April 21, 2014
Vote for NOTA

I TEACH YOU TO FIND YOUR OWN INNERMOST SOURCE OF THE INFINITE ECSTASY WHICH CAN MAKE YOU A DRUNK WITH THE DIVINE DANCE AND SONG.

THE JOY OF THIS LIFE, THE BLISS, THE ECSTASY, BELONGS ONLY TO THOSE WHOSE WINE IS NOT COMING FROM THE OUTSIDE.

EVERY OUTER DRUG WILL MAKE YOU UNCONSCIOUS, ADDICTED, AND EVERY TIME YOU WILL NEED MORE AND MORE OF IT BECAUSE YOUR BODY WILL BECOME IMMUNE TO IT.

THE MOMENT YOU START MOVING INWARDS, THERE IS NO NEED FOR ANY OTHER DRUG, ANY OTHER WINE FROM OUTSIDE.

I WANT YOU TO DROP ALL GAMES – WORLDLY GAMES, SPIRITUAL GAMES, GAMES THAT THE WHOLE OF HUMANITY HAS PLAYED UP TO NOW. I WANT TO CUT AWAY ALL THIS RUBBISH THAT PREVENTS YOU.

THERE IS NO WAY, NOWHERE TO GO, NO ADVISOR, NO TEACHER, NO MASTER. BELIEF IN THEM WILL NOT HELP YOU. BELIEF OR DISBELIEF IN THEM BELONGS TO YOUR MIND. YOUR MIND WILL NOT HELP YOU.

I CANNOT SUPPORT ANYBODY’S BELIEF. MY FUNCTION IS TO DESTROY ALL BELIEFS, SO THAT YOU YOURSELF CAN SEE WHAT IS THE TRUTH.

MASTERS (THE MAN WHO HAS BECOME AWAKENED) FINDS WAYS TO SHAKE YOU FROM YOUR SLEEP, TO WAKE YOU FROM YOUR MIND, WHICH IS YOUR COMA, WHICH IS YOUR BLINDNESS.

THE MASTER WATCHES THE DISCIPLE, GOES ON MAKING EVERY POSSIBLE EFFORT TO WAKE THE DISCIPLE.

THE MOMENT DISCIPLE (MINE) IS AWAKE THERE IS NO DIFFERENCE BETWEEN THE MASTER (MYSELF) AND THE DISCIPLE (HIM) – AND HE (MY ENLIGHTENED DISCIPLE) CAN USE ANY KIND OF ARBITRARY METHOD. BUT THE METHODS ARE ARBITRARY, THEY ARE NOT SCIENTIFIC.

MASTERS HAVE JUST A CLEAR INSIGHT, AND OUT OF THAT CLEAR INSIGHT ARISES AN ARBITRARY, ARTFUL, BUT INTELLIGENT METHOD.

HENCE, TO TRANSFORM DIFFERENT MINDS, DIFFERENT MASTERS IN DIFFERENT COUNTRIES HAVE USED DIFFERENT METHODS DEPENDING ON DIFFERENT KINDS OF MIND THEY WERE WORKING ON.

I CREATED MY OWN NEW METHODS FOR THE CONTEMPORARY MIND BECAUSE I HAD FOUND THE ESSENTIAL CORE.

THE METHODS WILL DIFFER ONLY IN NON-ESSENTIALS. AND MY EXPERIENCE IS THAT THE ESSENTIAL CORE OF ALL MEDITATIONS IS THE ART OF WITNESSING.

BELIEF IN GOD IS AS WORSE A BARRIER AS DISBELIEF IN GOD. BELIEF AND DISBELIEF BOTH BELONG TO YOUR MIND. YOUR MIND IS THE BARRIER BETWEEN YOU AND ALIVE MASTER.

IF YOU APPROACH AN ALIVE MASTER WITH INNOCENCE (WITHOUT BELIEF AND DISBELIEF) FOR EVEN AN HOUR - IN THAT ONE HOUR, HIS SILENCE INFILTRATES YOUR BEING. HIS PRESENCE SURROUNDS YOUR BEING. YOU WOULD BE IMMENSELY FULFILLED, CONTENTED.

METHODS OF MEDITATION ARE REALLY NOTHING BUT SURGICAL METHODS SO THAT THE MIND CAN BE REMOVED – IT IS THE WORST CANCEROUS GROWTH IN YOU. IT IS BECAUSE ONLY THE MIND IS MAN-MANUFACTURED.

THE MOMENT THE MIND IS ERASED – AND THE METHOD IS MEDITATION – YOU ARE LEFT WITH A BODY WHICH IS ABSOLUTELY BEAUTIFUL, YOU ARE LEFT WITH A SILENT BRAIN WITH NO NOISE.

THE MOMENT THE BRAIN IS FREED FROM THE MIND, THE INNOCENCE OF THE BRAIN BECOMES AWARE OF A NEW SPACE WHICH WE HAVE CALLED THE SOUL.

OTHER THAN THE MIND, EVERYTHING IS ABSOLUTELY BEAUTIFUL; EVERYTHING ELSE (YOUR BODY AND YOUR SOUL) COMES FROM THE ETERNAL SOURCES OF LIFE.

THE MIND IS THE BARRIER BETWEEN YOUR BRAIN, YOUR BODY AND YOUR SOUL. YOU CAN SEE THE DIFFERENCE:

THE PSYCHOLOGY BORN IN THE WEST IS CONCERNED WITH THE MOST NON-ESSENTIAL PART OF YOU; IT GOES ROUND AND ROUND ANALYZING THE MIND.

THE PSYCHOLOGY OF THE BUDDHAS, IN A SINGLE HIT, WILL DROP THE MIND AND ACCEPT ONLY THAT WHICH EXISTENCE HAS GIVEN TO YOU, NOT THE SOCIETY YOU WERE UNFORTUNATE TO BE BORN IN.

JAYESH & HIS TEAM ARE THE MOST STUPID DISCIPLES OF MY PUNE COMMUNE.

JAYESH HAS REFUSED TO DROP HIS WORLDLY AND SPIRITUAL GAME OF BEING SPECIAL ONE, THE CHOSEN ONE AND IS HARASSING MY DISCIPLES AND NEWCOMERS.

JAYESH IS STUFFING THE NEWCOMERS TO MY PUNE COMMUNE WITH NONESSENTIALS – OUTER WINES, DISBELIEF IN MASTERS, PSYCHOLOGY OF WEST (THERAPIES AND GROUPS).

JAYESH IS CHEATING THE NEWCOMERS TO MY PUNE COMMUNE BY THROWING OUT THE ESSENTIALS – MY AWAKENED DISCIPLES – THEIR SILENCE, THEIR TRUTH, THEIR METHODS, BY BANNING THEM.

THE MOMENT DISCIPLE (MINE) IS AWAKE THERE IS NO DIFFERENCE BETWEEN THE MASTER (MYSELF) AND THE DISCIPLE (HIM) – AND HE (MY ENLIGHTENED DISCIPLE) CAN USE ANY KIND OF ARBITRARY METHOD. BUT THE METHODS ARE ARBITRARY, THEY ARE NOT SCIENTIFIC.

BEWARE OF JAYESH & HIS TEAM AND LOOK OUT FOR MY AWAKENED DISCIPLES!

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In this beautiful talk, Osho shares his understanding about stupidity of his disciple Jayesh (Michael O Byrne) sitting over his Pune Commune:

Osho says existence has gifted you body, brain and soul and all are absolutely brain.

However the society creates a false entity called mind in you, made of beliefs and disbeliefs.

Your mind is the cause of misery, because it make you out of touch with your body and soul, it makes your brain full of noise.

Osho says alive master are helpful for they can devise methods to cut off all the noise of your brain.

Once your brain is clear of noise/mind, your silent and clean brain can enjoy the beauties of your body and soul, and receive all the blessings existence is continuously showers on you.

Osho also makes it very clear that while alive master is helpful, belief in him, or disbelief in him belongs to your very own mind and that is barrier.

Hence Osho loves all the masters of past and future and yet cuts off your belief in them, for your beliefs in masters of past and future.

Osho says all alive masters including him in past, all alive master in present, all coming alive masters in future – helpful and essential for disciples sitting in their presence with innocence and without any beliefs and disbeliefs.

Osho says western methods to work on your mind is working with non-essential part of you i.e. your mind.

But since Osho has left his body,
His Pune commune has fallen into hands of Jayesh (Michael O Byrne),
This guy is a Canadian citizen and disciple with mediocre mind,
He used to be a resort maker business man,
But now he is the self styled undeclared successor of Osho.

He himself is lost in the worldly cum spiritual games of being the chosen one of Osho.

For his selfish gains, he is propagating that Osho has left his dream in his hands.

Jayesh says Osho’s dream for newcomers is No Master. Jayesh selectively quotes Osho from his talks given on 25 december 1987 [“Om Mani Padme Hum” Chapter 9 “These games keep you retarded” question no.1] .

This article gives the total text of question no. 1 and it’s answer so as to make clear the context of what Osho says.

Osho says he is against your belief in Masters, your belief belong to your mind, your mind is the barrier, Your belief is not going to help in your innermost flowering.

Jayesh has distorted his message and misinterpreted and made it that Masters are not needed. Jayesh is saying that disbelief in Masters, is enough to help in your innermost flowering.

Osho says outer wine and psychology of west (therapies and groups) are non-essentials and shall not help in your innermost flowering, yet this is what Jayesh is offering to newcomers to make money.

Jayesh has ignored completely what Osho went on to say four days later on 29 december 1987 [“Om Mani Padme Hum” Chapter 16 “The Psychology of Buddhas” question no.1].

Osho says alive master are vital as they can see what kind of mind you have, and then they can exactly devise a method which works on you.

Osho says past masters devised methods for the different kind of mind which were present in their time.

Osho says he has devised methods for the contemporary mind before him.

Osho says once his disciples awaken i.e. they get enlightened, they become masters, they too can devise methods for types of minds of new comers.

However this stupid Jayesh, has banned all awakened disciples of Osho in the name of Osho Guidance.

Osho Guidance, the ultimate law in Pune Commune, the unquestionable law – here is What Osho said, What Jayesh has misinterpreted.

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25 December 1987 pm in Gautam the Buddha Auditorium
Question 1
BELOVED MASTER,
YOU HAVE NOWBEEN ENLIGHTENED FOR ALMOST THIRTY-SIX YEARS. HOWDOES IT FEEL TO BE BEYOND THE BEYOND THE BEYOND?
P.S. CAN I MEET YOU IN THE PUB AFTERWARDS?

Vimal, it seems you have taken too much drink, because we are in the pub! This place can only be described as belonging to those who are drunk with the divine… so drunk that they have forgotten their nationality, forgotten their church, forgotten even who they are.

Vimal is asking me if I can meet him afterwards in the pub, but beyond this pub there is no other place so drunk with the divine dance and song. What I am teaching you is to find a source within yourself which can make you a drunkard.

The joy of this life, the bliss, the ecstasy, belongs only to those whose wine is not coming from the outside – that is very ephemeral, very temporal, made of the same stuff as dreams are made of.

There is another wine which grows within you. The moment you start moving inwards, there is no need for anything else to make you oblivious to all the misery that surrounds you. There is no need for any other drug.

A few idiots in the West have started calling a drug ”ecstasy.” Now that is absolutely against all the laws of the world, because ecstasy has been for centuries copyrighted by my people! And it is not an outside drug, it flows in the very juices of your life. You don’t have to move even an inch; wherever you are you can be surrounded by all possibilities of blissfulness. And these possibilities of blissfulness are not temporal; it is not that tomorrow morning you will have a hangover. The more you drink, the more sober, the more sane, the more alert, the more conscious you become.

Unless a drug is found within your being, you are bound to look for it somewhere else. It raises a tremendously significant question. As long as we can remember in human history … the oldest, ancient most scripture is the RIG VEDA of the Hindus, and the RIG VEDA talks about a certain drug, somrasa.

One of the most intelligent men of our century, Aldous Huxley, became very interested in searching for what this somrasa was, because the seers of the RIG VEDA used to drink it and dance around the fire. Certainly it seems it must have been a drug, and particularly to theWestern objective thinker it cannot be anything else than a drug.

Aldous Huxley experimented with all kinds of drugs and finally he decided that LSD seems to come very close to the description of somrasa. In the hope that in the future LSD will be more refined – because it is a synthetic drug, manufactured; hence there is every possibility to improve upon it, to take away all the ingredients which can be harmful and leave only that which brings health, wholeness, awareness, and a tremendous insight into the mysteries of existence… Hoping that some day scientists were going to discover it, Huxley had already named it soma, just to pay respect to the ancient seers of the RIG VEDA.

But Aldous Huxley was in a deep misunderstanding. The somrasa that is being described in the RIG VEDA is certainly a drug just like marijuana which used to grow in the Himalayas. Perhaps it still grows there but we have not been able to find the place where it grows.

And the fire they were dancing around has nothing to do with the inner fire of life. I have looked into the RIG VEDA as deeply, as sympathetically as possible. The people who are talking about the somrasa and the fire ritual were even sacrificing human beings, not to mention sacrificing other animals. The Hindus, who go on continuously making trouble in this country because of their insistence that cow slaughter should be stopped, should read their ancientmost scriptures. All their priests were slaughtering cows as a sacrifice to the fire god, and they were all eating the meat of the cows. Now, these people cannot be said to be meditative.
I absolutely deny the RIG VEDA and the prestige that it has in the minds of men, because people don’t read it and people don’t analyze it and people don’t see its stupidities and all kinds of inhumanities.

In the RIG VEDA women are just a commodity. You can purchase women in the marketplace in any auction. Even the so-called seers had many wives, and they were not even satisfied by that. That is an absolutely ugly state, that any human being reduces so many women into cattle. Over and above all that, they were continually purchasing beautiful girls in auctions.

People have forgotten – times change, words take on new colors. Now in India the word wadu simply means the newly-married woman. But in the times of RIG VEDA, wadu meant a woman who has newly been purchased from the market. Every so-called seer had two kinds of women: one group were his wives and the other were wadus. The word wadu is not respectable; it simply means a prostitute, purchased – a commodity, not a human being. It can be sold at any moment.

And the miracle was that the children from the married wife would be the legitimate children, and the children from the purchased wife would not be legitimate. Man has done so much inhumanity to other human beings that it is incalculable. How can a child be illegitimate? Parents can be illegitimate, but a child cannot be. Every child is as innocent as any other child. It does not matter whether the child is born to a prostitute or to a purchased woman or to a married woman. In all cases the child is absolutely legitimate. But people are very cunning in throwing their responsibilities on others. Parents are never called illegitimate. Children are called illegitimate.

These seers accumulated immense wealth, had many slaves, used to eat meat – I cannot conceive that they had found the inner ecstasy I am talking about. All the circumstantial evidence goes against them. And look at their prayers – their prayers are so stupid that one feels embarrassed that these people were called great seers. Their prayers are in the RIG VEDA, and the RIG VEDA consists ninety-eight percent of prayers. Only two percent can be sorted out, cleaned, interpreted in a way that makes some sense. Otherwise, ninety-eight percent of it consists of such prayers that you will not believe….

One seer is praying to God, drinking that ancient LSD of Aldous Huxley, ”This time, my God, listen to my prayer: your clouds should rain only on my fields, not on the fields of my enemies. You have never listened to me but this time I am sacrificing so many cows, so many horses, and you have to listen. Give more children to me, and don’t give a single child to my enemies.” And who are the enemies? – other seers, and they are also praying! Prayers which look so stupid… ”If you are compassionate, give a proof to me: the milk in the breasts of my enemy’s cows should dry up.”

These are religious people? ”Give victory to me, to my friends, and defeat to my enemies and their friends.” I cannot think of these people as meditative. Aldous Huxley was absolutely wrong.

Somrasa was nothing but some horrible drug; perhaps it may have been marijuana, because it still grows in Kulu Manali and in other parts of the Himalayas. There is no need to cultivate it, it simply grows naturally. Those are the places where the RIG VEDA was composed.

As far as I am concerned, my interest is that all the governments of the world and all the religions of the world, all the moral teachers of the world have been against drugs; still drugs are more predominant today than they have ever been. The more they have been condemned, prohibited, made illegal, the more attractive they have become. People used to drink and take drugs at a certain stage, but the latest information from California is that school children are taking drugs, and small boys and girls are suffering in jails because they have been found taking drugs.

It is a strange story – all the religions are against drugs, all the governments are against drugs, all the teachers, all the moralists are against drugs, and the influence of drugs goes on growing. There must be something deeper in it than people have looked into.

My understanding is that unless man finds a drug within himself, which I call ecstasy, he will go on finding some kind of drug as a substitute in the outside world. Only meditation can stop a person from taking drugs. No law can prohibit them – all laws have failed. It only creates hypocrites.

I am not against ecstasy, but when I say ecstasy I don’t mean the drug that is available in the market. I mean the ecstasy that you are born with, that you are still holding inside you, and you have not touched. Just a little taste of it and everything else on the outside immediately becomes meaningless.

You have the source of the infinite ecstasy within you.

Yes, I teach you to be drunkards, but your drink has to come from your own innermost center. And the difference can be very easily understood: every outer drug will make you unconscious, addicted, and every time you will need more and more of it because your body will become immune to it.

Still, in India, there are a few ancient traditions which have fallen into the same fallacy as Aldous Huxley. But they have gone farther than Aldous Huxley; they drink all kinds of alcoholic beverages, they use all kinds of drugs. A moment comes when no drug can make them unconscious, no drug can bring them what they have been trying to find – a way to forget themselves, to forget this miserable world, to forget all these people. The last resort is that there are ashrams in Assam; they are the only remnants of a very longstanding tradition. They keep cobra snakes as a last resort –
when no drug affects you, the cobra is allowed to bite you on your tongue. Only then do you feel a little shaken, but the miracle is that the cobra dies! The man is so full of poison… but the poor cobra was not aware; otherwise he would have escaped.

I have been concerned about why man has remained so much interested in poisons. The reason is not too far away to see; you just need a clarity. Man is so miserable that he cannot live consciously with this misery. He needs a few gaps, at least a few holidays from this miserable anguish, anxiety, and all kinds of tortures. Drugs have been a tremendous help. But not only the chemical drugs – Karl Marx is right when he says that the religions of the world are nothing but opium for the people.

These religions have also proved to be consolations. They have also given hope, they have also given a certain future and taken away your consciousness from the present and its misery. That’s the function of any drug.

My effort here, Vimal, is to make you drop all future, all hope, all illusion, and just relax in the moment knowing perfectly well that this is the only moment which exists. All else is either memory or imagination.

One who is in the present immediately drowns in his own well… of something which is not poisonous, but it is certainly ecstatic. And once you have known your own source, there is no need to go anywhere, to any pub or to any church or to any temple.

The young doctor, inexperienced with operations, is instructed to stand at the head of the patient so that without getting in the way, he can watch the expert do an abdominal operation. He is also instructed not to speak, but after a while he can’t resist: ”How’s your end, sir?” says the young man.
”All right,” says the expert, looking up, ”why?”
”I only wondered, sir,” says the young man, ”because my end’s been dead for ten minutes.”
Because he was told not to speak, he remained silent! The man is dead and the surgeon goes on operating….

There are a few things which all traditions have prohibited people to speak, and it needs immense courage to go against the whole tradition of mankind. For example, everybody has been told not to support any kind of drug in any way, and people have remained silent. I have not come across a single statement in which somebody has dared to say that the predominance of drugs shows something immensely significant, and it cannot be simply outlawed; it cannot be simply prohibited.

But I want to say it.

Let it be on record that unless man finds the authentic drug which is in his own being, there is no force on the earth which can prohibit alcohol, which can prohibit marijuana, which can prohibit hashish, which can prohibit LSD. More and more drugs will be coming in, and the miracle is that the people who are trying to prohibit these things – ninety percent of them are themselves using them.

Just a few days ago in America there was an international conference of homosexuals, and one MP from England represented the homosexuals of England. He is a member of the parliament, and certainly he is a homosexual; otherwise why should he be their representative? And in the conference he said, ”You must be thinking that I am a strange person, being a member of parliament and representing the homosexuals, but I want you to know that at least fifty-six members of the parliament in England are homosexuals.” They may not have the courage to come out… and these people will make laws against homosexuality!

Perhaps you have never thought about it that Jesus continued to drink alcohol, but no Christian has the guts to say that a man with the qualities of Jesus should not drink alcohol. Only if he has not found the alcohol within is there a possibility to search for alcohol without. Every night it was party time – and it is strange that even after two thousand years, people drink alcohol in the name ofJesus. Naturally, if Jesus can be an alcoholic then why make it a prohibition? If even Jesus needs it then I don’t think anybody can be in a position who does not need it.

I have heard about a strange ritual that happens every year in the Vatican. The pope comes out in all his regalia, with the cardinals following, and the rabbi from Rome comes with a big scroll. He hands over the scroll to the pope, the pope looks at the scroll, gives it back to the rabbi and everybody wonders what is the matter. What is written on the scroll? Finally one young man dared to ask, ”It has been going on for two thousand years; now we should at least know the content of the scroll.

The whole ritual… and there seems to be no meaning.”

The scroll was opened for the first time, and it was found that it was the bill for the Last Supper! And the question is, who is going to pay it? Obviously, Jesus was a Jew – the rabbis should pay it, but the rabbis had denied Jesus, they crucified him. They don’t accept him as one of them; the pope should pay it. But the discussion is such that there is no way to decide. Jesus is a Jew – of course his followers are Christians – and why should Christians pay for a Jewish party? So every year the bill comes, the bill goes back.

Vimal, the way to understand me is to always remember that I am insisting – from every corner, in every possible way – only on a single target, and that is your innermost being. Whatever I may have said… never be too much concerned with what is said. Be concerned about what it indicates.

I want you to drop all games – worldly games, spiritual games, games that the whole of humanity has played up to now. These games keep you retarded. These games hinder you from growing into consciousness, into your own ultimate flowering. I want to cut away all this rubbish that prevents you.

I want to leave you alone, absolutely alone, so that you cannot take anybody’s help, so you cannot cling to any prophet, so that you cannot think that Gautam Buddha is going to save you. Left alone – utterly alone – you are bound to find your innermost center.

There is no way, nowhere to go, no advisor, no teacher, no master. It seems hard, it seems harsh, but I am doing it because I love you, and the people who have not done it have not loved you at all. They loved themselves and they loved to have a big crowd around themselves – the bigger the crowd, the more they feel nourished in their egos.

That’s why I called even enlightenment the last game. The sooner you drop it, the better. Why not just simply be? Why unnecessarily hurry here and there? You are what existence wants you to be.

Just relax.

Farmer Giles is worried about the performance of his prize bull; he doesn’t seem to be interested in the cows. So he goes to the vet who prescribes a course of pills for the bull.
A few weeks later, a friend comes by and asks Farmer Giles how the bull is getting on.
”Just great!” says Giles. ”The vet gave me these pills for the bull and from the first day the old fellow has been unstoppable! In fact, I am making a fortune; the local farmers can’t get their cows ’round here fast enough!”
”Great!” says his friend. ”And what are these pills then?”
”Well,” says Farmer Giles, ”they are great big green ones – and they taste just like peppermints.”
Osho
Om Mani Padme Hum
CHAPTER 9. THESE GAMES KEEP YOU RETARDED

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29 December 1987 am in Gautam the Buddha Auditorium
Question 1
BELOVED MASTER, WHAT IS THE PSYCHOLOGY OF THE BUDDHAS? IT SOUNDS LIKE A SCIENCE ONLY FOR ENLIGHTENED BEINGS WHO NEED TO PULL, PUSH, SEDUCE, HIT OR KISS THEIR DISCIPLES AT THE RIGHT MOMENT, SO THAT THEY DON’T WOBBLE, GET STUCK OR FALL INTO TRAPS. CAN YOU PLEASE REVEAL SOME OF YOUR FINDINGS OF THE PAST THIRTY YEARS?

Tilo, the question you have asked is fundamentally unanswerable. But a few indications, a few hints can certainly be made available to you – with absolute certainty that you will not be able to get the point, but that is not my problem. I will try my best.

On your part, if you can be just a passive, silent mind, simply listening as if you are listening to the sound of the birds, not interpreting them, perhaps a certain door may open for you. It all depends on you. The process is not very difficult. It is just an old addiction – we cannot simply listen the way we listen to music; we immediately start reacting, interpreting, trying to find the meaning of it. We get lost into our own minds and the music passes by.

The first thing… I have used the term ”the psychology of the buddhas” not to mean what it means.

The man of enlightenment has gone beyond mind. In fact, the mind has faded just like dreams fade away. All the psychologies in the West are concerned with figuring out the functioning of the mind, how it works, why it sometimes works right and sometimes wrong. They have accepted one basic hypothesis which is not true: the hypothesis is that you are no more than mind; you are a structure of body-mind. Naturally, physiology looks into your body and its functioning and psychology looks into your mind and its functioning.

The first point to be noted is about those who have come to know a different space in themselves which cannot be confined by the mind and which cannot be defined as part of the functioning of it.

That silent space with no thoughts, no ripples, is the beginning of the psychology of the buddhas.

The word ‘psychology’ is being used all over the world absolutely wrongly, but when something becomes conventional we forget. Even the very word psychology indicates not something about the mind but about the psyche.

The root meaning of psychology is ”the science of the soul.” It is not the science of the mind. And if people are honest, they should change the name, because it is a wrong name and takes people on wrong paths. There exists no psychology in the world in the sense of a science of the soul.

You are, for arbitrary reasons – just to be able to understand – divided into three parts. But remember, the division is only arbitrary. You are an indivisible unit.

The body is your outer part. It is an immensely valuable instrument that existence has given to you.

You have never thanked existence for your body. You are not even aware what it goes on doing for you, for seventy years, eighty years, in some places one hundred and fifty years – and in a few faraway parts of the Soviet Union, even up to one hundred and eighty years. That leads me to make the statement that the ordinary conception that the body dies at the age of seventy is not a fact but a fiction that has become so prevalent that the body simply follows it.

It happened… before George Bernard Shaw reached the age of ninety years – his friends were very much puzzled – he started looking for a place outside London, where he had lived his whole life.

They asked, ”What is the point? You have a beautiful house, all the facilities; why are you looking for a new place to live? And in a very strange way – a few people think you have gone senile.” Because
he would go around to the villages, not into the towns but into the cemeteries, and he would read what was written on the stones of the graves. Finally he decided to live in a village where he found a gravestone where it was written that ”This man died a very untimely death – he was only one hundred and twelve.”

He said to his friends, ”As far as I am concerned, it is a worldwide hypnosis. Because the idea of seventy years has been insisted on for so many thousands of years, man’s body simply follows it.

If there is a village where a man dies at a hundred and twelve and the villagers think he died ‘very untimely,’ that this was not the time for him to die…” He lived in that village during his last years, and he completed the century.

In Kashmir, the part that is being occupied by Pakistan, people live up to a hundred and fifty without any problem. It is just that the idea of seventy years has not poisoned their minds. In Azarbaydzhan, in Uzbekistan, faraway corners of the Soviet Union, people live at least one hundred and eighty years, and not just a few people – thousands of people have reached to that point and they are still young. They are still not retired, they are working in the fields, in the gardens.

I had told this to one of my professors – he did not believe me. He said, ”I am a professor of philosophy and psychology, and I cannot agree with your idea that the whole humanity is dying because of a psychological conditioning.”
I said, ”I will show you.”
He said, ”What do you mean?”
I said, ”Just wait a few days, because no argument will prove it. You will need evidence.”
One day… he used to live almost one mile away from the philosophy department in the university campus. He was perfectly healthy; he used to walk every day to the department and back to his home. I went to his wife and told her, ”You have to do a favor to me. Next morning when Professor S.S. Roy wakes up you just say, ‘What happened? Could you not sleep well? You look so pale, do you have some fever?’”
And he simply refused to listen. ”What kind of nonsense are you talking? I am perfectly okay. There is no fever and I have slept well. I am feeling perfectly well.” I had told his wife to write down exactly what he said in a note and later on I would collect those notes.
I told his gardener, ”When he comes out you simply say, ‘What has happened to you? You look so sick.’ And remember to write down what he says.” And to the gardener he said, ”It seems that I could not sleep well in the night.”
After his house was the post office, which he had to pass. The postmaster was a friend to him, and I told the postmaster, ”You have to do this…”
He said, ”But what are you trying to do?”
I said, ”It is an argument between me and Professor S.S. Roy, and I am going to prove something to him. I will tell you later on, the whole story. You just do one thing: when Professor Roy passes the post office, you come out. Just hold him and tell him, ‘You are wobbly, don’t go to the university today. I will inform the vice-chancellor that you are not well.’”

And the professor said, ”I was also thinking not to go. Something certainly seems to be wrong with the body.”
And finally I had to persuade the peon of the philosophy department, because he used to sit in front of the department. It was very difficult to convince him, but he knew that Professor S.S. Roy loved me so much, I could not mean any harm. I told him, ”The moment he comes, you simply jump up – take hold of him. Even if he resists, don’t bother; make him lie down on the bench and tell him, ‘This is not the time for you to walk a mile, you are absolutely sick.’”
He said, ”But I am a peon, a poor man…”
I said, ”You don’t be worried. For that I give the guarantee that you will not be disturbed. Just remember to write what he says, and remember also whether he resists or not.”
He did not resist. He simply followed the peon’s idea, lay down on the bench and told the peon, ”If you can bring the departmental car and tell the driver to take me home… because I don’t think I will be able to manage walking one long mile again. I am utterly sick.”
Then I collected all those notes. S.S. Roy was lying down on a couch like the ones psychoanalysts use for patients, looking as if he had been sick for months. Even his voice showed that he could only whisper. I told him, ”You are certainly very sick, but how have you managed just in one night to be so sick that you look as if you have been sick for months? Just last evening when I left you, you were perfectly okay.”
He said, ”I am also puzzled.”
I said, ”There is no need to be puzzled, read these notes!”
Reading the notes – from the wife to the peon – he suddenly became perfectly okay. He said, ”You are such a fellow that it is better not to get in an argument with you! You could have killed me. I was already thinking to make my will.”
I said, ”This is the answer to what I have been talking about with you a few days ago – that the body follows the ideas the mind gets.”

Seventy years has become a fixed point, almost all over the world. But it is not the truth of the body.

It is a corruption of the body by the mind. And strangely enough, all the religions are against the body – and the body is your life, the body is your communion with existence.

It is the body that breathes, it is the body that keeps you alive, it is the body that does almost miracles. Do you have any idea how to change a loaf of bread into blood and sort it out into its different constituents and send those constituents where they are needed? How much oxygen your brain needs – have you any idea? Just in six minutes, if your brain does not get oxygen, you will fall into a coma. For such a long time the body continues to supply the exact amount of oxygen to your brain.

How do you explain the process of breathing? Certainly you are not breathing, it is the body that goes on breathing. If you were breathing, you would not have been here. There are so many worries, you could have forgotten to breathe, and particularly in the night – either you can breathe or you can sleep. And it is not a simple process, because the air the body takes in consists of many elements which are dangerous to you. It sorts out only those which are nourishing to life and breathes out all that is dangerous to you, particularly carbon dioxide.

The wisdom of the body has not been appreciated by any religion of the world. Your wisest people were no wiser than your body. Its functioning is so perfect – its understanding has been kept completely out of your control because your control could have been destructive.

So the first part of your life and being is your body. The body is real, authentic, sincere. There is no way to corrupt it, although all the religions have been trying to corrupt it – they teach you fasting which is against nature and against the needs of the body, and a man who can fast longer becomes a great saint. I will call him the greatest fool who has been dominated by the foolishness of the crowd.

The religions have been teaching you to be celibate, without understanding the mechanism of the body. You eat food, you drink water, you breathe oxygen. Just as blood is created in you, your sexual energy is also created – it is beyond you. There has not been a single celibate in the whole world.

And I challenge all the religions who pretend that their monks are celibates to have them examined by scientists. They will find that they have the same glands and they have the same energy as anybody else.

Celibacy is a crime – it creates perversions – just as fasting is a crime. Eating too much is a crime; not eating enough is also a crime. If you listen to the body and simply follow the body, you don’tneed Gautam Buddhas to teach you, or Mahaviras or Jesus Christs to teach you what you have to do with the body. The body has an inbuilt program, and that inbuilt program you cannot change. You can pervert it….

I have come across so many saints of different religions, but I have not come across a single saint who seems to be intelligent. He cannot be. His whole discipline destroys all intelligence.

There are thousands of people in this country – and now the disease is spreading to the outside world – who are standing on their heads. And they don’t know that too much blood reaching the head destroys the very subtle nervous system that creates your intelligence. Hence you will not find a yogi intelligent – it is impossible. He has destroyed the very possibility.

Man became intelligent because he was not moving like other animals, horizontally. When the animal moves horizontally, as all the animals move, then the blood is circulated all over the body, including the head, in the same amount. If you stand on two feet, because of the gravitation of the earth the head is the last place where the blood will reach, fighting against gravitation. This is the reason why man became intelligent, started being poetic, creative… painters, dancers, mystics. But you are not aware of it. It has been kept outside of your control; otherwise there is every danger you will destroy yourself.

So I teach you, first, a deep respect, love and gratitude for your body. That will be the fundamental of the psychology of the buddhas, of the psychology of the awakened ones.

The second thing after the body is your mind. Mind is simply a fiction. It has been used, in fact used too much, by all kinds of parasites. These are the people who will teach you to be against the body and for the mind.

There is a mechanism called the brain. The brain is part of the body, but the brain has no inbuilt program. Nature is so compassionate – leaving your brain without any inbuilt program means existence is giving you freedom. Whatever you want to make of your brain, you can make. But what was compassionate on the part of nature has been exploited by your priests, your politicians, your so-called great men. They found a great opportunity to stuff the mind with all kinds of nonsense.

Mind is a clean slate – whatever you write on the mind becomes your theology, your religion, your political ideology. And every parent, every society is so alert not to leave your brain in your own hands, they immediately start writing the Holy Koran, the Holy Bible, Bhagavadgita – and by the time they call you adult, capable to participate in the affairs of the world, you are no more yourself.

This is so cunning, so criminal, that I am surprised that nobody has pointed it out. No parent has the right to force the child to be a Catholic or a Hindu or a Jaina. The children are born through you but they don’t belong to you. You cannot be the possessors of living beings. You can love them, and if you really love them you will give them freedom to grow according to their own nature, without any persuasion, without any punishment, without any effort by anybody else.

The brain is perfectly right – it is the freedom given by nature to you, a space to grow. But the society, before you can grow that space, stuffs it with all kinds of nonsense.

There was a man I knew, Professor Rungar – he lived in Mahatma Gandhi’s ashram. It is not much of an ashram, just a few widows and a few weirdos, and not more than twenty. But free food, free clothing, free shelter, and all they have to do are some stupid things. They call it worship, they call it prayer.

Professor Rungar was an educated man, but it does not matter. Before your education you are already contaminated, polluted. He went on eating cow dung for six months, drinking cow’s urine – that was his whole food, and this made him a great saint. Even Mahatma Gandhi declared that he had attained enlightenment. If enlightenment is to be attained by eating cow dung, then better enlightenment will be attained by eating bullshit, obviously! And when Mahatma Gandhi says about him that he has become enlightened, the whole country simply believes it. I have not found a single man criticizing it.

I told Professor Rungar, ”As far as I am concerned, you are the most stupid man in this country.” It is a very difficult competition, but look at all your religions, what they have stuffed in your mind….

Every Hindu when he goes to urinate has a thread around his body… that thread ceremony is almost like Jews circumcising their children. And will you believe that I have come across a statement by a rabbi that the reason Jews are so intelligent is because of the circumcision.

Mohammedans do the same but at a later age.

Jews have their own baptism. Hindus have their way of introducing the child into the Hindu society with a thread ceremony. Just a thread is put around his neck, and he is surrounded by people chanting from holy scriptures. And every Hindu is expected, when he goes to urinate, to take the thread out of his shirt and wrap the thread around his ear. I have seen professors, vice-chancellors doing the same stupid act.

One vice-chancellor, Dr. Tripathi… I caught him red-handed. I threatened him that, ”Either you take this thread off your ear, or I will not allow you to urinate.”
”But,” he said, ”it is my religion.” And he was a well-educated man.
I said, ”Can you give me any rationalization for it?”
He said, ”Certainly. If you put the thread around your ear, it keeps you away from sexual ideas, sexual dreams. It protects your celibacy.”
I said, ”You are a man, perfectly educated in the West” – and he had been teaching in the West – ”you will have to come with me to the medical center.”
He said, ”What do you mean?”
I said, ”I want it to be confirmed by medical scientists that putting the thread around the ear protects a person from becoming sexual.”
He said, ”You always come with strange ideas.”
The simple proof was that he had thirteen children. I said, ”With this thread, you have produced thirteen children; without the thread you would have threatened the whole humanity! And still you have the nerve to say that it protects your celibacy?”

But the same kind of ideas everywhere you will find forced into the brain.

I want it to be clearly understood: the brain is natural; mind is what is stuffed into the brain. So the brain is not Christian, but mind can be; the brain is not Hindu, but the mind can be.

The mind is the creation of the society, not a gift of nature. The first thing the psychology of the Buddhas will do is to take away this whole junk that you call mind and leave your brain silent, pure, innocent, the way you were born.

Modern psychology all around the world is doing something stupid: analyzing the brain, analyzing all the thoughts which constitute your mind.

In the East we have looked into the innermost parts of humanity and our understanding is, the mind needs no analysis. It is analyzing junk. It needs simply to be erased. The moment the mind is erased – and the method is meditation – you are left with a body which is absolutely beautiful, you are left with a silent brain with no noise. The moment the brain is freed from the mind, the innocence of the brain becomes aware of a new space which we have called the soul.

Once you have found your soul, you have found your home. You have found your love, you have found your inexhaustible ecstasy, you have found that the whole existence is ready for you to dance, to rejoice, to sing – to live intensely and die blissfully. These things happen on their own accord.

The mind is the barrier between your brain, your body and your soul. You can see the difference: the psychology born in the West is concerned with the most non-essential part of you; it goes round and round analyzing the mind. The psychology of the buddhas, in a single hit, will drop the mind and accept only that which existence has given to you, not the society you were unfortunate to be born in.

But every society is unfortunate, every religion is unfortunate. This is the greatest calamity under which humanity has lived up to now. What is the difference between a Mohammedan and a Christian, except the mind? What is the difference between a communist and a spiritualist? – just the difference of the mind. Each has been cultivated differently.

So the first and the most basic thing is, the psychology of the buddhas has evolved methods of meditation which are really nothing but surgical methods so that the mind can be removed – it is the worst cancerous growth in you. Other than the mind, everything is absolutely beautiful. It is because only the mind is man-manufactured; everything else comes from the eternal sources of life.

You are asking, Tilo, ”It sounds like a science only for enlightened beings who need to pull, push, seduce, hit or kiss their disciples at the right moment so that they don’t wobble, get stuck or fall into traps.”

It does not appear as a science to the enlightened person, but just like a spring cleaning. For the unenlightened it appears to be what you are describing: ”To pull, to push, to seduce, to hit, to kiss their disciples in the right moment.” This is how it appears from the outside. As far as the master is concerned, every moment is the right moment.

There are no wrong moments in the world.

And certainly it is not a science in the sense you understand, because science remains confined to the mind. It is more like an art. The master watches the disciple, goes on making every possible effort to wake the disciple. The moment the disciple is awake there is no difference between the master and the disciple – and he can use any kind of arbitrary method. But the methods are arbitrary, they are not scientific.

I will give you an example to show that science is a very much lower phenomenon….

One morning Chuang Tzu sat up in his bed – which was strange, because he used to get up and get out of his bed. Why is he sitting and looking so sad? He was not a man of sadness.

In fact I have not found anybody else in the whole world of literature who has written such beautiful absurd stories. They don’t make any sense, but they are beautiful.

He was again creating a situation.

The disciples were worried; they came and they asked, ”What is the matter?”
Chuang Tzu said, ”I am in a very great fix: last night I slept, and I knew perfectly well that I was Chuang Tzu. But in the night I had a dream that I had become a butterfly.”
The disciples laughed. He said, ”Shut up! It is not a matter to laugh about, my whole life is at risk!”
They said, ”Master, it was only a dream!”
He said, ”First you should listen to the whole thing. Then in the morning I woke up and the idea arose in me that if Chuang Tzu can become a butterfly in dream, what is the guarantee that a butterfly cannot become Chuang Tzu in a dream? And now the question is, who am I? The butterfly
dreaming, or…?”
Certainly the situation he has created is almost insoluble. Do you think there can be any rational solution to it? His question is very pertinent: if Chuang Tzu can become a butterfly in a dream, perhaps the butterfly has gone to sleep and has become Chuang Tzu. The problem is that Chuang Tzu is losing his identity. He told the disciples, ”Meditate and find a solution. Unless you find a solution I am going to sit in my bed without eating, because it is a question of life and death.”
They went out, they discussed it…”This is absolutely absurd! We have also dreamt, but this idea…”
But the idea is such that there is no way out of it!
Then came Lieh Tzu, Chuang Tzu’s chief disciple, and all the disciples asked him what to do. He said, ”Don’t be worried,” and rather than going to Chuang Tzu, he went to the water well. They said, ”Where are you going?”
He said, ”You just wait. I know my master.” He pulled out a bucket of water – it was a cold winter morning – and he brought the bucket of water and poured it on Chuang Tzu!
Chuang Tzu laughed and he said, ”If you had not come, my life was at risk. You saved me!”
Lieh Tzu said, ”Just get out of the bed, or I am going to bring another bucket of water. All that you need is to be brought out of your dream. You are still dreaming.”
He said, ”No, I am going to get out!”

The masters cannot create a science, because science can only be objective. At the most you can call it an art, because the art has more flexibility, more different approaches….

Now what do you call Lieh Tzu’s bringing a bucket of water? A scientific method? Just a clear insight, and out of that clear insight arises an arbitrary, artful, but intelligent method.

In fact, Chuang Tzu was waiting for some disciple to do something – it was not a question to be solved by sitting and pondering over it. It was a question that somebody has to do something and show by his act, his clarity. This was the moment Chuang Tzu declared Lieh Tzu to be his successor.

All the other disciples could not understand what had happened – what kind of solution is this?

The psychology of the buddhas is not a science, is not a philosophy. At the most we can call it a very flexible art. Hence, there are no fixed answers for anything.

I will give you another example.

One morning, it must have been such a beautiful morning, a man comes to Gautam Buddha and asks him, ”Does God exist?” Everybody is curious to know what Buddha answers.

Buddha said to the man, ”There is no God – not only now, there has never been. It is simply a fiction to exploit the fools.” The man was very much shocked.

In the afternoon, another man came and he asked, ”What do you think about the existence of God?”
Again the same question….
Buddha looked at the man and said, ”Yes, there is a God and there has always been.”

And in the evening, another man came and said, ”I don’t know anything about God. I am absolutely ignorant. Knowing that you are here, I have come to be enlightened about the subject.”
Buddha looked at him and then closed his eyes. No answer – and strangely, the disciples saw that the other man also closed his eyes. One hour must have passed when the man opened his eyes, touched Gautam Buddha’s feet and said, ”You have answered it, and I am immensely grateful.”

Ananda, who used to be the attendant of Gautam Buddha twenty-four hours a day, became very much confused. Anybody could have become confused – in the morning he says one thing, in the afternoon he says just the opposite, and in the evening he says nothing and the man gets the answer, touches his feet with tears of joy and leaves! When everybody was gone, Ananda said, ”I cannot sleep tonight until you tell me which one is the true answer.”

Gautam Buddha said, ”The first thing you have to remember – none of the questions were yours.

Why should you be worried about the answers? You have been with me for forty years. If you had any question, you could have asked. Those were questions of three different people.”

Ananda said, ”I am sorry, it is true. None of them was my question, but I have ears and I heard. And all three questions and the three answers are so contradictory that it has become a turmoil in me.”

Buddha said, ”You don’t understand another thing. The first man who had come to see me was a believer in God. He was a theist, and all he wanted was not an answer but a support to his belief.

I cannot support anybody’s belief. My function is to destroy all beliefs, so that you yourself can see what is the truth. That’s why I denied absolutely that there is any God and said there has never been any God.

”The man who came in the afternoon was just the opposite; he was an atheist. He did not believe in God and he had also come to be supported so that he could tell people that ‘not only I am an atheist – Gautam Buddha himself is an atheist.’ But this was also a belief, not an experience, because the experience never asks questions. It is always the belief that goes on creating questions.”

Your mind is full of beliefs, with no experience at all. That’s why Gautam Buddha said, ”I had to be very strict with the fellow, and I told him there is a God and there has always been a God.”

These are arbitrary methods to destroy different kinds of beliefs. But the basic purpose is to destroy belief so that you can find your own heart, your own trust.

”And the third man was a very innocent man because he accepted his ignorance, and he did not propose any belief. He had not come to be supported, he had come to be really helped. And there is a difference in being supported and being helped.

”Because he had no question, there was no need to answer. I closed my eyes, and he understood that he had also to close his eyes: perhaps this is the way Gautam Buddha is going to answer him.

And he was right – innocence is always right. In that one hour, my silence infiltrated his being. My presence surrounded his being. He was immensely fulfilled, contented.

”God is nobody’s concern – certainly it was not the concern of that man. All he wanted was a certain communion with existence, whatever name is given to existence. I gave him the taste, I gave him the experience; I shared myself with him – that’s why he was so grateful. You are puzzled that the man said, ‘I have received the answer’ although I had not answered in words. And in gratitude, he touched my feet, with tears of joy. But in each case I had to use a different, arbitrary method because those three persons had three different minds.”

The psychology of the buddhas cannot be a science. Science is always objective, it is about the other. It is never about your own being. It is extrovert, it is never introvert.

But the man who has become awakened finds ways to shake you from your sleep, to wake you from your mind, which is your coma, which is your blindness. That’s why different masters in different countries have used different methods. No method is scientific. It depends on the person who has to be operated upon. The surgery cannot be a definite science. As far as the psychology of the buddhas is concerned, it is going to be very flexible.

Yes, sometimes the master may hit you and sometimes the master may hug you. But it all depends on what kind of mind he is working on, and he is working on different kinds of minds. You don’t have the same minds; otherwise the same method would have been enough.

Traditionally there are one hundred and eight methods of meditation.

I have gone through all those methods – not just by reading them; I have tried every method. My search was to find what is the essential core of all those one hundred and eight methods, because there is bound to be something essential. And my experience is that the essential of all meditations is the art of witnessing.

And then I created my own methods because I had found the essential core. Those one hundred and eight methods have become, in a way, out of date. They were created by different masters for different kinds of people, to transform different minds. The contemporary mind did not yet exist; the contemporary mind needs new methods. The methods will differ only in non-essentials. The essential core, the very soul of the method, is going to be the same.

This silence is beautiful, but each laughter makes the silence go deeper. Have you observed it or not? After each laughter, there is a deeper layer of silence revealing itself to you. It is almost like being on a road, and a car passes with its headlights on. Suddenly there is light where there was darkness. But once the car has gone, the darkness becomes darker.

Something almost similar happens; hence I have started calling my jokes ”the time for prayer.”

Herman Levinsky is standing in front of the gorilla’s cage in the zoo one day, when the wind blows a piece of grit into his eye.
As Herman pulls down his eyelid to remove the particle, the gorilla goes crazy, bends open the bars and beats the poor fellow senseless.
When Herman regains consciousness, he explains to the anxious zookeeper what happened. The zookeeper nods sagely and explains that in gorilla language, pulling down the eyelid means, ”Fuck you!”
This explanation doesn’t make Herman feel any better, and he swears revenge.
The next day, Herman arrives at the zoo with two large knives, two hats, two whistles and a large sausage. Putting the sausage in his pants, he hurries to the gorilla’s cage, into which he throws a knife, a hat and a whistle.
Then Herman puts on his hat. The gorilla looks at him, looks at the hat, and puts it on.
Next, Herman picks up the whistle and blows it. The gorilla looks at him, looks at the whistle, and then picks it up and blows it.
Then Herman picks up the knife, whips the sausage out of his pants, and slices it neatly in two. The gorilla looks at the knife in his cage, looks at his prick, looks up, and pulls down his eyelid. 

  By
jagadeesh.k
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April 20, 2014
I am taken Kundalini Awakaning Classes for 5 days in Howrah Calcutta, India Mobile: 08478833485 contact person Pranshu Gaur, for this five day classes is absolutely free for first 50 Members only . who books first come first basis.  Benefit of the practices : Also this practices will mainly deals with all Psychological and Biological problems like Stress disorders, Alzheimer’s disease, Alcoholic, Drugs Addiction, personality disorders, Anxiety disorders, Autism, Bipolar disorders, Schizophrenia, Cognitive disorders, Depression, Dissociative disorders, Phobia, Identity disorder , Insomnia, Somnambulism, social Anxiety disorders, Sexual disorders, Heart disease, blood pressure, Sexual orientation, Homosexuality, Lesbianism, Gay sexuality, Suicidal mentality, Cancer Obesity etc., This book contains Nine Practical Methods or Techniques, explain very simple and scientifically ways, to activate your inner potentiality, and Your Body Chakras, and Intuitive, Psychic power, Hypnosis,  Telepathic power, Yoga, Meditation, Tantra, and also described how to get Enlightenment, this is not only cure psychological and Biological problems it’s described how to move higher level of human.  My Mail: jagadeeshkri@gmail.com Mobile:09841121780, 9543187772, 9171617660

I am taken Kundalini Awakaning Classes for 5 days in Howrah Calcutta, India Mobile: 08478833485 contact person Pranshu Gaur, for this five day classes is absolutely free for first 50 Members only . who books first come first basis.
Benefit of the practices : Also this practices will mainly deals with all Psychological and Biological problems like Stress disorders, Alzheimer’s disease, Alcoholic, Drugs Addiction, personality disorders, Anxiety disorders, Autism, Bipolar disorders, Schizophrenia, Cognitive disorders, Depression, Dissociative disorders, Phobia, Identity disorder , Insomnia, Somnambulism, social Anxiety disorders, Sexual disorders, Heart disease, blood pressure, Sexual orientation, Homosexuality, Lesbianism, Gay sexuality, Suicidal mentality, Cancer Obesity etc., This book contains Nine Practical Methods or Techniques, explain very simple and scientifically ways, to activate your inner potentiality, and Your Body Chakras, and Intuitive, Psychic power, Hypnosis,
Telepathic power, Yoga, Meditation, Tantra, and also described how to get Enlightenment, this is not only cure psychological and Biological problems it’s described how to move higher level of human.
My Mail: jagadeeshkri@gmail.com
Mobile:09841121780, 9543187772, 9171617660

April 20, 2014
I am taken Kundalini Awakaning Classes for 5 days in Howrah Calcutta, India Mobile: 08478833485 contact person Pranshu Gaur, for this five day classes is absolutely free for first 50 Members only . who books first come first basis.  Benefit of the practices : Also this practices will mainly deals with all Psychological and Biological problems like Stress disorders, Alzheimer’s disease, Alcoholic, Drugs Addiction, personality disorders, Anxiety disorders, Autism, Bipolar disorders, Schizophrenia, Cognitive disorders, Depression, Dissociative disorders, Phobia, Identity disorder , Insomnia, Somnambulism, social Anxiety disorders, Sexual disorders, Heart disease, blood pressure, Sexual orientation, Homosexuality, Lesbianism, Gay sexuality, Suicidal mentality, Cancer Obesity etc., This book contains Nine Practical Methods or Techniques, explain very simple and scientifically ways, to activate your inner potentiality, and Your Body Chakras, and Intuitive, Psychic power, Hypnosis,  Telepathic power, Yoga, Meditation, Tantra, and also described how to get Enlightenment, this is not only cure psychological and Biological problems it’s described how to move higher level of human.  My Mail: jagadeeshkri@gmail.com Mobile:09841121780, 9543187772, 9171617660

I am taken Kundalini Awakaning Classes for 5 days in Howrah Calcutta, India Mobile: 08478833485 contact person Pranshu Gaur, for this five day classes is absolutely free for first 50 Members only . who books first come first basis.
Benefit of the practices : Also this practices will mainly deals with all Psychological and Biological problems like Stress disorders, Alzheimer’s disease, Alcoholic, Drugs Addiction, personality disorders, Anxiety disorders, Autism, Bipolar disorders, Schizophrenia, Cognitive disorders, Depression, Dissociative disorders, Phobia, Identity disorder , Insomnia, Somnambulism, social Anxiety disorders, Sexual disorders, Heart disease, blood pressure, Sexual orientation, Homosexuality, Lesbianism, Gay sexuality, Suicidal mentality, Cancer Obesity etc., This book contains Nine Practical Methods or Techniques, explain very simple and scientifically ways, to activate your inner potentiality, and Your Body Chakras, and Intuitive, Psychic power, Hypnosis,
Telepathic power, Yoga, Meditation, Tantra, and also described how to get Enlightenment, this is not only cure psychological and Biological problems it’s described how to move higher level of human.
My Mail: jagadeeshkri@gmail.com
Mobile:09841121780, 9543187772, 9171617660

April 20, 2014
jagadeesh krishnan

If you agree with me, or if you disagree with me, your life will not change. It is not a question of agreement or disagreement - it is a question of understanding.

And understanding is beyond both agreement and disagreement.

Ordinarily, when you agree you think you have understood me. If you have understood me then there will be no question of agreement and disagreement. How can you agree with truth? or disagree?

The sun has risen - do you agree or do you disagree? You will say the question is irrelevant.

Agreement, disagreement, is about theories, not about truth. So when you agree with me you are not really agreeing with me - you start feeling that I agree with your theory that you have already been carrying with yourself. Whenever you feel that Osho is in agreement with you, you feel that you agree with Osho. Whenever I am not in agreement with you, then there is trouble, then you don’t agree with me. Or, you don’t listen to that, you don’t hear that. You simply close yourself when I am saying something which does not agree with you.

It is not a question of agreement and disagreement. Drop this! I am not here in search of any converts; I am not trying any philosophy; I am not here proposing any theology; I am not seeking followers. I am seeking disciples - and that is a totally different thing, utterly different.

A disciple is not one who agrees: a disciple is one who listens, who learns.

The very word’disciple’ comes from learning, discipline.

A disciple is one who is open to learn. A follower is closed. A follower thinks he has agreed; now there is nothing and no need to remain open - he can close, he can afford to close. A disciple can never afford to close; there is so much to learn. How can you agree or disagree?

And a disciple has no ego, so who will agree and who will not agree. A disciple is just an opening there is nobody inside to agree or not agree. Your very agreement is creating the trouble.

And nobody is ever transformed through agreement. Agreement is very superficial, very intellectual.

To be transformed, one needs understanding. It is always understanding that transforms, that mutates. AND, when you understand, you are not to do anything - the understanding will start doing things. It is not that first you understand, then you practise - no. The VERY understanding, the very fact of understanding, goes deep into your heart, sinks, and there is transformation.

Transformation is a consequence of understanding..

 By
jagadeesh.k
Mobile: 91-9841121780, 9543187772.
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APRIL 3, 2014

April 20, 2014

Meditation and Kundalini awakening Classes 27 th of april to 2nd may at Howrah india calcutt

https://www.facebook.com/events/301552460000875/?ref_dashboard_filter=upcoming

April 18, 2014
Meditation and Kundalini awakening Classes 27 th of april to 2nd may at Howrah india calcutt

https://www.facebook.com/events/301552460000875/?ref_dashboard_filter=upcoming

April 18, 2014
jagadeesh krishnan

love is therapy, and there is no other therapy in the world except love. It is always love that heals, because love makes you whole. Love makes you feel welcome in the world. Love makes you a part of existence; it destroys alienation. Then you are no more an outsider here, but utterly needed. Love makes you feel needed, and to be needed is the greatest need. Nothing else can fulfill that great need. Unless you feel that you are contributing something to existence, unless you feel that without you the existence would be a little less, that you would be missed, that you are irreplaceable, you will not feel healthy and whole.
And prayer is the highest form of love. If love is the flower, then prayer is the fragrance. Love is visible, prayer is invisible. Love is between one person and another person, prayer is between one impersonal presence and the impersonal presence of the whole. Love is limited, prayer is unlimited.
If you can pray, no other therapy is needed.
Therapies are needed in the world because prayer has disappeared. Man was never in need of therapy when prayer was alive, flowing, when people were dancing in great gratitude, singing songs in praise of God, were ecstatic just for being, for being here, were grateful just for life. When tears were flowing from their eyes — of love, of joy — and when there were songs in their hearts, there was no need for therapy.
Therapy is a modern need, a poor substitute for prayer. Psychoanalysis is a poor substitute for religion, very poor. But when you cannot get the best, then you settle for second-best or the third-best, or whatsoever is available. Because temples have become rotten, churches have become political, religion has been contaminated by the priests, man is left alone, uncared for, with nobody to support him. The very ground on which he has been standing for centuries has disappeared. He is falling in an abyss, feeling uprooted. Psychoanalysis comes as a substitute: it gives you a little bit of rooting, it gives you a little bit of ground to hold onto, but it is nothing compared to prayer. Because the psychoanalyst himself is in need, he himself is as ill as the patient, there is not much difference between the psychoanalyst and the patient. If there is any difference, that difference is of knowledge — and that makes no difference at all. It is not a difference of being. If there is any difference it is quantitative, it is not that of quality, and quantity does not make much difference. The psychoanalyst and his patient are both in the same boat.
In the o]d days there was a different kind of person moving in the world, the religious person — the Buddha, the Christ. His very presence was healing. Because he was healed and whole, his wholeness was contagious. Just as diseases are contagious, so is health. Just as illnesses can be caught from others, so can you catch something of the healing energy from the other. But for that, the psychoanalyst will not be of much help. He may help a little bit to solve your problems intellectually. He may find out the causes of your problems — and when you know the cause you feel a little better, you are not in ignorance — but just by knowing the cause nothing is helped. You are suffering: the psychoanalyst will show that you are suffering because of your mother, because of your upbringing, because of your childhood. It makes you feel a little good: so it is not you who is the cause, it is the mother. Or, there is always something else you can put blame on. Psychoanalysis shifts the responsibility, makes you feel a little weightless, unburdened, but the problem is not solved. Just by knowing the cause, the cause does not disappear.

MORALITY

Last week we completed our survey of the Four Noble Truths and in so doing the last topic that we dealt with was the Noble Eightfold Path to the end of suffering. We used the analogy of mountain climbing when we talked about treading the Eightfold Path to the end of suffering. We have said that just as when one climbs a mountain the first step depends on the last, the last depends on the first because we have to have our eyes firmly fixed on the summit of the mountain and yet we also have to be careful not to stumble while taking the first few steps up to the mountain path. So here in climbing a mountain, each portion of the path depends on the other portions. In this sense, regarding the Noble Eightfold Path, all the steps of the path are interrelated, are dependent on one another. We cannot do away with any one step. Nonetheless, for practical purposes the eight steps of the path have been divided into three ways of practice, or three divisions of training. These three divisions are good conduct or morality (Shila), mental development or meditation (Samadhi) and finally wisdom or insight (Prajna). Although conceptually and structurally, the first step depends upon the last and the last depends upon the first; although they are dependent on one another, still in practical terms when one climbs a mountain one has to climb the lowest slope first. One may be attracted to the summit, but in order to get there one has to cover the lower slope first. It is for this very practical reason that we find the eight steps of the Eightfold Path grouped into these three ways of practice.

The first of these three ways is good conduct. Good conduct forms a foundation for further progress on the path, for further personal development. It is said that just as the earth is the base of all animate and inanimate things, so is morality the foundation of all qualities. When we look around us we can see that everything rests upon the earth, whether it be the building, whether it be the tree and bush, or whether it be the animal. The earth is the foundation, and in the same manner morality is the foundation of all qualities, all virtues, all attainments ranging from the mundane to the supra-mundane, ranging from success, good fortune all the way up to skill in meditation, wisdom and enlightenment. Through this metaphor, we can under-stand the importance of good conduct as a foundation for following the path, as a basis for achieving results on the path.

Why do we take time to stress the importance of good conduct as a foundation for progress on the path? The reason is that there is a tendency to think of good conduct as rather boring, rather dull. Meditation sounds more exciting and interesting. Philosophy has a kind of fascination about it. There is a dangerous tendency to neglect the importance of good conduct and to go to the more exciting parts of the path. But if we do not create this foundation of good conduct, we will not succeed in treading the other parts of the path.

We have to understand the way in which the precepts or the rules of good conduct are established within Buddhism because there are various ways in which moral or ethical codes are established. If you look at the moral codes of the major religions, you will find that there is a surprising correspondence. If you look at the moral teachings of Confucius, of Lao Tzu, of the Buddha, of Hindu teachers, Christians, Muslims, and Jews, you will find that regarding the basic rules of morality, there is a large degree of correspondence. But while the rules in many cases correspond, the attitude, the ways in which the rules are presented, understood and interpreted differ considerably from religion to religion. Essentially, to generalize, there are two ways in which moral codes can be established. One way we might call the authoritarian way, and the other we might call the democratic way. And a good example of the first is God’s handing down the Ten Commandments to Moses on the mountain. On the other hand in Buddhism, I think what we have here might be called a democratic way of establishing the rules of good conduct. You might wonder why I say that. After all we do have the rules of good conduct laid down in scriptures. So you might ask is this not similar to God’s handing down the tablets to Moses? But I think this is not really so because if we look closely at the scriptures, we do find what lies behind the rules of good conduct, and the principles that lie behind that are the foundation of the rules of good conduct, are the principles of equality and reciprocity.

What equality means is that all living beings are equal in their essential attitudes. In other words, all living beings want to be happy. They fear pain, death and suffering. All want to live, to enjoy happiness and security. And this is also true to all living beings just as it is true to ourselves. We can call this equality the great universality of the Buddhist vision in which all living beings are equal. On the basis of this equality, we are encouraged to act with the awareness of reciprocity.

Reciprocity means that just as we would not like to be killed, robbed, abused and so forth, so would all other living beings not like to have these things happen to them. One can put this principle of reciprocity quite simply by saying “do not act towards others in a way which you would not want them to act towards you”. Given these principles of equality and reciprocity, it is not hard to see how they stand behind, how they create the foundation for the rules of good conduct.

Let us now look specifically at the contents of good conduct in Buddhism. The way of practice of good conduct includes three parts of the Noble Eightfold Path, and these three parts are Right Speech, Right Action, and Right Livelihood. Speech is an extremely important part of our life. We often tend to underestimate the power of speech. We often tend to exercise very little control over our faculty of speech. This should not be so. We have all been very greatly hurt by someone’s words at some time of our life. And similarly, we have been encouraged by the words of another. In the sphere of politics, we can see how those who are able to communicate effectively are able to influence people tremendously for better or for worse. Hitler, Churchill, Martin Luther King were all accomplished speakers who were able to influence millions of people with their words. It is said that a harsh word can wound more deeply than weapons. A gentle word can change the heart and mind of the most hardened criminal. Probably more than anything else, the faculty of speech differentiates man from animals. So if one is to develop a society in which harmony, well-being, communication and cooperation are goals which are to be realized, one must control, cultivate and utilize one’s faculty of speech positively.

All the rules of good conduct involve respect that is founded upon the understanding of equality and reciprocity. In this context, right speech involves respect for truth and respect for the welfare of others. If one speaks with these criteria in mind, one will be cultivating right speech and through this one will achieve greater harmony within society. Traditionally we speak of four aspects of right speech. Right speech means to avoid lying, to avoid back biting or slander, to avoid harsh speech, and to avoid idle talk. Some of you may recall the Buddha’s instruction to Rahula regarding the importance of avoiding lying. He used the example of a vessel. The vessel had a tiny bit of water in the bottom and He asked, “Rahula, see the small amount of water in the bottom of the vessel. Those who are not ashamed of lying, their virtue is small, their renunciation is small like the small amount of water in the vessel.” Then the Buddha threw away the water and said, “those who are not ashamed of lying throw away their virtue just as this water is thrown away.” Then the Buddha showed Rahula the empty vessel and said, “just so empty is the virtue, the renunciation of those who habitually tell lies.”

Thus He used the vessel as a means to illustrate the point that lying is intimately associated with one’s practice of wholesome actions, with one’s good conduct, with one’s character. Once we are confident that we can act in one way and speak in another, then we will not be afraid to act badly, because we will be confident that we can cover up our bad actions by lying. Lying therefore opens the door to all kinds of unwholesome actions. Slander is divisive. It creates quarrels between friends. It creates pain and discord. So just as one would not want to be divided from one’s friend by slander, so ought one not to slander another. So also one ought not to abuse others with harsh words, but on the contrary should speak courteously to others as one would like to be spoken to oneself.

Regarding idle talk, often you hear of people saying that we cannot even indulge in a bit of idle talk. It is not quite that bad. Here the kind of idle talk that is particularly indicated refers to malicious gossips, diverting oneself, entertaining oneself, recounting the faults and failings of others. Rather than use this faculty of speech which is so powerful for deception, for dividing others, for abusing others, for idling away time at the expense of others, why not use it constructively, to communicate meaningfully, to unite others, to encourage understanding between neighbours and friends, and to communicate helpful, meaningful advice. The Buddha once said, “Pleasant speech is as sweet as honey, truthful speech is as beautiful as a flower, and wrong speech is unwholesome and filthy”. So let us try for our own good and that of others to cultivate Right Speech, respect for truth, and respect for the welfare of others.

The next part of the path that falls under good conduct is Right Action. Right Action entails respect for life, respect for property, and respect for personal relationships. We will recall what was said a moment ago about life being dear to all. It is said in the Dharmapada that all tremble at punishment, all fear death, and that all living beings love life. So again, keeping in mind the principles of equality and reciprocity, we ought not to kill living beings. One might be ready to accept this in regard to human beings, but we might demur with regard to other living creatures. Some of the developments that we have seen taking place in the world of science and technology in recent years ought to give the most skeptical free-thinker food for thought. When one destroys a certain strain of insects, is one absolutely sure of accomplishing the greatest good, the long-term good of the environment? Or do we more often than not contribute unwittingly to an imbalance which creates even greater problems in the future?

Respect for property - not to steal from or cheat others. This is important because those who take what is not given, by stealth, by treachery, are as guilty of breaking this precept as those who steal by force. In other words, the employer who does not pay his employee an honest wage that is commensurate with his work is guilty of taking what is not given. Similarly, the employee who collects a salary and shirks his duties is guilty of lack of respect for property.

Finally respect for personal relationships means to avoid adultery, to avoid sexual misconduct. You can see how, if these guidelines are sincerely cultivated within a society, such a society will be a better place to live in.

The third step of the Noble Eightfold Path included in the way of good conduct is Right Livelihood. Right Livelihood is an extension of the rules of Right Action to one’s role as a breadwinner in a society. We have seen that with regard to Right Speech and Right Action the underlying principles behind the rules are respect for truth, life, property and personal relationships. Right Livelihood means that one ought not to earn a living in such a way as to violate these principles which are underlying principles of good conduct. Specifically, there are five kinds of livelihood that are discouraged for Buddhists. These are trading in animals for slaughter, dealing in slaves, dealing in weapons, dealing in poisons, and dealing in intoxicants, those are drugs and alcoholic drinks. These five kinds of livelihood are discouraged because they contribute to the ills of society and because they violate the principles of respect for life and so forth. Dealing in the slaughter of animals violates respect for life. Dealing in slaves violates respect for life and personal relationships. Dealing in deadly weapons violates the principle of respect for life. Dealing in poisons violates the principle of respect for life. Dealing in intoxicants violates the principle of respect for the welfare of others. All these trades contribute to the insecurity, to the suffering and discord in society.

How does good conduct function? We have said that, in regard to society, following the rules of good conduct creates a society characterized by harmony and peace. All social goals can be achieved through the principles and rules of good conduct based upon the fundamental recognition of equality and reciprocity. In addition, the individual also benefits through the practice of good conduct. In one Sutra, the Buddha said, “he who has practised respect for life and so forth, he feels as a king duly crowned and his enemies subdued. He feels at peace, at ease.” The practice of good conduct creates within the individual an inner sense of peace, of stability, of security and of strength. Once he has created that inner peace, he can then fruitfully and successfully practise the other steps of the path. He can cultivate and develop meditation. He can achieve wisdom only when he has created both inwardly and outwardly in his relationships with others and in himself the necessary foundation of good conduct.

Very briefly, these are the origin, contents and goal of good conduct? I would like to touch on one point before I stop today, and that is when people look at the rules of good conduct, they often say how can they possibly follow the rules of good conduct. It is terribly difficult to observe the precepts. For instance, even the precept against taking life can sometimes seem awfully difficult to follow. When you clean up your kitchen, you quite likely may kill some ants. Again, it may seem difficult to always observe the precept of Right Speech. How are we to deal with this problem which is a genuine one? It is not the point whether we can observe all the rules of good conduct all the time. The point is, if the rules of good conduct are well founded, if we can accept that equality and reciprocity are principles we believe in, if we acknowledge that the rules are appropriate to implementing those principles, then it is our duty to practise, to follow the rules of good conduct as much as we can. That is not to say that we will be able to follow the rules absolutely all the time. But it is to say that if we accept that in order to live at peace with ourselves and others, we ought to respect the life of other living beings, respect their property and so forth. And if a situation arises in which we find ourselves unable to apply a particular rule in a particular situation, then that is not the fault of the rule. That simply is the gap between our own practice and the ideal.

When a navigator steers his ship across the ocean by the stars, he is not able to follow precisely the course indicated by the stars. Yet the stars are his guide and by following the stars however inaccurately or approximately, he reaches his destination. In the same way, when we follow the rules of good conduct we do not pretend that we can observe them all the time. This is why for instance the five precepts are called the training precepts and that is why we take them again and again. What we have in the rules of good conduct is a framework through which we can try to live in accord with the fundamental principles that illuminate the Buddhist teachings, the principle of the equality of all living beings and the principle of respect for others.

 By
jagadeesh.k
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APRIL 3, 2014

April 18, 2014
Moralities

MORALITY

Last week we completed our survey of the Four Noble Truths and in so doing the last topic that we dealt with was the Noble Eightfold Path to the end of suffering. We used the analogy of mountain climbing when we talked about treading the Eightfold Path to the end of suffering. We have said that just as when one climbs a mountain the first step depends on the last, the last depends on the first because we have to have our eyes firmly fixed on the summit of the mountain and yet we also have to be careful not to stumble while taking the first few steps up to the mountain path. So here in climbing a mountain, each portion of the path depends on the other portions. In this sense, regarding the Noble Eightfold Path, all the steps of the path are interrelated, are dependent on one another. We cannot do away with any one step. Nonetheless, for practical purposes the eight steps of the path have been divided into three ways of practice, or three divisions of training. These three divisions are good conduct or morality (Shila), mental development or meditation (Samadhi) and finally wisdom or insight (Prajna). Although conceptually and structurally, the first step depends upon the last and the last depends upon the first; although they are dependent on one another, still in practical terms when one climbs a mountain one has to climb the lowest slope first. One may be attracted to the summit, but in order to get there one has to cover the lower slope first. It is for this very practical reason that we find the eight steps of the Eightfold Path grouped into these three ways of practice.

The first of these three ways is good conduct. Good conduct forms a foundation for further progress on the path, for further personal development. It is said that just as the earth is the base of all animate and inanimate things, so is morality the foundation of all qualities. When we look around us we can see that everything rests upon the earth, whether it be the building, whether it be the tree and bush, or whether it be the animal. The earth is the foundation, and in the same manner morality is the foundation of all qualities, all virtues, all attainments ranging from the mundane to the supra-mundane, ranging from success, good fortune all the way up to skill in meditation, wisdom and enlightenment. Through this metaphor, we can under-stand the importance of good conduct as a foundation for following the path, as a basis for achieving results on the path.

Why do we take time to stress the importance of good conduct as a foundation for progress on the path? The reason is that there is a tendency to think of good conduct as rather boring, rather dull. Meditation sounds more exciting and interesting. Philosophy has a kind of fascination about it. There is a dangerous tendency to neglect the importance of good conduct and to go to the more exciting parts of the path. But if we do not create this foundation of good conduct, we will not succeed in treading the other parts of the path.

We have to understand the way in which the precepts or the rules of good conduct are established within Buddhism because there are various ways in which moral or ethical codes are established. If you look at the moral codes of the major religions, you will find that there is a surprising correspondence. If you look at the moral teachings of Confucius, of Lao Tzu, of the Buddha, of Hindu teachers, Christians, Muslims, and Jews, you will find that regarding the basic rules of morality, there is a large degree of correspondence. But while the rules in many cases correspond, the attitude, the ways in which the rules are presented, understood and interpreted differ considerably from religion to religion. Essentially, to generalize, there are two ways in which moral codes can be established. One way we might call the authoritarian way, and the other we might call the democratic way. And a good example of the first is God’s handing down the Ten Commandments to Moses on the mountain. On the other hand in Buddhism, I think what we have here might be called a democratic way of establishing the rules of good conduct. You might wonder why I say that. After all we do have the rules of good conduct laid down in scriptures. So you might ask is this not similar to God’s handing down the tablets to Moses? But I think this is not really so because if we look closely at the scriptures, we do find what lies behind the rules of good conduct, and the principles that lie behind that are the foundation of the rules of good conduct, are the principles of equality and reciprocity.

What equality means is that all living beings are equal in their essential attitudes. In other words, all living beings want to be happy. They fear pain, death and suffering. All want to live, to enjoy happiness and security. And this is also true to all living beings just as it is true to ourselves. We can call this equality the great universality of the Buddhist vision in which all living beings are equal. On the basis of this equality, we are encouraged to act with the awareness of reciprocity.

Reciprocity means that just as we would not like to be killed, robbed, abused and so forth, so would all other living beings not like to have these things happen to them. One can put this principle of reciprocity quite simply by saying “do not act towards others in a way which you would not want them to act towards you”. Given these principles of equality and reciprocity, it is not hard to see how they stand behind, how they create the foundation for the rules of good conduct.

Let us now look specifically at the contents of good conduct in Buddhism. The way of practice of good conduct includes three parts of the Noble Eightfold Path, and these three parts are Right Speech, Right Action, and Right Livelihood. Speech is an extremely important part of our life. We often tend to underestimate the power of speech. We often tend to exercise very little control over our faculty of speech. This should not be so. We have all been very greatly hurt by someone’s words at some time of our life. And similarly, we have been encouraged by the words of another. In the sphere of politics, we can see how those who are able to communicate effectively are able to influence people tremendously for better or for worse. Hitler, Churchill, Martin Luther King were all accomplished speakers who were able to influence millions of people with their words. It is said that a harsh word can wound more deeply than weapons. A gentle word can change the heart and mind of the most hardened criminal. Probably more than anything else, the faculty of speech differentiates man from animals. So if one is to develop a society in which harmony, well-being, communication and cooperation are goals which are to be realized, one must control, cultivate and utilize one’s faculty of speech positively.

All the rules of good conduct involve respect that is founded upon the understanding of equality and reciprocity. In this context, right speech involves respect for truth and respect for the welfare of others. If one speaks with these criteria in mind, one will be cultivating right speech and through this one will achieve greater harmony within society. Traditionally we speak of four aspects of right speech. Right speech means to avoid lying, to avoid back biting or slander, to avoid harsh speech, and to avoid idle talk. Some of you may recall the Buddha’s instruction to Rahula regarding the importance of avoiding lying. He used the example of a vessel. The vessel had a tiny bit of water in the bottom and He asked, “Rahula, see the small amount of water in the bottom of the vessel. Those who are not ashamed of lying, their virtue is small, their renunciation is small like the small amount of water in the vessel.” Then the Buddha threw away the water and said, “those who are not ashamed of lying throw away their virtue just as this water is thrown away.” Then the Buddha showed Rahula the empty vessel and said, “just so empty is the virtue, the renunciation of those who habitually tell lies.”

Thus He used the vessel as a means to illustrate the point that lying is intimately associated with one’s practice of wholesome actions, with one’s good conduct, with one’s character. Once we are confident that we can act in one way and speak in another, then we will not be afraid to act badly, because we will be confident that we can cover up our bad actions by lying. Lying therefore opens the door to all kinds of unwholesome actions. Slander is divisive. It creates quarrels between friends. It creates pain and discord. So just as one would not want to be divided from one’s friend by slander, so ought one not to slander another. So also one ought not to abuse others with harsh words, but on the contrary should speak courteously to others as one would like to be spoken to oneself.

Regarding idle talk, often you hear of people saying that we cannot even indulge in a bit of idle talk. It is not quite that bad. Here the kind of idle talk that is particularly indicated refers to malicious gossips, diverting oneself, entertaining oneself, recounting the faults and failings of others. Rather than use this faculty of speech which is so powerful for deception, for dividing others, for abusing others, for idling away time at the expense of others, why not use it constructively, to communicate meaningfully, to unite others, to encourage understanding between neighbours and friends, and to communicate helpful, meaningful advice. The Buddha once said, “Pleasant speech is as sweet as honey, truthful speech is as beautiful as a flower, and wrong speech is unwholesome and filthy”. So let us try for our own good and that of others to cultivate Right Speech, respect for truth, and respect for the welfare of others.

The next part of the path that falls under good conduct is Right Action. Right Action entails respect for life, respect for property, and respect for personal relationships. We will recall what was said a moment ago about life being dear to all. It is said in the Dharmapada that all tremble at punishment, all fear death, and that all living beings love life. So again, keeping in mind the principles of equality and reciprocity, we ought not to kill living beings. One might be ready to accept this in regard to human beings, but we might demur with regard to other living creatures. Some of the developments that we have seen taking place in the world of science and technology in recent years ought to give the most skeptical free-thinker food for thought. When one destroys a certain strain of insects, is one absolutely sure of accomplishing the greatest good, the long-term good of the environment? Or do we more often than not contribute unwittingly to an imbalance which creates even greater problems in the future?

Respect for property - not to steal from or cheat others. This is important because those who take what is not given, by stealth, by treachery, are as guilty of breaking this precept as those who steal by force. In other words, the employer who does not pay his employee an honest wage that is commensurate with his work is guilty of taking what is not given. Similarly, the employee who collects a salary and shirks his duties is guilty of lack of respect for property.

Finally respect for personal relationships means to avoid adultery, to avoid sexual misconduct. You can see how, if these guidelines are sincerely cultivated within a society, such a society will be a better place to live in.

The third step of the Noble Eightfold Path included in the way of good conduct is Right Livelihood. Right Livelihood is an extension of the rules of Right Action to one’s role as a breadwinner in a society. We have seen that with regard to Right Speech and Right Action the underlying principles behind the rules are respect for truth, life, property and personal relationships. Right Livelihood means that one ought not to earn a living in such a way as to violate these principles which are underlying principles of good conduct. Specifically, there are five kinds of livelihood that are discouraged for Buddhists. These are trading in animals for slaughter, dealing in slaves, dealing in weapons, dealing in poisons, and dealing in intoxicants, those are drugs and alcoholic drinks. These five kinds of livelihood are discouraged because they contribute to the ills of society and because they violate the principles of respect for life and so forth. Dealing in the slaughter of animals violates respect for life. Dealing in slaves violates respect for life and personal relationships. Dealing in deadly weapons violates the principle of respect for life. Dealing in poisons violates the principle of respect for life. Dealing in intoxicants violates the principle of respect for the welfare of others. All these trades contribute to the insecurity, to the suffering and discord in society.

How does good conduct function? We have said that, in regard to society, following the rules of good conduct creates a society characterized by harmony and peace. All social goals can be achieved through the principles and rules of good conduct based upon the fundamental recognition of equality and reciprocity. In addition, the individual also benefits through the practice of good conduct. In one Sutra, the Buddha said, “he who has practised respect for life and so forth, he feels as a king duly crowned and his enemies subdued. He feels at peace, at ease.” The practice of good conduct creates within the individual an inner sense of peace, of stability, of security and of strength. Once he has created that inner peace, he can then fruitfully and successfully practise the other steps of the path. He can cultivate and develop meditation. He can achieve wisdom only when he has created both inwardly and outwardly in his relationships with others and in himself the necessary foundation of good conduct.

Very briefly, these are the origin, contents and goal of good conduct? I would like to touch on one point before I stop today, and that is when people look at the rules of good conduct, they often say how can they possibly follow the rules of good conduct. It is terribly difficult to observe the precepts. For instance, even the precept against taking life can sometimes seem awfully difficult to follow. When you clean up your kitchen, you quite likely may kill some ants. Again, it may seem difficult to always observe the precept of Right Speech. How are we to deal with this problem which is a genuine one? It is not the point whether we can observe all the rules of good conduct all the time. The point is, if the rules of good conduct are well founded, if we can accept that equality and reciprocity are principles we believe in, if we acknowledge that the rules are appropriate to implementing those principles, then it is our duty to practise, to follow the rules of good conduct as much as we can. That is not to say that we will be able to follow the rules absolutely all the time. But it is to say that if we accept that in order to live at peace with ourselves and others, we ought to respect the life of other living beings, respect their property and so forth. And if a situation arises in which we find ourselves unable to apply a particular rule in a particular situation, then that is not the fault of the rule. That simply is the gap between our own practice and the ideal.

When a navigator steers his ship across the ocean by the stars, he is not able to follow precisely the course indicated by the stars. Yet the stars are his guide and by following the stars however inaccurately or approximately, he reaches his destination. In the same way, when we follow the rules of good conduct we do not pretend that we can observe them all the time. This is why for instance the five precepts are called the training precepts and that is why we take them again and again. What we have in the rules of good conduct is a framework through which we can try to live in accord with the fundamental principles that illuminate the Buddhist teachings, the principle of the equality of all living beings and the principle of respect for others.

 By
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APRIL 3, 2014

April 18, 2014
jagadeesh krishnan

A man of freedom is free of the past. And the man of freedom is also free of the future, because you don’t know what is going to happen the next moment. How can you go on desiring?…
An old man was dying. He was a Jew; and his four sons, who used to live in different houses, were of course immensely rich people. Hearing that their father was dying, they rushed to him.
The father was dying, taking his last breath on the bed, and just sitting by the side of the bed, the sons started discussing how to take his body to the graveyard. Their concern was not the father — a few minutes more and he would be gone, forever; there was no possibility of their meeting or recognizing each other again… but that was not their concern. They were concerned about: “When he dies, how are we going to transport his body?”
The youngest boy suggested, “He always wanted to have a Rolls Royce. And he has enough money, we have enough money; there is no need for him to suffer and repress an innocent desire. So at least we should bring a Rolls Royce to carry his body to the graveyard. In his life he missed, but at least in death he will have the Rolls Royce.”
The second boy said, “You are too young and you don’t understand matters concerning money. It is a sheer wastage. He is dead — whether you take him in a Rolls Royce or in a truck does not matter to him. He will not be able to know, so why waste money?” And it was not much money either, just to hire a Rolls Royce taxi. It was not a question of purchasing it. He said, “My suggestion is that a cheap truck will do as efficiently as any Rolls Royce — for the dead it makes no difference.”
The third boy said, “You are also still immature. Why bother about a truck, when the municipal corporation truck takes, free of charge, any beggar who dies? Just put him out on the road! In the morning the municipal truck, with all kinds of rubbish, will take him for free. Give him a free ride! And what does it matter to a dead man whether it is a municipal truck or a hired truck or a Rolls Royce?”
At that very moment the old man opened his eyes and said, “Where are my shoes?” They were puzzled, “What are you going to do with shoes? Why waste a pair of shoes? Anyway you are going to die.”
He said, “I’m still alive and perhaps have a few more breaths. Just bring the shoes; I will walk to the graveyard. That is the cheapest and the sanest way. You are all extravagant, spendthrift.”
People may have money, and the money becomes their fetter. People may have prestige, and the prestige becomes their fetters. It seems the whole past of humanity has been improving on how to make better chains, but even if a chain is made of gold, it is still a chain. Freedom on the outside is just the politician’s continuous deceiving of the whole humanity.
Freedom is your individual affair.

thanks dear friend 

By
jagadeesh.k
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APRIL 3, 2014

April 12, 2014
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jagadeeshkrishnan:

Former Karnataka Chief Minister B.S Yeddyurappa, who had to quit the BJP in the wake of corruption charges and rejoined recently, is among the 52 candidates finalised by the party today for the upcoming Lok Sabha polls.

The second list of candidates covers six states of Karnataka, Odisha,…

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