree; a crow‘s dropping falls on your head, and you are filled with anger
towards the crow. There are the rains and the sun – irritations everywhere. How will you
escape the other who is present everywhere? The only way to escape the other is to
seek the one; then no other remains.

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Then all fear fades away. There is no death, no illness; there are no inconveniences,
because there is no other. Finally you are alone. Fear persists as long as the other
remains the other for you.

Ek Omkar Satnam. Once this mantra has penetrated your being, where is fear? God has
no fear.

Whom should He fear? He is the only one, there is no one besides Him.


Understand that time means change. If nothing changes you will not be aware of time.
You cannot tell the time if the hands of the clock do not move. Things are changing
constantly: the sun comes out and it is morning; then it is afternoon, then evening. First
there is the infant, then the youth, then the old man. A healthy man becomes ill, an ill
person becomes healthy; a rich man becomes a pauper, a pauper becomes a king. There
is constant change. The river is forever flowing. Change is time.

Time means the distance between two changes.

Just imagine getting up one morning and no events occurring till evening. There are no
changes: the sun stands still, the hands of the clock do not move, the leaves do not
wither, you do not grow older – everything is at a standstill. Then how will you know the
time? There will be no time.

You are aware of time because you are surrounded by change. For God there is no time
because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing;
everything is static.

Change is the experience of sightless eyes that do not see things in their full
perspective. If we could see things from the furthest vantage point all change drops
away, and then time stops; it ceases to exist. For God all things are as they are; nothing
changes, everything is static.


He is not born of someone. God has no father, no mother. All who are begotten by the
process of procreation enter the world of change. You have to find within your own self
the unborn one. This body is born, it will die. It is born by the conjunction of two bodies;

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it will disintegrate some day. When the bodies that gave birth to it have perished, how
can something remain which is a component of the two?

But within this, there is also that which was never born but has nevertheless come with
the embryo.

It was there even before the formation of the foetus, and without it the body will one
day return to no more than clay. The timeless has penetrated within this body; the body
is no more than a piece of clothing to the timeless. That which is beyond time dwells
within the time-bound. Only when you attain the timeless being within your own self will
you be able to understand Nanak‘s words. You have to seek within yourself that which
never changes, that which is changeless.

If you practice just sitting with your eyes closed, you will be unable to make out within
yourself what age you are. You would feel yourself the same inside at the age of fifty as
you felt at the age of five – as if time has not passed for the world within you. Close
your eyes and you will discover that nothing has changed inside.

What is changeless within is not born through the womb. You have come through your
parents, but they are only the path for your coming; they do not bestow life on you. You
have passed through them because the requirements of your body were nourished by
them, but what has entered into your body has come from beyond. The day you attain
the unborn within you, you will know that God has no origin, no source, because God is
the entirety; He is the aggregate of all things. God means the totality. How can the
totality be born to a particular someone? There is nothing beyond totality for there to be
a mother and father, so He is ―Never born, self-creating.‖

The meaning of self-creating is that He exists by Himself and has no support except His
own; He is self-begotten and has no origin. The day you glimpse, however briefly, this
fact within yourself, you will be rid of all anxieties and worries. Why do you worry? Your
worry always arises out of your dependence on things, because any support can be
snatched away from you at any moment.

Today you have wealth? It may be gone tomorrow. What will you do then if you consider
you are rich because of your wealth, not because of yourself?

A sannyasin is rich by his own right; he is rich because of himself so you cannot rob him
of his riches. What will you steal from Buddha or from Nanak? You cannot make them
poorer by taking anything from them; you cannot add to their wealth nor subtract from
it. Whatever Nanak is derives from being one with the supreme support. You have
nothing to lean on.

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The Supreme Being is not a separate entity. God is without support. The day you too are
prepared to be without support, your union with God will take place.

This definition of God is not the philosopher‘s interpretation, but is valid for the seeker
so that he may know the characteristics of God. If you want to attain God, you will have
to make these characteristics your religious practice. You have to try to be God in a
small way. As you gradually begin to become like Him, you will find a rhythm
establishing itself and a resonance struck between you and God.


Why does Nanak say ―by the guru‘s grace‖? Is not man‘s own labour enough? It is
necessary to understand this very subtle point, because Nanak stresses the guru a great
deal. Later Nanak says that without the guru God cannot be attained. What is the reason
for this? If God is omnipresent why can‘t I meet Him directly? What is the need to bring
in the guru?

Krishnamurti says there is no need of a guru at all. This idea appeals to the intellect and
to reasoning. What need to introduce the guru since I am born of God, as is the guru?
Mind does not approve of the guru; so a congregation of egoists revolve around
Krishnamurti. What he says is perfectly correct, that there is no need of a guru –
provided you are capable of annihilating your ego yourself.

But it is as difficult to drop the ego yourself as it is to lift oneself up by your bootstraps.
It is just like a dog trying to catch his tail. The quicker he turns, the further his trail
swishes away. If, however, a person is competent enough, then Krishnamurti is
absolutely right that no guru is necessary.

But here lie all the complications. No sooner have you somehow conquered your ego
then you will say, ―I have dropped my ego,‖ and there you introduce a new form of ego
even more dangerous than the old. The guru is needed so that this new ego is not born.
Even as you say, ―By the grace of the guru,‖ you can convey by your behaviour: ―See
how humble I am! No one can be more humble!‖ And now these new paths are etched
out by the ego. Till yesterday you were proud of your wealth; today you are proud of its
renunciation and your humility. The rope is burned but the twists remain. How is this
arrogance to be destroyed? – hence Nanak‘s emphasis on the guru.

There is no difficulty in attaining God directly, because He is present right in front of
you. Wherever you go, there He is. But the one difficulty is that you stand within
yourself, and how will you remove this interfering you? Hence, ―THE GURU‘S GRACE.‖
The seeker may labour but the attainment will always be by the guru‘s grace. This
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concept of the guru‘s grace will not allow your ego to form. It will destroy the old ego
and prevent the new from forming; otherwise, you rid yourself of one ailment and
contract another.

A very funny situation has arisen. A crowd of egoists have collected around
Krishnamurti, people who do not wish to bow before anyone. They are completely at
ease since they don‘t have to touch anyone‘s feet; they bow to no one. They firmly
believe that the guru is not required, they will arrive by themselves. And this itself is the

If there were a person like Nanak or Ramakrishna around Krishnamurti then his
message would have been effective, but the crowd around him consists of those very
people who are unable to drop their egos – the ones in most urgent need of a guru. This
is the ultimate irony: all those around Krishnamurti need a guru. Those who surrounded
Nanak were people who could have done without a guru.

Now, you might say this is all a riddle, but it is a fact that those around Nanak would
have arrived even without a guru, because they were people ready and eager to accept
the guru‘s gift; they were ready to renounce their own selves. The attainment comes
without the guru, but the idea of the guru is effective in destroying the ego so that you
are not filled with arrogance for whatever you accomplish. Otherwise you will boast, ―I
can stand on my head for three hours, and I meditate every morning!‖

The wife of a Sikh gentleman once complained to me: ―Things are getting out of control.
My husband comes to see you, so please advise him.‖

―What is the matter?‖ I asked.

―He gets up at two in the morning and begins to recite the japuji. It is impossible for the
rest of the family to sleep. If I complain he tells us that we should all get up and chant
too! What should we do?‖

I called the husband to me. ―When do you recite the japuji?‖ I asked him.

―Early every morning, about two,‖ he replied proudly.

―That is proving to be quite a nuisance to others,‖ I said.

―That is their fault,‖ he said. ‖They are lazy and indolent! – they should all get up at that

Besides, I‘m doing them a service by reciting aloud so that the holy words can fall not
only on the family‘s ears but the neighbour‘s as well.‖

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―Take it easier with your practices,‖ I advised him. ―You can get up at four in the
future.‖ You have to bring down such a person by degrees, or else it is impossible to
bring him down at all.

―Never!‖ he replied. ―I never expected to hear such words from you. Do you want to rob
me of my religion?‖ He couldn‘t believe his ears.

Now this was his arrogance – that no one could recite the japuji like him. This alone is
his obstacle.

You may repeat the japuji all life long, but the real need is to destroy your arrogance.

Therefore Nanak says time and again, ―Nothing can be attained by whatever you do,
unless you eradicate your own self.‖ This concept of the guru is a priceless alchemical
device to annihilate the ego, because whatever you do, you just say, ‖It is all the grace
of the guru.‖ I am doing is the difficulty.

If you can eradicate your ‗I‘ without any help, you do not need a guru. But it is one in a
million who can do this; he is the exception for whom we need not make any rules or

It happens sometimes that some person drops his ego without the help of a guru, but it
requires a very deep and profound understanding which you do not have. The
understanding should be so deep that you can order your ego to stand before your eyes
– and by your mere looking, the ego must drop. Your eyes must be like the eyes of
Shiva, through whose very glance the god of love turned to ashes. You should have such
awareness. A Buddha, a Krishnamurti, surveys the ego with such intensity that it melts
into nothingness. No other feeling then arises in its place; and they are not even aware
of having done something, it just happens.

But you are not they. Whatever you do, a voice within constantly repeats: ―I have done
this, I have done that....‖ If you sing hymns, you are conscious that you are singing the
hymns. If you meditate, the feeling within is: ―I am meditating.‖ With your prayer or
your worship your ego is replenished and recreated every moment.

Let us leave these one-in-a-million exceptions aside, because they are bound to attain.
For the millions of others there is only one way: whatever they do, whatever practice or
ritual or repetition, the feeling should be that whatever results is due to the guru‘s

He was truth before the ages began and as time ran its course.

Nanak says, Now is He truth eternal, and forever will He be.

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There is a very old saying in India that during the sat yuga, the age of truth, the guru
was not needed much, but in kali yuga, the age of darkness, which began about five
years ago, the guru will be a necessity. What is the reason? The Sat Yuga was the period
when people were very alert, full of awareness. In the Kali Yuga people are insensitive,
slumbering, almost unconscious.

Therefore the religions of Buddha or Mahavira born in the Sat Yuga, are not of as much
use in today‘s world as the religion of Nanak. Nanak‘s religion is the newest, though it
too is now five hundred years old. We need another new religion, because those who
heard Mahavira and Buddha were relatively more alert than us; they were also wiser,
simpler and more artless. And even further back, the people who listened to Krishna
were even more aware and alert.

As we move backward we find more innocence... just as when a person recounts his life
backwards, he arrives at the period of his childhood. In infancy he is simple and
innocent; in youth he begins to become complicated. It is difficult to conquer an old man
filled with wisdom. He knows nothing and yet he feels he knows everything. He has been
thrown about by life. Through his suffering he feels he is very experienced; he has
gathered trash and he thinks he has collected diamonds.

The child is simple, innocent; he is the symbol of Sat Yuga. The old man is highly
complicated, and his insensitivity increases day by day as death is drawing near – he is
the symbol of Kali Yuga. The child‘s consciousness is very fresh because the fountain of
life is very close to him. He is like a wave just arisen from God. The old man is dirty,
weighted down by dust, and about to fall back into God.

The child is a fresh bud; the old man is a withered flower whose life breath is just about

Kali Yuga means that period where the end is near. Life is now old. In Kali Yuga you
cannot, under any circumstances, do without the guru because you will be constantly
filled with ego. When each little thing that you do fills you with ego, how will you not be
filled with arrogance when you do your spiritual practice? If you build a small house and
pride yourself on it, fill your treasure chest and your conceit will know no bounds; and
when you start on the quest for the supreme treasure your self-importance and vanity
will be unfathomable.

Notice the contemptuous look of the man who goes to the temple or to the mosque
towards those who do not. His eyes tell you: You sinners will rot and burn in hellfire!
Look at me! I pray every day and I am saved.‖ He recites, ―Ram, Ram,‖ and thinks the
gates of heaven are open for him and all others will go to hell.

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The greater your insensitivity, the more somnolent you are, the greater your need for a

Understand that. If you are fast asleep, how can you awaken yourself? Someone else
will have to shake you. Even then the chances are that you will roll over and fall back
asleep again.



This is the definition of satya, truth, and asatya, untruth. ―Asatya‖ is that which never
was, which now is, but again will fade into nothingness. It means that which is non-
existent at both ends and exists only in the middle. Take dreams for example: during
the night as you slept, dreams existed; in the morning when you awake the dream is
lost and then you say that dreams are untrue.

Once in the past your body did not exist, and one day again it will cease to be. Thus
body is a falsity.

Anger comes; a moment before it was not there, and after a while it shall again not be
there. Anger is like a dream because it is not truth. Only that is true which is forever. If
you can only grasp this thought and allow it to penetrate you deeply, your life will
undergo a transformation. Don‘t be taken by things that are not. Seek only what is
unchanging and unmoving.

Who it is within you who never changes, look only for him. All changes occur around him
like the shaft of the wheel: it never moves but the wheel revolves around it and because
of it. If you remove the shaft the wheel falls. All changes that take place occur around
the eternal; the hub of the soul is static, while the wheel of the body revolves around it.
No sooner does the hub disintegrate than the wheel falls apart.

Nanak says that God alone is the truth, that one alone, because He was beyond all
beginning of things. He still is; He always will be; He is forever. All else is a dream. Let
these words penetrate deep within you.

When anger comes or hatred or greed, repeat these words to yourself. Let it remind you
of what is real, what is true. Remember, what wasn‘t before but which now is, can only
be a dream and will fade away. There is no need to become too involved in it, but
maintain the attitude of the witness.

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Gradually, all that was useless will fall away from you on its own because your
connection with it has broken; and that which is useful, meaningful, will begin to take
root within you. The eternal has begun to arise, the world has begun to fade away.


This is a very valuable sutra. It is the quintessence of Nanak‘s teachings. With all our
thinking we cannot think of God. We think a million times, yet we cannot think about
Him. Nobody has ever arrived at Him by thought; in fact we have lost Him through
excessive thinking. The more we think, the more we lose ourselves in thought.

God is not a concept, not a thought. He is not the settlement of an argument, not an
outcome of the mind. God is truth. Thinking isn‘t relevant – you have to see. By thinking
you will only wander. You have to open your eyes, but if they are filled with thoughts
and concepts, they will remain sightless.

Only eyes without thoughts enable you to see.

It requires what Zen masters call no-mind, which Kabir names the unmani state, the
state of nomind.

Buddha refers to it as the dissolution of the mind and Patanjali named it nirvilkalpa
samadhi, the samadhi without thoughts. They are all describing the same state in which
all doubts and debates end. This is what Nanak is referring to.

We cannot think of God even with infinite thoughts, although we think a million times.
By keeping quiet we cannot attain this silence, although we can remain in continuous
meditation. Why is it that with all our thoughts we are not able to conceive of Him? Why
is it that we cannot attain silence by effort?

You will find that the harder you try, the more impossible it is to become silent. Certain
things cannot be attained by effort. Sleep cannot be brought about by effort; the harder
you try, the more difficult it becomes. The essence of sleep is the absence of all effort,
then only does sleep come. Effort keeps you awake, but stretch out on the bed
completely relaxed with all activities suspended and sleep comes. Similarly, how can you
make yourself silent? You may force yourself to remain seated in a buddhalike posture
while the mind keeps boiling within.

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Nanak was a guest of a Mohammedan nabob. For Nanak there were no Hindus and no
Mohammedans; the sage observes no sectarian boundaries. The nabob said to Nanak,
―If you really mean what you say – that there is no Hindu, no Mohammedan – then
come along with us to the mosque. Since today is Friday, let us pray together.‖

Nanak readily agreed, but he insisted, ―I shall offer prayers only if you also pray.‖ The
nabob replied,

‖What a strange condition to set! That is exactly why I am going.‖

The news spread like wildfire through the village. Everyone gathered at the mosque. The
Hindus were greatly upset, and the members of Nanak‘s family were particularly
abusive; everyone thought Nanak was becoming a Mohammedan. In such a way do
people burden others with their own fears.

Nanak reached the mosque and the prayers were begun. The nabob was very annoyed
with Nanak because, whenever he turned around to look, he found Nanak still erect,
neither bowing now offering prayers, but just standing like a statue. The nabob raced
through his prayers as quickly as possible, because how can a person pray when he is
angry? Finally he turned to Nanak and said, ―You are a fraud. You are neither saint nor
seeker! You promised to pray but you never did.‖

Nanak said, ―I did promise, but have you forgotten the conditions? I said I would pray
provided you also prayed. But you didn‘t, so how could I pray?‖

―What are you saying? Are you in your right senses? There are so many witnesses here;
everyone saw me offering prayers!‖

―I can‘t believe these other witnesses because I was looking within you all the time. You
were buying horses in Kabul.‖

The nabob was taken aback because that was exactly what he was doing. His favourite
horse had died just that morning and he was still strongly affected by the loss of such a
fine animal. His mind was preoccupied with how to reach Kabul as early as possible to
buy another thoroughbred. To him a horse was a symbol of status and honour.

―And the priest who led the prayers,‖ continued Nanak, ‖was busy gathering the harvest
in his fields.‖

The priest admitted that he was worried about his harvest that was ready to be reaped.
‖Now please tell me, did you offer your prayers so that I could offer mine?‖

You force yourself to pray, you force yourself to worship, to meditate – it is all
meaningless. By bending the body into certain postures you cannot force the mind to
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follow suit. The cacophony of the mind continues, and in fact it becomes louder and
more intense. When the body was engaged in some activity the energy was divided.
Now when the body sits absolutely inactive, all the energy flows to the mind and the
thoughts spin at even greater speed!

This is why when people sit to meditate, the mind becomes more and more active... a
real avalanche of thoughts cascading one upon the other! You sit to worship, but the
marketplace still grips your thoughts. You go to the temple and ring the bells, but the
mind races in other directions. Normally the mind is not so restless. You go to see a film
and the mind is quiet and you feel at peace, but no sooner do you enter the temple or
mosque or church it becomes its most restive. What is the reason? The theatre is linked
to your desires. In the movies all the things that you are filled with are brought out, all
the rubbish, all the trash. It strikes a chord within you. In the temple what you hear
touches nothing within, and hence the confusion.

Nanak is saying that by enforcing silence you will gain nothing, because you cannot
attain that silence. Even if you remain in constant meditation, nothing is going to
happen. The hunger cannot be appeased even by a mountain of bread, because this is
not a hunger that can be appeased by bread. The hunger for meditation, the hunger for
God, is not an ordinary hunger. Nothing of the world can appease it. This thirst is
unique. It can only be quenched if God Himself descends on the seeker.

How can we become authentic, true? How can the veil of falsehood be destroyed? The
answer, says Nanak, is to follow when God orders, according to His wish alone.
Everything should be left in His hands; everything should be left to His will, to His
design, and that alone will help.


Nothing will happen by your doing. Whatever you do, it will be your doing. Even when
you tell a truth, because it arises out of your false personality, it will be a falsehood.
From where can you utter truth when you are absolutely false?

Nanak was a guest of Lalu, a poor carpenter. The rich landlord of the village was
performing a religious sacrifice to which he had invited the whole village. He sent a
special invitation to Nanak.

When Nanak did not appear the landlord himself came to bring him along.

He said, ―How can you refuse to come to my mansion and partake in such a feast?
Everything is of the best and purest ingredients, and it is specially prepared by brahmins

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who have first bathed and performed their rituals. Can you refuse this food cooked with
the water of the Ganges and prefer the meagre meal of this lowly carpenter who is not
even a brahmin?‖

Nanak said, ―If you insist, I will go with you,‖ but he asked Lalu to follow him and bring
his food.

It is said – and this is a symbolic story – that Nanak took Lalu‘s dry bread and squeezed.
A stream of milk poured forth. With the other hand he squeezed the landlord‘s bread
and a stream of blood came out.

Nanak said to the landlord, ―You cannot hide your impurity. Whether you have your food
cooked by brahmins, whether you clean each grain with the Ganges water, it makes no
difference. Your whole life is one long tale of exploitation, deceit, theft and lies. Blood is
hidden in every bite of your bread.‖

Whether blood actually came out of the bread or not is inconsequential, but the story
deals with truth. Only if you are true in your very being, can you be truth. Otherwise
who can remedy it?

Nanak says nothing will happen by your doing. You are dishonest, so dishonesty will
creep into your truth also. Your truths will somehow be made to serve your dishonesty,
and in such a way that it harms others. You will look for such truths that will pierce
another person‘s heart. Before you harmed the world with your lies, now you harm the
world with your truths. Whatever you do will be wrong if you are wrong.

What is the cure? Nanak says the only remedy is to leave everything to God: His will be
done. Await His pleasure. Live the way He wants you to. Be whatever He wants you to.
Go wherever He takes you. Let His command be your one and only spiritual practice.
Brush aside hopes and desires, and fill yourself with wonder and gratitude. If He has
brought you sorrow there must be a reason behind it, some meaning, some mystery. Do
not complain but be filled with gratitude: ―Come joy, come sorrow, keep me as Your
will!‖ If He has kept you poor, welcome poverty; if He has made you rich, be grateful. In
happiness or in sorrow let one tune play incessantly within you. ―I am happy the way
You keep me. Your command is my life.‖

Suddenly you will find yourself tranquil. What did not happen through a thousand
meditations begins merely by leaving all to His will; and it is bound to happen, because
now there is no cause to worry.

What do you mean by ―worry‖? Worry arises whenever things are not happening as you
wished them. Your son lies dying; that should not happen, is your worry. You have gone
bankrupt; this should not be is the anxiety. You are trying to impose your will on
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existence. Things should not have happened as they have happened, and things should
not be happening as they are happening: this is your anxiety, and then you suffer
because of it.

With all these troubles plaguing you, you sit down to meditate. What can you do but go
on reaping your harvest or buying a horse in Kabul! Your anxieties infiltrate and take
over your meditation. Then how can you possibly become tranquil? There is only one
formula for this: Accept whatever is. If you grasp it, you have understood the entire
quest of the East from Lao-Tzu to Nanak.

The ancient name for this is fate or destiny. The words have been spoiled as all words
are through long usage, because the wrong kinds of people use them and hence
attribute wrong meanings. Now to insult someone as irresponsible or old-fashioned you
accuse him of believing in fate. Nanak says, By submission to the divine order which is
preordained. Everything should be left in His hands; everything should be left to His will,
to His design, and that alone will help.

Think, take a chance, experiment a little; live as He wishes you to. Haven‘t you tried
hard enough?

Are you any better off than you were? You are perhaps more deformed, but certainly no
better than what He made you. You have not even preserved the innocence and
simplicity that were yours in infancy. You have filled to capacity the book of your life
with your scribbling. It stands spoiled, defiled, and what have you gained besides
suffering, pain, tension and remorse?

Try to listen to Nanak‘s words and act on them for a few days. ‖Leave all unto Him,‖
Nanak says – no prayers, no mantra, no penance, no meditation, no resolutions. There
is only one spiritual practice – His wish. As soon as the thought is nourished deeply
within you that all happens at His command, an intense peace, a gentle shower inside
washes away all tension, all anxiety.

The West is filled with anxiety and tension. It is much more prevalent than in the East in
spite of the East‘s backwardness, its poor and its diseased; there is not enough to eat or
to cover the body, nor even a roof over everyone‘s head. The West has everything, and
yet it is filled with such tension and anxiety that large numbers of people are on the
verge of breaking down or require tranquilizers.

What is the reason? It is clear. The West has tried to force its own will on existence. The
West has tried to have its own way. Western man has faith only in himself: We shall do
everything for ourselves. There is no God! And he has done a great deal, but the man in

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him is almost lost as he is turning schizophrenic. He has performed wonders outside, but
within himself everything has become sick and diseased.

If this verse penetrates you, nothing remains to be done. Just let things happen by
themselves Do not swim, float. Do no fight with the river because it is not your enemy
but your friend. Float! By fighting, you create enmity; when you swim against the
current, the river opposes you. It is not the river but you who introduce the struggle.
The river flows along its course; it is not even aware of you. Of your own will you begin
swimming against the tide. You are asserting your will by going in the opposite direction,
and that means you are nourishing and strengthening your ego.

His wish... and you become one with the current. Now wherever the river takes you is
your destination. Wherever it takes you is the shore. If it drowns you, that is your
destination. Then where is the anxiety, then where is the pain? You have cut off the very
roots of suffering. What Nanak says is invaluable – that all be left to God‘s will and
command. Only by following the path he has etched out for you can everything happen.

Nanak has closed all doors on the ego: first, by emphasizing the guru‘s grace – that
whatever you attain through your effort is attained only by the guru‘s grace – and then,
that whatever happens, wherever the current of life takes you, is by His command. Then
nothing remains to be done. Then it will not be long before you realize that:


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                            Sufi Parables


Now, to decide is wrong, because the decision will come out of your past experiences.
One cannot decide to seek a perfect Master. One can only become available in a passive
way. Seeking, decision, are active ways. One has to be more feminine; one should not
be in such a hurry. One should be more watchful, more alert about what one is trying to

Have you known any Master before? Have you any experience of a Master? Whatsoever
you have heard is borrowed. You are not certain, you cannot be certain of its truth. How
are you going to decide? And how will you seek a Master? What will be the criterion of
judgment? How will you weigh that this is really the Perfect Master? Are you capable of
weighing, judging a Perfect Master? Then you are higher, you are already higher than
the Perfect Master. You are sitting in the seat of a judge. You are not a humble, passive
disciple. And the Master happens only in your passivity, in your humbleness, in your


And why the Perfect Master? The ego always seeks perfection. If you are after money,
the ego wants you to be the richest man in the world, the most perfect man in the
world. If you are after morality, you want to become the most perfect saint. The ego has
a very very deep desire to be perfect. All egoists are perfectionists, and all perfectionists
are neurotic. The idea of perfection drives people mad.
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A humble person knows imperfections, and a humble person accepts his imperfections.
And a humble person does not ask for the impossible. It is the ego that always asks for
the impossible and fails. And feels frustrated, betrayed, cheated. But again it starts
asking the same thing.

Why do you need a Perfect Master? You have taken one thing for granted: that you are
such a great man that less than that will not be worth your while, will not be satisfying;
less than that will be below you. You are such a perfect man, you need a Perfect Master.
Ordinary Masters won‘t do – something extraordinary it has to be. You can only be
interested in the extraordinary.

And the paradox is that the extraordinary exists in a very ordinary way. The
extraordinary never exists as the extraordinary, because all those pretensions of being
extraordinary are foolish and stupid.

A real man, an authentic man, has no idea of being superior in any way to anybody else.
He lives in a world where comparison does not exist. Now, the very idea of seeking a
Perfect Master is based in comparison.

But how can you find a Master by reading many books? You will become more and more
stuffed with knowledge, and that will be the barrier. But that‘s what happens. Somebody
starts thinking of God, or truth, or beauty – he starts reading books. He thinks that is a
way to find it.

I am reminded of a great Indian poet, Rabindranath Tagore. He was continuously
thinking about beauty, what it is. A poet, naturally, is interested in beauty. His mind was
meditating on what beauty is. One full-moon night, he was in his boat and the night was
just majestic: the full moon in the sky and the silence of the river and the forest around.
And he was alone in the boat. Just once in a while a bird might call – that was all – and
then the silence would become deeper than before.

But Tagore was pondering over the question: What is beauty? And he was looking into
an ancient scripture. He had only a small candle burning in the cabin. Tired, in the
middle of the night, frustrated, because even in that old scripture he could not find
something real about beauty, just words and words and words... he blew the candle out
and he could not believe his eyes.

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Suddenly, as he blew the candle out, from the windows, from the door, the moonlight
immediately came in. He was transplanted into another world! He rushed out. He
looked at the moon, at the silence of the night, and the moon reflected in the river, and
the whole river silvery, and the deep dense forest on the bank... and THIS WAS

But he had been looking into the book – and beauty was waiting for him, just waiting by
the door. But that small yellow candle-light was preventing the splendour of the night.
And he had become so much engaged and occupied with the thoughts of the scripture
that he had forgotten completely that this was a full moon night.

He threw the scripture into the river, and that was the last day he ever thought about
beauty. He said: Thinking won‘t help. Beauty is there – we have to be available to it. He
said: We have to blow out the candle, the small candle of the ego, then God comes in in
many ways, and the beauty penetrates you.

But that‘s what happens. If you start thinking of finding a Perfect Master, you will go into
books to know who is a Perfect Master. Now, books will confuse you, because every
book will tell a different story. If you read a Jain book, it simply describes Mahavir, and
says these are the characteristics of a Perfect Master. They are not! They are the
characteristics of a particular Perfect Master, Mahavir. If you read a Buddhist book, they
also describe the characteristics of a Perfect Master – they are not either, but only those
of one manifestation of the Perfect Master, Buddha. And so on and so forth.

And once you get caught into some conclusions from the books, you start searching, but
your search is doomed to fail from the very beginning. You already have an A PRIORI
prejudice. Now you are looking for Buddha and Buddha is never repeated. Now you are
looking for Zarathustra and Zarathustra is only once and never again. Now you are
looking for Lao Tzu, and Lao Tzu never comes again. Once is all. Nothing is ever
repeated. God‘s creativity is infinite. He is not repetitive.

And if you read a Buddhist, a Confucian, a Taoist, then you will be more confused –
because they describe different things. And you may be a very clever person, an
intelligent person, intellectual, and you may join ALL those characteristics together.
Now you will never find the Perfect Master. Now you have an idea which is absolutely
absurd. It is like taking one part from the bullock cart, taking another part from a Rolls
Royce, and putting them together – and parts from cycles and parts from engines.... You
will have something strange and it won‘t work. Even a bullock cart is better than that,

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howsoever slow, but you can go along, you can reach somewhere, you can use it. This
will be utterly useless, this monster that you have created. And that‘s what happens.

People who read many scriptures and many books, they slowly slowly create an idea of
who the Perfect Master is. And this idea is just a combination of many characteristics
taken, collected, from different sources. It is not possible. Such a man has never
existed, and such a man is never going to exist. Now you are searching for a mirage –
you will never find it. And you may come across many Masters! but because of your idea
you will go on rejecting them, because something or other will be lacking in him. It is
because of your idea that you are missing, not that Masters are not there – they are

The world is full of Masters always, and God is not a miser, remember. Jews say that
there are only thirty-six Masters in the world at a time – just thirty-six? Is God such a
miser? And why thirty-six? But still Jews are generous if you think of other religions.
Joins say that there are only twenty-four Perfect Masters in the whole of creation, from
the beginning to the end. One creation, from the beginning to the end, that means
millions and millions of ages... only twenty-four? So for millions of years there is not a
single Master available.

Hindus are even a little more miserly: they say only ten. Christians even more: they say
God has only one son, Jesus Christ. Only Jesus Christ is the Perfect Master, nobody else.
Then how can you find a Perfect Master?

I say to you: God is generous. There is no limitation, there is no fixed number. Masters
go on happening. Just people are blind, people are deaf. This hurts! To know that you
are blind and deaf, this hurts. That‘s why these theories have appeal. Twenty four only,
ten only, one only: that is a great consolation to you, remember. That means if you
have not found the Perfect Master, what can you do? It is not your responsibility. Only
once in a while the Perfect Master happens, and this time he is not here. It is not your
fault that you have not found him. If anybody is at fault it is God, not you. You are

I say to you: Perfect Masters are always available – just as roses are always available
and lotuses are always available. And the sun rises EVERY morning, and there are
millions of stars ALWAYS available. You just have to open your eyes, you have not to be

But our situation is really in bad shape. I was reading a story – this is the story of you:

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A woman had just had a child but had not yet seen it. She asked the doctor that it be
brought to her, but he did not comply: ―I am afraid it would not be a good idea for you
to see him right now.‖ But as she insisted passionately, he began to justify his refusal:
―You see, Madam, through a most unfortunate accident of fate, your child was born
abnormally, and I feel it would be good for you to recover fully from the delivery before
seeing your child.‖

―TELL me doctor!! I must know what has happened!!! I must see my child.‖

The doctor, wishing to spare her the sight of her child, ventured to explain to her the
nature of the deformity: ―I will be blunt, Madam. Your child has no legs!‖

She gasped, but recovering from the blow, she composed herself and asked to see the

―Madam, wishing to spare you the naked truth, I have omitted to tell you the whole
situation... your child has neither legs nor arms.‖

―Doctor,‖ she cried, ―bring me my child. He will have my legs and my arms. I MUST see

―I see,‖ he replied, ―I must be even more cruel – your child has no torso either.‖

―No legs! No arms! No torso!‖ she sobbed. ―Bring him to me. He needs me all the more.‖

The doctor finally conceded and brought her the baby. She started as she saw IT.
Wrapped in a towel was a foot long ear.

She took the ear and rocked it comfortingly: ―It will be all right, dear, we will make it
somehow.... ‖ The doctor interrupted her: ―Madam, you are wasting your breath. The
child is deaf.‖

That‘s the situation man is in. You are blind, you are deaf, you have no heart... but to
see it hurts. It is painful to realize it, to recognize it. So we go on finding explanations
to avoid the truth about ourselves.

The disciple is not ready – that‘s why he cannot see the Master. But he goes on saying
there is no Master.

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I was a student in a university, and it was Buddha‘s enlightenment day – it was
celebrated in the university. And the vice chancellor said, with great passion and with
great emotion, ―If I had been in Buddha‘s time, I would have renounced the world, sat
at his feet, followed him like a shadow.‖

And I knew the man! I could not conceive of him ever following a Buddha. I had to
stand up. And I said, ―You please take your words back, because I know you perfectly
well: you are the last man who would have followed Buddha. And do you think Buddhas
are not available now? Did you ever go to Ramana Maharshi?‖

He had to say, ―No.‖

I said, ―But he was alive. Just a few years ago he was alive. He was your contemporary.‖

This incident happened somewhere near 1955, and Ramana died in ‘51, just four years
before. And the vice chancellor was an old man of seventy. I said, ―He was your
contemporary. Arunachel is not very far away. In Buddha‘s time it may have taken you
years to journey to Buddha – it was only one hour‘s flight. Did you go there? Have you
been to J. Krishnamurti ever? He is still alive. And you are talking with such emotion and
passion. Whom are you trying to be fool?‖

But he was a good man. He understood the point. Tears came to his eyes; he took his
words back. Later on he called me and he said, ―Listen; if you have to say something to
me you can come in private.‖

―Why private? You made the statement in public: I had to refute it in public. And never
make such a statement again, because I will still be here for two, three years. Think it
over. You were in Buddha‘s time too,‖ I told him.

He was startled. He said, ―How do you know?‖

I said, ―I know! You just look into my eyes: you were in Buddha‘s time too, but you
never went. And now you are talking with such emotion. You are deceiving others, but
that is not the big thing: you are deceiving yourself.‖

People go on thinking that Masters used to happen only in the past, now they don‘t
happen, now they are no more there. And the same was the case in Buddha‘s time.
There are stories: people would come and ask Buddha, ―Are you the Perfect Master?‖

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There were people who would go to Jesus and would ask, ―Are you the Messiah we were
waiting for?‖

The Messiah is THERE standing in front of their eyes, in front of them, and they are
asking, ―Are you the Messiah?‖ If he says no, they will be happy. If he says yes, they
will be offended.

Jesus said yes, that‘s why they were offended. ‖So this pretender thinks he is the
Messiah? This son of a carpenter, Joseph? And we know him from his childhood. He has
been playing in the streets of the town, and now suddenly he has become the Messiah?‖

They have always been asking. In Buddha‘s time they were saying, ―In the past there
used to be Perfect Masters, in the days of the Upanishads, in the days of the Vedas,
there used to be Perfect Masters. But now, in these ugly days, they have all

And they go on saying the same thing now! And they will go on saying the same thing
for ever. They really don‘t want to see.


YOU CAN READ, YOU CAN ARGUE, you can become very logical about it, but nothing is
going to help, the doubt WILL persist – unless you experience. Only experience kills
doubt. But how to experience a Master? You have to be a disciple first; you have to fulfil
that requirement. And what is the requirement of a disciple? Prayerfulness is the
requirement of disciplehood. Capacity to wait. Capacity to be empty. Capacity to
surrender. Capacity to be available. That‘s what prayer is! And if you know how to pray,
you will know all that is needed to know. Not only will you come across a Perfect Master
– you are going to come across God himself.

Meditate over these words of Rainer Maria Rilke:

―Pray: to whom? I cannot tell you. Prayer is a radiation of our beings suddenly set afire;
it is an infinite and purposeless direction, a brutal accompaniment of our hopes, which
travel the universe without reaching any destination. Oh, but I knew this morning how
far I am from those greedy ones who, before praying, ask whether God exists. If he no
longer or does not yet exist, what difference does it make? My prayer, that will bring

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him into being, for it is entirely a creative thing as it lifts towards the heavens. And if the
God that it projects out of itself does not persist at all, so much the better: we will do it
over and it will be less shabby in eternity.‖

Prayer creates God. Prayer creates the Perfect Master. Prayer is creative. Prayer reveals
– it is revelatory. It prepares you for the revelation.

One should not go in search of a Master: one should learn how to pray... and the Master
comes. And the Master comes of his own accord. OR he calls you forth wherever you
are, but then the journey is totally different – when you are called forth. The quality is
different, the intensity is different. YOU don‘t feel you are going: you feel you are being
called. You KNOW that there is no possibility to resist it. It is irresistible. You are pulled!
as if a great magnet is pulling you. You are helpless, but you are thrilled because you
have been chosen. You come dancing. You are fortunate you have been chosen.

Just prepare wherever you are. Don‘t ask: If there is no Perfect Master, what is the point
of preparing for disciple hood? Don‘t be worried. The Masters always exist. That is the
meaning of these beautiful words of Rilke:

―Prayer is a radiation of our bangs suddenly set afire; it is an infinite and purposeless
direction...‖ In the beginning you don‘t know where your prayer is going; it cannot have
any address, it cannot have any direction.

How can you pray to God? You don‘t know God – that‘s why you are praying. You would
like to know what God is, but you don‘t know. That‘s why you are pouring your heart
out. It is waiting for the unknown to take possession of you. This is faith, this is trust.

The sceptical mind wants first to be certain whether there is a God: ―Then I will pray.‖
Rilke is right: ―Oh, but I knew this mowing how far I am from those greedy ones who,
before praying, ask whether God exists.‖

―We will pray only if God exists‖ – then you will never pray, because you will never know
without praying that God exists. You have made an impossible condition for praying. It
is not to be fulfilled.

You have to pray. Don‘t ask the question whether God exists or not. God is irrelevant at
this point. At this point, make prayer possible.

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Prayer is a song of the heart addressed to the unknown. Maybe he is, maybe he is not,
but that is not the point. One is joyous in pouring one‘s heart out. It is a joy unto itself.
Whether God exists or not is secondary. Prayer is primary. And when prayer is primary,
it reveals God, it opens your eyes. It CREATES God. Suddenly the world becomes afire
when you are afire. When your heart IS aflame, suddenly you see the whole world
aflame with the divine, with the unknown, with the mysterious.

―If he no longer or does not yet exist, what difference does it make?‖ This is beautiful.
This is how a really religious person thinks. ―My prayer, that will bring him into being...‖

Prayer will become the womb. I will give birth to God through my prayer. This is the Sufi
approach. Rile is almost reflecting the very heart of Sufism. But this is how lovers have
always felt, and the poets and the mystics.

―If he no longer or does not yet exist, what difference does it make? My prayer, that will
bring him into being, for it is entirely a creative thing as it lifts towards the heavens.
And if the God that it projects out of itself does not persist at all, so much the better: we
will do it over and it will be less shabby in eternity.‖

We will go on doing it; we will go on creating God. In fact, it is not creation: it is
revelation. But for the person who prays, and for whom God is revealed for the first
time, it LOOKS like creation – as if the prayer has created it. It reveals. It takes a thick
layer of darkness from your eyes. Your heart starts pulsating as it should. You fall in
rhythm with the whole. Suddenly God is there.

But before God appears, appears the Master. The Master is a link between you and the
God. First the prayer reveals the Master. That is one step, and half the journey. And the
second step and the journey is complete.

Prayer is naive: it is waiting for someone who never comes... asking for something or
someone who is not there, not at Least now. ―If there be a God who loves man, let him
speak. NOW.‖

This is what the poet Seneca says in his tragedy THYESTES. The prayerful heart is
saying, ―I am speaking to you, I am provoking you – are you there? Just give me a little
hint, a small word, a gesture, and that will do. Are you there?‖ And a thousand and one
times you shout to the skies and there is no response. Your prayer disappears into
nothingness. But even though the prayer disappears into nothingness, and there is no

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response from the other side, from the other shore, still the prayer goes on changing

The effects are very visible. It may not change the reality outside you, but it goes on
changing you. You become softer and softer, more feminine and more feminine, and one
day when you have really melted, when you are no more hard and solid, when you are a
flow, the response comes – and NOT from the other shore but from the innermost core
of your being. Really, that is the other shore.

But before that happens, you will come to the link between this shore and the other,
between this and that – that link is the Master. And in fact to ask for a Perfect Master is
foolish, because to be a Master is to be perfect; it is a repetition of words. There are not
such categories: imperfect masters and Perfect Masters. A Master is perfect! If he does
not look perfect to you, then you have a certain idea of perfection that he is not
fulfilling. He never fulfils anybody‘s idea. He lives his own life, but he lives in perfection.

Remember; when I use the word ―perfection‘ I always use it in the sense of completion.
I never use it in the sense you use it. This is a constant problem. When I say
‗perfection‘, you start thinking that ―He will be like this, he will be like that... that he will
never be angry.‖ But there have been Masters who have been angry, and when they are
angry they are perfectly angry.

Even Ramana Maharshi, such a silent sage, used to become angry sometimes. And then
he was REALLY angry. He was anger, pure anger. One day it happened: a scholar came
and started asking stupid questions. Ramana listened. His questions were very long and
he quoted scriptures to support his question. And Ramana said again and again, ―You
please meditate. The only thing for you to do is to ask the question: Who am l? No other
question is relevant.‖

But the man wouldn‘t listen, and he went on and on and on. Suddenly, the disciples
could not believe it, Ramana took his staff rushed after the man and the man became so
afraid that he escaped outside the room, and Ramana followed him to the very boundary
of the ashram. And then he came back laughing. The disciples could not believe it, and
they said, ―But you, and angry?‖

And he said, ―Look at the perfection of it.‖

If you have the idea that a Master is never angry, should not be angry, then there will
be difficulties. If you have the idea that a Master should not look worried, you will have

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difficulties. Krishnamurti sometimes looks very worried. He has no worry of his own, but
he becomes worried about you. He goes on saying one thing and people don‘t
understand, and they go on persisting in their ignorance and he becomes very very
angry, almost on the verge of beating himself.

One man came to me and he said, ―I used to think that Krishnamurti must be like a
Buddha, but today I saw him in his discourse – he became so angry. And for no reason
at all!‖

I said, ―You just tell me the whole story.‖

He said, ―He was talking about the fact that no method is needed, no meditation is
needed. You have to drop all methods, all meditations, all paths. And then an old
woman, a very old woman stood up and asked, ‗How to do it?‘ And he became very

I said. ―I know that old woman, because she comes to me too. And I can understand; I
feel all sympathy with Krishnamurti. And that woman has been listening to Krishnamurti
for almost fifty years. She is one of the CONSTANT audience, and she is always sitting in
that corner, for fifty years. Whenever Krishnamurti comes to Bombay, she is there.
Krishnamurti must be getting tired of her also. And she always asks the ‘how?‘ And he is
telling continuously that there is no ‘how‘ – a method means how. When we say that
there is no method, we are saying there is no how. Either be enlightened RIGHT NOW,
or remain unenlightened – that is your decision – but there is no how.

Decide to be or not to be, but don‘t ask how. There is no how! Either open your eyes
and see, otherwise keep your eyes closed and dream, but don‘t ask how.

―And for fifty years he has been saying the same thing, and the woman persists. And
she always stands and asks, ‗How? How to do it?‘ It is natural. He is not really angry in
the sense you become angry: it is his response, it is his compassion really. It has a
different quality. He is compassionate! He loves! He wants to help! But when he sees
you go on and on in the same rut, to shake YOU UP he becomes absolute anger.

―The idea, of perfection in your mind is that he should be like this, he should be like
that, he should be like.... He is not like; anybody else. He is just like himself. Only one
dying is true, that he is always total. Whatsoever he is doing he is total in it. He is never
partial, never fragmentary. If he is angry, then he is TOTALLY angry. If he is loving, he
is totally loving. That totalness is the only quality. That‘s what I mean by ‘perfection‘.‖

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All Masters are perfect, so there is no question of searching for a Perfect Master. Become
more and more of a disciple. That is where you have to start the journey.


He was looking for a carbon copy. He had already decided what a Perfect Master is; now
all that was needed was some-body to fit with HIS idea. And remember, it is HIS idea
that some-body else has to fit. This is ego, pure ego. This is not humbleness. This is not
the way of a disciple. This is not the way of a humble man. This is not the way of a real

He is functioning through a conclusion. He has already decided that his conclusion is
right. How can your conclusions be right? If your conclusions are right, you YOURSELF
are a Perfect Master and there is no need for any Master.


Must have been a coincidence.


But see, still the ‗if‘ persists. Because he has a certain conclusion already arrived at in
his ignorance, how can he trust it? If he cannot find somebody to correspond with his
idea, he is not a Master. If he finds somebody who corresponds, just by coincidence,
now the great doubt arises: maybe his idea is right, maybe his idea is wrong; hence the
‗if‘. So he says:


Because for a Master all these are just names. Call him a Buddha, call him an
enlightened person, a Christ, a Messiah, a Perfect Master – these are just names. They

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don‘t describe his reality. These are just labels. Maybe people need them, but the Master
does not need them. He has come home, where all words have become meaningless.
He has come to that silence where words don‘t exist, to that wordless silence.

So the Master says:


He does not say ―I am‖ or ―I am not.‖ He simply says, ―Yes, people describe me by that


But this man has not prepared himself as a disciple at all. And now suddenly he wants to
be accepted.


Twenty years search wasted. Twenty years search gone down the drain. And the Master
is right. He says, ―What do you think? If you want a Perfect Master, then the Perfect
Master wants a Perfect Disciple. Go, become perfect! Go, become a disciple first!‖

People think disciplehood is nothing to be attained. It needs great discipline to become a
disciple. Both words, ‘discipline‘ and ‘disciple‘, mean the same. The original root means
the capacity to learn. This man is incapable of learning. Twenty years he has been
moving with his set conclusions. He has not learnt a thing. In twenty years he has come
across many sages, but he has valued his own ideas more than those sages. He has not
looked at the reality of those beings that he has come across. He has remained tethered
to his ego.

And now he says, ―Because you correspond to my ideas, I think you are the Perfect
Master. Not that you are the Perfect Master, but only because you correspond to my
ideas.‖ Now, who are you? and how can your ideas decide? How can they be decisive?
From where have you gathered? from books? from discussions? from arguments? They
are all borrowed. And in your ignorance you have gathered all kinds of nonsense.

In fact, when you read a book, you don‘t understand what is written there – you
understand only that which your ignorance can understand. How can you understand the

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Koran? To understand the Koran you will need the heart of a Mohammed. How can you
understand the Gita? To understand the Gita you will need Krishna-consciousness.

Listen to a few stories:

―Mummy,‖ said little Jimmy, ―I want to live with Carol next door.‖

―But you‘re both only six years old,‖ smiled his mother. ―Where will you live?‖

―In her bedroom.‖

―What will you live off? You don‘t have any money – and what will you do if babies come

―Well,‖ said Jimmy seriously, ―we‘ve been all right so far... and if she lays any eggs then
I‘ll tread on them!‖

The man in ignorance is almost like a child, like this child, Jimmy. What ideas can you
have of perfection? of a Master? of God? Your ideas will be childish. And you will go on
understanding that which you CAN understand. And words are always vague. They don‘t
really carry meaning. The meaning has to be projected by you into the words. The word
is just empty. You have to fill it with your meaning.

Two hippies are slipping and sliding through the Louisiana marshlands. As one hippie
stepped up onto dry land, the other hippie said, ―Hey man, an alligator just bit off my

―Which one?‖ the first hippie said.

―I don‘t know, man. I can‘t tell one alligator from another.‖

Words don‘t have calling. It depends on you what meaning you are going to give to

A doctor was called to see a lady who led a very gay life. When asked to explain how she
felt she remarked, ―I haven‘t slept much lately. Last night we dined at the Carlton after
the theatre and then had drinks. I really feel that my stomach is out of order.‖
―I‘m quite sure of it,‖ he said. ―You‘ll have to diet.‖

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―Oh, doctor, how lovely!‖ she said. ‖What colour?‖

Or: An Irishman visiting America remarked about the strange American customs. ―You
take a glass of ginger ale,‖ he said, ―and add whiskey to make it strong and then water
to make it weak; lemon to make it sour and sugar to make it sweet. You raise the glass
and say, ‗Here‘s to you,‘ and then you drink it down yourself!‖

When you see something, you read something, you give meaning to it. It is always your
meaning. It can‘t be otherwise. So you can go on reading as many books as possible
and you will gather much rubbish – but the meaning will be yours. You can quote the
Bible, but you will simply be quoting yourself.

And that has happened down the ages. When one scripture is translated into another
language, MUCH changes in it. It has happened to the Bible, because Jesus spoke in
Aramaic, then it was translated into Hebrew, then into Greek, then from Greek into
English. It has been translated so many times that its original fragrance is completely
lost. It is no more the same. It can‘t be. So many interpreters, so many translators,
stand in between. They have given their own meaning to it.

In John 8: 24 we read: ―Except ye believe that I am he, ye shall die in your sins...‖ But
here the word ‗he‘ is not found in the original manuscript at all. The early translators
were puzzled by the absence of an object, and thus they simply assumed that a word
was missing. They changed the statement: ―Except ye believe that I AM‖ – this is the
original statement – ―Except ye believe that I am.‖ They had to change it; it looked
incomplete: ―who are you, just saying ‘I am‘? It looks incomplete.‖ So they made it
read: ―Except ye believe that I am he – I am God.‖

Thus the beauty and the immense significance of the original were lost. It is still that
way in the Bible: ―I am he.‖ Jesus is simply saying: ―I am!‖ That I-amness is the very
quality of existence. He is not saying ―I am God‖ – because if you say ―I am God,‖ you
have already accepted the duality of ‘I‘ and ‘God‘. Then the ‗am‘ is only a bridge
between the duality.

When Jesus says ―I am‖ he is simply saying that you can call it God or you can call it I.
It is the same thing – two ways of expressing the same thing.

This is far better, far superior to the Upanishadic statement that says: ―Thou art that.‖ It
has accepted the duality. To deny, it has accepted. t denies; it says ―Thou art that,‖ but
the duality is accepted. Jesus is far superior in his statement when he says ―I am.‖

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Moses asked God when he met him on the mountain-top, ―People will ask me about you.
How am I to say anything about you?‖ And he said, ―Just go and tell them that God
says: I am that I am. Strange words, but of great significance.

When Jesus speaks, he speaks from HIS consciousness; he pours his consciousness into
it. But when it reaches you, only the empty word roaches. His spirit is lost on the way.
Then you fill that empty word with your ox n spirit, and you say that you have read it in
the Bible or you have read it in the Koran or in the Veda, but you are reading only

ALL scriptures function as mirrors – you see only your face. And remember: if a monkey
looks into a mirror, he is not going to find an angel there.

This man read, listened, discussed, practiced, but the doubt remained. Twenty years
searching, he came across many sages but could not feel contented with any. He would
not have felt contented even if God had been encountered! And maybe, who knows, he
may have encountered God too – because God comes in so many sizes and shapes....

There is a story about a great mystic:

The mystic was Mohammedan and he lived in a mosque, but he had a Hindu follower.
The Hindu was a Brahmin and the Hindu would cook food for him and would bring it to
the mosque, and he used to live five miles away from the mosque. And unless the
Master ate, he would sit there and wait – and the Master was a crazy man. Sometimes
he would eat in the morning, some-times in the afternoon, sometimes in the evening,
sometimes in the night, and the disciple would wait and he would not eat till the Master
had eaten. So sometimes he had to remain hungry the whole day. And by the time he
reached home he was so tired that he would think, ―Tomorrow, now who wants to
prepare food again?‖ He would fall asleep hungry.

One day the Master said, ―Listen, you need not come so far. I can come there myself, so
tomorrow you prepare the food and I will come. It is too hot to come, and then
sometimes you have to wait the whole day – change it now. You are ready: I will come.‖
The next day he prepared delicious food for the Master, because he was to come for the
first time. He was thrilled. This was grace: his Master is coming to his home! He
decorated the house, he threw flowers on the path... but nobody turned up, only a dog.
He chased the dog out because the dog wanted to cat, and he chased and the dog would
come back and would try to snatch food. He had seen many dogs, but this dog was

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strange. He beat the dog but he still came. He really gave him a good beating, then he
saw tears coming out of the dog‘s eyes. And then he disappeared.

Till evening he waited, and then he thought, ―This man is crazy – he may have
forgotten.‖ So he took the food, went to the mosque – and he saw tears in the eyes of
the Master. The SAME kind of tears! He was puzzled and he said, ―Why are you crying?‖

And he said, ―Why shouldn‘t I? You have beaten me so much!‖

And the disciple said, ―What are you talking about? I, and I can beat you? And you never
came and you had promised!‖

And the Master said, ―I came – and not only once. At least twelve times!‖

Then the disciple remembered the dog – exactly twelve times the dog had tried to enter.

And the Master said, ―You have to be capable of seeing the formless now. Don‘t be too
much attached to the form. Why should I be thought of only in this form, in this body?
Why can‘t you find me in other forms?‖

So I say maybe this great seeker had come across fact how can you avoid God?
Whomsoever you come across, you always come across God. But he had great ideas,
and even God could not fulfil those ideas. He remained empty, doubtful, untrusting, and
the search continued.

And one day when he comes to a man who fulfils his ideas, he creates another problem.
Then the Master says:

―THAT I CANNOT DO – I cannot accept you as a disciple – FOR WHILE YOU MAY DESIRE

The Master is saying, ―Had you prepared yourself these twenty years to be a disciple,
you would have found me much earlier. You came across me many times, but you
missed. And this time also you have to miss.‖

This is the Sufi approach for having contact and communion with a Master: become a
disciple. Don‘t search for the Master: search for disciplehood. And let me repeat: the
Master appears when the disciple is ready.

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                       Ramana Maharishi
                           Namdev and Saint Jnaneswar –
                                The Immature Pot

Devotee: Is it possible to speak to Iswara as Sri Ramakrishna did?

Ramana Maharishi: When we can speak to each other why should we not speak to
Iswara in the same way?

Devotee: Then why does it not happen with us?

Ramana Maharishi: It requires purity and strength of mind and practice in meditation.

Devotee: Does God become evident if the above conditions exist?

Ramana Maharishi: Such manifestation is as real as your own reality. In other words,
when you identify yourself with the body as in jagrat you see gross objects; when in
subtle body or in mental plane as in swapna, you see objects equally subtle; in
the absence of identification as in sushupti you see nothing.

The objects seen bear a relation to the state of the seer. The same applies to visions of
God. By long practice the figure of God, as meditated upon, appears in dream and may
later appear in jagrat also.

Devotee: Is that the state of God-realisation?

Ramana Maharishi: Listen to what happened once years ago.

Vithoba found Namdev had not yet realised the Supreme Truth and wanted to teach
him. When Jnaneswar and Namdev returned from their pilgrimage, Gora Kumbhar gave
a feast to all the saints in his place and among them were Jnaneswar and Namdev. At
the feast Jnaneswar, in collusion with Gora, told Gora publicly, ―You are a potter, daily
engaged in making pots and testing them to see which are properly baked and which are

These pots before you (i.e., the saints) are the pots of Brahma. See which of these is
sound and which not.‖

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Thereupon Gora said, ―Yes, Swami, I shall do so,‖ and took up the stick with which he
used to tap his pots to test their soundness.

Holding it aloft in his hand he went to each of his guests and tapped each on the head as
he usually did to his pots. Each guest humbly submitted to such tapping. But when Gora
approached Namdev, the latter indignantly called out, ―You potter, what do you mean by
coming to tap me with that stick?‖

Gora thereupon told Jnaneswar, ―Swami, all the other pots have been properly baked.
This one (i.e. Namdev) alone is not yet properly baked.‖ All the assembled guests burst
into laughter.

Namdev felt greatly humiliated and ran up to Vitthala (the deity he worshipped) with
whom he was on the most intimate terms, playing with him, eating with him, sleeping
with him and so on. Namdev complained of this humiliation which had happened to him,
the closest friend and companion of Vitthala.

Vitthala (who of course knew all this) pretended to sympathise with him, asked for all
the details of the happenings at Gora‘s house and after hearing everything said, ―Why
should you not have kept quiet and submitted to the tapping, as all the others did? That
is why all this trouble has come.‖

Thereupon Namdev cried all the more and said, ―You also want to join the others and
humiliate me. Why should I have submitted like the others? Am I not your closest friend,
your child?‖ Vitthala said, ―You have not yet properly understood the truth, and you
won‘t understand if I tell you. But go to the saint who is in a ruined temple in such and
such a forest. He will be able to give you enlightenment.‖

Namdev accordingly went there and found an old, unassuming man sleeping in a corner
of the temple with his feet on a Sivalingam. Namdev could hardly believe this was the
man from whom he – the companion of Vitthala – was to gain enlightenment. However,
as there was none else there, Namdev went near the man and clapped his hands.

The old man woke up with a start and seeing Namdev, said, ―Oh – you are Namdev
whom Vitthala has sent here. Come!‖ Namdev was dumbfounded and began to think,
―This must be a great man.‖ Still he thought it was revolting that any man however
great, should be resting his feet on a lingam.

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He asked the old man, ―You seem to be a great personage. But is it proper for you to
have your feet on a lingam?‖ The old man replied, ―Oh, are my feet on a lingam? Where
is it? Please remove my feet elsewhere.‖ Namdev removed the feet and put them in
various places. Wherever they were put, there was a Sivalingam.

Finally, he took them on his lap and he himself became a Sivalingam! Then he realised
the truth and the old gentleman said, ―Now you can go back.‖

Bhagavan added, ―It is to be noted that only when he surrendered himself, and touched
the feet of his guru, enlightenment came. After this final enlightenment Namdev
returned to his house and for some days did not go to Vitthala at the temple, though it
had been his habit not only to visit Vitthala every day, but to spend most of his time
with Vitthala at the temple.

So, after a few days, Vitthala went to Namdev‘s house and like a guileless soul, enquired
how it was that Namdev had forgotten him and never visited him. Namdev replied, ‗No
more of your fooling me. I know now. Where is the place where you are not! To be with
you, should I go to the temple? Do I exist apart from you?‘ Then Vitthala said, ‗So you
now understand the truth. That is why you had to be sent for this final lesson‘.‖

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                        Songs of Mirabai

                            Ab To Hari Nam Dhun Lo Lagi

                           ab to hari nām dhun lo lāgī, sādho!
                            saba jaga bolata mākhan chorā,
                                   nām dharo vairāgī!

                            kaha chādi vahu mohan murali?
                                kaha chādi saba gopī?
                            mora mundāyi gora kati bandhī,
                                 māne na mānī gopī!

                             māta yasomati mākhan choran
                                   bāndhi jāki bāha,
                             śyāma kiśor bhaye nava gorā,
                                  caitanya jāko nām!

                               pitāmbar ko bhāva dikhāvai,
                                    kati kaupīna base,
                                  gore krsna ki dāsi mīrā,
                               jasa na krsna bane na bane!

1) O pious souls! Now, my consciousness is absorbed into the Divine vibration of the
Names of my Hari! I surrender myself to His Holy Name! The entire world addresses
Him as the 'Butter Thief'. But now, He has earned another popular Name for Himself, as
'Vairaagi'- the dispassionate wandering monk! (Sanyasi)

2) O my dearest Mohan ( Enchanter, Krishna)! Why have You discarded Your intimate
companion, (Priya-Sakhi)- the Divine Flute? And why have Yourenounced all Your
eternal Sweethearts, Gopis? You appear now with shaven head and ochre cloth
at Your waist! But this clever Gopi uncovers Your disguise and doesn't care to conceal it!

3) Now it seems like Mother Yasoda has tied up the both arms of Butter Thief! Alas, no
more mischievous tricks! My Dark Beloved has now reappeared as the newly fresh
Golden Lord Whose blessed Name is 'Caitanya'!

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4) Though clad Himself in skimpy rags, His Pitambara (Yellow Divine Attire) as well as
His inner most Divine Love Sentiments are revealed to me. Now Mirabaiis the maid-
servant of the Golden Krishna Caitanya, whether the Glory of My Krishna is recognized
by all or not!


                           Ali Mhane Lage Vrndavana Niko

                           ālī! mhāne lāge vrndāvana nīko
                 ghara ghara tulasī, thākura pūjā, darśana govindajī ko
                           ālī! mhāne lāge vrndāvana nīko

                 nirmala nīra bahata yamunā ko, bhojana dūdha dahī ko
                             ālī! mhāne lāge vrndāvana nīko

                  ratna simhāsana āpa virāje, mukuta dharyo tulāsi ko
                            ālī! mhāne lāge vrndāvana nīko

                kuñjana kuñjana phirata rādhikā, śabda sunata muralī ko,
                            ālī! mhāne lāge vrndāvana nīko

                mīrā ke prabhu giridhara-nāgara, bhajana vinā nara phīko
                            ālī! mhāne lāge vrndāvana nīko

1) O friend! I like Vrndāvana so much, where in every home there is worship
of tulasī and the Deity with darśana of Govindajī.

2) Where the pure waters of the Yamunā flow and where the foodstuffs are milk and
yoghurt. O friend! I like Vrndāvana so much.

3) Where the Deity sits on a jeweled throne, with tulāsi in His crown. O friend! I
like Vrndāvana very much.

4) Where Rādhikā roams from ku ja to ku ja, having heard the vibration of His flute. O
friend! I like Vrndāvana so much.

5) The hero Giridhārī is the master of Mīrā, who says that without bhajana a person is
dull. O friend! I like Vrndāvana so much.

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                                       Ar Koto Kal
                                  ār koto kāl, giridhārī lāl
                                      ārāle ārāle robe
                                  nayaneri jāl jhori abirol
                                   daraśana pābo kabe

                           tomār carana prabhu niyechi sarana
                             pujār kusūm sama ei tanu mana
                              akul āmār ei maram meri āśā
                                   tabe ki biphale jābe

                            dekha jadi nāhi dibe aganir doyā
                            tabe keno dile āśā bhoriyā hrdoy
                              mirār parāne tomāri kāmanā
                                  daraśana pābo kabe

1) After how long will I see You, O darling Giridhari Lal? Until then, I will simply remain
here, waiting and waiting! Tears are flowing incessantly from my eyes. O when will I
attain Your vision?

2) O Lord, I have taken shelter of Your lotus feet. In Your worship, I offer my body and
mind as flowers. My heart is fervent with these aspirations. Will they go unfilled?

3) If You will not give me a glimpse of Yourself out of limitless mercy, then why have
You given me this desire that completely fills my heart? O life and soul of Mira! My
desire is only for You! O when will I ever attain Your vision?


                              Barasai Badariya Savan Ki

                                barasai badariyā sāvan kī,
                                 sāvan kī man bhāvan kī

                           sāvan meń umagyo mero manavā,
                               bhanak sunī hari āvan kī

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                            umad ghumad chahuń disase āyo
                             dāmana damake jhar lāvan kī

                           nānhīń nānhīń būńdan mehā barasai
                                  sītal pavan sohāvan kī

                              mīrā ke prabhu giradhar nāgar
                                 ānanda mańgal gāvan kī

1) It is raining in the month of Savan; I like the rain coming down.

2) In Savan, my heart starts to pine; I hear the sound of Hari coming.

3) The clouds have rolled in from all sides; lightening occurs and it pours.

4) Tiny drops come from the clouds and I enjoy the cool breeze.

5) O lord of Mira, called Giradhar Nagar, The cloudy season is for singing joyfully.

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                    The Book of Mirdad:
                               Silence of Words
New books are being published every day, and millions of books are available worldwide.
Still, many old books continue to remain popular because people just love reading them.
The thirst for knowledge and wisdom, fiction and fun is insatiable. Once in a while we
come across a book that transforms us and changes the course of our life.

Osho loved reading books and he did read more than 100,000 books, which are now
part of his personal library. Osho makes a special mention of one unique book which not
many people know of.

He says: "There are millions of books in the world, but The Book of Mirdad stands out far
above any other book in existence. It is unfortunate that very few people are acquainted
with this book because it is not a religious scripture. It is a parable, a fiction, but
containing oceanic truth. It is a small book, but the man who gave birth to this book -
and mind my words, I am not saying 'the man who wrote this book', nobody wrote this
book - was an unknown, a nobody. And because he was not a novelist, he never wrote
again; just that single book contains his whole experience. The name of the man was
Mikhail Naimy.

"It is an extraordinary book in the sense that you can read it and miss it completely,
because the meaning of the book is not in the words of the book. The meaning of the
book is running side by side in silence between the words, between the lines, in the
gaps. If you are in a state of meditativeness - if you are not only reading a fiction but
you are encountering the whole religious experience of a great human being, absorbing
it; not intellectually understanding but existentially drinking it - the words are there but
they become secondary. Something else becomes primary: the silence that those words
create, the music that those words create. The words affect your mind, and the music
goes directly to your heart."

Reading a book like The Book of Mirdad is an art by itself. Osho tells us: "And it is a
book to be read by the heart, not by the mind. It is a book not to be understood, but
experienced. It is something phenomenal. Millions of people have tried to write books so
that they can express the inexpressible, but they have utterly failed. I know only one
book, The Book of Mirdad, which has not failed; and if you cannot get to the very
essence of it, it will be your failure, not the author's. He has created a perfect device of
words, parables, situations. If you allow it, the book becomes alive and something starts
happening to your being."

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Mikhail Naimy writes: "You are the tree of life. Beware of fractioning yourselves. Set not
a fruit against a fruit, a leaf against a leaf, a bough against a bough; nor set the stem
against the roots; nor set the tree against the mother-soil. That is precisely what you
do, when you love one part more than the rest or to the exclusion of the rest."

Our life functions in an organic connectivity. We are one life - and this life itself is
godliness. While we are creating conflict constantly, living in man-made divisions of
religions, races and nations, a man of meditation comes to realise that there exist no
divisions and fractions in life. All divisions exist only in the over-developed heads and
under-developed hearts of people. We are conscious of the leaves, branches and stems
of the tree, but we cannot see the roots of the tree, the source of one life. This is the
real misery of men on earth.

"No love is love that subjugates the lover. No love is love that draws a woman to a man
only to breed more women and men and thus perpetuate their bondage to the flesh",
writes Naimy.

Those who can see neither before nor after believe this segment of eternity to be itself

They cling to the delusion of duality... not knowing that the rule of life is Unity.

                MIRDAD: Love is the Law of God

You live that you may learn to love. You love that you may learn to live. No other lesson
is required of Man.

And what is it to love but for the lover to absorb forever the beloved so that the twain be

 And whom, or what, is one to love? Is one to choose a certain leaf upon the Tree of Life
and pour upon it all one's heart? What of the branch that bears the leaf? What of the
stem that holds the branch? What of the bark that shields the stem? What of the roots
that feed the bark, the stem, the branches and the leaves? What of the soil embosoming
the roots? What of the sun, and sea, and air that fertilize the soil?

If one small leaf upon a tree be worthy of your love how much more so the tree in its
entirety? The love that singles out a fraction of the whole foredooms itself to grief.

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You say, 'But there be leaves and leaves upon a single tree. Some are healthy, some are
sick; some are beautiful, some, ugly; some are giants, some are dwarfs. How can we
help but pick and choose?'

I say to you, Out of the paleness of the sick proceeds the freshness of the healthy. I
further say to you that ugliness is Beauty's palette, paint and brush; and that the dwarf
would not have been a dwarf had he not given of his stature to the giant.

You are the tree of Life. Beware of fractioning yourselves. Set not a fruit against a fruit,
a leaf against a leaf, a bough against a bough; nor set the stem against the roots; nor
set the tree against the mother-soil. That is precisely what you do when you live one
part more than the rest, or to the exclusion of the rest.

You are the Tree of Life. Your roots are everywhere. Your boughs and leaves are
everywhere. Your fruits are in every mouth. Whatever be the fruits upon that tree;
whatever be its boughs and leaves; whatever be its roots, they are your fruits; they are
your leaves and boughs; they are your roots. If you would have the tree bear sweet and
fragrant fruit, if you would have it ever strong and green, see to the sap wherewith you
feed the roots.

Love is the sap of Life. While Hatred is the pus of Death. But Love, like blood, must
circulate unhindered in the veins. Repress the blood, and it becomes a menace and a
plague. And what is Hate but Love repressed, or Love withheld, therefore becoming such
a deadly poison both to the feeder and the fed; both to the hater and to that he hates?

A yellow leaf upon your tree of life is but a Love-weaned leaf. Blame not the yellow leaf.

A withered bough is but a Love-starved bough. Blame not the withered bough.

A putrid fruit is but a Hatred-suckled fruit. Blame not the putrid fruit. But rather blame
your blind and stingy heart that would dole out the sap of life to few and would deny it
to many, thereby denying it to itself.

No love is possible except the love of self. No self is real save the All-embracing Self.
Therefore is God all Love, because He loves Himself.

So long as you are pained by Love, you have not found your real self, nor have you
found the golden key of Love. Because you love an ephemeral self, your love is

The love of man for woman is not love. It is thereof a very distant token. The love of
parent for the child is but the threshold to Love's holy temple. Till every man be every
woman's lover, and the reverse; till every child be every parent's child, and the reverse,

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let men and women brag of flesh and bone clinging to flesh and bone, but never speak
the sacred name of Love. For that is blasphemy.

You have no friends so long as you can count a single man as foe.

The heart that harbours enmity how can it be a safe abode for friendship?

You do not know the joy of Love so long as there is hatred in your hearts. Were you to
feed all things the sap of Life except a certain tiny worm, that certain tiny worm alone
would embitter your life. For in loving anything, or anyone, you love in truth but
yourselves. Likewise in hating anything, or anyone, you hate in truth but yourselves. For
that which you hate is bound up inseparably with that which you love, like the face and
the reverse of the same coin, If you would be honest with yourselves, then must you
love what you hate and what hates you before you love what you love and what loves

Love is not a virtue. Love is a necessity; more so than bread and water; more so than
light and air.

Let no one pride himself on loving. But rather breathe in Love and breathe it out just as
unconsciously and freely as you breathe in the air and breathe in out.

For Love needs no one to exalt it. Love will exalt the heart that it finds worthy of itself.

Seek no rewards for Love. Love is reward sufficient unto Love, as Hate is punishment
sufficient unto Hate.

Nor keep any accounts with Love. For Love accounts to no one but itself.

Love neither lends nor borrows; Love neither buys nor sells; but when it gives, it gives
its all; and when it takes, it takes its all. Its very taking is a giving. Its very giving is a
taking. Therefore is it the same to-day, to-morrow and forevermore.

Just as a mighty river emptying itself in the sea is e'er replenished by the sea, so must
you empty yourselves in Love that you may be ever filled with Love. The pool that would
withhold the sea-gift from the sea becomes a stagnant pool.

There is nor 'more' not 'less' in Love. The moment you attempt to grade and measure
Love it slips away leaving behind it bitter memories.

Nor is there 'now' and 'then', nor 'here' and 'there' in Love. All seasons are Love
seasons. All spots are fit abodes for Love.

Love knows no boundaries or bars. A love whose course is checked by any obstacle
whatever is not yet worthy of the name of Love.
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I often hear you say that Love is blind, meaning that it can see no fault in the beloved.
That kind of blindness is the height of seeing.

Would you were always so blind as to behold no fault in anything.

Nay, clear and penetrating is the eye of Love. Therefore it sees no fault. When Love has
purged your sight, then would you see nothing at all unworthy of your love. Only a love-
shorn, faulty eye is ever busy finding faults. Whatever faults it finds are only its own

Love integrates. Hatred disintegrates. This huge and ponderous mass of earth and rock
which you call Altar Peak would quickly fly asunder were it not held together by the hand
of Love. Even your bodies, perishable as they seem, could certainly resist disintegration
did you but live each cell of them with equal zeal.

Love is peace athrob with melodies of Life. Hatred is war agog with fiendish blasts of
Death. Which would you: Love and be at everlasting peace? Or hate and be at
everlasting war?

The whole earth is alive in you. The heavens and their hosts are alive in you. So love the
Earth and all her sucklings if you would love yourselves. And love the Heavens and all
their tenants if you would love yourselves.

Why do you hate Naronda, Abimar?

Naronda: All were taken aback by so sudden a shift in the Master's voice and course of
thought; while Abimar and I were dumbstruck by so pointed a question about an
estrangement between us which we carefully hid from all and had reasons to believe it
was not detected by any. All looked upon the two of us in utter wonder and waited on
the lips of Abimar.

Abimar: (Eying me in reproach) Did you, Naronda, tell the Master?

Naronda: When Abimar has said 'The Master', my heart melted in joy within me. For it
was round that word that we had disagreed long before Mirdad revealed himself; I
holding that he was a teacher come to enlightenment; and Abimar insisting, he was but
a common man.

MIRDAD: Look not askance upon Naronda, Abimar; for he is blameless of your blame.

Abimar: Who told you, then? Can you read men's minds too?

MIRDAD: Mirdad needs nor spies nor interpreters. Did you but love Mirdad as he loves
you, you could with ease read in his mind and see into his hart as well.

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Abimar: Forgive a blind and a deaf man, Master. Open my eye and ear, for I am eager
to see and to hear.

MIRDAD: Love is the only wonder-worker. If you would see let Love be in the pupil of
the eye. If you would hear, let Love be in the drum of the ear.

Abimar: But I hate no man, not even Naronda.

MIRDAD: Not-hating is not loving, Abimar. For Love is an active force; and save it guide
your every move and step, you cannot find your way; and save it fill your every wish
and thought, your wishes shall be nettles in your dreams; your thoughts shall be as
dirges for your days.

Now is my heart a harp, and I am moved to song. Where is your harp, good Zamora?

Zamora: Shall I go and fetch it, Master?

MIRDAD: Go, Zamora.

Naronda: Zamora instantly arose and went for the harp. The rest looked at each other in
utter bewilderment and held their peace.

When Zamora returned with the harp the Master gently took it from his hand, and
bending over it in tenderness, carefully adjusted every string and then began to play
and sing.


                           God is your captain, sail, my Ark!
                          Though Hell unleash her furies red
                             Upon the living and the dead,
                           And turn the earth to molten lead,
                          And sweep the skies of every mark,
                           God is your captain, sail, my Ark!

                           Love is your compass, ply, my Ark!
                         Go north and south, go east and west
                         And share with all your treasure chest.
                          The storm shall bear you on its crest
                              A light for sailors in the dark.
                           Love is your compass, ply, my Ark!

                           Faith is your anchor, ride, my Ark!

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                        Should thunder roar, and lightning dart,
                         And mountains shake and fall apart,
                          And men become so faint of heart
                              As to forget the holy spark,
                          Faith is your anchor, ride, my Ark!

Naronda: The Master ceased and bent over the harp as bends a mother, love-entranced,
over an infant at her breast. And though its strings no longer quivered, the harp
continued to ring on, 'God is your captain, sail, my Ark!' And though the Master's lips
were shut, his voice reverberated for a space throughout the Aerie and floated out in
waves unto the rugged peaks about; unto the hills and vales below; unto the restless
sea in the distance; unto the vaulted blue overhead.

There were star showers and rainbows in that voice. There were quakes and gales along
with soughing winds and song-intoxicated nightingales. There were heaving seas
empalled with soft, dew laden mist. And it seemed as if the whole of creation were
listening thereto in thankful gladness.

And it further seemed as if the Milky mountains range, with Altar Peak in the centre, had
suddenly become detached from the Earth and were afloat in space, majestic, powerful
and certain of its course.

For three days thereafter the Master spoke no word to any man.

                         The BOOK OF MIRDAD is my most loved book. Mirdad is a
                         fictitious figure, but each statement and act of Mirdad is
                         tremendously important. It should not be read as a novel, it
                         should be read as a holy scripture – perhaps the only holy

                         And you can see in this statement just a glimpse of Mirdad's
                         insight, awareness, understanding. He is saying, LOVE IS THE
                         ONLY FREEDOM FROM ATTACHMENT... and you have always
                         heard that love is the only attachment. All the religions agree
                         on that point, that love is the only attachment.

                         I agree with Mirdad:


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In fact one has to understand the very phenomenon of attachment. Why do you cling to
something? Because you are afraid you will lose it. Perhaps somebody may steal it. Your
fear is that what is available to you today may not be available to you tomorrow.

Who knows about what is going to happen tomorrow? The woman you love or the man
you love -- either movement is possible: you may come closer, you may become
distant. You may become again strangers or you may become so one with each other
that even to say that you are two will not be right; of course there are two bodies but
the heart is one, and the song of the heart is one, and the ecstasy surrounds you both
like a cloud. You disappear in that ecstasy: you are not you, I am not I. Love becomes
so total, love is so great and overwhelming, that you cannot remain yourself; you have
to drown yourself and disappear.

In that disappearance who is going to be attached, and with whom? Everything is. When
love blossoms in its totality, everything simply is. The fear of tomorrow does not arise;
hence there is no question of attachment, clinging, marriage, of any kind of contract,

What are your marriages except business contracts? "We commit to each other before a
magistrate" -- you are insulting love! You are following law, which is the lowest thing in
existence and the ugliest. When you bring love to the court you are committing a crime
that cannot be forgiven. You make a commitment before a magistrate in a court that
"We want to be married and we will remain married. It is our promise, given to the law:
we will not separate and we will not deceive each other." Do you think this is not a great
insult of love? Are not you putting law above love?

I have never committed any crime. But I don't believe in any law either.

I love -- there is no need for any law.

Law is for those who do not know how to love.

Law is for the blind, not for those who have eyes. Law is for those who have forgotten
the language of the heart and only know the language of the mind.

Mirdad's statement is of such great value that it should be deeply understood -- not only
intellectually, not only emotionally, but in your totality. Your whole being should drink it:


... Because when you love you cannot even think of anything else.

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with new splendor, new glory, new songs; each moment brings new dances to dance.
Perhaps partners may change, but love remains.

Attachment is the desire that the partner should never change. For that you have to
commit to the court, to the society -- all stupid formalities. And if you go against those
formalities you will lose all respect and honor in the eyes of the people amongst whom
you have to live.

Love knows nothing of attachment because love knows no possibility of falling from
dignity. It is the very honor itself, the very respectability itself; you cannot do anything
against it. I am not saying that partners cannot change, but that it does not matter: if
partners change but love remains like a river, flowing, then in fact the world will have
much more love than it has today.

Today it is just like a tap -- drip, drip, drip. It is not able to quench anybody's thirst.
Love needs to be oceanic, not the drip, drip of a public tap. And all marriages are public.

Love is universal. Love does not invite only a few people to celebrate, love invites the
stars and the suns and the flowers and the birds; the whole existence is welcome to

Love does not need anything else -- a night full of stars, what more can you ask for?
Just a few friends... and the whole universe is friendly. I have never come across a tree
who was against me. I have been to many mountains, but I have never found any
mountain antagonistic. The whole existence is very friendly.

Once your own understanding of love blossoms there is no question of attachment at all.
You can go on changing your partners, that does not mean you are deserting anybody.
You may come back again to the same partner, there is no question of any prejudice....
And later on Mirdad says:


The moment love becomes attachment, love becomes a relationship... the moment love
becomes demanding, it is a prison. It has destroyed the freedom; you cannot fly in the
sky, you are encaged.

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                               Selected Excerpts from the

Talks and Writings of G. I. Gurdjieff
Every branch of science endeavours to elaborate and to establish an exact language for
itself. But there is no universal language. For exact understanding exact language is
necessary.… This new language is based on the principle of relativity; that is to say, it
introduces relativity into all concepts and thus makes possible an accurate determination
of the angle of thought—making it possible to establish at once what is being said, from
what point of view and in what connection. In this new language all ideas are
concentrated round one idea. This central idea is the idea of evolution … and the
evolution of man is the evolution of his consciousness.

           G. I. Gurdjieff, paraphrased from page 70 of IN SEARCH OF THE MIRACULOUS

                                 Philosophy and Religion

THERE DO EXIST ENQUIRING MINDS, which long for the truth of the heart, seek it,
strive to solve the problems set by life, try to penetrate to the essence of things and
phenomena and to penetrate into themselves. If a man reasons and thinks soundly, no
matter which path he follows in solving these problems, he must inevitably arrive back
at himself, and begin with the solution of the problem of what he is himself and what his
place is in the world around him. For without this knowledge, he will have no focal point
in his search. Socrates‘ words, ―Know thyself‖ remain for all those who seek true
knowledge and being.

                                                  VIEWS FROM THE REAL WORLD, p. 43 [pb]

LIBERATION LEADS TO LIBERATION. These are the first words of truth—not truth in
quotation marks but truth in the real meaning of the word; truth which is not merely
theoretical, not simply a word, but truth that can be realized in practice. The meaning
behind these words may be explained as follows:

By liberation is meant the liberation which is the aim of all schools, all religions, at all

This liberation can indeed be very great. All men desire it and strive after it. But it
cannot be attained without the first liberation, a lesser liberation. The great liberation is
liberation from influences outside us. The lesser liberation is liberation from influences
within us.

                                                       VIEWS FROM THE REAL WORLD, p. 266

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RELIGION IS DOING; a man does not merely think his religion or feel it, he ‗lives‘ his
religion as much as he is able, otherwise it is not religion but fantasy or philosophy.
Whether he likes it or not he shows his attitude towards religion by his actions and he
can show his attitude only by his actions. Therefore if his actions are opposed to those
which are demanded by a given religion he cannot assert that he belongs to that

                                                    IN SEARCH OF THE MIRACULOUS, p. 299

knows how to pray and is able to concentrate in the proper way, his prayer can give
results. But it must be understood that there are different prayers and that their results
are different. This is known even from ordinary divine service. But when we speak of
prayer or of the results of prayer we always imply only one kind of prayer—petition, or
we think that petition can be united with all other kinds of prayers.… Most prayers have
nothing in common with petitions. I speak of ancient prayers; many of them are much
older than Christianity. These prayers are, so to speak, recapitulations; by repeating
them aloud or to himself a man endeavors to experience what is in them, their whole
content, with his mind and his feeling.

                                                    IN SEARCH OF THE MIRACULOUS, p. 300

aim and sense of human life is the striving to attain the welfare of one‘s neighbor,‖ and
that this is possible exclusively only by the conscious renunciation of one‘s own.

                                                                  BEELZEBUB’S TALES, p. 1186

consciousness this Divine function of genuine conscience, and for this purpose, as
everywhere in the Universe, they transubstantiated in themselves what are called the
‗being-obligolnian-strivings‘ which consist of the following five, namely:

The first striving: to have in their ordinary being-existence everything satisfying and
really necessary for their planetary body.

The second striving: to have a constant and unflagging instinctive need for self-
perfection in the sense of being.

The third: the conscious striving to know ever more and more concerning the laws of
World-creation and World-maintenance.

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The fourth: the striving from the beginning of their existence to pay for their arising and
their individuality as quickly as possible, in order afterwards to be free to lighten as
much as possible the Sorrow of our Common Father.

And the fifth: the striving always to assist the most rapid perfecting of other beings,
both those similar to oneself and those of other forms, up to the degree of the sacred
‗Martfotai‘ that is up to the degree of self-individuality.

                                                            BEELZEBUB’S TALES, pp. 385–386

anything majestic which allows no doubt that it proceeds from the actualization of Our
Maker Creator. Each time, my tears flow of themselves. I weep, that is to say, it weeps
in me, not from grief, no, but as if from tenderness. I became so, gradually, after
meeting Father Giovanni.…

After that meeting my whole inner and outer world became for me quite different. In the
definite views which had become rooted in me in the course of my whole life, there took
place, as it were by itself, a revaluation of all values.

Before that meeting, I was a man wholly engrossed in my own personal interests and
pleasures, and also in the interests and pleasures of my children. I was always occupied
with thoughts of how best to satisfy my needs and the needs of my children.

Formerly, it may be said, my whole being was possessed by egoism. All my
manifestations and experiencings flowed from my vanity. The meeting with Father
Giovanni killed all this, and from then on there gradually arose in me that ―something‖
which has brought the whole of me to the unshakable conviction that, apart from the
vanities of life, there exists a ―something else‖ which must be the aim and ideal of every
more or less thinking man, and that it is only this something else which may make a
man really happy and give him real values, instead of the illusory ―goods‖ with which in
ordinary life he is always and in everything full.

                   Professor Skridlov, MEETINGS WITH REMARKABLE MEN, pp. 245–246

understanding can lead to being, whereas knowledge is but a passing presence in it.
New knowledge displaces the old and the result is, as it were, a pouring from the empty
into the void.

One must strive to understand; this alone can lead to our Lord God.

And in order to be able to understand the phenomena of nature, according and not
according to law, proceeding around us, one must first of all consciously perceive and
assimilate a mass of information concerning objective truth and the real events which

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took place on earth in the past; and secondly, one must bear in oneself all the results of
all kinds of voluntary and involuntary experiencings.

                                                 MEETINGS WITH REMARKABLE MEN, p. 242

FAITH CAN NOT BE GIVEN TO MAN. Faith arises in a man and increases in its action in
him not as the result of automatic learning, that is, not from any automatic
ascertainment of height, breadth, thickness, form and weight, or from the perception of
anything by sight, hearing, touch, smell or taste, but from understanding.

Understanding is the essence obtained from information intentionally learned and from
all kinds of experiences personally experienced.

                                                 MEETINGS WITH REMARKABLE MEN, p. 240

before rebirth. But what must die? False confidence in one‘s own knowledge, self-love
and egoism. Our egoism must be broken. We must realize that we are very complicated
machines, and so this process of breaking is bound to be a long and difficult task. Before
real growth becomes possible, our personality must die.

                                                        VIEWS FROM THE REAL WORLD, p. 86

be to implant again into their presences a new organ, an organ like Kundabuffer, but
this time of such properties that every one of those unfortunates during the process of
existence should constantly sense and be cognizant of the inevitability of his own death
as well as of the death of everyone upon whom his eyes or attention rests.

Only such a sensation and such a cognizance can now destroy the egoism completely
crystallized in them that has swallowed up the whole of their Essence and also that
tendency to hate others which flows from it—the tendency, namely, which engenders all
those mutual relationships existing there, which serve as the chief cause of all their
abnormalities unbecoming to three-brained beings and maleficent for them themselves
and for the whole of the Universe.

                                                                  BEELZEBUB’S TALES, p. 1183

the being of an ordinary man. Only men who are in possession of such a being can do.
All other men are merely automata, put into action by external forces like machines or

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clockwork toys, acting as much and as long as the wound-up spring within them acts,
and not capable of adding anything to its force.

                                                       VIEWS FROM THE REAL WORLD, p. 71

Faith of consciousness is freedom
Faith of feeling is weakness
Faith of body is stupidity.

Love of consciousness evokes the same in response
Love of feeling evokes the opposite
Love of body depends only on type and polarity.

Hope of consciousness is strength
Hope of feelings is slavery
Hope of body is disease.

                                                                   BEELZEBUB’S TALES, p. 361

                               Science and Psychology

IN RIGHT KNOWLEDGE the study of man must proceed on parallel lines with the study
of the world, and the study of the world must run parallel with the study of man. Laws
are everywhere the same, in the world as well as in man. Having mastered the principles
of any one law we must look for its manifestation in the world and in man
simultaneously.… This parallel study of the world and of man shows the student the
fundamental unity of everything and helps him to find analogies in phenomena of
different orders.

                                                   IN SEARCH OF THE MIRACULOUS, p. 122

AS EVERYTHING IN THE UNIVERSE IS ONE, so, consequently, everything has equal
rights, therefore from this point of view knowledge can be acquired by a suitable and
complete study, no matter what the starting point is. Only one must know how to
‗learn.‘ What is nearest to us is man; and you are the nearest of all men to yourself.
Begin with the study of yourself; remember the saying ‗Know thyself.‘

                                                       VIEWS FROM THE REAL WORLD, p. 25

consciousness. The forms which express this knowledge when perceived by subjective

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consciousness are inevitably distorted and, instead of truth, they create more and more
delusions. With objective consciousness it is possible to see and feel the unity of
everything. But for subjective consciousness the world is split up into millions of
separate and unconnected phenomena. Attempts to connect these phenomena into
some sort of system in a scientific or philosophical way lead to nothing because man
cannot reconstruct the idea of the whole starting from separate facts and they cannot
divine the principles of the division of the whole without knowing the laws upon which
this division is based.

                                                     IN SEARCH OF THE MIRACULOUS, p. 279

EVERY PHENOMENON, ON WHATEVER SCALE and in whatever world it may take place,
from molecular to cosmic phenomena, is the result of the combination or the meeting of
three different and opposing forces. Contemporary thought realizes the existence of two
forces and the necessity of these two forces for the production of a phenomenon: force
and resistance, positive and negative magnetism, positive and negative electricity, male
and female cells, and so on. But it does not observe even these two forces always and
everywhere. No question has ever been raised as to the third, or if it has been raised it
has scarcely been heard.

                                                      IN SEARCH OF THE MIRACULOUS, p. 77

LAW OF OCTAVES together with an understanding of the role and significance of
‗intervals‘ which cause the line of the development of force constantly to change, to go
in a broken line, to turn round, to become its ‗own opposite‘ and so on.

Such a course of things, that is, a change of direction, we can observe in everything.
After a certain period of energetic activity or strong emotion or a right understanding a
reaction comes, work becomes tedious and tiring; moments of fatigue and indifference
enter into feeling; instead of right thinking a search for compromises begins;
suppression, evasion of difficult problems. But the line continues to develop though now
not in the same direction as at the beginning. Work becomes mechanical, feeling
becomes weaker and weaker, descends to the level of the common events of the day;
thought becomes dogmatic, literal. Everything proceeds in this way for a certain time,
then again there is reaction, again a stop, again a deviation. The development of the
force may continue but the work which was begun with great zeal and enthusiasm has
become an obligatory and useless formality; a number of entirely foreign elements have
entered into feeling—considering, vexation, irritation, hostility; thought goes round in a
circle, repeating what was known before, and the way out which had been found
becomes more and more lost.

The same thing happens in all spheres of human activity. In literature, science, art,
philosophy, religion, in individual and above all in social and political life, we can observe
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how the line of the development of forces deviates from its original direction and goes,
after a certain time, in a diametrically opposite direction, still preserving its former

                                                    IN SEARCH OF THE MIRACULOUS, p. 129

I ASK YOU TO BELIEVE NOTHING that you cannot verify for yourself.

                                                        VIEWS FROM THE REAL WORLD, p. 78

and possibilities which never develop by themselves, that is, mechanically. Only this
kind of development, only this kind of growth, marks the real evolution of man. There is,
and there can be, no other kind of evolution whatever.…

In speaking of evolution it is necessary to understand from the outset that no
mechanical evolution is possible. The evolution of man is the evolution of his
consciousness. And ‘consciousness’ cannot evolve unconsciously. The evolution of man is
the evolution of his will, and ‗will‘ cannot evolve involuntarily. The evolution of man is
the evolution of his power of doing, and ‗doing‘ cannot be the result of things which

                                               IN SEARCH OF THE MIRACULOUS, pp. 56, 58

BUT THE BEING OF TWO PEOPLE CAN DIFFER from one another more than the being of
a mineral and of an animal. This is exactly what people do not understand. And they do
not understand that knowledge depends on being. Not only do they not understand this
latter but they definitely do not wish to understand it. And especially in Western culture
it is considered that a man may possess great knowledge, for example he may be an
able scientist, make discoveries, advance science, and at the same time he may be, and
has a right to be, a petty, egoistic, caviling, mean, envious, vain, naïve, and absent-
minded man. It seems to be considered here that a professor must always forget his
umbrella everywhere.

                                                     IN SEARCH OF THE MIRACULOUS, p. 65

of knowledge and the line of being. In right evolution the line of knowledge and the line
of being develop simultaneously, parallel to, and helping one another. But if the line of
knowledge gets too far ahead of the line of being, or if the line of being gets ahead of

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the line of knowledge, man‘s development goes wrong, and sooner or later it must come
to a standstill.

                                                     IN SEARCH OF THE MIRACULOUS, p. 64

feelings. Unfortunately, however, our body and our feelings are so constituted that they
don‘t care a jot about anything so long as they are happy. They live for the moment and
their memory is short. The mind alone lives for tomorrow. Each has its own merits. The
merit of the mind is that it looks ahead. But it is only the other two that can ―do.‖

                                                      VIEWS FROM THE REAL WORLD, p. 222

manifestations and perceptions, I made it categorically clear to myself that although the
factors for engendering in their presences the sacred being-impulses of Faith, Hope, and
Love are already quite degenerated in the beings of this planet, nevertheless, the factor
which ought to engender that being-impulse on which the whole psyche of beings of a
three-brained system is in general based, and which impulse exists under the name of
Objective-Conscience, is not yet atrophied in them, but remains in their presences
almost in its primordial state.

                                                                    BEELZEBUB’S TALES, p. 359

of conformity to these three independent worlds. The first is the outer world—in other
words, everything existing outside him, both what he can see and feel as well as what is
invisible and intangible for him. The second is the inner world—in other words, all the
automatic processes of his nature and the mechanical repercussions of these processes.
The third world is his own world, depending neither upon his ―outer world‖ nor upon his
―inner world‖; that is to say, it is independent of the caprices of the processes that flow
in him as well as of the imperfections in these processes that bring them about. A man
who does not possess his own world can never do anything from his own initiative: all
his actions ―are done‖ in him. Only he can have his own initiative for perceptions and
manifestations in whose common presence there has been formed, in an independent
and intentional manner, the totality of factors necessary for the functioning of this third

                                    LIFE IS REAL ONLY THEN, WHEN “I AM,‖ pp. 172–173

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ONE OF MAN‘S IMPORTANT MISTAKES, one which must be remembered, is his illusion in
regard to his I.

Man such as we know him, the ‗man-machine,‘ the man who cannot ‗do,‘ and with whom
and through whom everything ‗happens,‘ cannot have a permanent and single I. His I
changes as quickly as his thoughts, feelings and moods, and he makes a profound
mistake in considering himself always one and the same person; in reality he is always a
different person, not the one he was a moment ago.

Man has no permanent and unchangeable I. Every thought, every mood, every desire,
every sensation, says ‗I.‘ And in each case it seems to be taken for granted that this I
belongs to the Whole, to the whole man, and that a thought, a desire, or an aversion is
expressed by this Whole. In actual fact there is no foundation whatsoever for this
assumption. Man‘s every thought and desire appears and lives quite separately and
independently of the Whole. And the Whole never expresses itself, for the simple reason
that it exists, as such, only physically as a thing, and in the abstract as a concept. Man
has no individual I. But there are, instead, hundreds and thousands of separate small
I‘s, very often entirely unknown to one another, never coming into contact, or, on the
contrary, hostile to each other, mutually exclusive and incompatible. Each minute, each
moment, man is saying or thinking, ‗I.‘ And each time his I is different. Just now it was a
thought, now it is a desire, now a sensation, now another thought, and so on, endlessly.
Man is a plurality. Man‘s name is legion.

                                                      IN SEARCH OF THE MIRACULOUS, p. 59

―I‘s‖ and each ―I‖ has a different wish. Try to verify this. You wish to change, but which
part of you has this wish? Many parts of you want many things, but only one part is real.
It will be very useful for you to try to be sincere with yourself. Sincerity is the key which
will open the door through which you will see your separate parts, and you will see
something quite new. You must go on trying to be sincere. Each day you put on a mask,
and you must take it off little by little.

                                                       VIEWS FROM THE REAL WORLD, p. 240

from those around him by the resourcefulness of his mind, and who knows how to be
restrained in the manifestations which proceed from his nature, at the same time
conducting himself justly and tolerantly towards the weaknesses of others.

                                                   MEETINGS WITH REMARKABLE MEN, p. 31

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