You are on page 1of 39

Portile raiului si iadului / The Gates of Heaven and Hell Les Portes du Paradis et de l'Enfer

Dan Mirahorian articol aparut in : http://www.danmirahorian.ro/


Copyright 2013 All Rights Reserved

!adul si raiul sunt doua programari ale transei sau ale visului individual si colectiv. "oar atunci cand alegi sa practici ase#area in pre#enta constienta$ poti sa trans%ormi iadul in rai si sa te eli&ere#i din vis$ sa te tre#esti / 'ell and heaven are two programmings o% the collective and individual trance or dream. (nly when you choose to settle yoursel% in aware presence$ you can turn the hell into heaven and then you can &e %ree %rom the dream and to wa)e up *+irahorian,

Cuprins Introducere 1. Povestire en! Portile raiului si iadului / The Gates of Heaven and Hell / Les Portes du Paradis et de l'Enfer 1.1. Co"entariul lui #sho si note de Mirahorian 2. Du"ne$eul din noi / God %ithin &ou * "on +iguel Rui# , 'i(lio)rafie Ane-a 1 . *ariante ale povestirii $en * titluri+ persona,e, Ane-a 2 . -e"nificatia titlului! .# pasare intr/o aripa / 0 'ird on the %in). Ane-a 3 / Don Mi)uel 1ui$ despre visul colectiv si individual de iad si de rai Ane-a / . 0 'ird on the %in) 2 Chapter 3! The Gates of Heaven and Hell 4

Ane-a 0 1 Citate ale lui #sho despre 1ai si iad / #sho 5uotes on Heaven and Hell Introducere Raiul si iadul nu sunt locuri$ ci doua programari$ care se mani%esta aici si acum. !isus a indicat cele doua stari de transa * 1. transa centri%uga a reactivului $ care are centrul in a%ara . acesta este visul iadului si 2. transa centripeta a su&iectivului care are centrul in interior . acesta este visul raiului ,$ atunci cand a spus ca unde iti este comoara *identi%icarea$ iu&irea,$ acolo iti este si inima *atentia a%ectiva, . "aca iti %aci un "umne#eu din avere *&ani,$ din %unctie$ din rang$ din statutul social *economic$ polititic$ pro%esional, $ din nume *renume$ %aima,$ adica din ceea ce iti poate %i luat ori %urat oricand sau din ceea ce se strica si rugineste$ atunci esti in iad$ %iindca nu mai traiesti &ucuria momentului pre#ent $ ci agonia si su%erinta prile2uita de asteptarea pierderii %iintei sau lucrului pe care.l iu&esti. 3e identi%icam si ne atasam de cartile pe care le.am citit$ de cantecele care ne.au miscat$ de opinii si de pareri pe care le.am impartasit * re#onat, si apoi ne identi%icam cu ele si devenim pri#onieri ai unor modele despre realitate sau a unor credinte. asta ne %ace apoi sa su%erim cand sunt criticate$ demolate sau inlocuite. "aca ne identi%icam cu viata corpului$ care este o &oala cu %inal asteptat * moartea,$ atunci este %iresc sa traim in su%erinta$ pri#onieri ai transei sau a visului de cosmar numit iad. "aca iti %aci un "umne#eu din corpul tau sau al altei persoane * copilul tau$ mama$ tata$ %iinta pe care o iu&esti,$ pe care o iu&esti *a se citi : identi%ici,$ atunci traiesti in iad . 4orunca in care !isus spunea ca sunt cuprinse toate legile este sa iu&esti pe "umne#eul tau din tot su%letul tau $ adica sa nu.ti %aci dumne#ei in a%ara$ sa nu.ti %aci idoli %i#ici si mentali * din ceea ce stii $ din lucruri e%emere , : 56 iu&e7ti pe "omnul$ "umne#eul t6u$ cu toat6 inima ta$ cu tot su%letul t6u$ 7i cu tot cugetul t6u. *+atei 22.38,. "aca ai centrul in a%ara nu poti sa ai centrul inlauntru tau * sa te iu&esti cu adevarat pe tine ,$ unde se a%la imparatia lui "umne#eu. !isus a spus: !mparatia lui "umne#eu nu vine in asa %el ca sa i#&easc6 privirile. 3u se poate #ice: 9ite.o aici: sau: 9ite.o acolo: Caci iata c6 !mparatia lui "umne#eu este inlauntrul vostru *;uca 18.20.21< Rom.1//.18< =ers.23,>. "aca ai centrul in a%ara nu esti dintr.o &ucata*nondual,$ unit cu tine $ ci de#&inat$ iar din aceasta cau#a !isus spunea : =6 mai spun iar67i c6 este mai u7or s6 treac6 o c6mil6 prin urechea acului$ dec?t s6 intre un &ogat @n @mp6r6Aia lui "umne#eu. *+atei 1B.2/,. "ualitatea * %unctionarea mi2locita sau rupta de ceea ce este , este re#ultatul pri#onieratului in minte * realitatea virtuala a um&relor si re%lectiilor proiectate de catre simturi pe oglinda sau pe ecranul mental ,. Cli&erarea din aceasta realitate virtuala a oglin#ilor si um&relor inseamna sa intri in non.minte * sa te tre#esti, si asta repre#inta s%arsitul iadului si accesul in lumea raiului * o starea caracteri#ata de %ericire neconditionata sau de prea%ericire$ numita in l&. sans)rita: ananda ,. +intea *pri#onieratul in minte, este iadul iar non.mintea *eli&erarea din minte< tre#irea, este raiul / +ind is hell and no.mind is heaven *(sho,. 4entru intelegerea pri#onieratului in realitatea virtuala numita ecran mental sau oglinda mentala$ va rog sa vedeti articolul: # realitate separata/ 0 -eparate 1ealit6 http://www.scri&d.com/doc/28/D/E00/ http://www.danmirahorian.ro/RCA;!FAFC.5C4ARAFA.pd%

"aca nu te.ai eli&erat din minte in cursul vietii $ atunci nu te.ai eli&erat nici dupa moarte$ %iindca si dupa eli&erarea din corp se pastrea#a identi%icarea sau captivitatea in minte. "in aceasta cau#a 4arintele Arsenie Goca spunea ca : Cine nu se eli&erea#a aici$ nu este eli&erat nici dupa moarte / 5a nu credeti ca veti intra dupa moarte in imparatia in care n.ati trait pe pamant Cli&erarea din minte poate %i regresiva *intoarcere la animalitate, sau progresiva * accesul la %a#a urmatoare prin intoarcerea la divinitate$ in taramul din care am ca#ut ,. *edeti articolul! 1e"ediul la sinuciderea individuala si colectiva este tre$irea+ eli(erarea+ a doua nastere 2"o7sha8 "oartea "istica 4 http://reteaualiterara.ning.com/group/caleaeli&erarii/%orum/topics/remed iul.la.sinuciderea Aceasta introducere va poate %ace de2a sa intelegeti ca pri#onieratul in transa sau in visul iadului este legata de programarea primita in cursul dresarii sau conditionarii * in care vi se impun modele morale$ de conduita si de reusita de catre cei care nu inteleg ca ast%el va contaminea#a cu o programare pentru ratare$ su%erinta si instrainare de adevarata dvs. identitate$ in care in locul iu&irii$ apare ura si dispretul %ata de sine si %ata de semeni. aceasta este eroarea celor care in locul tre#irii sau a i#vorului tuturor virtutilor$ %ac propaganda e%ectelor: virtutilor morale$ iu&irii , . A iu&i pe cineva$ ca pe tine insuti $ nu inseamna a.l %orta sa inghita ceva care tie iti place si consideri ca este &un. Hara modele$ traindu.ti viata$ %iind tu insuti$ nu e-ista ratare$ %rustrare$ instrainare$ ci in%lorire a vietii$ implinire$ rai permanent . ;a aceeasi conclu#ie au a2uns si alte traditii spirituale$ cum ar %i cea tolteca $ taoista si #en$ pe care le a&ordea#a in cartile lor si autorii citati in acest acest articol. ;ectura acestor randuri este o investitie in dumneavoastra %iindca poate sa declanse#e in %iecare cititor e-perienta aha $ e-perienta descoperirii si intelegerii modalitatii de eli&erare din lumea ne%ericirii : !adul si raiul sunt inlauntrul tau$ am&ele porti sunt in tine. Cand alegi sa %ii lipsit de pre#enta constienta * sa %ii a&sent$ sa %ii locuit$ trait, intri pe poarta iadului< cand devii alert si constient intri pe poarta raiului / 'ell and heaven are within you$ &oth gates are within you. Ihen you are &ehaving unconsciously there is the gate o% hell< when you &ecome alert and conscious$ there is the gate o% heaven. *(sho, !adul sau raiul sunt aici 7i acum. 3u tre&uie s6 a7teptaAi s6 muriAi *ca s6 le cunoa7teAi,. "ac6 v6 veAi asuma responsa&ilitatea pentru propria dumneavoastr6 viaA6$ pentru propriile acAiuni$ atunci viitorul se a%la in mainile dvs * v6 veAi putea modela viitorul a7a cum veAi dori, 7i veAi putea tr6i @n rai in timp ce corpul dvs este in viaA6 * chiar @n timpul acestei vieAi,. *"on +iguel Rui# +aiestria in iu&ire / Fhe +astery o% ;ove , 4entru a intelege despre ce este vor&a incepem prin a ilustra tema eli&erarii din iad cu o povestire Jen si cu citate din discursurile lui (sho si din cartea lui "on +iguel Rui# +aiestria in iu&ire / Fhe +astery o% ;ove ,. "upa ce ati inteles despre ce este vor&a incepeti sa practicati deprogramarea sau de#vatarea *eliminarea identi%icarilor$ programelor eronate, prin ase#are #ilnica in pre#enta constienta * %iindca deplasarea inertiala pe %ostul drum nu incetea#a instantaneu si nu se trans%orma intr.o noua programare %ara practica repetata,. Asta este tot.

Povestire en! Portile raiului si iadului / The Gates of Heaven and Hell / Les Portes du Paradis et de l'Enfer KD>
9n samurai pe nume 3o&ushige$ s.a dus la maestrul #en 'a)uin si l.a @ntre&at: C-ista cu adevarat raiul si iadul L Cine esti tuL l.a @ntre&at 'a)uin. 5unt un samurai $ a r6spuns el. Fu$ un samuraiL se mira 'a)uin. Ce no&il te.ar lua pe tine @n garda luiL Ai %igura unui cer7etor : 3o&ushige s.a m?niat a7a de tare$ c6 a dat s6.7i scoat6 sa&ia din teac6$ dar 'a)uin a continuat: . A$ deci ai o sa&ie: 4arie# ca.i prea tocita ca sa.mi taie capul.: C?nd 3o&ushige 7i.a tras sa&ia din teaca$ 'a)uin @i spuse: Asa se deschid portile in%ernului: ;a aceste cuvinte$ samuraiul$ @nteleg?nd @n s%?rsit pilda maestrului$ 7i.a pus sa&ia @n teac6 si s.a @nclinat. Asa se deschid portile raiului $ #ise atunci maestrul. A soldier named 3o&ushige came to 'a)uin$ and as)ed: !s there really a paradise and a hellL Iho are youL inMuired 'a)uin. ! am a samurai$ the warrior replied. Nou$ a soldier: e-claimed 'a)uin. Ihat )ind o% ruler would have you as his guardL Nour %ace loo)s li)e that o% a &eggar. 3o&ushige &ecame so angry that he &egan to draw his sword$ &ut 'a)uin continued: 5o you have a sword: Nour weapon is pro&a&ly much too dull to cut o%% my head. As 3o&ushige drew his sword 'a)uin remar)ed: 'ere open the gates o% hell: At these words the samurai$ perceiving the masterOs discipline$ sheathed his sword and &owed. 'ere open the gates o% paradise$ said 'a)uin. Le Moine et le -a"ura9 9n 5amouraP se prQsenta devant le +a@tre Jen 'a)uin et lui demanda : N a.t.il rQellement un paradis et un en%er L Rui es.tu L demanda le +a@tre. Se suis le 5amouraP... Foi$ un guerrier : sOe-clama 'a)uin. +ais regarde.toi. Ruel seigneur voudrait tOavoir T son service L Fu as lOair dOun mendiant. ;a colUre sOempara du samouraP. !l saisit son sa&re et dQgaina. 'a)uin poursuivit : Ah &on$ tu as mVme un sa&re$ prVt T %rapper le +a@treW A ce moment celui.ci dit : !ci sOouvrent les portes de lOen%er. +ais surpris par la tranMuille assurance du moine$ le samouraP rengaina son sa&re et sOinclina. !ci sOouvrent les portes du paradis $ lui dit alors le +a@tre. *e-trait ;es contes des arts martiau- ,

Alte variante ale acestei povestiri #en se a%la in 0ne:a 1 Co"entariu (sho in capitolul 3 *.Portile raiului si iadului ./ .The Gates of Heaven and Hell., din cartea .# pasare intr/o aripa . / 0 'ird on the %in) . K8> * o pasare care #&oara doar cu mintea este o pasare care #&oara doar cu o singura aripa< vedeti semni%icatia acestui titlu in citatele din aceasta carte a%late in Ane-a 2, Acest samurai a venit cu o @ntre&are simpl6. Cl nu era interesat de scripturi$ de preA$ 7i nici de un r6spuns ver&al *teoretic,. Cl era interesat de realitate. 5i ce a %6cut 'a)uin L Cl l.a intre&at: Cine e7ti tuL 7i r6#&oinicul a r6spuns: Cu sunt un samurai. !ar s6 %ii un samurai @n Saponia era un lucru de mare m?ndrie. Aceasta @nseamna sa %ii un r6#&oinic des6v?r7it$ un om care in nicio clip6 nu va e#ita s6.7i dea viaAa. 4entru el$ viaAa 7i moartea sunt doar un 2oc. Cl a spus$ Cu sunt un samurai$ eu sunt un lider al samurailor Chiar @mp6ratul m6 respect6 . *3ota "+: 'a)uin l.a intre&a cine este$ ca sa a%le identi%icarea care.l locuia$ care traia in locul lui , Fhis samurai had come with a simple Muestion. 'e was not interested in scriptures$ not in cost$ not in any ver&al answer. 'e was interested in reality. And what did 'a)uin doL 'e said$ Iho are youL And the warrior replied$ ! am a samurai. !t is a thing o% much pride to &e a samurai in Sapan. !t means &eing a per%ect warrior$ a man who will not hesitate a single moment to give his li%e. Hor him$ li%e and death are 2ust a game. 'e said$ ! am a samurai$ ! am a leader o% samurais. Cven the emperor pays respect to me. 'a)uin r?s 7i a spus$ Fu$ un samuraiL Ar6Ai ca un cer7etor. +?ndria samurai a %ost r6nit6$ ego.ul lui lovit cu ciocanul. Cl a uitat pentru ceea ce a venit . A scos sa&ia 7i a %ost aproape de a.l ucide pe 'a)uin. A uitat c6 a venit la acest maestru s6 @ntre&e unde este poarta raiului$ s6 @ntre&e unde este poarta de iad. Apoi 'a)uin r?s 7i a spus$ Aceasta este poarta iadului. Cu aceast6 sa&ie$ cu aceasta %urie$ cu acest ego L* 3ota "+: cu aceasta identi%icare automata in care tu esti a&sent,$ aici se deschide poarta *iadului,. Aceasta este ceea ce un r6#&oinic poate @nAelege. !mediat el a @nAeles: Aceasta este poarta. Cl a pus sa&ia @napoi @n teac6. 5i 'a)uin a spus$ Aici se deschide poarta raiului. 'a)uin laughed and said$ Nou$ a samuraiL Nou loo) li)e a &eggar. Fhe samuraiXs pride was hurt$ his ego hammered. 'e %orgot what he had come %or. 'e too) out his sword and was 2ust a&out to )ill 'a)uin. 'e %orgot that he had come to this master to as) where is the gate o% heaven$ to as) where is the gate o% hell. Fhen 'a)uin laughed and said$ Fhis is the gate o% hell. Iith this sword$ this anger$ this ego$ here opens the gate. Fhis is what a warrior can understand. !mmediately he understood: Fhis is the gate. 'e put his sword &ac) in its sheath. And 'a)uin said$ 'ere opens the gate o% heaven. !adul si raiul sunt inlauntrul tau$ am&ele porti sunt in tine. Cand alegi sa %ii lipsit de pre#enta constienta * sa %ii a&sent$ sa %ii locuit$ trait, intri pe poarta iadului< cand devii alert si constient intri pe poarta raiului / 'ell and heaven are within you$ &oth gates are within you. Ihen you are &ehaving unconsciously there is the gate o% hell< when you &ecome alert and conscious$ there is the gate o% heaven. * (sho ,

Ce s.a @nt?mplat cu acest samurai L Cra el con7tient$ atunci c?nd era pe punctul de a.l ucide pe 'a)uin L Cra el con7tient de ceea ce era pe cale de a %aceL Cra con7tient de motivul pentru care a venit la maestru L Foat6 con7tienAa a disp6rut * 3ota "+: in clipa in care s.a l6sat ocupat$ colorat si or&it de identi%icare si de %urie. reactia de ap6rare a acestei %alse identit6Ai ,. C?nd ego.ul preia conducerea nu poate e-ista pre#enA6 con7tient6 *3ota "+: %alsele identi%icari elimina pre#enta constienta si se su&stituie realitatii declansand a&senta noastra,. Cgo.ul este un %el de drog$ care te im&ata$ care te %ace complet incon7tient. Fe comporAi si actione#i automat$ iar actul vine din inconstient$ nu din constiinta voastra. 5i ori de c?te ori vreo acAiune vine din inconstient * din a&senAa ta,$ se deschide poarta iadului . !mediat samuraiul a devenit alert. "intr.o dat6$ atunci c?nd 'a)uin a spus$ Aceasta este poarta *iadului ,$ pe care de2a aAi deschis.o . aceast6 situaAie tre&uie s6 %i creat vigilenA6. Ihat happened to this samuraiL Ihen he was 2ust a&out to )ill 'a)uin$ was he consciousL Ias he conscious o% what he was a&out to doL Ias he conscious o% what he had come %orL All consciousness had disappeared. Ihen the ego ta)es over$ you cannot &e alert. Cgo is the drug$ the into-icant that ma)es you completely unconscious. Nou act &ut the act comes %rom the unconscious$ not %rom your consciousness. And whenever any act comes %rom the unconscious$ the door o% hell is open. Ihatsoever you do$ i% you are not aware o% what you are doing the gate o% hell opens. !mmediately the samurai &ecame alert. 5uddenly$ when 'a)uin said$ Fhis is the gate$ you have already opened it Y the very situation must have created alertness. "oar imaginaAi.v6 ce s.ar %i putut @nt?mpla dac6 tu ai %i %ost un r6#&oinic$ dac6 tu ai %i %ost samuraiul$ cu sa&ia @n m?n6$ tocmai pe calea de a ucide. 9n singur moment mai mult 7i capul 'a)uin ar %i %ost t6iat< un singur6 clip6 in plus 7i capul s6u ar %i %ost separat de corp. !ar 'a)uin a spus$ Aceasta este poarta spre iad. Acest lucru nu este un r6spuns %ilo#o%ic< niciuun maestru nu r6spunde @ntr.un mod %ilo#o%ic. Hiloso%ia e-ist6 doar pentru minAile mediocre$ neiluminate. +aestrul r6spunde$ dar r6spunsul sau nu este ver&al$ ci total. Haptul c6 acest om ar %i putut sa.l ucid6 nu este esenAial. "ac6 m6 uci#i si asta te %ace s6 %ii alert*tre#it,$ asta are valoare *merit6, . 'a)uin 2ucat 2ocul. !n ca#ul @n care un singur moment ar %i %ost pierdut$ acest om l.ar %i ucis. "ar$ la momentul oportun$ 'a)uin a spus$ Aceasta este poarta* catre iad,. Sust imagine what would have happened i% you had &een the warrior$ i% you had &een the samurai$ sword in hand$ 2ust a&out to )ill. A single moment more and 'a)uinOs head would have &een severed< a single moment more and it would have &een separated %rom the &ody. And 'a)uin said$ Fhis is the gate o% hell. Fhis is not a philosophical answer< no master answers in a philosophical way. 4hilosophy e-ists only %or mediocre$ unenlightened minds. Fhe master responds &ut the response is not ver&al$ it is total. Fhat this man may have )illed him is not the point. !% you )ill me and it ma)es you alert$ it is worth it .. 'a)uin played the game. !% a single moment had &een lost this man would have )illed him. Gut at the right moment 'a)uin said$ Fhis is the gate*to hell,. * (sho. A Gird on the Iing Chapter 3 : Fhe Zates o% 'eaven and 'ell, Redarea intregului capitol .Portile raiului si iadului ./ .The Gates of Heaven and Hell; K8> se a%la in Ane-a /

<ota DM! "aca tot nu aAi inAeles inc6 pentru ce si.a riscat viaAa maestrul #en 'a)uin$ atunci eli&eraAi.v6 din pro)ra"area reactiv= K1> * primul articol citat in 'i(lio)rafie,. !ntotdeauna amintiAi.v6 c6$ dac6 reacAionaAi sunteAi incon7tienAi. "edicaAi.v6 practicii de a urm6ri reacAiile dumneavoastr6$ ast%el @nc?t s6 @ncepeAi s6 r6spundeAi la viaA6 prin pre#enA6 con7tient6. 5amuraiul a @nAeles mesa2ul pe care maestrul i l.a ar6tat$ %iindc6 reacAia sa de %urie era poarta spre propriul iad iar pre#enAa con7tient6 era propriul s6u rai. Cl 7i.a dat seama c6 raiul 7i iadul e-ist6 @n noi$ 7i c6 doar daca suntem a7e#ati in pre#enta con7tienta e-ista posi&ilitatea de a alegere modul @n care r6spundem la intre&arile pe care ni le pune viaAa 5e spune c6 marele ra#&oinic samurai 7i.a aruncat sa&ia 7i armele 7i a urmat calea r6#&oinicului spiritual. Cei ce sunt pri#onieri ai programarii reactive urmea#a intotdeauna un tipar de comportament din inconstient$ care este %olosit drept acoperile $ care pe deoparte ne impiedica sa ne percepem pe noi insine mult mai clar$ iar pe de alta parte ne a2uta sa evitam sa simtim si sa avem emotii$ in special daca acestea sunt dureroase . 4rin practica pre#entei constiente impartiale * in care nu 2udeci$ nu %aci aprecieri, veti invata sa raspundeti la viata$ in loc sa reactionati $ apoi sa deveniAi con7tienAi de cine sunteAi @n %iecare moment dat . Ast%el @ncepeAi s6 creaAi viaAa a7a cum doriAi$ s6 deveniAi regi#orul con7tient al propriei dvs vieAi$ in loc s6 r6maneAi o victim6 a unei vieAi de cosmar$ in care dvs sunteAi coautori. 3u e-teriorul este cel care creea#6 sentimentele dumneavoastr6 interioare$ ci @ntotdeauna semni%icaAia pe care o daAi la ceea ce se @nt?mpl6$ este aceea care creea#6 lumea dumneavoastr6 interioar6. 5i in acest sens aveAi @ntotdeauna putere asupra acestui lucru$ %iindca puteAi decide in %iecare clipa ce semni%icatie sa dati %iecarui lucru$ care se petrece @n viaAa dumneavoastr6. "ecideti.v6 s6 permiteti raiului s6 intre in realitatea vietii dvs de #i cu #i. Asta este o alegere de care ati uitat$ %iindca v.ati &a#at pe reactiile automate$ dar daca incepeti sa o practicati acum$ cu at?t mai u7or aceasta alegere va deveni ceva o&isnuit. 4rocesul de de.automati#are 7i de de#vaAare *deprogramare, incepe cu practica pre#enAei con7tiente. !n loc sa va trans%ormati intr.o ma7in6 sau intr.un ro&ot 7i s6 v6 pierdeAi statutul de %iinA6 vie$ practicaAi pre#enAa con7tienta$ care va permite sa reveniAi la statutul de %iinta umana vie. 4entru aceasta tre&uie reali#ate trei niveluri de pre#enta con7tienta : 1: 56 %iAi pre#enAi< 2. 56 nu v6 l6saAi minAiAi de voi in7iv6 *s6 nu v6 identi%icati cu mintea si cu ceea ce va spune ea< s6 nu %aceAi un "umne#eu din propria dumneavoastr6 minte$ cre#and in ceea ce va spune ea ,< 3. 3u va lasaAi minAiAi de alAii *care nu 7tiu ca se mint pe ei in7i7i< s6 nu %aceAi un "umne#eu din mintea altora, Cau#a pentru care trecem pe %unctionarea reactiva este %aptul ca atunci cand apare o chestiune de viaA6 7i de moarte$ g?ndirea se opreste. Aceasta oca#ie poate %i utili#ata pentru tre#ire daca in loc de modul reactiv de %unctionare ne o&isnuim sa ne ase#am in pre#enta constienta.

Du"ne$eul din noi / God %ithin &ou Don Mi)uel 1ui$

Aceasta e-presie este o re#umare reali#ata de ;ev Folstoi in cartea sa %olosind a%irmatia lui !isus : ;ev Folstoi *1E2E.1B10,$ !mp6r6tia lui "umne#eu este inl6untrul tau / ;eo Folstoy. Fhe [ingdom o% Zod is Iithin Nou *1EB/,/ ;Qon FolstoP $ ;e Royaume de "ieu est en vous $ 1EB3, <ota DM : !mparatia lui "umne#eu nu vine in asa %el ca sa i#&easc6 privirile. 3u se poate #ice: 9ite.o aici: sau: 9ite.o acolo: Caci iata c6 !mparatia lui "umne#eu este inlauntrul vostru *;uca 18.20.21< Rom.1//.18< =ers.23,>. ;ao F#u /8: H6r6 s6 treci pragul usii$ se poate cunoaste intreg universul< H6r6 s6 privesti pe %ereastr6$ se poate vedea Calea Cerului Kpoti descoperi principiile ce guvernea#6 toate lucrurile>/ Iithout going outside &eyond o% the door$ (ne can )now the whole world< Iithout loo)ing outside through the windows o% senses$ (ne can see the Fao o% 'eaven .K3> "on +iguel Rui# a %olosit aceasta e-presie in cartea sa K2> * +aiestria in iu&ire . 9n ghid practic al artei relaAiilor< o carte din @nAelepciunea toltec6/ Fhe +astery o% ;ove: A 4ractical Zuide to the Art o% Relationship: A Foltec Iisdom Goo), pentru titlul capitolul 12 *"umne#eul din noi/ Zod Iithin Nou ,. Randurile de mai 2os

"on +iguel Rui#K2>: 3u este adev6rat c6 vom a2unge @n iad sau @n rai dup6 moarte. 3oi tr6im de2a @n iad sau @n rai$ chiar acum. !adul 7i raiul nu e-ist6 dec?t @n interiorul minAii. "ac6 su%erim @n pre#ent$ vom continua s6 su%erim 7i dup6 moarte$ c6ci mintea nu moare odat6 cu creierul. !tOs not true that you go to hell or to heaven a%ter you die. Nou live in hell or you live in heaven$ &ut now. 'eaven and hell only e-ist in the level o% the mind. !% we su%%er now$ when we die we still su%%er$ &ecause the mind doesnOt die with the &rain. =isul continu6$ iar dac6 ceea ce vis6m era un co7mar$ noi vom continua s6.l vis6m 7i dup6 moartea creierului. 5ingura di%erenA6 @ntre moarte 7i somn const6 @n %aptul c6 atunci c?nd dormim$ noi ne putem tre#i$ din cau#6 c6 avem un creier. Atunci cand suntem morti nu ne mai putem tre#i$ %iindc6 nu mai avem un creier$ dar visul va %i pre#ent *nu va @nceta din aceasta cau#a ,. Fhe dream continues and when our dream is hell$ our &rain dies and we are still dreaming in the same hell. Fhe only di%%erence &etween &eing dead and &eing asleep is that when we are sleeping we can awa)e &ecause we have a &rain. Ihen we are dead$ we cannot awa)e &ecause we donOt have a &rain$ &ut the dream is there. <ota DM : Cine nu se eli&erea#a aici$ nu este eli&erat nici dupa moarte / 5a nu credeti ca veti intra dupa moarte in imparatia in care n.ati trait pe pamant * 4arintele Arsenie Goca , !adul sau raiul sunt aici 7i acum. 3u tre&uie s6 a7teptaAi s6 muriAi *ca s6 le cunoa7teAi,. "ac6 v6 veAi asuma responsa&ilitatea pentru propria dumneavoastr6 viaA6$ pentru propriile acAiuni$ atunci viitorul se a%la in mainile dvs * v6 veAi putea modela viitorul a7a cum veAi dori, 7i veAi putea tr6i @n rai in timp ce corpul dvs este in viata * chiar @n timpul acestei vieAi,. 'eaven or hell is here and now. Nou donOt need to wait to die. !% you ta)e responsi&ility %or your own li%e$ %or your own actions$ then your %uture is in your hands$ and you can live in heaven while the &ody is alive. =isul marii ma2orit6Ai a oamenilor de pe aceast6 planet6 este @n mod evident un iad colectiv. Aceasta nu @nseamn6 c6 este ceva gre7it sau r6u$ ori c6 cineva poart6 r6spunderea pentru acest lucru. 3e putem @nvinov6Ai noi p6rinAiiL 3u. Atunci c?nd ne.au crescut$ ei au %6cut ce au 7tiut mai &ine. Acela7i lucru l.au %6cut 7i p6rinAii lor: ce au 7tiut mai &ine. "ac6 veAi avea copii$ veAi proceda pro&a&il la %el$ c6ci nu veAi 7ti ce altceva s6 %aceAi. Fhe dream most humans create on this planet is o&viously hell. Fhis isnOt right or wrong or good or &ad$ and there is no one to &lame. Can we &lame our parentsL 3o. Fhey did the &est they could when they programmed you as a little child. Fheir own parents did the same with them: the &est they could. !% you have children$ you couldnOt )now what else to do either. Cum sa te invinovaAe7ti pentru asta L A deveni con7tient *sau a te tre#i, nu @nseamn6 s6 condamni pe altcineva *culpa&ili#are, sau s6 te simAi

vinovat *autoculpa&ili#are, pentru ceea ce ai %6cut. "e ce s6 ne simtim vinovaAi pentru o &oal6 mental6 care este at?t de contagioas6L 'ow can you &lame yoursel%L Fo &ecome aware doesnOt mean you need to &lame anyone$ or carry guilt %or what you have done. 'ow can we carry guilt or &lame %or a mental disease that is seriously contagiousL \n realitate$ tot ceea ce e-ist6 este per%ect. 3oi suntem per%ecAi e-act a7a cum suntem. Acesta este adev6rul curat. Hiecare dintre noi este un maestru. *3ota "+: stapan si sclav$ creator si victima a visului$ in acelasi timp , Chiar dac6 nu mani%est6m altceva dec?t gelo#ie 7i %urie$ cel puAin gelo#ia 7i %uria noastre sunt per%ecte. Chiar dac6 @n viaAa noastr6 se derulea#6 o dram6 @ngro#itoare$ aceasta este per%ect6$ este %rumoas6. "ac6 ne ducem la un %ilm dramatic$ precum ]4e aripile v?ntului^$ suntem impresionaAi 7i pl?ngem$ dar nu putem spune c6 %ilmul nu a avut o mare %rumuseAe. Cine spune c6 iadul nu este %rumosL !adul ne poate inspira <ota DM! !n Hlori de mucegai la Fudor Arghe#i $ ca si la Gaudelaire$ este utili#ata estetica uratului sau %rumusetea iadului. Chiar 7i iadul este per%ect$ c6ci nu e-ist6 nimic altceva dec?t per%ecAiunea. Chiar dac6 visul nostru este un iad$ acesta este per%ect$ 7i la %el suntem 7i noi. Nou )now$ everything that e-ists is per%ect. Nou are per%ect 2ust the way you are. Fhat is the truth. Nou are a master. Cven i% you master anger and 2ealousy$ your anger and 2ealousy are per%ect. Cven i% you have a &ig drama going on in your li%e$ itOs per%ect$ itOs &eauti%ul. Nou can go to a movie li)e Zone with the Iind and cry %or all that drama. Iho says that hell is not &eauti%ulL 'ell can inspire you. Cven hell is per%ect$ &ecause only per%ection e-ists. Cven i% you dream hell in your li%e$ you are per%ect 2ust the way you are. ................................................ !3CC49F9; 4ARAZRAH9;9! Du"ne$eul din noi / God %ithin &ou "on +iguel Rui#: \n realitate$ noi suntem %orAa care se 2oac6 cu mintea noastr6 7i care se %olose7te de corp ca de o 2uc6rie pre%erat6 pentru a se amu#a. Acesta este motivul pentru care ne a%l6m aici: de a ne 2uca 7i de a ne amu#a. 3oi avem prin na7tere dreptul de a %i %ericiAi$ de a ne &ucura de viaA6. 3u ne.am n6scut ca s6 su%erim. (ricine dore7te s6 su%ere este li&er s6 o %ac6$ dar nimeni nu este nevoit s6 su%ere. / N(9 ARC F'C H(RCC F'AF 4;AN5 I!F' N(9R mind and uses your &ody as its %avorite toy to play and have %un with. Fhat is the reason you are here: to play and have %un. Ie are &orn with the right to &e happy$ with the right to en2oy li%e. Ie are not here to su%%er. Ihoever wants to su%%er is welcome to su%%er$ &ut we donOt have to su%%er. Atunci de ce su%erimL Fhen why do we su%%erL 4entru c6 @ntreaga lume su%er6$ iar noi a2ungem s6 credem c6 su%erinAa este ceva normal. 3e cre6m apoi un sistem de convingeri pentru a susAine acest adev6r . Religiile ne spun c6 ne.am n6scut pentru a su%eri$ c6 viaAa nu este altceva dec?t o vale a pl?ngerii. 5u%eriAi acum$ aveAi r6&dare$ iar @n viaAa de apoi v6 veAi primi r6splata. 5un6 %rumos$ dar este complet %als.

Gecause the whole world su%%ers$ and we ma)e the assumption that su%%ering is normal. Fhen we create a &elie% system to support that truth. (ur religions tell us that we came here to su%%er$ that li%e is a valley o% tears. 5u%%er today$ have patience$ and when you die you will have your reward. 5ounds &eauti%ul$ &ut it isnOt true. 3ota "+: !adul este aici pe pamant pt cei programati sa su%ere sa vada lipsurile partea goala a paharului < tot aici altii traiesc in rai. 3u contea#a cata avere ai$ ci cum esti programat. Cinematogra%ia a ilustrat dramele traite de im&ogatitii peste noapte$ care au venit cu programarea iadului din dotarea anterioara 3oi alegem 5A 59HCR!+ pentru c6 am H(5F \3=_`AF! 5A 59HCR!+. "ac6 vom continua s6 %acem acelea7i alegeri$ vom continua s6 su%erim. Ie choose to su%%er &ecause we learned to su%%er. !% we continue to ma)e the same choices$ we will continue to su%%er. 3ota "+: Al&ert Cinstein spunea odata c6: "e%iniAia ne&uniei este s6 continui s6 %aci acela7i lucru * sa repeAi aceea7i gre7eli care te.au condus la e7ec , 7i s6 te a7tepAi la re#ultate di%erite * succes, / Fhe de%inition o% insanity is doing the same thing over and over again and e-pecting di%%erent results . =isul planetar poart6 @n el povestea umanit6Aii$ evoluAia oamenilor$ iar su%erinAa este re#ultatul evoluAiei %iintelor umane. (amenii su%er6 pentru c6 7tiu: 3oi 7tim ceea ce credem$ cunoa7tem o gr6mad6 de minciuni$ 7i pentru c6 nu le putem @mplini$ su%erim 3ota "+: Hara sa stim nu suntem %rustrati . Fhe "ream o% the 4lanet carries the story o% humanity$ the evolution o% humans$ and su%%ering is the result o% human evolution. 'umans su%%er &ecause we )now: Ie )now what we &elieve$ we )now all those lies$ and &ecause we canOt %ul%ill all those lies$ we su%%er. "on +iguel Rui# 1 se re%era la rai si la iad si in alte pasa2e$ care au %ost redate in 0ne:a 3

'i(lio)rafie 1. 4rogramarea reactiva * in care centrul nostru se a%la in altii din a%ara noastra, este sursa iadului < vedeti articolul .Cele trei pro)ra"ari ale fiintelor u"ane si tre$irea. sau .1u)aciunea reactivului.! 1. su&iectivi *non.reactivi$ creativi$ lideri ,< 2. o&iectivi *reactivi$ sclavi,< 3 . divini *eli&erati$ tre#iti, de +irahorian http://www.scri&d.com/doc/11E/100B0/CC;C.FRC!.4R(ZRA+AR!. CC3FRAR!.A;C.H!!3FC;(R.9+A3C.5!.FRCJ!RCA Gi&liogra%ie 2. Capitolul 12 "umne#eul din noi/ Zod Iithin Nou$ din cartea lui "on +iguel Rui# . +aiestria in iu&ire . 9n ghid practic al artei relaAiilor< o carte din @nAelepciunea toltec6/ Fhe +astery o% ;ove: A 4ractical Zuide to the Art o% Relationship: A Foltec Iisdom Goo) cartea se descarca de la adresa: http://-a.yimg.com/)M/groups/22/D003B/18D0BBD32D/name/"on

3. Fraducerea capitolului /8 din Fao Fe Ching *"ao "e Sing, al lui ;ao F#u * ;ao Ji, ;ao F#u Capitolul /8 9niversul hologra%ic< Cerul .un loc inlauntrul tau. 9niversul 'ologra%ic !mparatia lui "umne#eu este inlauntrul vostru Iilliam Gla)e scria: sa ve#i universul intr.un graunte de nisip si raiul intr.o %loare sal&atica . *Fo see a Iorld in a Zrain o% 5and and a 'eaven in a Iild Hlower< =oir un +onde dans un grain de sa&le$ et un ciel dans une %leur sauvage,. http://www.scri&d.com/doc/2D808D00/ http://www.danmirahorian.ro//8;aot#u.pd%

>. Du"ne$eul din noi / God %ithin &ou 4arintele Arsenie Goca: Cine nu se eli&erea#a aici$ nu este eli&erat nici dupa moarte / 5a nu credeti ca veti intra dupa moarte in imparatia in care n.ati trait pe pamant =edeti comentariul care insoteste imaginea de la adresa : https://www.%ace&oo).com/photo.phpL %&idaD0880E000B0B030bsetaa.D08808BB0B0B031.10838/1ED0.3/B2E 31D1802018btypea1btheater ?. -tapanul visului / The Drea" Master A&stract: Aceasta articol va a2uta sa intelegeti utilitatea practica a mesa2ului lui "on +iguel Rui# din cartea +aiestria in iu&ire / Fhe +astery o% ;ove $ printr.o noua traducere a capitolului 8 $ intitulat: 5tapanul visului / Fhe "ream +aster . http://www.scri&d.com/doc/13/EDB/DB/5tapanul.visului.Fhe."ream. +aster @. en in carne si oase / en Alesh+ en 'ones/ Le en en chair et en os 1B1 povestiri $en/ 1B1 en -tories /1B1 histoires en 101 4ovestiri Jen este o colectie de ghicitori sau de intre&ari parado-ale *)oan, Jen $ din 1B1B$ care include anecdote din secolul c!c 7i de la @nceputul secolului cc $ adunate de c6tre 3yogen 5en#a)i$ 7i transcrise de 3yogen 5en#a)i 7i 4aul Reps in cartea intitulata Jen in carne si oase / 101 Jen 5tories is a 1B1B compilation o% Jen )oans including 1Bth and early 20th century anecdotes compiled &y 3yogen 5en#a)i $ transcri&ed &y 3yogen 5en#a)i and 4aul Reps and pu&lished as Jen Hlesh$ Jen Gones / ;e Jen en chair et en os. Fe-tes rassem&lQs par 4aul Reps. Fraduit de lOanglais par C. +allerin et 4..A. "u2at. Che# Al&in +ichel . Cspaces li&res. C. #sho/ 0 'ird on the %in) 9sing Jen stories and responding to Muestions$ (sho shows how man must %irst &e grounded in himsel% &e%ore he can %ly into the s)y o% consciousness http://www.message%rommasters.com/Gelovedd(shodGoo)s/Jen/AdGirdd ondthedIing.pd% D. #sho/ The -ecret of -ecrets+ *ol 1. Tal7s on the -ecret of the Golden AloEer. http://www.message%rommasters.com/Gelovedd(shodGoo)s/Fao/Fhed5e cretdo%d5ecretsd=olumed1.pd%

http://www.message%rommasters.com/Gelovedd(shodGoo)s/Fao/Fhed5e cretdo%d5ecretsd=olumed2.pd% 0ne:a 1 *ariante ale povestirii $en A warrior came to the #en master 'a)uin and as)ed is there such a thing as heaven and hellL 'a)uin said who are youL Fhe warrior replied ! am chie% samurai to the emperor. 'a)uin said you$ a samuraiL with a %ace li)e that$ you loo) more li)e a &eggar. At this the warrior &ecame so angry he drew his sword. 5tanding calmly in %ront o% him$ 'a)uin said here open the gates o% hell. 4erceiving the masterXs composure$ the soldier sheathed his sword and &owed. Ha7uin then said .and here open the )ates of heaven.. 9n 2our$ un samuraP se prQsenta devant le ma@tre #en 'a)uin pour lui demander: . N a t.il un paradis et un en%erL 'a)uin rQpondit: . Rui es.tuL . Se suis le samuraP... +ais 'a)uin ne le laissa pas %inir et sOe-clama: . Foi$ un guerrierL Regarde toi: Ruel seigneur voudrait tOavoir T son serviceL Fu as lOair dOun mendiant: ;e samuraP %ut prit de colUre et dQgaina alors son sa&re. 'a)uin dit: . Fu as mVme un sa&reL +ais tu dois serement Vtre trop maladroit pour me couper la tVte.. ;e samuraP sOapprVtait T %rapper$ Muand le ma@tre dQclara: . !ci sOouvrent les portes de lOCn%er. "evant un telle assurance$ le samuraP rengaina son sa&re et sOinclina. 'a)uin conclut ainsi: . !ci sOouvrent les portes du 4aradis. http://&ushido.over.&log.com/article.conte.#en.E/338B8B.html varianta in care ra$(oinicul /sa"uraiul este inlocuit de i"parat http://www.oshoteachings.com/osho.discourse.on.heaven.and.hell/ (sho 1 'eaven and hell are not realities &ut ways o% living. Nou can live in 2ealousy Y thatXs how people live. Nou can live in competition$ you can live in con%lict$ you can live in am&ition. FhatXs how you have &een &rought up to live. Fhis is the way to hell: A Jen +aster was as)ed &y the Cmperor o% SapanW. Fhe Cmperor had come and as)ed the same Muestion. .. Fhe Cmperor reached the Jen +aster and as)ed him$ ]Ihat is hell and what is heavenL^ Fhe Jen +aster loo)ed at the Cmperor and said ]Nou son.o%.a.&itch: 'ave you loo)ed at your %ace in the mirror latelyL ! have never seen such a dirty.loo)ing %ellow &e%ore:^ Fhe Cmperor was enraged: 'e had not e-pected such a thing %rom such a great saint. Nou donXt )now great saints: Nou )now only small$ puny saints. A real saint is not a cat$ he is a tiger. Fhe Cmperor was so

enraged that he pulled his sword out o% its sheath. 'e was going to cut the head o% the +aster. Sust as the sword was coming closer$ the +aster said$ ]Iait: Nou are entering hell. Fhis is the gate to hell.^ Fhe way the +aster said ]Iait:^ was so power%ul that the CmperorXs hand was stopped in the middle$ and he understood Y ]Frue:^ 'e threw the sword away$ %ell at the %eet o% the +aster$ and the +aster laughed and said$ ]Fhis is the way to heaven: Nou have already e-perienced &oth within a single moment. Fhe distance is not %ar.^ Ihenever you are surrendered to e-istence$ whenever you live in trust$ love$ prayer$ 2oy$ cele&ration$ you are in heaven. Gut what ! am doing here is to help you to go &eyond &oth Y &ecause the person who lives in heaven can %all into hell any moment. Fhey are not %ar away$ they are very close &yW2ust a small %ence and that too is tattered &ecause it is very old. And %or centuries there has &een an argument as to who should repair it. Fhe "evil is not ready. Ihy should he &e worried a&out itL 3o&ody wants to enter hell: !% it is ZodX worry that hell people may enter into heaven$ then he should repair it. Gut Zod is a miser$ and they go on Muarreling. (ne day it happened: Zod said$ ]!% you donXt repair the %ence Y which has really &een destroyed &y your people and your nuisance on the other side$ our people have not done anything Y ! am going to court:^ Fhe "evil said$ ]Nou can go$ &ut where are you going to %ind an advocateL Fhey are all here on my side: Zo to court:^ 'ell is a state o% mind when you live in plenty and yet you live in poverty$ when li%e is such a &lessing and yet you live in sadness. Ihen the %lowers &loom you donXt &loom. Ihen the stars shine you donXt shine. Ihen the clouds are in the s)y %loating in %reedom donXt en2oy the %reedom. Ihen the cuc)oo calls %rom a distant wood and you remain dea%. Ihen the peacoc) dances you donXt dance. Fhis is hell: And you are the creator o% it. 0ne:a F <ota DM : Atunci cand ai doar radacini in pamant * minte< cunoastere mi2locita, si nu ai radacini in cer *non.minte< cunoastere directa, esti ca un copac care are radacini $ dar nu si coroana$ ca o pasare care #&oara cu o singura aripa. !deas create stupidity &ecause the more the ideas are there$ the more the mind is &urdened. And how can a &urdened mind )nowL Fhe more ideas are there$ the more it &ecomes 2ust li)e dust which has gathered on a mirror. 'ow can the mirror mirrorL 'ow can the mirror re%lectL Nour intelligence is 2ust covered &y opinions$ the dust$ and everyone who is opinionated is &ound to &e stupid and dull. FhatOs why pro%essors o% philosophy are almost always stupid. Fhey )now too much to )now at all. Fhey are &urdened too much. Fhey cannot %ly in the s)y$ they canOt have wings.... 3ota "+ : umplerea mintii cu in%ormatii nu aduce cunoasterea$ ci ampli%icarea ancorarii in minte vedeti articolul : Zoleste.ti cana : Cmpty your Cup : =ider votre tasse : articol de +irahorian

http://www.scri&d.com/doc/13330820D/Zoleste.ti.cana.Cmpty.your.Cup. =ider.votre.tasse Fhe trees e-ist without the mind and e-ist more &eauti%ully than any human &eing< the &irds e-ist without the mind and e-ist in a more ecstatic state than any human &eing. ;oo) at children who are still not civili#ed$ who are still wild. Fhey e-ist without the mind$ and even a Sesus or a Guddha will %eel 2ealous o% their innocence. There is no need for this "ind. The Ehole Eorld is )oin) on and on Eithout it. %h6 are 6ou carr6in) itG Are you 2ust thin)ing that it will &e too much %or Zod$ %or e-istenceL (nce you can put it down$ even %or a single minute$ your whole e-istence will &e trans%ormed. Nou will enter into a new dimension$ the dimension o% weightlessness. FhatOs what !Om going to give you: wings into the s)y$ into the heaven .. weightlessness gives you these wings. and roots into the earth$ a groundedness$ a centering. This earth and that heaven ! the6 are tEo parts of the Ehole. In this life+ 6our so/called ordinar6 life+ 6ou "ust (e rooted8 and in 6our inner space+ in the spiritual life+ 6ou "ust (e Eei)htless and fl6in) and floEin)+ floatin). Roots and wings ! can give to you. i% you allow$ &ecause ! am only a midwi%e. ! cannot %orce the child out o% you. A %orced child will &e ugly$ and a %orced child may die. Sust allow me. Fhe child is there$ you are already pregnant. Cvery&ody is pregnant with Zod. 0ll the reli)ions have said unless 6ou are uprooted fro" .this+. 6ou Eill not )et Ein)s into .that.. Fhey are against this$ against the world$ the &ody$ against the material$ the visi&le. All you %eel as near$ they are against. Fhey are %or something very %ar away$ something a&stract .. Zod$ Grahma$ mo)sha................. Fo me$ roots into this will help to give you wings into that. ! donOt create any antagonism where there is none. Antagonism comes %rom a mind in con%lict$ %rom a mind in duality. (ut o% con%lict$ dual theories are created$ con%licting theories. ! am not dual< ! create no con%lict. ! see that not against this &ut as a %lowering o% this. ! see wings not against roots &ut as a %lowering o% the roots. Frees have wings into the s)y .. their &ranches are their wings. Fhey have roots into the earth and &ranches into the s)y. ! would li)e you to &e a strong tree .. with roots into this and wings into that. Fo me$ this plus that is Zod. FhatOs why ! say very contradictory things. ! would li)e to give you two things: roots into this earth+ into all that is earthl6+ and Ein)s into that heaven$ into all that is a&stract %or you now$ into all that you cannot even comprehend$ that cannot &e conceptuali#ed. Roots into the %inite$ wings into the in%inite... And you need not renounce this. !% you renounce this$ you are renouncing your roots. Fhat has happened< that is why your mon)s$ your sadhus$ loo) so dead. Fhey have renounced this< they are uprooted &eings. 9proot a tree and you are e-posing the part that was hidden in the earth. 5oon the %lowers will die$ the &ranches will die$ the leaves will start %alling. Love .this. and love it so deepl6 that 6our love transcends .this. and reaches .that..

FhatOs what ! mean: roots into this earth$ and wings into that heaven. Gy and &y it will happen$ and once it happens you will have a %reedom %rom the mind< you will &ecome weightless and have wings into the s)y. 5o ! am not saying give only the [oran to the %ire< give my &oo)s to the %ire also$ &ecause they can &e more dangerous than the [oran and Zita and Gi&le which have &ecome out o% date in a sense. Nou are very$ very %ar away %rom +ohammed$ even %urther away %rom [rishna. Fheir voices have &ecome very$ very distant$ dim things. +y voice is nearer to you. !t is immediate< it is direct. !t may &ecome a greater prison %or you$ &ecause it is more alive right now. !t can capture you< it can &ecome more o% a &urden. !% a living master can %ree you$ a living master can &ecome more o% a prison also. !t depends. Fhere are directions in the &oo). !t is a map$ a map into the world o% consciousness$ a map o% how to get roots into the earth$ a map o% how to get wings into the s)y. Gut trees donOt need it. !% ! tell them how to get roots into the earth they will say$ "onOt distur& us$ we have already got roots into the earth !% ! tell them how to get wings into the s)y they will say$ "onOt distur& the silence. Ie are always standing in the s)y$ swaying in the s)y. And i% ! tell them to preserve this &oo) they will laugh$ and i% they can %ind a %ire they will throw the &oo) in it. 5o what am ! sayingL ! am saying to you: Zet roots and throw away the maps< get wings and throw away the maps. 3A35C3 H(93" FI( ZR(945 (H +(3[5 5R9AGG;!3Z (=CR F'C (I3CR5'!4 (H A CAF. 3A35C3 IC3F F( F'C [!FC'C3 A3" GR(9Z'F GAC[ A C'(44CR. 'C 4!C[C" 94 F'C CAF A3" 5A!" F( F'C +(3[5$ !H A3N (H N(9 CA3 5AN A Z((" I(R"$ N(9 CA3 5A=C F'C CAF. 3(F A I(R" IA5 5A!"$ 5( 3A35C3 C9F F'C CAF !3 FI( A3" ZA=C 'A;H F( CAC' ZR(94. I'C3 S(5'9 RCF9R3C" F'AF C=C3!3Z$ 3A35C3 F(;" '!+ I'AF 'A" 'A44C3C". S(5'9 5A!" 3(F'!3Z. 'C S95F 49F '!5 5A3"A;5 (3 '!5 'CA" A3" IA;[C" (9F. 3A35C3 5A!"$ !H N(9 'A" GCC3 F'CRC$ N(9 C(9;" 'A=C 5A=C" F'C CAF. 3othing is saved &y the mind$ &y thin)ing$ &y logic$ and i% you try to save &y logic you will lose. ;i%e can &e saved only through an irrational 2ump$ through something that is not intellectual &ut total. Gut the whole story seems to &e too cruel. 3ansenOs disciples were struggling over a cat. 3ansen had a &ig monastery and the monastery had two wings. Fhis cat was moving %rom one wing to another and &oth wings claimed that the cat &elonged to them .. and the cat was a &eauti%ul one. Fhe %irst thing to &e understood is: a real sannyasin cannot claim any ownership. A sannyasin means one who has le%t all possessions$ or all possessiveness$ which is deeper and more &asic. Nou can leave possessions$ that is easy< &ut to leave possessiveness is di%%icult &ecause it goes deeper in the mind. Nou can leave the world$ &ut the mind goes on clinging to it. Fhese mon)s$ 3ansenOs disciples$ had le%t the world &ehind .. their homes$ their wives$ their children .. &ut now they were %ighting over the ownership o% a cat. Fhis is how the mind wor)s. Nou leave one thing and the mind claims another$ &ut the &asic thing remains the same and it

ma)es no di%%erence i% the o&2ect o% ownership changes .. it ma)es no di%%erence. Fhe di%%erence$ the revolution$ the real change$ comes only when the su&2ectivity changes$ when the owner changes. Fhis is the %irst thing to &e understood. +on)s claiming ownership o% a cat loo)s %oolish$ &ut this is how mon)s have &een acting all over the world. Fhey leave their houses$ then they claim ownership o% the temple$ o% the church. Fhey leave everything &ut they canOt leave their minds$ and the mind creates new worlds %or them continuously. 5o it is not a Muestion o% possessing a )ingdom< even a cat will do. And wherever possession comes in$ %ighting$ violence and aggression are &ound to &e there. Ihenever you possess$ you are %ighting$ &ecause that which you possess &elongs to the whole. Nou cannot possess anything< you can use it$ thatOs all.'ow can we possess the s)y and how can we possess the earthL Gut we possess .. and that possession creates all types o% con%lict$ struggle$ wars$ violence and so on. +an has &een %ighting and %ighting and %ighting continuously. 'istorians say that within the last three thousand years there have &een wars almost continuously somewhere or other on the earth. !n three thousand years$ we have %ought at least %ourteen thousand wars. Ihy so much %ightingL !t is &ecause o% possession. !% you possess you have started a war with the whole. Guddha$ +ahavira or Sesus$ all said$ !% you possess$ you canOt enter the )ingdom o% Zod. Sesus said$ !t is easier %or a camel to pass through the eye o% a needle than %or a rich man to enter the )ingdom o% heaven. !t is impossi&le$ &ecause when you possess you are constantly %ighting with Zod. Ihen you claim ownership$ %rom whom are you claiming ownershipL Fhe whole &elongs to the whole< the part cannot claim the whole. Fhe part cannot even claim the part. Cvery claim is aggression. 5o those who possess cannot &e in deep contact with the divine. 3onpossessiveness doesnOt mean you should not live in a house. ;ive in a house$ &ut &e than)%ul to the whole$ to the divine. 9se it &ut donOt possess it. !% you can use things without &eing possessive you have &ecome a sanyasin. Fhese %ollowers o% 3ansen have le%t the world$ &ut their minds have %ollowed them li)e shadows. 3ow they claim ownership o% a cat. Fhe whole thing is %oolish........ Remem&er$ it was not 3ansen who )illed the cat$ it was these mon)s who )illed it< this is the secret )ey in the story. 3ansen gave an opportunity. 'e said$ Nou can save this cat. Ihenever you possess a live thing$ you have already )illed it. Ihenever you claim that you possess a live person$ you have murdered$ &ecause li%e cannot &e possessed. Fhe cat was moving %rom this wing to that. Fhe cat was alive$ %ully alive$ more alive than these mon)s. 5he had no home$ she didnOt &elong to any&ody. 5he was 2ust li)e a &ree#e .. sometimes passing through the le%t wing$ sometimes passing through the right. And the cat never claimed that these mon)s &elonged to her$ or those mon)s &elonged to her. 5he never possessed. *A Gird on the Iing$ Chapter B: 5ave the Cat, <ota DM! noi suntem pisica care se misca intre cele doua aripi ale palatului : aripa de la su&sol *mintea, in care suntem programati sa ramanem captivi in starea de veghe < aripa luminoasa in care intra doar in cursul somnului pro%und pt a ne regenera dar in acest timp suntem a&senti

0 'ird on the %in) Chapter 11! -o(er Hp * <ota DM! 2ocul de sah in care i se taia capul celui care pierdea, ! have heard: once it happened that a young man &elonging to a very rich and aristocratic %amily$ came to a Jen master. 'e had )nown everything$ indulged in every desire< he had enough money$ so there was no pro&lem. Gut then he got %ed up .. %ed up with se-$ %ed up with women$ %ed up with wine. 'e came to the Jen master and said$ 3ow ! am %ed up with the world. !s there some way that ! can )now mysel%$ who ! amL At that moment the master upturned the ta&le$ started laughing and said$ 3o&ody is going to &e de%eated here. Nou &oth have won. Fhis mon) was already in heaven$ he was rich< no need to cut o%% his head. 'e was not trou&led at all when the master said$ Nour head is to &e cut o%%. 3ot a single thought arose in his mind. Fhere was no Muestion o% choice .. i% the master says it is going to &e so$ it is o)ay. 'e said yes with his whole heart. Fhat was why there was no perspiration$ no trem&ling. 'e was playing chess< death was not a pro&lem. (ri de c?te ori e-ist6 o situaAie de urgenA6 nu v6 puteAi permite sa ganditi. Zandul este pentru agrement *atunci cand ai timp li&er,. Atunci c?nd nu e-ist6 nici o pro&lem6 v6 puteAi g?ndi< dar atunci c?nd e-ist6 @ntr.adev6r o pro&lem6 de supravietuire g?ndirea se opre7te$ deoarece mintea are nevoie de timp$ iar atunci c?nd e-ist6 o de urgenA6 nu este timp. Fre&uie s6 %aceAi ceva imediat. And the master said$ Nou have won$ and your victory has &een greater than this mon)Os. 3ow ! will initiate you. Nou can &e here$ and soon you will &e enlightened. Goth &asic things had happened: meditation and compassion. Guddha has called these two the &asic: pragya and )aruna$ meditation and compassion. Fhe young man said$ C-plain it to me. 5omething has happened ! donOt )now a&out. ! am already trans%ormed< ! am not the same young man who came to you a %ew hours ago. Fhat man is already dead. 5omething has happened .. you have done a miracle. Fhe master said$ Gecause death was so imminent$ you couldnOt thin)$ thoughts stopped. "eath was so close &y$ thin)ing was impossi&le. "eath was so near$ there was no gap &etween you and death$ and thoughts need space to move. Fhere was no space$ so thin)ing stopped. +editation happened spontaneously. Gut that was not enough$ &ecause that type o% meditation which happens &ecause o% emergency will &e lost< when the emergency is gone that meditation will &e lost. 5o ! couldnOt throw the &oard at that moment$ ! had to wait. !% meditation really happens$ whatsoever the cause$ compassion has to %ollow. Compassion is the %lowering o% meditation. !% compassion is not coming$ your meditation is$ somewhere$ wrong. Fhen ! loo)ed at your %ace. Nou were %illed with &liss and your eyes &ecame &uddhali)e. Nou loo)ed at the mon)$ and you %elt and you thought$ !t is &etter to sacri%ice mysel% than this mon). Fhis mon) is more valua&le than me.

Fhis is compassion .. when the other &ecomes more valua&le than you. Fhis is love .. when you can sacri%ice yoursel% %or the other. Ihen you &ecome the means and the other &ecomes the end$ this is love. Ihen you are the end and the other is used as a means$ this is lust. ;ust is always cunning and love is always compassionate. Fhen ! saw in your eyes the compassion arising$ and then you started to ma)e wrong movements 2ust to &e de%eated$ so that you would &e )illed and this mon) saved. At that moment ! had to throw the &oard. Nou had won. 3ow you can &e here. ! have taught you &oth meditation and compassion. 3ow %ollow this trac)$ and let them &ecome spontaneous in you .. not situational$ not depending on any emergency$ &ut 2ust a Muality o% your &eing. Carry this story within you$ in your heart< let it &ecome the &eat o% your heart. Rooted in meditation you will have wings o% compassion. FhatOs why ! say that ! would li)e to give you two things: Roots into this earth and wings into that heaven. +editation is this earth$ it is here and now< the very moment you can spread your roots$ do it. And once roots are there your wings will reach to the highest s)y possi&le. Compassion is the s)y$ meditation is the earth$ and when meditation and compassion meet a &uddha is &orn. 0ne:a 3 Don Mi)uel 1ui$ despre visul colectiv si individual de iad si de rai in cartea sa IFJ 2 Maiestria in iu(ire / Hn )hid practic al artei relaKiilor8 o carte din LnKelepciunea toltec=/ The Master6 of Love! 0 Practical Guide to the 0rt of 1elationship! 0 Toltec %isdo" 'oo74 "ac6 aAi @nAeles %aptul c6 toAi cei din 2urul dumneavoastr6 au r6ni emoAionale in%ectate cu otrava emoAiilor negative$ veAi @nAelege cu u7urinA6 relaAiile interumane din ceea ce toltecii numesc visul iadului. ... (amenii sunt animale domesticite$ iar aceast6 domesticire repre#int6 poarta de intrare @n visul iadului$ unde continu6 s6 tr6iasc6 @n team6. 'umans are domesticated animals$ and this domestication leads us into the dream o% hell where we live in %ear. ... A7adar$ pentru a cur6Aa otrava 7i pentru a v6 vindeca r6nile$ pentru a v6 accepta pe sine 7i pentru a ie7i ast%el din iad nu aveAi altceva de %6cut dec?t s6 deschideAi ochii 7i s6 priviAi @n 2urul dumneavoastr6. ... Atunci c?nd ne respingem singuri$ c?nd ne 2udec6m$ ne g6sim vinovaAi 7i ne pedepsim singuri$ noi a2ungem s6 credem c6 iu&irea nu e-ist6$ c6 nu e-ist6 dec?t pedeapsa$ su%erinAa$ 2udecata.... \n vi#iunea toltec6$ tot ceea ce credem despre noi @n7ine 7i tot ceea ce cunoa7tem despre lumea @n care tr6im nu este altceva dec?t un vis. "ac6 priviAi descrierile religioase ale iadului$ veAi constata c6 acestea nu di%er6 deloc de societatea uman6$ de %elul @n care vis6m noi. !adul este un loc al su%erinAei$ al %ricii$ al luptelor 7i violenAelor$ al 2udec6Ailor 7i al in2ustiAiei$ un loc al pedepsei care nu se s%?r7e7te niciodat6. ....(amenii se lupt6 cu oamenii @ntr.o 2ungl6 a pr6d6torilor< ei sunt plini de pre2udec6Ai$ de vinov6Aie$ de resentimente$ de otrava emoAiilor negative: invidie$ m?nie$ ur6$ tristeAe$ su%erinA6. 3oi cre6m singuri toAi ace7ti demoni @n minAile noastre$ c6ci ne.am o&i7nuit s6 vis6m iadul @n propria noastr6 viaA6.....Hiecare om @7i creea#6 propria sa dram6 personal6 @n care @7i des%67oar6 viaAa$ dar oamenii care au tr6it @naintea noastr6 au creat @mpreun6 un mare vis e-terior$ visul societ6Aii umane. =isul e-terior$ =isul 4lanetei$ este =isul colectiv creat de miliardele de vis6tori.

+arele =is include toate regulile sociale$ toate legile$ religiile$ culturile$ toate manierele @n care tr6iesc ast6#i oamenii. Foate aceste in%ormaAii @nmaga#inate @n minAile noastre seam6n6 cu o mie de voci care ne vor&esc simultan. Foltecii numesc acest proces: mitote. Realitatea dinl6untrul nostru este iu&ire pur6< noi suntem =iaAa. 5inele nostru real nu are nimic de.a %ace cu visul$ dar procesul de mitote ne @mpiedic6 s6 vedem cine suntem cu adev6rat. *http://es.wi)ipedia.org/wi)i/+itote <Fhere !s a +itote in Nour +ind &y Allan 'ardman http://www.netplaces.com/toltec.wisdom/awa)ening.in.the. dream/there.is.a.mitote.in.your.mind.htm ,... Atunci c?nd privim =isul din aceast6 perspectiv6$ con7tienAi c6 suntem cine suntem$ ne d6m imediat seama de comportamentul prostesc al oamenilor$ care devine chiar amu#ant. +area dram6 devine ast%el o comedie. 3e d6m seama c6 oamenii su%er6 pentru lucruri practic lipsite de importanA6$ unele dintre ele chiar ireale. 3u avem @ns6 de ales. 3e. am n6scut @n aceast6 societate$ am crescut @n ea 7i am @nv6Aat s6 ne comport6m la %el ca ceilalAi$ @ntr.un nonsens generali#at...!maginaAi.v6 c6 puteAi vi#ita o alt6 planet6$ @n care locuitorii au o minte emoAional6 di%erit6 de a noastr6. Ci comunic6 unii cu ceilalAi prin iu&ire$ prin %ericire$ prin pace. !maginaAi.v6 c6 dup6 ce aAi stat o vreme acolo$ v6 tre#iAi din nou pe planeta noastr6$ dar nu mai aveAi nici un %el de r6ni pe corpul dumneavoastr6 emoAional. 3u v6 mai este team6 s6 %iAi cel care sunteAi. (rice v.ar spune altcineva$ orice ar %ace$ nimic nu v6 mai poate a%ecta personal$ 7i deci nu v6 mai poate r6ni. 4ractic$ nu mai aveAi nevoie de protecAie. 3u v6 mai este team6 s6 iu&iAi$ s6 v6 @mp6rt67iAi sentimentele$ s6 v6 deschideAi inima. "ar nimeni din cei din 2ur nu seam6n6 cu dumneavoastr6. Cum aAi putea sta&ili relaAii de comuniune cu oameni care sunt r6niAi din punct de vedere emoAional 7i care sunt &olnavi de team6L ;a na7tere$ mintea emoAional6 a omului este per%ect s6n6toas6. 4rimele r6ni pe corpul s6u emoAional apar @n 2urul v?rstei de 3./ ani$ c?nd copilul se in%ectea#6 pentru prima oar6 cu otrava emoAiilor negative. (&servaAi @ns6 copiii cu v?rste cuprinse @ntre doi 7i trei ani: ei nu %ac altceva dec?t s6 se 2oace tot timpul$ s6 r?d6 tot timpul. !maginaAia lor este e-trem de puternic6 7i ei @7i tr6iesc visul ca pe o aventur6 a e-plor6rii. C?nd @nt?lnesc un o&stacol$ ei reacAionea#6 7i se ap6r6$ dar apoi uit6 7i tr6iesc la %el de intens momentul urm6tor$ @7i re@ncep 2ocul$ e-plorarea 7i amu#amentul. Ci tr6iesc @n permanenA6 @n clipa pre#ent6. AC9+ 3u se ru7inea#6 de trecutul lor$ nu sunt @ngri2oraAi de viitor. Copiii mici e-prim6 e-act ceea ce simt 7i nu se tem s6 iu&easc6.... (piniile e-terioare au o mare putere asupra comportamentului prostesc al oamenilor RCACF!=! care tr6iesc @n iad. Ace7tia simt @n permanenA6 nevoia s6 aud6 c6 sunt %rumo7i$ &uni$ de7tepAi$ c6 ceea ce %ac ei este &ine. Cum ar6tL `i.a pl6cut cum am vor&itL C7ti de acord cu ceea ce %acL 3oi simAim nevoia s6 au#im opiniile celorlalAi tocmai pentru c6 suntem domesticiAi C(3"!F!(3AF! 5A H!+ RCACF!=! 7i putem %i manipulaAi @n %uncAie de aceste opinii. G9F(A3C "C C(+A3"A !3 AHARA FA!CRCA C(J!! Corpul nostru emoAional @7i schim&6 7i @7i pierde treptat propria %recvenA6 vi&ratorie$ cea speci%ic6 unei %iinAe umane normale. Copiii @nvaA6 2ocul adulAilor$ al =isului e-terior$ dar @7i pierd ast%el inocenAa$ %ericirea$ li&ertatea 7i tendinAa @nn6scut6 de a iu&i. Ci sunt %orAaAi s6 se schim&e 7i @ncep s6 perceap6 o alt6 lume$ o alt6 realitate$ a in2ustiAiei$ a

durerii emoAionale$ a emoAiilor negative. Ci intr6 ast%el @n iad$ @n iadul pe care @l creea#6 chiar oamenii$ adic6 @n =isul 4lanetei. !adul @i @nt?mpin6 cu &ucurie$ dar nu se poate spune c6 l.au inventat ei personal. !adul era aici @nainte de na7terea noastr6. 4utem vedea cu u7urinA6 c?t de u7or pot %i distruse iu&irea 7i li&ertatea dac6 @i privim pe copii. !maginaAi.v6 un copila7 de doi sau trei ani care alearg6 7i se 2oac6 prin parc. +ama @l supraveghea#6 pe micuA 7i se teme s6 nu cad6 7i s6 nu se loveasc6. ;a un moment dat$ ea dore7te s6.l opreasc6$ dar copilul crede c6 mama se 2oac6 cu el$ a7a c6 @ncearc6 s6 alerge mai rapid dec?t ea. 4e strada din apropiere trec ma7ini$ lucru care o sperie 7i mai tare pe mam6$ care reu7e7te @n cele din urm6 s6.l prind6. Copilul se a7teapt6 ca mama lui s6 se 2oace cu el$ dar ea @l plesne7te la %und. Gum: Ce 7oc: Hericirea copilului era e-presia iu&irii care se mani%esta prin el$ 7i el nu @nAelege de ce mama sa se poart6 ast%el. \n timp$ acumularea acestor 7ocuri su&minea#6 iu&irea lui p?n6 la dispariAie. "e7i nu @nAelege @nc6 cuvintele$ copilul poart6 @n el o @ntre&are: "e ceL Alergarea 7i 2oaca sunt e-presii ale iu&irii$ dar ele nu mai repre#int6 o surs6 de siguranA6$ c6ci p6rinAii @l pedepsesc pentru maniera @n care @7i e-prim6 iu&irea. Ci @l trimit @n camera lui$ 7i copilul nu mai poate %ace ceea ce dore7te. 46rinAii @i spun c6 nu a %ost un copil cuminte$ iar acest lucru @l demorali#ea#6< @nseamn6 c6 este pedepsit. \n acest sistem al pedepsei 7i al recompensei e-ist6 un simA al drept6Aii 7i al nedrept6Aii$ al corectitudinii 7i al incorectitudinii. Acest simA este ca un cuAit care taie @n carne vie @n corpul emoAional al copilului$ cre?nd acolo o ran6. \n %uncAie de reacAia noastr6 la in2ustiAia comis6$ aceast6 ran6 se poate in%ecta cu emoAii negative. !adul are di%erite niveluri. 9nii oameni sunt %oarte ad?nc scu%undaAi @n el$ @n timp ce alAii nu au dec?t un contact sporadic cu el. C-ist6 relaAii e-trem de a&u#ive 7i relaAii aproape lipsite de a&u#. Acum nu mai sunteAi copil$ iar dac6 aveAi o relaAie a&u#iv6$ acest lucru se datorea#6 %aptului c6 acceptaAi a&u#ul$ c6 sunteAi convins c6 @l meritaAi. *"on +iguel Rui# +aiestria in iu&ire / Fhe +astery o% ;ove , 0ne:a > vedeti in Gi&liogra%ie K8> adresa de unde puteti descarca aceasta carte A Gird on the Iing * Chapter 3: Fhe Zates o% 'eaven and 'ell, 12 Sune 1B8/ am in Guddha 'all Audio: Nes =ideo: 3o ;ength: 10/ mins te-tul incepe cu povestirea #en care este tradusa GC;(=C" (5'($ A IARR!(R CA+C F( F'C JC3 +A5FCR 'A[9!3 A3" A5[C" !5 F'CRC 59C' A F'!3Z A5 'CA=C3 A3" 'C;;L 'A[9!3 5A!" I'( ARC N(9L F'C IARR!(R RC4;!C" I 0M CHIEA -0MH10I T# THE EMPE1#1. 'A[9!3 5A!" N(9$ A 5A+9RA!L I!F' A HACC ;![C F'AF$ N(9 ;(([ +(RC ;![C A GCZZAR. AF F'!5 F'C IARR!(R GCCA+C 5( A3ZRN 'C "RCI '!5 5I(R". 5FA3"!3Z CA;+;N !3 HR(3F (H '!+$ 'A[9!3 5A!" .HE1E THE

G0TE- #A HELL #PE<.. 4CRCC!=!3Z F'C +A5FCRO5 C(+4(59RC$ F'C 5(;"!CR 5'CAF'C" '!5 5I(R" A3" G(IC". 'A[9!3 F'C3 5A!" A3" 'CRC F'C ZAFC5 (H 'CA=C3 (4C3. Heaven and hell are not )eo)raphical. If 6ou )o in search of the" 6ou Eill never find the" an6Ehere. The6 are Eithin 6ou+ the6 are ps6cholo)ical. The "ind is heaven+ the "ind is hell+ and the "ind has the capacit6 to (eco"e either. 'ut people )o on thin7in) ever6thin) is so"eEhere outside <ota DM! locali#area in a%ara este re#ultatul programarii reactive K1>. Ie always go on loo)ing %or everything outside &ecause to &e inwards is very di%%icult. Ie are outgoing. !% some&ody says there is a god$ we loo) at the s)y. 5omewhere$ sitting there$ will &e the divine person. (ne psychologist in an American school as)ed small children what they thought a&out Zod. Children have clearer perception: they are less cunning$ more truth%ul. Fhey are more representative o% the human mind$ they are unperverted. 5o he as)ed the children and the answers were collected. Fhe conclusions were very ridiculous. Almost all the children depicted Zod something li)e this .. an old "an+ ver6 tall+ (earded and ver6 dan)erous. 'e created %ear. If 6ou didn't folloE hi" he Eould throE 6ou into hell8 if 6ou pra6ed and folloEed hi" he Eould )ive 6ou paradise and all the pleasures. He Eas sittin) on a throne in the s76 Eatchin) ever6(od6. &ou couldn't escape hi"8 even in 6our (athroo" he Eas loo7in). The out)oin) "ind pro,ects ever6thin) outside . Fhis is N(9R Zod too. "onOt laugh$ donOt thin) this is a childOs conception .. no$ this is you. <ota DM! intretinerea in%antilismului $ programarii reactive si a transei centri%uge. in care cautam cau#ele in a%ara $ in lumea e%ectelor Fhis is how you thin) a&out Zod .. as a cosmic spy$ always searching to condemn$ to punish$ to throw you into hell... as very %erocious$ revenge%ul. FhatOs why all religions are &ased on %ear <ota DM! %rica este unul dintre vectorii sau dintre semnalele de mentinere a transei centri%uge$ inoculata la dresare sau conditionare< mai e-ista si asteptarea recompensei$ re#ultatului$ e%ectului *ruperea de lumea cau#elor$ a%lata in pre#ent si ancorarea in lumea e%ectelor, . Religions say i% you do this you will &e appreciated$ rewarded< i% you donOt do this$ you will &e punished. Fhe &ase seems to &e %ear. Zod 2ust seems to &e a very power%ul emperor sitting on a throne in heaven. Fhe whole concept is %oolish &ut human< the human mind is %oolish. Fhe whole concept is anthropocentric. !n the Gi&le it is said Zod created man in his own image. !n reality$ it seems to &e Muite otherwise: man created Zod in his own image. %e have pro,ected God in our oEn i"a)e8 he is ,ust a (loE/up of the hu"an "ind. 'e is a &igger human mind$ thatOs all. 1e"e"(er+ if 6ou thin7 God is so"eEhere outside 6ou+ 6ou have not even ta7en the first step toEards (ein) reli)ious. The sa"e happens Eith all such concepts. %e sa6 heaven is Eithout+ hell is Eithout8 it is as if there e:ists nothin) Eithin. Ihat is within youL Fhe moment you thin) o% the within it seems that everything goes empty. %hat is EithinG Ce este inauntru G Fhe world is without$ se- is without$ sin is without$ virtue is without. Zod$ heaven$ hell .. everything is without.

<ota DM! ;a reactivi lumea este in a%ara$ se-ul este in a%ara$ pacatul este in a%ara$ virtutea este in e-terior. "umne#eu$ raiul$ iadul. toate sunt in e-terior vedeti articolul K1> din Gi&liogra%ie Ihat is within youL Iho are youL Fhe moment you thin) o% the within your mind goes &lan)$ there is nothing. !n reality$ everything is within< the outer is 2ust a pro2ection. Hear is within you< it is pro2ected as a hell. 'ell is 2ust a pro2ected image on the screen .. o% the %ear that is within you$ o% the anger$ o% the 2ealousy$ o% all that is poisonous in you$ o% all that is evil in you. 'eaven is$ again$ a pro2ected image on the screen .. o% all that is good and &eauti%ul$ o% all that is &liss%ul within you. Fhe "evil is the %allen human &eing$ Zod is the risen human &eing. Zod is the ultimate possi&ility o% your &eatitude< the "evil is your ultimate %all. Fhere is no&ody li)e the "evil e-isting somewhere. Nou will never meet him unless you &ecome him. And you will never encounter Zod unless you &ecome Zod. In the East+ reli)ions transcended this anthropocentric attitude ver6 lon) a)o+ in the past. Castern religions are non. anthropocentric. <ota DM! dacii nu aveau o religie antropocentrica * centrata intr.un #eu numit Jamol-is,$ ci venerau calea *#a, eli&erarii *mo)sha, din lumea e%ectelor si a mintii$ calea desteptarii. !n taoism nu este venerat un #eu$ ci calea *tao, de trecere la regimul nemi2locit * direct$ hologra%ic $ nondualist ori divin, de %unctionare. Cei ce se ocupa de taoism si.l inlocuiesc pe Fao cu un #eu si predica virtutile con%ucianiste in locul ancorarii in sursa tuturor virtutilor nu %ac decat sa.si proiecte#e propriile credinte si sa perpetue#e modelul in%antil al cuceritorilor care au coloni#at "acia. Fhey say you cannot encounter Zod$ you can &ecome Zod. Fhey say Ihen you reach to the ultimate point o% e-istence$ there will &e no Zod to receive you and welcome you. (nly you will &e there in your godliness. <ota DM! cand a2ungi acolo nu vei gasi pe "umne#eu sa te intampine$ tu vei redeveni divin$ tu iti vei recapata scaunul de domnie$ tu vei descoperi ca e-istenta este divina 5o this can &e said$ and ! go on insisting: Fhere e-ists no Zod .. e-istence is divine. Fhere e-ists no one li)e a person$ a super.person$ no one. Zod is none-istential$ godliness is e-istential. Fhe moment ! say godliness... it &ecomes something inward< the moment you say Zod$ you have pro2ected it. <ota DM! indumne#eirea$ resta&ilirea %unctionarii divine este ceva interior . "umne#eu este ceva e-terior$ o tinta pe care sa va risipiti energiile vietii$ o transa$ o proiectie

!ncepe partea cu povestea #en in care (sho indica de ce a %ost ales drept persona2 un ra#&oinic Fhis story is &eauti%ul. Fhe Jen master 'a)uin is one o% the rare %lowerings. A warrior came to him$ a samurai$ a great soldier$ and he

as)ed !s there any hell$ is there any heavenL !% there is hell and heaven$ where are the gatesL Ihere do ! enter %romL 'ow can ! avoid hell and choose heavenL 'e was a simple warrior. Iarriors are always simple. !t is di%%icult to %ind a &usinessman who is simple. A &usinessman is always cunning$ clever< otherwise he cannot &e a &usinessman. A warrior is always simple< otherwise he cannot &e a warrior. A warrior )nows only two things$ li%e and death .. nothing much. 'is li%e is always at sta)e$ he is always gam&ling< 'e is a simple man. <ota DM! mintea simpla a ra#&oinicului *casta militara, il a2uta sa se eli&ere#e * de aici sunt selectati s%intii$ regii $ liderii ,< mintea complicata a omului de a%aceri *casta negustorilor, sau a &rahmanilor * %iloso%ilor$ teoreticienilor$ cei ce se ocupa de programarea societatii< un alt tip de negustori care vand ori schim&a in%ormatii, &lochea#a eli&erarea . Aceste doua caste nu au dat niciun Guddha * om tre#it, FhatOs why &usinessmen could not create a single +ahavir$ a single Guddha. Cven Grahmins could not create a Ram$ a Guddha$ a +ahavir. Grahmins are also cunning$ cunning in a di%%erent way. Fhey are also &usinessmen .. o% a di%%erent world$ o% the other. Fhey deal in &usiness not o% this world$ &ut o% the other world. Fheir priesthood is a &usiness< their religion is mathematics$ arithmetic. Fhey are also clever$ more clever than &usinessmen. The (usiness"an is li"ited to his Eorld+ their cunnin)ness )oes (e6ond. The6 alEa6s thin7 of the other Eorld+ of the reEards the6 are )oin) to )et there. Fheir rituals$ their whole mind is concerned with how to achieve more pleasures in the other world. The6 are concerned Eith pleasure! the6 are (usiness"en. Cven Grahmins could not create a Guddha. Fhis is strange. All the twenty.%our Saina tirthan)aras were )shatriyas$ warriors. Guddha was a warrior< Rama and [rishna were warriors. Fhey were simple people$ with no cunning in their minds$ with no arithmetic. Fhey )new only two things .. li%e and death. Fhis simple warrior came to 'a)uin to as) where is heaven and where is hell. 'e had not come to learn any doctrine. 'e wanted to )now where the gate was so he could avoid hell and enter heaven. And 'a)uin replied in a way only a warrior could understand. !% a &rahmin had &een there$ scriptures would have &een needed< he would have Muoted the =edas$ the 9panishads$ the Gi&le$ the [oran$ then a Grahmin would have understood. All that e-ists %or a &rahmin is in the scriptures< scriptures are the world. A &rahmin lives in the word$ in the ver&al. !% a &usinessman had &een there$ he would not have understood the answer$ the response 'a)uin gave$ the way he acted with this warrior. A &usinessman always as)s Ihat is the price o% your heavenL Ihat is the costL 'ow can ! attain itL <ota DM! cu o %iloso%ie ca aceea a negustorilor * totul are un pret , nu se reali#ea#a tre#irea . Ati descoperit pe cineva care a o&tinut iu&ire$ %ericire sau un somn &un prin cumparare. Ihat should ! doL 'ow virtuous should ! &eL Ihat are the coinsL Ihat should ! do so heaven can &e attainedL 'e always as)s %or the price.

! have heard one &eauti%ul story .. it happened in the &eginning when Zod created the world. Zod came to earth to as) di%%erent races a&out the ten commandments$ the ten rules o% li%e. Fhe Sews have given so much signi%icance to those ten rules .. Christians also$ +ohammedans also. All these religions are Sewish$ the source is the Sew$ and the Sew is the per%ect &usinessman. <ota DM! religii semitice$ negustoresti aduse de coloni#atorii in lumea dacilor 5o Zod came to as)$ he came to the 'indus and as)ed$ Iould you li)e to have ten commandmentsL Fhe 'indus said$ Ihat is the %irstL Ie must have a sample. Ie donOt )now what these ten commandments are. Zod said$ Fhou shalt not )ill. Fhe 'indus said$ !t will &e di%%icult. ;i%e is comple-$ )illing is involved. !t is a great cosmic play: there is &irth$ death$ %ighting$ competition. !% all the competition is ta)en away the whole thing will &ecome %lat$ dull. %e don't li7e these co""and"ents // the6 Eill destro6 the Ehole )a"e.. Fhen he went to the +ohammedans and said$ Fhou shalt not commit adultery. 'e also gave them one e-ample .. they had also as)ed %or a sample. Fhe +ohammedans said$ This Eill (e difficult... life Eill lose all (eaut6. 0t least four Eives are needed. Nou call it adultery$ &ut this is all that li%e can give$ all that a virtuous man should have. Iho )nows o% the other worldL This is the Eorld8 6ou have )iven it to us to en,o6 and noE 6ou have co"e Eith these ten co""and"ents. Fhis is contradictory. Zod went around and around. Fhen he came to +oses$ leader o% the Sews. +oses never as)ed %or a sample$ and Zod was a%raid: i% +oses said no$ no&ody was le%t< +oses was the last hope. Ihen Zod as)ed +oses .. the moment Zod said$ ! have ten commandments .. what did +oses replyL He said+ .HoE "uch do the6 costG. This is hoE a (usiness"an thin7s! the first thin) he Eants to 7noE is the cost. Zod said$ Fhey cost nothing. And +oses said$ Fhen ! will have ten. !% they cost nothing$ there is no pro&lem. * au platit un cost: au pierdut haremul , FhatOs how the ten commandments were &orn. Gut this samurai was not a Sew< he was not a &usinessman$ he was a warrior. "e aici incepe partea tradusa in Co"entariul lui #sho si note de Mirahorian 'e had come with a simple Muestion. 'e was not interested in scriptures$ not in cost$ not in any ver&al answer. 'e was interested in reality. And what did 'a)uin doL 'e said$ Iho are youL And the warrior replied$ ! am a samurai. !t is a thing o% much pride to &e a samurai in Sapan. !t means &eing a per%ect warrior$ a man who will not hesitate a single moment to give his li%e. Hor him$ li%e and death are 2ust a game. 'e said$ ! am a samurai$ ! am a leader o% samurais. Cven the emperor pays respect to me.

'a)uin laughed and said$ Nou$ a samuraiL Nou loo) li)e a &eggar. Fhe samuraiOs pride was hurt$ his ego hammered. 'e %orgot what he had come %or. 'e too) out his sword and was 2ust a&out to )ill 'a)uin. 'e %orgot that he had come to this master to as) where is the gate o% heaven$ to as) where is the gate o% hell. Fhen 'a)uin laughed and said$ Fhis is the gate o% hell. Iith this sword$ this anger$ this ego$ here opens the gate. Fhis is what a warrior can understand. !mmediately he understood: Fhis is the gate. 'e put his sword &ac) in its sheath. And 'a)uin said$ 'ere opens the gate o% heaven. 'ell and heaven are within you$ &oth gates are within you. Ihen you are &ehaving unconsciously there is the gate o% hell< when you &ecome alert and conscious$ there is the gate o% heaven. Ihat happened to this samuraiL Ihen he was 2ust a&out to )ill 'a)uin$ was he consciousL Ias he conscious o% what he was a&out to doL Ias he conscious o% what he had come %orL All consciousness had disappeared. Ihen the ego ta)es over$ you cannot &e alert. Cgo is the drug$ the into-icant that ma)es you completely unconscious. Nou act &ut the act comes %rom the unconscious$ not %rom your consciousness. And whenever any act comes %rom the unconscious$ the door o% hell is open. Ihatsoever you do$ i% you are not aware o% what you are doing the gate o% hell opens. !mmediately the samurai &ecame alert. 5uddenly$ when 'a)uin said$ Fhis is the gate$ you have already opened it .. the very situation must have created alertness. Sust imagine what would have happened i% you had &een the warrior$ i% you had &een the samurai$ sword in hand$ 2ust a&out to )ill. A single moment more and 'a)uinOs head would have &een severed< a single moment more and it would have &een separated %rom the &ody. And 'a)uin said$ Fhis is the gate o% hell. Fhis is not a philosophical answer< no master answers in a philosophical way. 4hilosophy e-ists only %or mediocre$ unenlightened minds. Fhe master responds &ut the response is not ver&al$ it is total. Fhat this man may have )illed him is not the point. !% you )ill me and it ma)es you alert$ it is worth it .. 'a)uin played the game. !% a single moment had &een lost this man would have )illed him. Gut at the right moment 'a)uin said$ Fhis is the gate. 3ota "+: aici se incheie partea redata in Co"entariul lui #sho si note de Mirahorian Nou may not have heard a&out samurais. 5ay you are a&out to )ill a samurai: your sword is in your hand$ it is 2ust a&out to touch his nec). 'e is standing &e%ore you$ unprotected$ without any weapon. 5amurais have a particular sound$ a mantra. 'e will 2ust say a single word so loudly that all your energy will go. Nou will &ecome as i% dead$ a statue. 'e may simply say$ 'ey: Nou will &ecome static$ your hand will not move. Fhat sound will hammer the heart$ which controls everything. Nour hand will &ecome static$ your mind will &e shoc)ed< all activity will disappear. Nou cannot )ill a samurai$ even i% he is without weapons. A sound &ecomes a protection. !% you have a gun$ your hands cannot move or you will miss the aim. !t is 2ust a sound$ a sound that has to &e made in a particular way$ so that it goes deep into your heart and changes your activity completely$ changes the pattern o% your activity. Ihen 'a)uin said$ Fhis is the gate$ the samurai must have remained static. !n that static state$ when all activity ceases$ you &ecome alert. 5ome activity is needed...otherwise your unconscious would &rea) and you would &ecome conscious. Jen says i% a person can sit %or si- hours without doing anything he will &ecome enlightened. Sust %or si- hours...

&ut si- hours is really too long< ! say si- minutes is enough. Cven siseconds will do i% you can &e a&solutely without activity. Ihen you are not occupied$ you cannot &e unconscious< when you are unoccupied your whole energy &ecomes consciousness. A tremendous release occurs. Nour energy is engaged in occupation. Nour mind is thin)ing$ your &ody is wor)ing$ you are occupied. Nour whole energy is moving in activity$ is &eing dissipated into the world. Ihen you thin)$ you are dissipating energy< each thought ta)es energy$ needs energy. Nou are continuously thin)ing and dissipating energy %or nothing .. 2ust dissipating energy. Activity needs energy$ and your in%inite source o% energy is continuously &eing dissipated. Nou are lea)ing %rom everywhere. FhatOs why you %eel so wea)$ so %rustrated$ so impotent. Fhis impotence %eels li)e helplessness< you are omnipotent and you %eel impotent. Nou have all the sources o% in%inite energy within you$ you are related to the cosmic source$ &ut you %eel impotent &ecause you are continuously dissipating energy. !% thought stops even %or a single moment and activity is no more$ i% you have &ecome li)e a statue$ unmoving within or without$ i% there is no movement$ either o% &ody or o% mind$ then tremendous energy is released. Ihere will it go now there is no activityL !t cannot go without. Nou &ecome a pillar o% energy$ a %lame o% energy. Cverything &ecomes conscious inside$ everything is lighted< your whole &eing is %illed with light. Fhis must have happened to the warrior .. stopped$ sword in hand with 'a)uin 2ust &e%ore him$ with a master$ an enlightened master$ &e%ore him. Fhe eyes o% 'a)uin were laughing$ the %ace was smiling$ and the gate o% heaven opened. 'e understood: the sword went &ac) into its sheath. Ihile putting the sword &ac) into the sheath he must have &een totally silent$ peace%ul. Fhe anger had disappeared$ the energy moving in anger had &ecome silence. !% you suddenly awa)e in the middle o% anger$ you will %eel a peace you have never %elt &e%ore. Cnergy was moving and suddenly it stops. Nou will have silence$ immediate silence. Nou will %all into your inner &eing and the %all will &e so sudden$ you will &ecome aware. !t is not a slow %all$ it is so sudden that you cannot remain unaware. Nou can remain unaware only with routine things$ with gradual things< you move so slowly you canOt %eel movement. Fhis was sudden movement .. %rom activity to noactivity$ %rom thought to no.thought$ %rom mind to no.mind. As the sword was going &ac) into its sheath$ the warrior reali#ed. And 'a)uin said$ 'ere open the doors o% heaven. 5ilence is the door. !nner peace is the door. 3on.violence is the door. ;ove and compassion are the doors. 'eaven and hell are not geographical$ they are psychological$ they are your psychology. And this is not a Muestion to &e decided on the day o% 2udgment. Fhe human mind is so clever: in avoiding$ in escaping$ Christians$ +ohammedans and Sews have created a concept o% the last day when every&ody is to &e 2udged .. you will &e ta)en out o% your grave and 2udged. Fhose who have %ollowed Sesus$ who have &een good$ who have

&elieved$ will go to heaven< those who have mis&ehaved$ who have not %ollowed Sesus$ who have not &een to church$ will &e thrown into hell. Christian hell is one o% the most ridiculous things. !t is eternal$ there is no end to it. Fhis seems in2ustice$ sheer in2ustice< whatsoever sin you have committed no punishment which is eternal can &e 2ust. Gertrand Russell somewhere has 2o)ed$ !% ! calculate all my sins$ sins that ! have committed and sins that ! have not committed$ only &rooded over .. i% even they are included .. the hardest 2udge canOt send me to 2ail %or more than %our years. And Christianity sends you to hell %orever. Gertrand Russell has written a &oo)$ Ihy ! am not a Christian< this is one o% his arguments. !t is a &eauti%ul argument &ecause the whole thing seems to &e ridiculous. !%$ as 'indus say$ you have committed millions o% sins in millions o% lives$ it may loo) logical to send a person to hell %or eternity. Gut Christians &elieve in only one li%e$ a li%e o% seventy years. 'ow can you commit so much sin that you deserve eternal hellL !% you commit sin continuously %or seventy years$ even then eternal hell doesnOt loo) 2ust. Fhe whole thing seems to &e revenge%ul: so Zod is throwing you into hell &ecause o% your sins$ &ecause you were diso&edient$ &ecause you were re&ellious$ &ecause you didnOt listen to him. !t seems to &e revenge$ &ut revenge can &e un2ust. !s it punishmentL !t seems ridiculous. Fhe human mind has created a last 2udgment day. IhyL . why wait %or the last dayL Fhe mind always postpones$ pushes things ahead: the pro&lem is not right here and now$ it is a Muestion o% the last day$ so we will see. Fhe pro&lem is not urgent$ we will see what happens. Fhere are ways and means... !n the last moment you can %ollow Sesus$ in the last moment you can surrender and say to Zod$ ! was a sinner. Nou can con%ess and &e %orgiven. Zod is in%inite compassion$ Zod is love< he is going to %orgive you. Christians have evolved a techniMue o% con%ession. Nou commit sin$ and then you go to the priest and con%ess< con%essed$ you are relieved. !% you con%ess honestly$ you are ready to sin again< the past sin is %orgiven. (nce you )now the tric)$ the )ey .. that you can commit a sin and &e %orgiven .. who is going to prevent you %rom committing moreL 5o the same people )eep on coming to the priest every 5unday and go on con%essing. 5ometimes the ego is such that people con%ess sins they never committed. Fhe ego is such that i% you start con%essing$ you may &ecome so involved in it that you may start con%essing sins you never committed. Fo &e a greater sinner is so ego.%illing .. the greater the sinner$ the greater will &e the %orgiveness o% the divine. !t has &een said &y those studying ;eo FolstoyOs auto&iographical notes deeply$ that many sins he says he committed he never committed at all. 'e is en2oying. Sean.SacMues Rousseau has written Con%essions$ his auto&iography< the sins he con%esses$ he never committed. Fhe same is possi&le with +ahatma Zandhi< in his auto&iography the things he depicts himsel% as committing may &e e-aggerations. Fhis is how the ego wor)s: whatever you say you ta)e to the e-treme$ then there is the &eauti%ul %eeling that you have con%essed. ;ast 2udgment$ con%ession are tric)s o% the mind. 'eaven and hell are not at the end$ they are here and now. Cvery moment the door opens< every moment you go on wavering &etween heaven and hell. !t is a moment.to.moment Muestion$ it is urgent< in a single moment you can move %rom hell to heaven$ %rom heaven to hell.

Fhis is the meaning o% the story. 3ot even a single moment had passed and 'a)uin said$ Fhis is the gate o% hell. 3ow the gate o% hell opens. And not a single moment had passed and he said$ ;oo)$ this is the gate o% heaven. 'eaven and hell are not very distant$ they are neigh&ors< only a small %ence divides them. Nou can 2ump that %ence$ even without a gate. Nou go on 2umping %rom this to that. !n the morning you may &e in heaven< &y evening you are in hell. Fhis moment heaven$ that moment hell. !t is 2ust an attitude$ 2ust a state o% your mind$ 2ust how you are %eeling. +any times$ in a single li%e$ you may visit hell$ and many times you may visit heaven. !n a single day also... Fhere is a &eauti%ul story o% a disciple o% +ahavira. 'e was a great )ing$ he renounced and &ecame a disciple o% +ahavira. 'e was very ascetic$ austere$ and did whatever +ahavira said to the very e-treme. 'is name spread all over the country .. it was 4rasannachandra. Cven )ings started coming to pay homage to him. (ne )ing$ Gim&asar$ who had &een a %riend o% 4rasannachandra when he was also a )ing$ came to the cave where he was standing na)ed under the sun$ with his eyes closed. Gim&asar &owed down &e%ore 4rasannachandra and thought$ Ihen will the time come when ! will also &ecome so peace%ul$ so silent$ &liss%ulL Fhis man has achieved: Fhen he went to +ahavira$ 4rasannachandraOs master .. he was near$ somewhere in the same %orest. 'e said to +ahavira$ Ghagwan$ 2ust &e%ore coming to you ! went to 4rasannachandra. 'e was standing with his eyes closed$ so &liss%ul$ so heavenly. 'e has achieved. Ihen will the moment come %or meL ! am not so %ortunate .. ! %eel 2ealous. ! have another Muestion: !% 4rasannachandra had died that very moment when ! was there$ paying my respects to him$ where would he reachL Ihich heaven would he attainL Sainas say there are seven heavens and seven hells. +ahavira said$ 'e will %all to the seventh hell. Gim&asar couldnOt understand$ he was pu##led and con%used. 'e said$ Ihat are you saying$ the seventh hellL 4rasannachandra was standing so silently$ so peace%ully$ so meditatively< he was in such ecstasy. !% he %alls to the seventh hell what will happen to meL Are there more hells &eyond the seventhL 3o$ you must &e 2o)ing$ tell me the truth. +ahavira said$ Fhis is the truth. Sust &e%ore you a %ew people had passed &y< they also went to pay homage to 4rasannachandra. Fhey started gossiping around him< he heard$ and the doors o% hell opened. Fhose people were coming %rom his capital where he had &een )ing. Fhey said$ Fhis %ool has renounced all: Fhe prime minister$ to whom he has given the whole responsi&ility %or running the )ingdom$ is a thie%. 'e is looting$ he is destroying. Ihen 4rasannachandraOs son comes o% age$ when he comes to &e )ing$ there will &e nothing le%t. And this %ool is standing here with his eyes closed. 4rasannachandra heard this. 5uddenly the door o% hell opened. 'e %orgot. 'e was also a samurai$ a warrior$ a )shatriya. 'e completely %orgot that he had renounced$ he %orgot that there was no sword< he completely %orgot that he was now a mon). Fhe samurai who had gone to 'a)uin had a sword. 4rasannachandra had none$ he was standing na)ed. 'e pulled out his sword .. the sword was not there$ it was 2ust an illusion .. and completely %orgot that he was a sannyasin. Fhe whole thing was so &urdensome$ so much an-iety was created &y the news$ that he pulled his sword out o% the sheath and said$ ! am alive:

Ihat does that prime minister thin)L ! will go and cut o%% his head. ! am still here: Ihenever he used to &ecome angry in the old days he would always touch his crown$ so he touched his crown. Fhere was no crown$ 2ust a shaven head. 5uddenly he remem&ered$ Ihat am ! doingL Fhere is no sword< ! am a sannyasin and have renounced all. +ahavira said$ !% he had died at the very moment he reali#ed this he would have achieved the seventh heaven. 4rasannachandra reali#ed what he had &een imagining. Sust through imagination the door o% hell was opened$ now it had closed. !% he had died at this moment$ he would have achieved the seventh heaven. 'ell and heaven are within you. Fhe doors are very close: with the right hand you can open one$ with the le%t hand you can open another. Iith 2ust a change o% your mind$ your &eing is trans%ormed .. %rom heaven to hell and %rom hell to heaven. Fhis goes on continuously. Ihat is the secretL Fhe secret is whenever you are unconscious$ whenever you act unconsciously$ without awareness$ you are in hell< whenever you are conscious$ whenever you act with %ull awareness$ you are in heaven. !% this awareness &ecomes so integrated$ so consolidated$ that you never lose it$ there is no hell %or you< i% unconsciousness &ecomes so consolidated$ so integrated$ that you never lose it$ there is no heaven.Hortunately unconsciousness can never &ecome so consolidated< a part always remains conscious. Ihen your whole &eing seems to &e unconscious$ even then a witnessing part always remains conscious. Cven while asleep$ a part is witnessing. FhatOs why in the morning you sometimes say the sleep was &eauti%ul. 5ometimes you say the sleep was distur&ed$ nightmarish< sometimes you say$ ! slept so deeply$ so peace%ully$ it was such great happiness. Iho )nows thisL Nou were asleep .. who )nows that you were so happyL A part has witnessed< a part was continuously alert$ )nowing. Iho )nows that you were distur&ed$ uneasy$ uncom%orta&leL Nou were asleep .. even in sleep a part o% you )nows. Nou cannot &ecome completely unconscious. (nce achieved$ consciousness cannot &e lost$ you cannot reverse the process. Nou cannot &e eternally in hell .. this Christian doctrine is a&solutely %alse .. &ut you can &e eternally in heaven. Fhis is the 'indu doctrine: hell can only &e temporary$ it can &e only %or the time &eing< it is temporal. 'eaven can &e eternal. Fo ma)e a distinction &etween the momentary heaven and the eternal heaven 'indus have a di%%erent word .. +([5'A. 'indus have three words< Christians$ +ohammedans$ Sews have only two words. 'eaven and hell are the two words %or +ohammedans$ Christians and Sews. 'indus say nara)a %or hell$ swarga %or heaven$ and mo)sha .. &eyond &oth. A third word. 'indus say heaven is not worth achieving< it can &e lost. Ihen the state o% heaven &ecomes permanent$ when it cannot &e lost$ it is mo)sha$ it is a&solute %reedom. Fhen &liss has &ecome your nature then heaven and hell have disappeared. Fhen wherever you are$ it will ma)e no di%%erence. Fhis third state is the aim. Gut you cannot reach the third i% you are %lic)ering$ i% you are wavering &etween heaven and hell< then nothing can &e consolidated$ integrated. Fhen you live in a %lu-$ there is no crystalli#ation$ your &eing is liMuid. 5ometimes it moves to heaven$ sometimes$ to hell. Crystalli#ation means you &ecome more and more conscious$ you &ecome more and more centered$ more and more

grounded. ;ess asleep$ you &ecome more aware$ and a moment comes .. even when you are asleep$ you are conscious. Ananda used to sleep with Guddha in his room. A &uddha is worth watching$ even in his sleep$ so Ananda used to watch sometimes. A &uddha asleep is such a &eauti%ul phenomenon: he loo)s li)e a small child$ innocent$ with no &urden o% the day. Nou dream only &ecause you carry a &urden$ only &ecause the day is incomplete. Nou have le%t many things incompleted< they have to &e completed in the dream. Nou loo)ed at a woman$ you desired her$ &ut it was not possi&le. 5ociety$ the law$ the state$ morality$ your own conscience$ diverted your attention. Nou escaped %rom the woman &ut she will %ollow you in the dream< the act has to &e completed. Nou must ma)e love to this woman$ i% not in reality then in the dream< only then will you %eel at ease. Fhe incomplete act &ecomes a &urden. A &uddha sleeps dreamlessly &ecause nothing is incomplete. Fhere is no desire$ no passion. 3othing arises and nothing remains< things pass as i% in %ront o% a mirror. A woman passes and Guddha loo)s &ut no passion arises. Fhe woman has passed$ the mirror is vacant again< there is no trace$ no mar) o% it. 'e is dreamless. Cven a child is not dreamless$ even a child has desires. +ay&e the desire is not %or a woman$ it may &e %or a new toy or %or something else$ &ut even a child dreams. Cven a cat$ a dog dreams. ;oo) at a cat and you will %eel it is dreaming o% rats. !t is 2umping$ catching< it is sometimes %rustrated and sometimes very happy i% the rat is caught. ;oo) at a dog sleeping. Nou can %eel it is dreaming a&out %lies$ a&out &ones$ a&out %ighting. 5ometimes it is tense$ sometimes rela-ed. Fhe sleep is distur&ed. Fo loo) at a &uddha while he is asleep is very &eauti%ul$ so Ananda used to watch. Guddha would go to sleep$ and Ananda would sit and loo) at him. 'e was such a silent pool o% &eing. 3othing was incomplete$ everything$ every moment was complete and per%ect. Fhere was no dream$ there were no traces le%t< his mind was a clean mirror. Fhe stream o% consciousness was never muddled$ it was crystal clear. Ananda &ecame pu##led &ecause Guddha always slept in the same posture. 'e would remain the whole night in the same posture< he would not change$ he would remain in the same posture. Fhat posture has &ecome very %amous .. it is called the lying posture. Nou may have seen GuddhaOs pictures. Fhere are many statues in Ceylon$ China$ Sapan and !ndia. !% you go to A2anta$ there is a statue o% Guddha lying down. Fhat posture$ how Guddha lay$ has &een reported &y Ananda. Guddha slept in the same posture the whole night$ not even changing sides. 5o one day Ananda as)ed$ Ghagwan$ everything is o)ay$ &ut one thing pu##les me: you remain in the same posture the whole night. Are you asleep or notL !% someone is asleep he will change his posture. Are you asleep or notL Cven while you are asleep or appear to &e asleep$ it appears you are alert. !t seems you )now what the &ody is doing< you will not even change your posture unconsciously. Guddha said$ Nes$ when the mind is silent$ not dreaming$ only the &ody sleeps. Consciousness remains alert. [rishna has said to Ar2una in the Zita$ Ihile you sleep the yogi remains alert. Cven in the night his sleep is not sleepy. 'is sleep is only in the &ody$ a rest in the &ody$ a rela-ation

in the &ody< his consciousness is alert. !n reality a yogiOs consciousness needs no rela-ation< it is always rela-ed$ Fhere is no tension. Rela-ation is needed &ecause o% tension. Nou are so tense the whole day$ your consciousness has to &e rela-ed. A yogiOs &ody rela-es &ecause the &ody gets tired. 'is &ody is a mechanism< his consciousness is always alert$ continually alert. !t is a continuum o% alertness. Ihen your consciousness &ecomes a continuum there are no gaps in consciousness< when there is no dar)ness within you$ your whole inner temple has &ecome enlightened. Fhe light has reached to every corner and no part o% your inner house is in dar)ness. Nou are a mu)ta$ a %ree man. Fhis is the meaning o% a christ. Nou are Christ arisen$ resurrected. 3ow there is no night %or you$ only the day e-ists< now the sun never sets. 'eaven means consciousness$ hell means unconsciousness: there is the possi&ility to move to either. Ihen the possi&ility disappears there is no hell$ no heaven .. there is a third< the ultimate opens the door. Nou &ecome %ree$ you &ecome %reedom. Fhis is the goal. 'a)uin did well$ &ut this could only have &een done with a warrior. Fhe warrior responded immediately .. he &ecame angry$ totally angry. !% he had &een a &usinessman$ he would have smiled< anger would have &een inside. 'e would not have &een ready$ immediately$ to cut o%% 'a)uinOs head. 'a)uinOs response would have &een useless. Nou do this also: when you are angry$ you smile. Nou are so inauthentic and %alse$ even in anger$ you lie. Nour love cannot &e &elieved &ecause even your anger is un&elieva&le. Nour whole li%e is a continuous lie: whatsoever you do$ you are not truth%ul. Angry$ you are not truth%ul< you smile$ you paint it on$ you hide it .. you show something else. Fhen you cannot &e made alert that this is the gate o% hell. Fhis warrior was li)e a child .. he &ecame totally angry. 'e &ecame so angry he was going to )ill this man he had come to as a disciple. 'e had come in search o% a master and he was going to )ill this man. 'e was total. Fhis totalness helped. !% you are total in your anger you will &e total when the anger disappears< i% you are %alse in your anger you cannot &e real in your silence. 'a)uin said$ ;oo)$ you have opened the door o% hell. !mmediately the samurai reali#ed. Fhis can &e reali#ed only i% you are total and truth%ul$ otherwise it cannot &e reali#ed. Nou are such a deceiver you would have deceived 'a)uin. Nou would have smiled. Fhat means the door o% hell would have &een open &ut painted with the sign&oard o% heaven. !t would have loo)ed %rom the outside as i% it were heaven &ut inside it would have &een hell. Nou would have divided and %ragmented. 3o$ it would not have &een o% much help. Fhis warrior &ecame so total in his anger$ he lost all his consciousness. 'e &ecame angry. 'e was not angry .. there was no one who was angry .. he simply &ecame anger< his whole energy &ecame anger$ he was mad. At such a pea) things can &e reali#ed. Fhen they &ecome penetrative$ then some&ody can &e made alert. 'a)uin said$ ;oo): And the warrior could loo). 'e was a truth%ul man. Fhen 'a)uin said$ Fhis is the gate o% hell. and he could reali#e. Ihen you are total$ you can reali#e.

5uddenly the anger disappeared. Gecause it was total$ it disappeared< &ecause it was total$ it disappeared totally. !% it had &een %ragmentary it could not have disappeared totally. !t totally disappeared$ totally. A deep silence was le%t &ehind. Fhis is what ! have &een telling you continuously: Ge total$ &e authentic$ &e true. !% you are a sinner$ &e a true sinner< donOt try to create a %acade o% &eing a saint. A true sinner is &ound to &ecome a true saint$ sooner or later. Fime is irrelevant. A true sinner is true$ that is the point< sin is not the point. ! have heard$ a peddler was caught and &rought to court. 'e was peddling without a license. 'e was a new man in town &ut )new that a license was needed. Fhere were a %ew other persons standing &e%ore the magistrate .. three women had also &een caught. Fhey were prostitutes without licenses. Fhis is really a wonder%ul world .. governments even issue licenses %or prostitution. Fhey were caught without licenses$ so the magistrate as)ed the %irst woman$ Ihat do you sayL Iho are you and what are you doingL Fhe woman said$ ! am a model. 5he was lying. Fhe magistrate sentenced her to thirty days hard la&or. 'e as)ed the second woman. 5he said$ 5omewhere something is wrong. ! have &een caught wrongly< ! am an actress. Fhe magistrate sent her %or si-ty days. 'e loo)ed at the third woman. Fhe third woman said$ +y lord$ ! am a prostitute. Fhe magistrate could not &elieve that any&ody could &e so truth%ul$ that any&ody could con%ess so truly. 'e said$ Authenticity has &ecome so rare that you have shoc)ed me. ! have never encountered anyone who is truth%ul. Zo$ ! %orgive you. !Oll not give you any punishment. Fhen came the num&er o% the peddler. Fhe magistrate as)ed$ Ihat were you doingL 'e said$ Fo &e %ran)$ ! am also a prostitute. Fhis is what is going on .. %aces. Halse %aces all over... deception. Nou are not even aware o% how you deceive and who you are deceiving. Fhere is no one to &e deceived< you are deceiving yoursel% trying to escape$ trying to hide. Fhat warrior was a true man< this untruth%ulness was not there. 'e was ready to )ill or to die< he &ecame so in%lamed he was a %ire. Fhe door was open. Nour door is never completely open .. you snea) through the holes. Nour heaven is also never open .. you enter %rom the &ac) door. Fo &e total is a &asic thing %or any see)er$ %or anyone in search o% silence and truth. Ihen you are angry$ &e angry. "onOt thin) o% the conseMuences< let the conseMuences &e there$ su%%er them$ &ut donOt deceive yoursel%. Ihen entering hell$ enter totally. "onOt leave hal% your mind outside< go into it$ pass through it$ su%%er it. 4ain is going to &e there &ut pain gives maturity< su%%ering is going to &e there &ut you can transcend it i% you understand. (nly a total mind can understand. And when anger disappears$ you will &ecome so silent$ so meditative. !% you love$ love totally< i% you hate$ hate totally. "onOt &e %ragmentary< su%%er the conseMuences. Gecause o% conseMuences you try to deceive .. you are a peddler and you say you are a prostitute .. &ecause o% conseMuences$ you are never angry$ never hate%ul. Fhen you will miss heaven also. (ne who is incapa&le o% opening the door o% hell completely$ will &e incapa&le o% opening$ completely$ the door o% heaven. Zo through hell. Fhe path passes through there< heaven is achieved through hell.

Fhis is the meaning o% the anecdote. 'a)uin %irst created hell %or the warrior< hell must &e created %irst. 'ell is easy to create .. you are always ready$ always )noc)ing at the door. Nou are a%raid &ut always ready< you are not courageous &ut always ready< you are not daring$ &ut always ready. Fhere is continuous turmoil inside. 'a)uin could not have created heaven %irst< that is impossi&le$ no one is ready. 'eaven is very %ar away< hell is near&y$ 2ust around the corner. Nou move and you are in it. !$ also$ cannot create heaven %or you. Fhat is why all my meditation techniMues are designed to create hell %irst. 4eople come to me and say$ +a)e us silent. Ihy do you insist on us going madL ! cannot open the doors o% heaven %irst and you cannot &ecome silent. Ge totally mad %irst. ! create hell %or you and you will have to pass through it. !t is the nearest thing you can easily do. 'eaven is very %ar away$ and one who has not traveled through hell cannot reach heaven. +y insistence is a very considered one. Nou can understand the story now. 'a)uin said to the warrior$ Nou$ a samuraiL Nour %ace loo)s li)e a &eggarOs. Fhe samurai could not tolerate this$ it was too much. A &eggarL 'e would never &eg$ not even %or his li%e. !mmediately he was touched to his very core. A &eggarL !mpossi&le: Fhe sword came out. ! am touching you$ hitting you$ hammering you in all my meditation techniMues 2ust to &ring your hell out. Gut you are such cowards that even i% you &ring your hell out it will not &e total. Nou play with it$ you are not involved in it< you are %ragmentary$ you only &ecome lu)ewarm. ;u)ewarm wonOt do. Nou have to &e &oiling$ only then can you evaporate. Fhe ego evaporates only at the &oiling point$ not &e%ore. Nou 2ust &ecome lu)ewarm. !t is o% no use$ it is an unnecessary waste o% heat< again$ you will &ecome cold. A%ter meditation you will &ecome cold$ cold to the e-treme. !n your catharsis open the door o% hell. ! promise you$ i% you can open it ! will open the other door immediately. !t is always open< once you open the door o% hell$ it is near. Fo say this much is enough: ;oo)$ this is the gate o% hell. Fhen the gate closes. And the other gate opens. Anything moreL 5uestion 1 GC;(=C" (5'($ '(I "(C5 I'AF N(9 5A!" AG(9F 'CA=C3 A3" 'C;; F!C !3 I!F' I'AF N(9O=C GCC3 5AN!3Z AG(9F R((F5 A3" I!3Z5L =edeti: Ane-a 2 I'C3 N(9 5AN R((F5 !3F( F'!5 CARF' A3" I!3Z5 !3F( F'AF 'CA=C3$ !O=C Z(F A HCC;!3Z (H GC!3Z !3H!3!FC;N 5FRCFC'C" .. F'AF F'!5 CARF' !5 C;(5C A3" F'AF 'CA=C3 !5 HAR AIAN. I'AF !5 F'C 5!Z3!H!CA3CC (H F'!5 A3" F'AF L Fhis earth is close$ not &ecause it is close &ut &ecause o% you. Fhat heaven is %ar away$ not &ecause it is %ar away$ &ut &ecause o% you. Fhis means the world$ Fhis means the &ody .. these desires$ these passions$ the physical$ the visi&le. Fhis means all that has &een condemned &y religions. Fhey are always against this and %or that.

Fhat means Grahma$ Fhat means mo)sha$ Fhat means the divine. Fhis means the material world .. this devilish world$ this which is condemned. All the religions have condemned this world. ! donOt condemn it. ! want to give you roots into this world. All the religions have said unless you are uprooted %rom this$ you will not get wings into that. Fhey are against this$ against the world$ the &ody$ against the material$ the visi&le. All you %eel as near$ they are against. Fhey are %or something very %ar away$ something a&stract .. Zod$ Grahma$ mo)sha. 3o&ody )nows$ no&ody is in contact with it< there is no communion$ no touch with it. !t loo)s li)e a dream$ li)e poetry$ it loo)s imaginary. All religions have condemned this. Fhey say$ Ge uprooted. FhatOs why they call sannyas renouncing the world$ renouncing this. ! do not. Fhey have created a dualism... not only dualism$ they have created antagonism &etween this and that$ &etween the physical and the spiritual. Fo me$ roots into this will help to give you wings into that. ! donOt create any antagonism where there is none. Antagonism comes %rom a mind in con%lict$ %rom a mind in duality. (ut o% con%lict$ dual theories are created$ con%licting theories. ! am not dual< ! create no con%lict. ! see that not against this &ut as a %lowering o% this. ! see wings not against roots &ut as a %lowering o% the roots. Frees have wings into the s)y .. their &ranches are their wings. Fhey have roots into the earth and &ranches into the s)y. ! would li)e you to &e a strong tree .. with roots into this and wings into that. +y Zod is not against the world. +y Zod is in the world. +y Zod is the world. Fhis earth is not against that heaven< they are two polarities o% the same phenomenon. Fhis appears near you &ecause your mind is not yet in a state to see the invisi&le. Nour mind is so distur&ed$ so coarse$ that you can see only the visi&le$ the rough< the su&tle escapes you. !% your mind &ecomes silent$ thoughtless$ the su&tle will &ecome visi&le. Zod is not invisi&le< he is visi&le everywhere. Gut your mind is not yet tuned to the su&tle$ to the invisi&le. Fhe invisi&le can &e seen. Fhe word means that which cannot &e seen$ &ut no$ the invisi&le can &e seen< only you need more su&tle$ more re%ined eyes. A &lind man cannot see$ he cannot see that which is visi&le to you &ut his eyes can &e cured and then he can see the sunlight$ colors$ rain&ows. All that was invisi&le &e%ore has not &ecome visi&le. Zod is not invisi&le. Nou donOt have the right eyes$ thatOs all< Nou are not a tuned &eing %or which the su&tle opens its doors. Fhis and that$ %or me$ are not divided< Fhis reaches into that $ that comes into this. Hor you$ that means the %ar away .. not %or me. Hor me$ Fhis is that and someday it will &e the case %or you also: this will &e that. Fhis world is Zod. Fhe visi&le hides the invisi&le. FhatOs why my sannyas is not a renunciation. +y sannyas is not against anything< it is %or the totality$ %or the whole. Ge rooted in the earth so that you can stretch to the s)y< &e rooted in the visi&le so that you can reach into the invisi&le. "onOt create duality and donOt create any antagonism. !% ! am against anything$ ! am against antagonism. ! am against &eing against anything< ! am %or the whole$ the complete circle. Fhe world and Zod are not divided anywhere. Fhere is no &oundary: the world goes on spreading into Zod and Zod goes on spreading into the world. Really$ to use two words is not good &ut

language creates pro&lems. Ie say the creator and the created$ we divide. ;anguage is dualistic< in reality there is no created and no creator$ only creativity$ only a process o% in%inite creativity. 3othing is divided. Cverything is one .. undivided. ;anguage is 2ust li)e a political map. !ndia$ 4a)istan$ Gangladesh are divided on the political map$ and i% you as) the earth where !ndia &egins and 4a)istan ends$ the earth will laugh and thin) you mad. Fhe earth is round$ it is one< only on political maps is it not and maps are %alse. And politicians are madmen$ madmen who have attained power. Fhey are more dangerous than madmen who live in madhouses$ &ecause they have power. Ihere do you end and ! &eginL Ihere is the point where we can draw a line &etween you and meL IhereL Fhere cannot &e any demarcation. Fhe air goes on %lowing in you. Nou &reathe: i% even %or a moment the air is not %lowing in you$ i% the &reath is not coming$ you will &e dead. And the air in me 2ust a moment &e%ore has le%t me and entered you. !t was my li%e 2ust a moment &e%ore$ now it is your li%e< and your &reath has returned to me. !t was your li%e$ now it is my li%e. Ihere are we dividedL ;i%e goes on %lowing< li%e is something in &etween you and me. Fhe tree goes on creating o-ygen and you &reathe it. !% the trees disappear$ you will disappear. Fhe trees go on changing cosmic rays into %ood .. that is what %ruit and vegeta&les are .. and i% they disappear$ you will &e no more. Fhey are constantly creating %ood %or you$ thatOs how you e-ist. Zreenery is in a constant process o% creating %ood %or you< you depend on it. Fhe clouds go on moving$ &ringing water %or you. Fhe whole is connected. Fhe %araway sun sends its rays to you and those rays are li%e. !% the sun disappears$ all li%e will disappear. Cven the sun gets its energy %rom some source< scientists have not yet &een a&le to %ind that source$ &ut i% that source disappears everything will disappear. Cverything is related$ 2oined together. Fhis world does not e-ist in %ragments$ it e-ists as a whole$ one whole. Fo me$ this plus that is Zod. FhatOs why ! say very contradictory things. ! would li)e to give you two things: roots into this earth$ into all that is earthly$ and wings into that heaven$ into all that is a&stract %or you now$ into all that you cannot even comprehend$ that cannot &e conceptuali#ed. Roots into the %inite$ wings into the in%inite... And you need not renounce this. !% you renounce this$ you are renouncing your roots. Fhat has happened< that is why your mon)s$ your sadhus$ loo) so dead. Fhey have renounced this< they are uprooted &eings. 9proot a tree and you are e-posing the part that was hidden in the earth. 5oon the %lowers will die$ the &ranches will die$ the leaves will start %alling. FhatOs what is happening to your sannyasins$ the so.called old sannyasins. Fhey destroy their roots &ecause they are against this earth and then their %lowering stops. 'ave you ever seen an old sannyasin in a %lowering stateL .. one who is &lossoming every day$ one who is giving anew every day$ one who is %lowering into the un)nown every day. 3o$ you will %ind a rigid$ patterned$ disciplined &eing there$ a dead &eing. +ahavira may have &een alive &ut loo) at the %ollowers o% +ahavira. ;oo) at their %aces .. you cannot see any %lowers there. Fheir eyes are dull and dead< they are uprooted trees. Fhey have to &e pitied< they need much help$ much compassion. Fhey are ill. Iithout roots they are &ound to &e ill. Fhey may have destroyed their se- &ut they donOt )now

that they have destroyed their love also. 5e- is this < love is that. Ihen you destroy se-$ you destroy love. ! say go so deep into se- that it &ecomes love .. so deep that your very roots start %lowering$ that your very roots &ecome &lossoms. Fhe &eginning &ecomes the end$ the seed &ecomes the tree. Zo so deep into it that the other is %ound hidden there. !t is always there. Nou can control your anger &ut then there will &e no compassion. Zo so deep into anger that your anger &ecomes compassion. Fhen something$ a miracle$ has happened to you. Fhen you will &e &lessed$ then there will &e &enediction< then$ only$ there will &e ecstasy. Fhis earth sym&oli#es all that has &een condemned$ and that heaven$ all that has &een desired. Gut ! donOt divide< to me$ &oth are one. And the day will soon come %or you too when you will &e a&le to see that this is pregnant with that. this world is 2ust a wom& %or the divine< the earthly is 2ust a cover$ a protective cover$ %or the unearthly. Fhe seed$ the cell o% the seed$ is not against the tree$ it is a protection. +atter is 2ust a protection %or the "ivine. ;oo)$ and always try to %ind the unity. !n unity is religion$ in disunity religion is lost. And avoid &eing against. !% you are against$ you will &ecome rigid$ hard$ and the harder you &ecome the more dead you will &e. ! have heard that it once happened that a gang o% ro&&ers$ &y mista)e$ entered a monastery. Fhey thought this house &elonged to some rich man .. the monastery had a loo) o% richness .. so they entered. Gut the mon)s gave them such a hard %ight they were happy when they succeeded in escaping. Ihen they met again outside the town$ one o% the ro&&ers philosophi#ed$ 3ot &ad$ we have a hundred rupees among us. Fhe leader said$ Nou %ools: ! have always told you to avoid mon)s. Ie had %ive hundred rupees when we entered the monastery: ! also say to you: avoid mon)s. !% you enter the monastery with %ive hundred %lowers$ you will have only one hundred when you come out. Fhey are enemies$ enemies o% this$ and ! say those who are enemies o% this are &ound to &e enemies o% that .. whether they )now it or not. ;ove this and love it so deeply that your love transcends this and reaches that. FhatOs what ! mean: roots into this earth$ and wings into that heaven. 0ne:a ? #sho 5uotes on Heaven and Hell Mintea 2pri$onieratul in "inte4 este iadul iar non/ "intea2eli(erarea din "inte8 tre$irea4 este raiul /Mind is hell and no/"ind is heaven (sho 1 'eaven and hell are not realities &ut ways o% living. Nou can live in 2ealousy Y thatXs how people live. Nou can live in competition$ you can live in con%lict$ you can live in am&ition. FhatXs how you have &een &rought up to live. Fhis is the way to hell: In realit6+ ever6thin) is Eithin8 the outer is 2ust a pro2ection. Hear is within you< it is pro2ected as a hell. 'ell is 2ust a pro2ected image on the screen .. o% the %ear that is within you$ o% the anger$ o% the 2ealousy$ o% all that is poisonous in you$ o% all that is evil in you. 'eaven is$ again$ a pro2ected image on the screen .. o% all that is good and &eauti%ul$ o% all that is &liss%ul within you.

Hell and heaven are Eithin 6ou. Fhe doors are very close: with the right hand you can open one$ with the le%t hand you can open another. Iith 2ust a change o% your mind$ your &eing is trans%ormed .. %rom heaven to hell and %rom hell to heaven. Fhis goes on continuously. Ihat is the secretL Fhe secret is whenever you are unconscious$ whenever you act unconsciously$ without awareness$ you are in hell< whenever you are conscious$ whenever you act with %ull awareness$ you are in heaven. !% this awareness &ecomes so integrated$ so consolidated$ that you never lose it$ there is no hell %or you< i% unconsciousness &ecomes so consolidated$ so integrated$ that you never lose it$ there is no heaven.Hortunately unconsciousness can never &ecome so consolidated< a part always remains conscious. Heaven and hell are not )eo)raphical. !% you go in search o% them you will never %ind them anywhere. Fhey are within you$ they are psychological. Fhe mind is heaven$ the mind is hell$ and the mind has the capacity to &ecome either. Gut people go on thin)ing everything is somewhere outside. Ie always go on loo)ing %or everything outside &ecause to &e inwards is very di%%icult. Ie are outgoing. !% some&ody says there is a god$ we loo) at the s)y. 5omewhere$ sitting there$ will &e the divine person. 'eaven and hell are not geographical$ they are psychological$ they are your psycho.logy. 'eaven and hell are not at the end o% your li%e$ they are here and now. Cvery moment the door opens< every moment you go on wavering &etween heaven and hell. !t is a moment.to.moment Muestion$ it is urgent< in a single moment you can move %rom hell to heaven$ %rom heaven to hell. 'eaven and hell are not geographical< they are not something outside you$ they are something that &elongs to your interiority. !% you are awa)e$ then you are in a totally di%%erent universe< it is as i% in your awa)ening the whole e-istence &ecomes awa)ened. !t ta)es a new color$ a new %lavor$ a new %ragrance. Ihen you are asleep$ the whole e-istence sleeps with you. !t all depends on you. Fhe people who stop desiring worldly things start desiring heaven and heavenly pleasures. Gut what are theyL .. magni%ied %orms o% the same old desires$ in %act more dangerous than the worldly desires$ &ecause with the worldly desires one thing is a&solutely certain: you are &ound to get %rustrated sooner or later. Nou will get out o% them< you Cannot remain in them %orever. Fhe very nature o% them is such that they promise you$ &ut they never %ul%ill their promises .. the goods are never delivered. 'ow long can you remain deceived &y themL Cven the most stupid person has glimpses$ once in a while$ that he is chasing illusions which cannot &e %ul%illed &y the very nature o% e-istence. Fhe intelligent one comes to the reali#ation sooner. (rdinarily$ even when people &ecome religious$ they go on thin)ing in terms o% having .. possessing heaven or possessing the pleasures o% heaven .. &ut still they go on thin)ing in terms o% having. Fheir heaven is nothing &ut their pro2ected desire o% having everything. All that they have missed here they would li)e to have in the a%ter.li%e. Gut it is the same desire.

'eaven and hell are not very distant$ they are neigh&ors< only a small %ence divides them. Nou can 2ump that %ence$ even without a gate. Nou go on 2umping %rom this to that. !n the morning you may &e in heaven< &y evening you are in hell. Fhis moment heaven$ that moment hell. !t is 2ust an attitude$ 2ust a state o% your mind$ 2ust how you are %eeling. +any times$ in a single li%e$ you may visit hell$ and many times you may visit heaven. !n a single day also...

Fhere is no greater en2oyment than that o% sharing something. 'ave you given something to some&odyL FhatOs why people en2oy giving gi%ts so much. !t is a sheer delight. Ihen you give something to some&ody .. may&e valueless$ may not &e o% much value .. &ut 2ust the way$ 2ust the gesture that you give$ satis%ies tremendously. Sust thin) o% a person whose whole li%e is a gi%t: whose every moment is a sharing .. he lives in heaven. Fhere is no other heaven than that.