MEDITATION TIMES

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A PRODUCTION OF www.taoshobuddhameditations.com Published by: www.taoshobuddhameditations.com Country of Origin: Trinidad & Tobago, West Indies. Chief Editor/Graphics Layout & Design: Swami Anand Neelambar
Editorial Team: Taoshobuddha, Swami Anand Neelambar International Contributors: Hadhrat Maulawi Jalaluddin Ahmad Ar-Rowi, Lars Jensen
For Queries, Comments, and Suggestions and to submit Contributions, you can email the following persons:

In This Issue
 Editorial  Raman Maharishi  Jiddu Krishnamurti  Ramakrishna Paramahansa  George Ivanovich Gurdieff  Laleshwari  Otagaki Rengetsu  Tao Te Ching  Mirabai  Swami Vivekananda  Jalaluddin Rumi  Meditation of the month  Jesus the Christ  Kabir the Mystic Master  Guru Nanak Dev

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Masters’ Grace January 2012
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Published by Taoshobuddha Meditations Trinidad, West indies

EDITORIAL
Welcome to the New Year and a new format for Meditation Times. This entire year we will focus on master‟s grace or in the words of Nanak – “Guru Prasad”. In my earlier days I read a lot of biographies and stories of masters who traversed India to seek out worthy disciples. They would find disciples in the most unusual of places and circumstances. This concerned me a lot as who was ever going to find me in a faraway island in the southernmost tip of the Caribbean archipelago. Little did I know, circumstances were underway for the blessed meeting. Sufi Mystic Brijmohan Lal had put a sequence of events in place that would bring enlightened master Taoshobuddha to the shores of Trinidad and Tobago. I was always a roamer and never really settled in any system. My initial encounters with spirituality came in my meetings with Swamis from India who visited out twin island republic. I was a vociferous reader as well. I had gobbled the works of Swami Vivekananda and Sri Aurobindo. I was part of the initial „experiment‟ of the Hindu Prachar Kendra; but this did not appeal to me as I had to have more than one perspective. As fate and faith would it was directed to the business establishment of Taoshobuddha where he earned his livelihood. He had regular interactive sessions. This appealed to me very much as I got to ask questions on a one to one basis – an opportunity never afforded in any previous spiritual or religious meetings. I prided myself in being a questions manufacturer. I manufactured questions after questions. Until one day there were no questions. The master asked are there any questions today, he seemed prepared as usual to demolish any questions I could produce. But I had none that day. It was then the inner journey began. Questions had dissolved and an inner quest began. There are many seekers on the path and many who are yearning for a source of spiritual nourishment. We lay no exclusive claim to spiritual food but ours is a tavern where weary seekers can come and rest awhile before they continue on their journey. We are fellow travellers. This new format affords an opportunity to many seekers to find a master orpath that is to their liking. We impose nothing on any one. We simply make available and the seeker takes what he needs and be on his way. We take this opportunity to wish all our readers a very blessed and productive New Year. I close with a line from Rumi: “At the end of my life, with just one breath left, if you come, I‟ll sit up and sing.”

Swami Anand Neelambar
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New Year’s Message
As we reflect on past accomplishments, we take a moment to introspect on the present journey and celebrate the wonder that is NOW. We have each reached where we are at by the grace of the divine. Karma can only get us so far but it is grace that we propel us to the beyond. The very desire to know more than the ordinary world of mundane existence is in itself a gift from the divine. Many ships remain rudderless in the vast ocean. We have been fortunate to be afforded some sort of guidance of which we know not its origin and purpose. Many Masters have left a legacy to which we can turn for solace, inspiration and help. Some of these masters have been forgotten or the message lost in world of „gurudom‟. We are truly bombarded with a veritable a market of gurus. In this bazaar we are to choose a path. Not a path that is trodden for centuries and without beauty; but a path new, exciting, virgin and filled with awe, wonder and beauty. This is the path that we at Meditation Times offer to weary seekers who are thirsty…. The wine is mystical and unless drunk to your heart‟s content this journey cannot be made. There are a variety of seekers each come from a different socio-cultural and socio-religious milieu, we are to cater to all travellers. Though the wine remains the same the bottle is different to appeal to those who see only the outer and are not yet capable to fathom the inner content. In the past issues we presented one or two masters and paths per issue. This has made some issues a favourite with some readers and a complaint for other readers who did not find synchronicity with the master or path. We have decided to change the format a bit and present as many masters per issue. However for this year we shall focus on a dozen or so masters and each month we highlight their teachings and message of transformation. In this initial issue we give a brief introduction of the masters we shall be presenting for the year. However this does not mean that we shall exclude any other masters if an occasion arises where such a master is to be presented during the year. For the following year (2013) we shall choose a different dozen masters. The theme for the year (2012) is Master‟s Grace. We must acknowledge and pay homage to the masters who have brought us to this point of our journey for without their grace we cannot traverse on the pathless path to life eternal. I close with a paradox: Binu Satsang vivek na hoi; Ram kripa bina sulabh na soi.” There is no wisdom without Satsang and no Satsang without His grace. (Ramacharitamanas) From the Chief Editor
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MESSAGE FROM TAOSHOBUDDHA
We include the youtube links to two messages by Taoshobuddha CHRISTMAS MESSAGE FROM TAOSHOBUDDHA http://youtu.be/SBYypp4E53A LAYERS OF CONSCIOUSNESS http://youtu.be/1vZdDePWItY

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Ramana Maharishi Ramana Maharshi is one of the greatest Buddhas ever born on earth. Ramana Maharshi lived like an ordinary man. It is most difficult to experience the ultimate the most extra—ordinary and yet still live life as ordinary. One may find Ramana just sitting on the floor and chopping vegetables? You cannot imagine an enlightened Ramana preparing vegetables for the kitchen! One may get frustrated seeing Ramana reading jokes. Ramana‘s orderliness was his Buddhahood in action!

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hagavan Sri Ramana is hailed by Advaitins of all climates and times as the supreme symbol of Aparokshaanubhuti, - Direct Non-dual Experience and as one who not only revived the ancient Indian teaching of Self-enquiry but as one who made it simple and direct bringing it within the ken of one and all. Innumerable are the people from the various countries of the world who have spiritually benefitted by getting acquainted with the story of his life of supreme abidance in the Self and by his teaching contained in his poetical and prose works like ‗Who am I?‘ and his answers to questions of devotees and visitors recorded in books like ‗Talks with Sri Ramana Maharshi‘ and ‗Day by Day with Bhagavan‘.

Ramana Maharishi Deep sleep and Samadhi
Ramana Maharshi experienced the sudden opening into ultimate consciousness in a unique way. It was a state of deep sleep when his individual identity was almost entirely lost. It happened a family relation had died, and young Ramana decided to explore directly the experience of death. He decided to do so more out of curiosity than any feeling of bereavement. Ramana removed all his clothes, lay on the floor of his room, and with tremendous intensity, imagined his body dead. He closed his eyes, simulating the state of deep sleep. Suddenly there flashed into view, timeless and complete, the primal awareness that lies at the source of our being, and the ultimate consciousness that is the source of being itself. And when he opened his eyes, he was totally a different man. What really happened? Somebody had died a relation. Ramana was only seventeen. He was not a very extraordinary student or anything. There was nothing special about him, except one thing and that was his deep sleep. So deep was his sleep that it was almost
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impossible to wake him up. The family was tired. You could go on shouting, pulling him from the bed but he will not wake up. And sometimes the sleep used to come any time of the day. He might fall asleep in the school, and the children had to carry him back to his home. That was his only specialty. Other children would be playing and he would fall asleep on the ground, and they would poke, pummel and beat him, and he would not be there at all. It seemed he was not there. Such was the extent of his deep sleep. And they would have to carry him home.

That was his only specialty. However it was of great significance, because deep sleep is very close to Samadhi. Deep sleep is just the threshold of Samadhi. It was almost a problem in my university - because I would fall asleep very easily during the class. Once it happened I dropped my car for service and called my driver to come and pick me up. I gave him the location where I was standing on the road. I leaned over a tree and standing I fell asleep. And when my driver reached he could not see me because I was sleeping leaning over the tree. And he came back. Later when I woke up I called to enquire what had happened. Imagine he said that he could not see me because I was sleeping.

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Deep sleep the threshold
Deep sleep is the threshold. That is why this incident was possible. Somebody died; Ramana was only seventeen and he thought, ‗What is death? Let me experience it.‘ He threw his clothes, simulated death, fell on the floor. He had seen the relative lying on the floor; so just the same way he fell on the floor, closed his eyes, and started thinking, ‗I am dying, I am dying, I am dying.‘ And he died! In that death the ego disappeared. And as the ego disappeared there God appeared. There was the primal awareness. And when he opened his eyes he was no more the same person. He left home, immediately, without saying anything to anybody. It was not a renunciation. He simply left the home because there was no point in staying at home. It was not that he was against the world or anything. There was no point any more. He went out and never returned. The mother searched for him for years and he was not found anywhere. Finally, after ten years, she found him in Arunachal in a mountain cave. But he was a totally different man. And the mother asked him, ‗Why didn‘t you inform me?‘ And Ramana said, ‗But the thought never came to me. In fact, thoughts have stopped coming to me. I sit and sit and days pass, and there are no thoughts coming. Good that you have come! Live with me now.‘ This primal awareness is God. This thoughtless awareness when there is no thought is God. This is the mystical wine Sufis talk about, and once you have drunk of this wine, nothing else is needed for you to forget yourself because you are no more there is no need to forget. This is the ultimate that happened to Ramana in a unique way through deep sleep. Reaching the threshold of deep sleep Ramana entered the state of the ultimate – Samadhi.

Ramana and Death Meditation
This meditation is done lying down. LIE DOWN, AS If DEAD COMPLETELY. Feel suddenly you have gone dead. You are no more in the body. Leave the body completely! Do not move it, because you are dead. Remain totally still. Just imagine that you are dead. You cannot move the body. You cannot move the eyes. You cannot cry. You cannot scream. And you cannot do anything, you are just dead. And then feel how it feels to be dead. But do not deceive. You can deceive – you can slightly move the body. Do not move. If a mosquito or an ant is there, even then treat the body as if it is dead. It
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is one of the most used techniques. Raman Maharishi attained his enlightenment through this technique, but it was not a technique used by him in his life. In his life it suddenly happened, spontaneously. But he must have persisted with this in some past life, because nothing happens spontaneously. Everything has a causal link, causality. Suddenly one night Raman felt – he was just young, fourteen or fifteen at the time that he was going to die. And it was so certain in his mind that death had taken over. He could not move his body, he felt as if he was paralyzed. Then he felt a sudden choking, and he knew that now the heart was going to stop. He could not even cry and say to another, ‗I am going to die.‘ Sometimes it happens in some nightmare – you cannot cry, you cannot move. Even when you become awake for a few moments you cannot do anything. That happened. Raman had absolute power over his consciousness, but no power over his body. He knew he was there, that he was present, conscious, alert, but he felt he was going to die. And the knowledge became so certain that there was no other possibility, so he just gave up. He closed his eyes and remained there, just waiting to die; he waited there just to die.

Sometime, when the time is ripe and the rains will fall, seeds will sprout. Spontaneity is just like this. The seed was sown some time ago, but the time was not ripe. There were no rains. In another life the time becomes ripe. You are more mature, more experienced, more frustrated with the world – then suddenly, in a certain situation, there are rains and the seed explodes.

By and by the body became stiff. The body died, but then it became a problem. He knew that the body had died, but he was there and he knew it. He knew that he was alive and that the body had died. Then he came back. In the morning the body became okay but the same man never returned – because he had known death. He had known a different realm, a different dimension of consciousness. After this incident Ramana escaped from the house. That death experience changed him completely. He became one of the very few enlightened persons of this age. This is the technique. This happened spontaneously to Ramana, but it is not going to happen spontaneously to you. But try it. In some life it may become spontaneous. It may happen while you are trying it. And if it is not going to happen, the effort is never wasted. It is in you; it remains in you as a seed. Sometime, when the time is ripe and the rains will fall, seeds will sprout. Spontaneity is just like this. The seed was sown some time ago, but the time was
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not ripe. There were no rains. In another life the time becomes ripe. You are more mature, more experienced, more frustrated with the world – then suddenly, in a certain situation, there are rains and the seed explodes.

Ramana and Who am I?
Ramana‘s entire teaching centers around one question ‗Who am I?‘ This is the beginning of the Self—Enquiry. ‗Who am I?‘ is indeed the title given to a set of questions and answers bearing on Self-enquiry. The questions were put to Ramana Maharshi by one Sri M. Sivaprakasam Pillai about the year 1902. Sri Pillai, was a graduate in Philosophy, and at the time was employed in the Revenue Department of the South Arcot Collectorate. During his visit to Tiruvannamalai in 1902 on official work, he went to Virupaksha Cave on Arunachala Hill and met the Master there. He sought from him spiritual guidance, and solicited answers to questions relating to Self-enquiry. Ramana was not talking then, not because of any vow he had taken. At that time he did not have any inclination to talk. As a result he answered the questions put to him by gestures, and when the gestures were not understood, he used writing. There were in all fourteen questions with answers that were given by Bhagavan Ramana. These were recollected and recorded by Sri Sivaprakasam Pillai. This record was first published by Sri Pillai in 1923, along with a couple of poems composed by himself relating how Bhagavan's grace operated in his case by dispelling his doubts and by saving him from a crisis in life. ‗Who am I?‘ has been published several times subsequently. We find thirty questions and answers in some editions while twenty eight in others. There is also another published version in which the questions are not given, and the teachings are rearranged in the form of an essay. The extant English translation is of this essay. The present rendering is of the text in the form of twenty eight questions and answers. Along with Vichara-sangraham (Self-Enquiry), Nan Yar (Who am I?) constitutes the first set of instructions in the Master‘s own words. These two are the only prose-pieces among Bhagavan‘s Works. They clearly set forth the central teaching that the direct path to liberation is Self-enquiry.

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The particular mode in which the enquiry is to be made is lucidly set forth in Nan Yar. The mind consists of thoughts. The ‗I‘ thought is the first to arise in the mind. When the enquiry ‗Who am I?‘ is persistently pursued, all other thoughts get destroyed, and finally the ‗I‘ thought itself vanishes leaving the supreme non-dual Self alone. The false identification of the Self with the phenomena of non-self-such as the body and mind thus ends, and there is illumination, Sakshatkara. The process of enquiry of course, is not an easy one. As one enquires ‗Who am I?‘, other thoughts will arise; but as these arise, one should not yield to them by following them, on the contrary, one should ask ‗To whom do they arise?‘ In order to do this, one has to be extremely vigilant. Through constant enquiry one should make the mind stay in its source, without allowing it to wander away and get lost in the mazes of thought created by itself. All other disciplines such as breath control and meditation on the forms of God should be regarded as auxiliary practices. They are useful in so far as they help the mind to become quiescent and one-pointed. For the mind that has gained skill in concentration, Self-enquiry becomes comparatively easy. It is by ceaseless enquiry that the thoughts are destroyed and the Self realized - the plenary Reality in which there is not even the 'I' thought, the experience which is referred to as ‗Silence‘. This, in substance, is Bhagavan Sri Ramana Maharshi‘s teaching in Nan Yar (Who am I?).

Quotes from Guru Vachaka Kovai
1. For those who allow their mind to wander here and there, everything will go wrong. 2. Just as the sun cannot be seen in a densely clouded sky, so one‘s own self cannot be seen in a mind-sky which is darkened by a dense cloud of thoughts. 3. All the benefit to be obtained by inner enquiry is only the destruction of the deceptive ‗I‘-sense [the ego]. It would be too much to say that it is to attain self, which always shines clear and ever-attained.

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4. Firmly abiding as ‗I am I‘, without any movement of the mind, is the attainment of Godhood. 5. When scrutinized, among all the many qualities necessary for those who wish to attain the imperishable Liberation, it is the attitude of a great liking to be in permanent solitude that must be well established in their mind. 6. According to the outlook of different people the same woman is considered to be wife, husband‘s sister, daughter-in-law, wife of one‘s brother-in-law, mother, and so on. Yet in truth she does not at all undergo any change in her form. 7. Unless one realizes oneself to be the unattached Self, which is like the space that remains not even in the least attached to anything, though it exists inside, outside and pervading everything, one cannot remain undeluded – remains deluded. 8. One who has destroyed the mind is the emperor who rides on the neck of the elephant of supreme Jnana (self-knowledge). Know for certain that the turmoil of the mind is the sole cause of the miserable bondage of the cruel and fierce birth [and death].

Ramana Maharishi on Fear
In response to the questions from the seekers Ramana gave his insights as teachings. Often the seekers will ask questions on Fear, Death and such subjects. And the response of the master is known as the Teachings of Ramana. Question: How does one get rid of fear? Ramana Maharishi: What is fear? It is only a thought. If there is anything besides the Self there is reason to fear. Who sees things separate from the Self? First the ego arises and sees objects as external. If the ego does not rise, the Self alone exists and there is nothing external. For anything external to oneself implies the existence of the seer within. Seeking it there will eliminate doubt and fear. Not only fear, all other thoughts centered round the ego will disappear along with it.
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Fear is the outcome to separation from the whole. When you see yourself separate from the whole fear is the outcome. The absolute consciousness permeates through the entire cosmos. As long as this does not become the realization ego remains. Fear is the outcome of ignorance because ignorance is the ornament of ego. Fear is the outcome of identification with the ephemeral. Question: How can the terrible fear of death be overcome? Ramana Maharishi: When does that fear seize you? Does it come when you do not see your body, say, in dreamless sleep? It haunts you only when you are fully ‗awake‘ and perceive the world, including your body. If you do not see these and remain your pure Self, as in dreamless sleep, no fear can touch you. If you trace this fear to the object, the loss of which gives rise to it, you will find that that object is not the body, but the mind which functions in it. Many a man would be only too glad to be rid of his diseased body and all the problems and inconvenience it creates for him if continued awareness were vouchsafed to him. It is the awareness, the consciousness, and not the body, he fears to lose. Men love existence because it is eternal awareness, which is their own Self. Why not then hold on to the pure awareness right now, while in the body, and be free from all fear?

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iddu Krishnamurti is one of those rare human beings of the twentieth century, those few of the buddhas, who really laid the foundation for world peace. He was the purest mind. I do not understand what Mother Theresa has done for world peace! George Gurdjieff did not receive a Nobel Prize, and he was working hard to transform the inner core of human beings; Ramana Maharishi did not receive the Nobel Prize simply because their work is invisible. Their work is that of bringing more consciousness to people. Such work is invisible. When you bring bread to people it is visible, when you bring clothes to people it is visible, when you bring medicines to people it is visible. This is what Mother Theresa did throughout her life. When you bring God to people, it is absolutely invisible. Krishnamurti was born on May 12, 1895 and he entered Samadhi on February 17, 1986. J. Krishnamurti is the rare enlightened master the world has seen. I am happy that he was our contemporary. Krishnamurti is recognized as renowned writer and speaker on philosophical and spiritual subjects. His subject matter included: psychological revolution, the nature of the mind, meditation, human relationships, and bringing about positive change in society. He constantly stressed the need for a revolution in the psyche of every human being and emphasized that such revolution cannot be brought about by any external entity, be it religious, political, or social. His supporters, working through non-profit foundations in India, Great Britain and the United States, oversee several independent schools based on his views on education. They continue to transcribe and distribute his thousands of talks, group

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and individual discussions, and writings by use of a variety of media formats and languages.

Self-Image leads to problems

Jiddu Krishnamurti

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iddu Krishnamurti says why divide problems as major and minor? Is not everything a problem? Why make them little or big problems, essential or unessential problems? If we could understand one problem, go into it very deeply however small or big it is, then we would uncover all problems. This is not a rhetorical answer. Take any problem: anger, jealousy, envy, hatred—we know them all very well. If you go into anger very deeply, not just brush it aside, then what is involved? Why is one angry? Because one is hurt, someone has said an unkind thing; and when someone says a flattering thing you are pleased. Why are you hurt? Selfimportance, is it not? And why is there self-importance?

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Because one has an idea, a symbol of oneself, an image of oneself, what one should be, what one is or what one should not be. Why does one create an image about oneself? Because one has never studied what one is, actually. We think we should be this or that, the ideal, the hero, the example. What awakens anger is that our ideal, the idea we have of ourselves, is attacked. And our idea about ourselves is our escape from the fact of what we are. But when you are observing the actual fact of what you are, no one can hurt you. If one is a liar and is told that one is a liar it does not mean that one is hurt; it is a fact. But when you are pretending you are not a liar and are told that you are, and then you get angry, violent. So we are always living in an ideational world, a world of myth and never in the world of actuality. To observe what is, to see it, actually be familiar with it, there must be no judgment, no evaluation, no opinion, and no fear.

Early Life and Enlightenment
The early life of Krishnamurti had tremendous effect on later part of his life. Therefore without understanding the early life it is very difficult to understand the teachings of Krishnamurti. Krishnamurti was born into a Telugu Brahmin family in what was then colonial India. In early adolescence, he had a chance of encounter with prominent occultist and high-ranking theosophist Charles Webster Leadbeater in the grounds of the Theosophical Society headquarters at Adyar in Madras (now Chennai). Leadbeater immediately got interested in Krishnamurti. The theosophists found him when he was nine years old. He was the son of a poor, very poor father. The mother had died, he had another brother. The father was in much financial difficulty. He was just a small clerk in some office. To look after these two children, and do the work was becoming maddening for his father both financially and otherwise as well. So when the Theosophists told him they would like to adopt his two children Nityananda and Jiddu Krishnamurti he happily handed over the children to Annie Besant, knowing that at least they would be taken good care of, by way of a good education and livelihood. The theosophical movement in those days was the top movement of the world. Very important, significant, powerful people had become involved in it. He was subsequently raised under the tutelage of Annie Besant and Leadbeater, leaders of the Society at the time. They believed him to be a ‗vehicle‘ for an expected World Teacher.
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The Theosophists started training the two boys. The entire effort was to make these two poor boys enlightened. Nothing like this had ever been done before. They tortured these two boys as much as possible. They had to wake up in the morning at three o‘clock; go to the river, take a cold bath, then chant mantras and thus spiritual teaching went on deep into the night. There was so much hammering that Nityananda could not bear all this and he died. My feeling is that the Theosophists were responsible for his death. And when at one stage the father tried for the captivity the two boys were taken by Annie Besant to England. And there the two boys were raised and educated. He was subsequently raised under the tutelage of Annie Besant and Leadbeater, leaders of the Society at the time, who believed him to be a ‗vehicle‘ for an expected World Teacher. The training continued for twenty-five years. Both escaped them finally, because it was absolutely inhuman — Nityananda in one way, Krishnamurti in another. Nityananda died — he must have been of a weaker constitution. Krishnamurti survived. As a young man, he rejected this idea and dissolved the worldwide organization (the Order of the Star) established to support it. The Theosophists were going to declare Krishnamurti the world teacher. When he was twenty-five they gathered in Holland to declare him the world teacher, with great hope: ―The man who can deliver the whole world from misery has arrived. He is the Christ, he is the Buddha; he contains all the hopes of the past humanity.‖ Thereafter he continued as in independent person travelling throughout the world and continued the talks. Many of his talks and discussions have been published. His last public talk was in Madras, India, in January 1986, a month before his death at his home in Ojai, California. He claimed allegiance and loyalty to no nationality, caste, religion, or philosophy, and spent the rest of his life traveling the world, speaking to large and small groups and individuals. He authored many books, among them The First and Last Freedom, The Only Revolution, and Krishnamurti‘s Notebook are famous. For ninety years J. Krishnamurti has been working, first upon himself, then upon others. Later part of his life he got immensely frustrated. Nobody is to be blamed he himself has made it a difficult job. He was obsessed with reading detective novels. Also he has made the search for enlightenment a very sensational, puzzling, difficult detective story. Krishnamurti then was just on the border of enlightenment. One step more… but that one step was missing. And the reason is that he was forced to become enlightened. For twenty-five years in his early life.

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Krishnamurti stood up to declare him to be the world teacher, but on the contrary, he simply said, ―I am nobody‘s teacher. I am fed up with teachers! And just forgive me I am not jagadguru, the world teacher. And I dissolve this whole organization that you have created around me.‖ A special organization called The Star of the East, a branch of the Theosophical Society, was created for Krishnamurti. He dissolved the organization. The people were simply shocked; they had worked so hard to make him enlightened, and this man freaked out at the crucial moment. Since then he has been going around the earth alone. But those twenty-five years remained heavy on him rest of his life. That is why he cannot take that one step. He is not freed from those dead Theosophists. They are long dead, the movement has almost disappeared, but what happened in those twenty-five years in the beginning is holding him back. Remember always: love is an attachment; hate is a bigger attachment, far more solid. Compassion is very delicate, but cruelty is very hard. He is still fighting with the ghosts of the Theosophists. All his life he has been fighting and fighting with those ghosts — who are dead, there is no need to fight with them. One should be simply free of them, but being free means you don‘t hate them. Hate imprisons you. He has become so afraid of the master and disciple phenomenon. It was his experience for which he can be forgiven. What happened to him through his masters was so ugly that he has been teaching everybody that you do not need any master. This was contradiction. If they did not need any master, then why was he bothering them? And unknowingly Krishnamurti assumed the role of a master. What has he been doing for ninety years? He remained teaching people - Beware of teachers! The master knows, the disciple does not know. The master imparts his knowledge to the disciples. Krishnamurti has been doing that, and I am amazed how blind people were. If master is not needed then why he went on talking? For ninety years he has been bothering people and continuously talking to people, and not a single person has become enlightened out of this whole effort. He has created a different kind of effort: ‗Do not make effort, do not accept any master, and do not be open to any teaching.‘ All kinds of egoists have surrounded him for all those years, because the egoist feels great that he need not be open, he need not listen, he need not be concerned about masters and teachers; he is enough unto himself. People went on listening to him for nearly half a century but no transformation happened.
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It is true, you are enough unto yourself, but you are yet unaware of it! Somebody has to hammer it on your head. But things can backfire. That is what has happened in Krishnamurti‘s case. He was a man of tremendous intelligence, who remained fighting with ghosts, and continuing telling people there is no master, you are enough unto yourself.‘ This was misunderstood. You are enough unto yourself if you relax and settle in your being; otherwise you are the greatest enemy of yourself. Krishnamurti has never criticized any individual by name. Although he has criticized principles, doctrines, he never criticized Gautama Buddha, Jesus Christ, Moses, and Mohammed. Krishnamurti struggled for ninety years. His last words have some great meaning. Krishnamurti lamented, and in fact he lamented his whole life. He lamented that ‗people have taken me as an entertainment. They come to listen to me.‘ There are people who have listened to him for fifty years continually, and still they are the same people as had come for the first time to listen to him. Naturally it is annoying and irritating that the same people coming again and again. The reason was that Krishnamurti only talked, but never gave any devices for his talks to become an experience for the people. Transformation can happen only when the talk becomes the experience. It was totally his fault. Whatever he was saying was absolutely right, but he was not creating the right climate, or the right milieu in which his message could become a seed. Of course he was very much disappointed with humanity, and that there was not a single person who had become enlightened through his teachings. His teachings have all the seeds, but he never prepared the ground for the seed to grow. Zen does not deny entertainment the way J. Krishnamurti condemned it in his last testament to the world. He said, ‗Religion is not entertainment.‘ That is true, but enlightenment can be vast enough to include even entertainment in it. Enlightenment can be multidimensional. And when it is multidimensional there is tremendous beauty. It can include laughter, love, beauty, and creativity too. There is nothing to keep it from the world and from transforming the world into a more poetic place, a more beautiful garden. Everything can be brought to a better state of grace. Krishnamurti is right when he says no Master is needed. Yes, one day you will also know that no Master is needed, but you will know only when somebody has awakened you or you have become awakened in somebody‘s presence. Then you will know, you will say indeed ‗Krishnamurti is right.‘ If you are not awakened then you cannot understand Krishnamurti. But if you listen to Krishnamurti right now and believe that no Master is needed, you will never come to know that Krishnamurti is right. You will not be awakened. The day you are awakened you
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will realize that master-disciple is simply a game. Each one of you is buddha. The difference between you and Krishnamurti is that he not only knows this instead this has become his realization as well whereas in your case this is simply verbal. Krishnamurti goes on saying that there is no need to do anything. In fact, for the first-rate mind there is no need to do anything; just by hearing, by right listening, one attains. However you cannot find the first-rate mind anywhere. It is very rare. Unless a Krishnamurti comes to listen to Krishnamurti it will never happen. But why should a Krishnamurti go to listen to a Krishnamurti? It is absurd. It has no meaning. A man who has that kind of perceptivity can become awakened just by listening to the song of a bird, or the breeze rustling through the trees, or listening to the sound of the water flowing. That is enough, because from everywhere the Divine speaks. If you are perceptive, whatsoever you hear you have heard the Divine

Krishnamurti is very logical, and very rational. He always begins with the mind; then slowly and slowly he leads you beyond the mind. You cannot like or dislike. It is not a question of your choice. Truth is! Whether you like it or do not like it is irrelevant. You can choose lies, but you cannot choose truth because truth is there. That is why Krishnamurti insists so much on Choiceless Awareness. You cannot choose truth. Truth is already there! It has nothing to do with your choice, liking, disliking. You will have to become more watchful about the thoughts, dreams, memories, flicking by, moving around you. You will have to have more attention focused on the thoughts. Thoughts are the objects and you will have to become aware of them. This is the first awareness: ‗awareness one‘. Krishnamurti talks about this, he calls it ‗Choiceless Awareness‘. Do not choose. There is no need to judge whatsoever thought is passing by, just watch it, and just see that it is moving. If you go on watching, one day, the movement of thoughts slowed down. Then, someday, gaps start surfacing: one thought goes and another does not come for a long time. Then, after some time, thoughts simply disappear for hours... and the road is just empty of traffic.

Thoughts are the objects and you will have to become aware of them. This is the first awareness: ‘awareness one’. Krishnamurti talks about this, he calls it ‘Choiceless Awareness’. Do not choose. There is no need to judge whatsoever thought is passing by, just watch it, and just see that it is moving. If you go on watching, one day, the movement of thoughts slowed down. Then, someday, gaps start surfacing: one thought goes and another does not come for a long time. Then, after some time, thoughts simply disappear for hours... and the road is just empty of traffic.

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Krishnamurti is right when he again and again emphasizes choicelessness. That is also the taste of Zen. Krishnamurti was surrounded by the most egoistic people of this world, and the reason is because there is a safe place. There is no need to surrender, or drop your ego, or follow anybody. Your ego feels much strengthened and feels that many rationalizations are given to you. So you protect yourself with those rationalizations. Krishnamurti was very serious. He had a long life of ninety years. His fame started very early when he was only thirteen years old; so really he had a very long life of work and disappointments. Even the closest ones betrayed him. His whole life seems to be just a series of betrayals, and those who remained never managed to understand what he was saying. They listened to him for half a century, but still he could not cross their thick minds and reach to their being. And every day if you look at his life, in the beginning he was very hopeful, very excited that man can be changed, that a new man can arrive. But slowly, slowly that hope disappeared, that excitement was no more there. And as he grew older, he became sadder. He went on talking in abstract terms. The whole approach seems to be mental, as if only mind is to be used. The body need not be involved in it and also emotions need not be involved in it. Only the abstract mind, as if Brahman is a mathematical problem not an organic problem. Listening to Krishnamurti it seems as if you are listening to the mind. He is the purest mind. You will feel good. Listening, you will feel that you understand. Listening, you will feel that you are reaching somewhere. But you are learning only new words. You will learn ‗awareness‘ - the word, not awareness itself. You will learn ‗choicelessness‘ - the word alone, not choicelessness. And they will go on in the mind, and they will move in the mind, and you will become just a mind - a cerebral center. Your emotions are not touched. Your body remains untouched. Only your mind is touched. That is why Krishnamurti has been a failure. He is himself enlightened but he has been a failure. His whole life he has been working with the mind and whatsoever he says is true but it is not applicable because you are not only the mind: you are much more. And that ‗much more‘ has to be transformed with the mind. You have to be transformed as a totality. He talks very intelligently not logically. Talking very intelligently he goes into the analysis of any problem as deeply as is humanly possible. But he is not a philosopher either. All his talk is just like uprooting weeds from the garden. He destroys your problems through his analysis. He does not give you anything; he simply takes away all that you have been carrying in your mind. For a moment you are utterly lost - and in that very moment you can see his reality. His experience starts flowing in you. People can miss him also.
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The last book of J. Krishnamurti, is unique in many ways. Herein he is not speaking to anybody instead he is speaking just to himself. The words are recorded but there was no audience, and perhaps in this book he comes closer to truth than in any of his other books. The audience is a limitation. When there is audience you have to choose your words accordingly. You are making the absolute understood by those who have not yet graduated the elementary class. Such has been my experience too. If I am speaking to my own people, then there is no limitation. I am free to speak on anything. Also it it does not matter to them what I am indeed speaking. What really matter that I am speaking. They go on imbibing my presence and the energy field. This brings transformation. Then I do not feel that I have to say something, or not to say something. Then I simply speak as if I am speaking to myself. When I am speaking to people who do not know me, or understand me moreover they misunderstand me then there is a great limitation. Then I am not at freedom to speak. Their very faces, eyes, gestures all prevent me from saying something that may hurt them or they may not understand. This is the reason quite often masters prefer to remain silent in front of the crowd. When I say Krishnamurti can get angry, I do not mean that he can get angry like you get angry. His anger is out of compassion. Such is the situation of all the enlightened ones. This is unbelievable! He wants to help this you and he feels so helpless. He tries this way and that and nothing happens. His message is very simple, singular, and one-dimensional. For fifty years he has been saying only a single word. In essence his whole teaching can be printed on one side of a postcard. He has been saying it in as many possible ways as one can invent, but it is the same citadel that he attacks from the north, from the south, from the west, from the east. And still people go on listening to him and go on asking the same old foolish questions again and again. He certainly gets angry. And when a man like Krishnamurti gets angry, he is pure anger. Many in India have felt very disappointed with Krishnamurti because he gets angry. People can never understand such anger. Ordinarily people have a certain concept that a buddha should not get angry. They go with a prejudice. Therefore when they see Krishnamurti getting angry, they are disillusioned. And they conclude that this man is not a buddha, or he has not become enlightened yet.

Krishnamurti – path of Negativia

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here are two paths the path of affirmation and path of negation. The path of affirmation is the path of effort. It requires great effort. One is trying to reach God, and he has to make all the effort that is possible, do the
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utmost. In fact one has to put oneself at stake. In modern times, Gurdjieff, Ramakrishna-they followed the path of affirmation, VIA AFFIRMATIVA. The other path is of negation - via negative. It is through negation, through the ‗no‘. Lao Tzu, Buddha, Nagarjuna all followed the path of negation. In modern times, Ramana Maharishi, J. Krishnamurti followed the path of the ‗no‘. Krishnamurti is the purest statement of the negative path as pure as Lao Tzu, and Ashtavakra. A very pure statement, but pure statements become very difficult because you cannot understand them; they are so far away. You can only misunderstand them. As a result Krishnamurti has been misunderstood. He is the most misunderstood man. Nobody understands him, not even those who say that they follow him. They also cannot understand, because he says ‗No following is allowed. You should not become imitators.‘ And they have become imitators. He says ‗You cannot learn from me.‘ And they have learned from him. That is why he sometimes beats his own head Krishnamurti fell into the hands of a very fanatical group - theosophists. It was a new religion. Whenever a religion is new, it is very fanatical. By and by, it relaxes and compromises and becomes just a social phenomenon; then it is no more religion. Theosophy was just in its beginning, and Krishnamurti was only nine years old when he fell into the hands of those fanatics. They tried hard. They would not allow Krishnamurti to meet and mix with ordinary children because they had a goal that he had to become the world Teacher, JAGADGURU. He had to become the coming-Buddha; he had to become the incarnation of Maitreya Buddha. He was not allowed to move with any girl, because he might have fallen in love and the whole dream of the theosophists would have been shattered. He was constantly guarded. He was not allowed to move alone. Somebody was always with him like a shadow, watching him. And he was forced to follow very strict rules: three o‘clock in the morning he had to get up and take a cold bath; and then he had to learn Sanskrit, French, English, Latin and Greek - because a World Teacher should be well cultured, sophisticated. Just a nine-year-old child! When he was twelve years old, they started forcing him to write a book. Now what can a twelve-year-old child write? In fact, the teacher, Leadbeater, he was writing in his name. Krishnamurti would write and Leadbeater would correct it and make it perfect. The book still exists. A beautiful book, but you cannot expect it to be the work of a boy just twelve years old. It is not from him. Even Krishnamurti cannot remember it. When he has been asked he has said, ‗I do not remember when I wrote it and I do not remember at all how it came into being.‘

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And they were talking nonsense - esoteric nonsense: ‗In his dreams he goes to the seventh heaven, and there God Himself is teaching him.‘ And just a twelve-yearold child - very vulnerable, soft, yet receptive; he would trust. And these people were world-famous; they had great names. And the movement was really big and worldwide; thousands and thousands of lodges were opened all over the world. Just a twelve-year-old boy had become a world-famous personality. Wherever he was going, thousands of people would gather just to see him. If you look at those pictures, you feel pity for him, compassion. He was continuously in a cage. And it was natural, I think it would have happened to anybody - it had nothing to do with Krishnamurti. Anybody in his place, if he had any spirit left, would have renounced this whole nonsense, and would have come out of it. It was too much of a prison. He could not write letters to anybody because he might have made some relationship through the letters. A World Teacher needs to be completely unattached. He started feeling a little love for a woman who was old enough to be his mother, but even that was stopped. It was nothing to do with sexuality or anything; he just started feeling love from the woman. The woman was already a mother of three children - but the theosophists would not allow it. They stopped it. He was completely in seclusion. He was never allowed to move into the outside world. He was not allowed to enter in any school, in any college, because there he would meet ordinary people and he would become ordinary. Special teachers were appointed to teach him specially. And all around him, just a nine-year-old boy, all around him such big talk - of Masters. Just think of a small boy with no freedom allowed became a great urge to be free. One day - nobody was expecting it, that he would renounce it - the theosophists had gathered from all over the world for the first declaration in which Krishnamurti was expected to declare that he was the World Teacher and that God had entered into him. Suddenly, without saying anything to anybody he could not sleep the whole night. He brooded over it: he has become a slave. They have made him a slave because they want to do good to him. Their love became nauseating; and their wellwishing became poisonous. The whole night he brooded: what is he to do? Whether he has to continue and become part of this nonsense, or get out of it? And blessed he is that in the morning when they had gathered and they were waiting for God to descend in him and to declare that he is now no more Krishnamurti but Lord Maitreya - Buddha has entered in him - he suddenly declined and he said, ‗It is all nonsense. Nobody is descending in me. I am simply Krishnamurti and I am nobody‘s Master. And I am not a Jagadguru, not a World Teacher. And I dissolve this nonsense and this organization and the whole thing that has been made around me.‘

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They were shocked! They could not believe it: ‗Has he gone mad, crazy?‘ They had put much hope in him, much money; it was a great investment, years of training. But it was going to be so. If he had been absolutely a dead man, then only would he have accepted it. He was alive. They could not kill his life that aliveness exploded. If he had been a dull, mediocre mind, maybe he would have accepted but he has intelligence, a tremendous awareness. He got out of it. That whole movement and the whole organized thing functioned as a positive challenge. Intelligence has no choice. That is why Krishnamurti goes on defining intelligence as ‗Choiceless Awareness‘.

Death of Krishnamurti
The birth of a person is benediction because he is the possibility of explosion into the explosion of awareness. His life is benediction with multidimensional possibilities of transformation. And finally his death too is benediction. The death of an enlightened being like J. Krishnamurti is nothing to be sad about. It is something to be celebrated with songs and dances. It is a moment of rejoicing. His death is not a death. He had experienced his immortality. His death is only the death of the body. But J. Krishnamurti will go on living in the universal consciousness, forever and forever.

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amakrishna shared his awareness with the people of Bengal and played a important role in the social reform movement in Bengal in 19th century.

Ramakrishna Paramhansa was one of the foremost Hindu spiritual masters of the country. His teachings are still deeply revered by the people. He also played a key role in the social reform movement in Bengal in 19th century.

Sri Ramakrishna Paramhansa‘s original name was Gadadhar Chattopadhyay. He was born on February 18, 1836 in the village of Kamarpukur, in what is now the Hooghly district of West Bengalto the parentage of Khudiram and Chandramani. Ramakrishna was born in a poor family and his parents were hardly able to make both ends meet. Ramakrishna disliked going to school, and was not interested in the pursuit of money. Ramakrishna loved nature and liked meeting monks who stopped at his village on their way to Puri. Right from childhood Ramakrishna Paramhansa was an iconoclast. At his investiture ceremony (Upanayna) he shocked everyone when he declared that he would have his first alms as a Brahmin from a certain Sudra woman of the village. No argument or appeal was able to budge him from his position. Finally, Ramkumar, his eldest brother and the head of the family after the passing away of their father, gave in. Thus, continued the unorthodox ways of Ramakrishna, as we delve into his enlightenment.
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Enlightenment and Ramakrishna

Ashtavakra says ‗O son, long have you been caught in the noose of body consciousness. Cut this noose with the sword of knowing ‗I am awareness‘ and be happy. This is the purest vision, the ultimate vision – bondage is only a belief, and bondage is not real. There is an episode in Ramakrishna‘s life that relates to his enlightenment. For his whole life he had been worshipping Mother Kali. But at the very end he began to feel, ‗It is duality. The experience of oneness has still not happened. It is lovely, delightful, but two still remains two.‘ Someone loves a woman, next one loves money, someone loves politics. However Ramakrishna loved Ma Kali immensely. But love still was divided in two. Still the

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ultimate non-duality had not happened and he was in great anguish. He began looking for a non-dualist, a Vedanti – someone to come and show him the path. A Paramahansa named Totapuri was passing by. Ramakrishna invited him to stop by and stay with him. Ramakrishna asked Totapuri, ‗Help me to have darshan of the one.‘ Totapuri agreed and said, ‗What is difficult in that? You believe there are two, so there are two. Drop the belief!‘ Ramakrishna replied, ‗But dropping this belief is very difficult – I have lived with it my whole life. When I close my eyes the image of Kali is standing there. I drown in that nectar. I forget that I am to become one; as soon as I close my eyes there are two. When I try to meditate, it becomes dual. I am unable to come out of this state on my own effort. Help me out of this!‘ So Totapuri told Ramakrishna to try something, ‗when the image of Kali is before you, pick up a sword and cut her in two.‘ Ramakrishna said, ‗Where will I find a sword to do that?‘ What Totapuri said is the same as what is revealed in Ashtavakra‘s sutra. Ashtavakra sutra says ‗O son, long have you been caught in the noose of body consciousness. Cut this noose with the sword of knowing ‗I am awareness‘ and be happy. According to Ashtavakra this is the purest vision, the ultimate vision – bondage is only a belief, and bondage is not real. Totapuri would have certainly asked Ramakrishna, ‗From where did you bring this Kali image during meditation? Now bring a sword from the same place. She too is imaginary and an aspect of your imagination. You have been nurturing and projecting it for your whole life. And now this imagination has become crystalized. Still it is just imagination. Not everyone sees Kali when they close their eyes in meditation. To break this imagination – duality you need the sword of awareness. Literally a gross sword is not needed. Indeed awareness is the sword – subtle one. ‘ After years of effort when a Christian closes his eyes, only Christ comes to him. A devotee of Krishna closes his eyes to see only the image of Krishna. A lover of Buddha closes his eyes and Buddha comes to him. A lover of Mahavira closes his eyes and Mahavira comes to him.

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Christ does not come to a Jain. So too Mahavira cannot come to a Christian. During meditation only the image you project will come. Ramakrishna‘s effort was with Kali. Kali was his love and adoration. And now the image became almost solid and crystalized in his imagination. It became so real from constant repetition, and remembering, that it seemed Kali was standing in from of him. In reality no one was standing there. Consciousness is alone. There is no second here, no other. There is no other duality. Consciousness is one and oneness too. ‗Just close your eyes,‘ Totapuri said, ‗Raise the sword and with one mighty blow strike Kali.‘ Ramakrishna closed his eyes, but as soon as he closed them his courage vanished. Raising his sword to strike Kali! Ramakrishna was losing courage. Every devotee has to raise his sword and strike God – the image of his adornment on his own. It was really too hard – almost impossible for Ramakrishna. He could not do in spite of efforts. To renounce the world is very easy. What is worth holding onto in the world? But when you have established an image deep in the mind, when you have created poetry in the heart, when the mind‘s dream has become manifest, then it is very difficult to renounce it. The world is like a nightmare. A dream of devotion and a dream of feeling is not a nightmare. Indeed it is a very sweet dream. How to drop it and how to break it is indeed impossible?
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Tears would start flowing from his eyes and he became ecstatic as the image of Kali manifested. His body would begin shaking. But he could not raise his sword – he would completely forget about it. Finally Totapuri said, ‗I have wasted many days here. It is no good. Either you do it or I‘m going to leave. Do not waste my time. Enough is enough of this nonsense now!‘ That day Totapuri brought a piece of glass with him, and he said, ‗When you begin to be absorbed in delight, I will cut your forehead with this piece of glass. When I cut your forehead, inside gather courage, raise your sword and cut Kali in two. This is the last chance – I am not staying any longer.‘ This is unusual. Masters never do such a thing. But Totapuri did this so that Ramakrishna attain to enlightenment. Totapuri‘s threat of leaving was immense and it is difficult to find such a master. Totapuri must have been a man like Ashtavakra. Ramakrishna closed his eyes and Kali‘s image appeared to him. He was about to bliss out – tears were ready to flow from his eyes, totally overwhelmed, joy overflowing – he was about to become ecstatic when Totapuri held his forehead and, where the third eye chakra is, made a cut from top to bottom with the piece of glass. Blood began to gush in stream from the cut, and this time Ramakrishna discovered courage immediately. He raised the sword and cut Kali in two pieces. When Kali fell apart Ramakrishna became non-dual. In a flash the wave dissolved in the ocean. The river merged into the unfathomable ocean. It is said that he stayed immersed for six days in this ultimate silence. He was neither hungry nor thirsty – there was no consciousness of the outside, no awareness. All was forgotten. And when he opened his eyes six days later, the first thing he said was, ‗The last barrier has fallen!‘ Ramakrishna became enlightened…. Umm… So this is how it happened in this unique way and from then on Ramakrishna came to be recognized as Epitome of Enlightenment – Oneness of Consciousness. And the world knew him as Ramakrishna Paramhansa. Thereafter Ramakrishna practiced eight different paths to reach the ultimate. He used one way and attained to the ultimate the he started the journey again on another path and again reached the ultimate and attained. Thus he followed eight different paths.
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Gurdjieff certainly is a pioneer. With Gurdjieff begins a totally new concept of spiritual life. He actually called his way ‘the fourth way’ just as I call my way ‘the fourth way’. He was immensely misunderstood, because he was not interested in imparting knowledge to you, he was not interested in consoling you. He was not interested in giving you beautiful theories, visions, hallucinations. He was not interested in your tears, in your emotions and sentiments. He was not interested in being worshipped by you, he was interested in transforming you.
Excerpt preface – Gurdjieff the Enigma of Consciousness by Taoshobuddha

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efore I begin to say anything on Gurdjieff one thing I have to make clear categorically that I am not Gurdjieff‘s follower, or disciple or his student. I am speaking on Gurdjieff because of my love for what he is. It does not matter to me if anyone agrees with me or not. I have spoken for those who love Gurdjieff and want to know more of him. The choice is always yours. Gurdjieff is like the ocean wherein the waters of all the rivers have merged. His work represents the essence of all the paths. It seems when he went in the company of the Sufi masters it was there he got the awareness of different paths. Also my own understanding is during his travels Gurdjieff spend time in the company these masters to understand various paths. What is more important is all that the man says, and his methodology? I am only concerned about this. There are many issues about which questions that have been raised by the critics. Had Gurdjieff was alive these criticisms would have certainly fallen on the deaf ears of Gurdjieff just like water sliding from a lotus leaf without even moistening it. All those who are critical of Gurdjieff, I want to ask one simple question ‗have you tried any of his techniques?‘ He is the embodiment of divinity in
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human garb. Certainly he may have human weakness by=ut there can be no doubt about the totality of his awareness. A master‘s time is very precious. He does not allow the superfluous people around him. This is true about Zen, Sufi, Taoist, Yoga and all other systems. Zen path is full of such anecdotes when the masters have chased such men out of their monasteries. It matters not if this be the story of a philosopher visiting Benkei or any other master. One Sufi master Sufi Raghuber Dayal RA said: ‗I have to guard my place so that the dog of the world may not enter to destroy the sanctity of my place. I avoid such persons so that time is not wasted.‘ In the beginning I have mentioned that Gurdjieff is an enigma. Indeed he is. If you really want to understand Gurdjieff and his methodology you need to know what Gurdjieff is? What is his level of consciousness and what is his plane of operation for the process of transformation. During these travels far and wide Gurdjieff spend time in the company of different masters. And the moment you are ready master fills you with what he is within. Remember the important Sufi saying: Master appears the moment disciple is ready. Once Mencius asked certain questions about death and life beyond from Confucius and in response Confucius said: ‘Forget all about such questions now. When you are lying down in your grave you will have enough time to think about these.’ Also you will recall the conversation between Lau Tzu and Confucius. Look like you had no time in your life for such things. Let me remind you of this meeting which was like a monologue of Confucius. Confucius was always eager to have a dialogue with Lau Tzu. But he never got the opportunity as Lau Tzu was always travelling and Confucius was busy with the elite. Once he heard that Lau Tzu was meditating in a nearby cave on a cold snowing – wintery night. The very thought was enough to send quivers in Confucius. Somehow he gathered courage as he was constantly reminded by his disciples. Along with a few chosen disciples he set on journey. Confucius stopped the disciples at the entrance of the cave and decided to encounter Lau Tzu alone.
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On reaching inside he saw Lau Tzu sitting alone. To Confucius meditation meant doing and contrary to his belief Lau Tzu was sitting alone. Let me put this in a dialogue form. Confucius: Are you meditating Lau Tzu: No Confucius: I have come to have a dialogue with you Lau Tzu: Then say all you have to say and leave Confucius: What about you? Lau Tzu: I am not so there is no question of saying. It is said Confucius who was perspiring profusely ran out of the cave. His words choked. This is how his disciples found Confucius as he came out of the cave. All Confucius said about Lau Tzu: That man is really dangerous. After this incident Confucius never attempted to meet Lau Tzu again. Lau Tzu never spoke of this event afterwards. Whatever account is available is the account of his disciples. GEORGE GURDJIEFF is the most unique master the world has ever seen, but his uniqueness created a distance between him and the normal humanity. All his methods were valid methods, but the journey was long and he made it even longer by the way he propounded it. In fact, that was one of his devices to find the real seekers. Are you ready to go to the very end of the world, or are you just a curiosity monger? You will go a little way to know what this man is all about, waste his time, and then you will be back in the world. He would choose only those who are ready even to die if that is the only way to find the truth. Naturally he was surrounded by only a very small group of people. And he was also not interested in any social revolution. His whole interest was to crystallize a few individuals who were courageous enough, to give them their original face, and to help them to know the ultimate ecstasy that existence makes available. But it is only for the chosen few. Not that somebody chooses them instead only very few people are courageous enough to risk everything to find them; they become the chosen few by their own courage and their own daring.

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And Gurdjieff was not interested at all in the fast asleep humanity. Raman Maharishi too was not interested. Gurdjieff was not only not interested he had all the condemnation possible for those who have been sleeping for lives together. He is the only man in the whole of history who said: ‘These sleeping people do not have souls, and unless a man becomes enlightened he cannot have a soul. A soul is a reward: you don't come with a soul at birth, you achieve it by your effort.’ Naturally, no government was offended, no church was offended. If a man has collected two dozen people, the Pope is not worried, the Shankaracharya is not worried. He is not a competitor. And he worked personally with each individual. Naturally he could not work with millions of people. So these people were just in the margin. Their names can appear only in the footnotes. They do not belong to the vast humanity - just on the fringes. Having small groups, they were not a danger to anybody. Now with this introductory note I will go into the life and works of Gurdjieff. Go through these systematically certainly this present will bring a clearer understanding of Gurdjieff. In order to bring a deeper understanding I have spoken in details on related matter and the influences as well. I have spoken enough to introduce the work on Gurdjieff. Now I take the back seat and leave you and the document and your inner solitude and in subsequent issues I will explore many dimensions of Gurdjieff. This work was completed in 2010. However it never saw the light of publication as it was shelved for certain reasons. Later the same year I had a series of talks on Gurdjieff. And recently the June 2011 issue of Meditation Times was dedicated to Gurdjieff. It was then I decided to finalize the work and let the work see the light of publication. Due acknowledgments are for the works of Oscar Ichazo, Gurdjieff Foundation and other works available internationally. Their assistance was tremendous in the preparation of this work. So long then to you! Love!

Taoshobuddha

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KASHMIRI MASTER OF IMPECCABLE INSIGHT
(Born 1300-1320 Death 1377-1390 A.D)

T

o me Laleshwari is existential. One who was never and born never died. Beings of such an awareness that have experienced oneness within are existential. Their bodies are born and die but not the being that they have realized. Even a moment spent in the company of such a being is blessing. Let me take you to such a moment of ecstasy. Indian spiritual horizon is aglow because of Female Beings in Mirabai, Sahajobai, Dayabai, and Laleshwari. These had been beings of tremendous awareness, insight, and understanding. One thing that is common in all these is that they have been enlightened masters, and poets.

BIRTH:
Lal Ded or Laleshwari is also affectionately called Lalla, Lal Diddi, or Laleshwari. She was born in Kashmir in northern India at Pandraethan Village (ancient Puranadhisthana). According to Noor Nama and Reshi Nama she was born sometime between 1300 - 1320 A.D. and died round about 1377 A.D. Among the historians and scholars there is controversy about the birth and death of Laleshwari. Although I have mentioned of the controversy and debate among scholars about the life, birth and death of Laleshwari I am, in fact not interested in the historical events. To me Laleshwari is existential. One who was never and born never died. Beings of such an awareness that have experienced oneness within are existential. Their bodies take birth and die but not the being that they have realized. Even a moment spent in the company of such a being is blessing. Yet still historians and scholars engage in futile childlike discussions. Quite a futile controversy among the scholars continues who have not reached the core of their own being how could then reach to the being of Lalla. Nothing more is available as far as her birth and early life is concerned. The Hindus called her Laleshwari while the Muslims called her Lalla Arifa. But both lovingly called her Lal DED (Grandmother or Grandma). This is certain and continues as such to date.
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Matrimonial Relations and Relationships:
Lal Ded could not be and was no exception to the common lot of womanhood, the world over in general and Indian womenfolk in particular. She was married at the age of twelve to one Pandit boy at Pampore (ancient Padmanpora) where presumably she was renamed Padmawati, as per the Kashmiri Pandit tradition, by her-in-laws. Her mother-in-law, perhaps as a means of cathartic projection of her own experience, often incited her son against his wife. Being unintelligent and too dull to observe and appreciate the nobility of Laleshwari and the divine sparks in her, he would thoughtlessly create unnecessary problems for her. Lal Ded remained ill-treated and ill-fed despite the family control of her father-in-law who liked her. Lalia‘s hypocritical mother-in-law was cunning and tricky. She would usually place a large round shingle underneath the cooked rice in her plate at lunch and dinnertime to display her deceptive affection for Lal Ded and, at the same time, to show to others how hefty the latter was. Laleshwari would always finish eating quickly the scanty rice, wash her plate and the pebble and deposit them at their specified places before attending to other chores. She would not utter a word of protest, much less complain against such a strange way of ill-treatment, but take every care to shield her husband as well as motherin-law and their honor. Once, while carrying a pail of water on her head from a brook, Laleshwari was intercepted by her husband. He fell upon her out of purpose. And broke to pieces the earthen pot with a rod! The pieces fell to the ground but the water remained frozen pitcher shaped at its place. After filling all the vessels at home, she asked her stunned mother-in-law if there were any other vessels to be filled. On getting a negative reply, Laleshwari threw the remaining water out at a place which later came to be known as Lalla-Trag (marsh). It has dried up since. Such a particular aspect of self-denial, patience, self-discipline and forbearance are unparalleled in human behavior. However, once on a festive occasion while filling a pitcher at the river bank, she was asked by her girlfriends what the festivity and merriment at her home was all about. She responded: ‗Whether they slaughter a ram or a lamb, Lalla will never miss her shingle‘.

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The allusion to her routine travail is reflective of the stress of circumstantial exasperation seeping into her delicate demeanor and ticking her divine leanings.

Ō

tagaki Rengetsu (太田垣 蓮月) was a Buddhist nun who is widely regarded to have been one of the greatest Japanese poets of the 19 th century. Very few women are there who have attained to the Zen ultimate. Rengetsu is one of those rare women. She was born on February 10, 1791 and lived until December 10, 1875. Her original name was Nobu. And Rengetsu was the name adopted later.

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T

here are two ways a man can be. A man can either move towards having more things – then he goes against Buddha, Tao, and Zen. The man who is too much concerned with having more is the worldly man. And the man who is happy with whatsoever is good always remains. He relaxes and is not worried about having more money, more power, more prestige, and more respectability. Indeed he relaxes into TATHATA, suchness, isness – he becomes a religious person. He starts moving in. If you are thinking to have more, you will move out. When you are concerned with having, you will be moving out; when you are no more concerned with having, you will move in towards being. And being is Buddha. Ōtagaki Rengetsu (太田垣 蓮月) was a Buddhist nun who is widely regarded to have been one of the greatest Japanese poets of the 19 th century. Very few women are there who have attained to the Zen ultimate. Rengetsu is one of those rare women. She was born on February 10, 1791 and lived until December 10, 1875. Her original name was Nobu. And Rengetsu was the name adopted later. She was also a skilled potter and painter and expert calligrapher who is regarded a Japanese poet, calligrapher, potter and painter. Shortly after her birth, she was adopted by Otagaki Mitsuhisa who worked at Chion‘in, an important Jodo (Pure Land) sect temple in Kyoto. In 1798 she was sent to serve at Kameoka Castle in Tanba, where she studied poetry, calligraphy and martial arts. She returned to Kyoto in 1807 and was married to a young samurai named Mochihisa. They had three children, all of whom died shortly after birth. In 1815 Mochihisa – her husband also died. In 1819 Nobu remarried, but her second husband also died in 1823. After enduring the tragic loss of two husbands and all her children, Nobu, who was only 33 years old, cut her hair off and became a nun. It was then Nobu adopted the name Rengetsu meaning - the lotus moon. She lived with her stepfather, who had also taken vows, near Chion‘in. She was widowed twice, and had several children who died very young. Her personal life was a relentless teaching on impermanence, and her decision to become ordained as a Buddhist nun was a heartfelt effort to make sense of this impermanent life. After she was ordained, she settled into a hermitage on the grounds of her adoptive father‘s temple. However, he died nine years later, which resulted in her being evicted. Being forced to leave her hermitage after so many losses must have hit her hard. Without a place to live, and without a means of support, Rengetsu decided to make and sell pottery inscribed with her poems, as well as calligraphies and
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drawings on scrolls. She went on to produce more than fifty thousand pieces of art. For her, art was much more than simply a way to make a living; it offered a way to make sense of her life. Her enlightened effort became tangible. After his death in 1832 Rengetsu began to make pottery, which she then inscribed with her own waka (31-syllable classical poetry) and sold to support her. The delicate hand-built tea utensils that she inscribed with hauntingly beautiful poems are unique combinations of poetry, calligraphy and pottery; they were as highly prized in her own lifetime as they are now. Rengetsu also inscribed her poems on utensils made by other Kyoto potters.

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The Tao is. It is beyond is and is not. How do I know this is true? I look inside myself and see. ~~Lao Tzu Lau-tzu on - What is an Enlightened Master Tao Te Ching Teachings - The Wisdom of Lau-tzu I would like to share with you a chapter from the Tao Te Ching, the book which is the only trace of its author the profound and infinitely wise Lau-tzu. The chapter that share with you below speaks towards what an enlightened master is. Quite often people wonder what an enlightened one would be like. Indeed the presence is like a gentle breeze and your interaction like encountering the open sky, for those who understand know the True Non-Dual nature of Reality and know how to not interfere with it. This is perhaps the best way to understand the enlightened mind. 1. One that is able to behold Reality without poking at it in any way. 2. One that is in complete harmony with the moment and free of any selfabsorption. Let‘s see how Lau-tzu‘s Tao Te Ching describes such a Master.
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Book: Tao Te Ching English Translation: Stephen Mitchell

Chapter 38
The Master doesn‘t try to be powerful; thus he is truly powerful. The ordinary man keeps reaching for power; thus he never has enough. The Master does nothing, yet he leaves nothing undone. The ordinary man is always doing things, yet many more are left to be done. The kind man does something, yet something remains undone. The just man does something, and leaves many things to be done. The moral man does something, and when no one responds he rolls up his sleeves and uses force. When the Tao is lost, there is goodness. When goodness is lost, there is morality. When morality is lost, there is ritual. Ritual is the husk of true faith, the beginning of chaos. Therefore the Master concerns himself with the depths and not the surface, with the fruit and not the flower. He has no will of his own. He dwells in reality, and lets all illusions go. In harmony with the Tao, the sky is clear and spacious, the earth is solid and full, all creatures flourish together, content with the way they are, endlessly repeating themselves, endlessly renewed.
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When man interferes with the Tao, the sky becomes filthy, the earth becomes depleted, the equilibrium crumbles, creatures become extinct. The Master views the parts with compassion, because he understands the whole. His constant practice is humility. He doesn‘t glitter like a jewel but lets himself be shaped by the Tao, as rugged and common as a stone.

Analysis of Tao Te Ching
The above excerpt is so full of profound wisdom that I do not know which parts to not highlight. So I am going to leave it for you to contemplate and digest. Perhaps is there is anything I would say it would be to learn to go with the flow. That is the secret to being in sync with His will. Since before time and space were,

The Path of Lao Tzu
The path of LAO Tzu is indeed no path, or, the no-path is his path. This is why it is called The Pathless Path. Lao Tzu says, ‗There is nowhere to go, you are already there.‘ Thus the very word ‗path‘ becomes meaningless. A path is needed if you are going somewhere or there is any goal. If you are already there then the path is not needed at all. The path becomes unnecessary. In fact, to have a path will be dangerous then and you will go astray. Lao Tzu says, ‗Those who follow a path go astray.‘ By and by, they go further and further away from themselves. ‗Seeker, follow no path, because all paths lead there, truth is here.‘ Lao Tzu is the last word in spirituality; beyond him there is nothing. Ordinarily it is very difficult to conceive no-path because then you are suddenly thrown to yourself, with nothing to cling to, nothing to do: no method, no technique, and no means. Suddenly you are thrown to yourself, and that has become almost impossible for you. You need something else to be occupied with. You leave the world, you leave your family, you renounce everything, but you never renounce the ‗other‘.
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In some form or other: in the form of God, in the form of yoga, in the form of a technique, you still have something. Lao Tzu takes that too away from you. He leaves you totally empty. That emptiness needs much courage. In fact, all other paths finally come to the same point. If you follow bhakti, and surrender, one day you will come to understand that in the first place there was nothing to surrender; ego never existed. The ego was false, so the surrender was also false because the disease never existed. But surrender helped you to know that the ego never existed. Then suddenly you start laughing at the whole ridiculousness of it: that you were surrendering something to your Master that you never had, or you were surrendering something to God that was just a false notion. But this will come in the end. However with Lao Tzu it comes in the beginning. With Lao Tzu, the first step is the last. In fact, no-step is the last; there is no beginning and no end. The same is true about Zen. These are not ideologies or philosophies. These are not scriptures; these are tremendous visions of instant mutation. It happened: When Bodhidharma reached China a great scholar went to see him, and he had brought with him the greatest book that he had written. It was very famous; the book was almost in every home. The philosopher was acclaimed by the whole nation. He went to Bodhidharma, the founder of Zen. He wanted the Master‘s opinion about his book, in which he had talked about all the possible paths, all the possible ideologies, very minutely. Very subtle was his exposition. He was indeed a refined intellect, a master-mind. What did Bodhidharma do? He took the book in his hand, put it to his nose and said, ‗It has a kind of quarrelsome smell about it,‘ and threw the book away. He said, ‗Take it away from here! It will spoil my disciples, it will corrupt. It has a certain quarrelsome smell about it.‘ All paths, all ideologies, all philosophies, all theologies are quarrelsome. They are in the marketplace claiming, ‗Only our path leads to truth.‘ Not only that: they are fighting, arguing with other paths, other ideologies. The world of ideologies is certainly a marketplace. If you are ready to take the jump, then the truth is already present in you. There is no need to go anywhere. And also there is no need to look for it anywhere. Close the eyes and it is here. Indeed you are the truth. There are two types of people. Humanity is divided into two types: the male and the female, the yin and the yang, the negative and the positive, the aggressive and the passive. These two types of people both live in illusion, in a sort of dream,
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a kind of sleep. They are drunk and blind with desire. The person who belongs to the male type needs some path upon which he can exercise his will; that will suit him. Finally, a day will come when by this exercising of his will, by and by he will start understanding that he is engaging in a futile effort. But he will take a long time to understand this. He will have to fall many times, and he will again stand, and he will again make efforts, and he will again be a failure because the will cannot succeed. The will means the ego, the will means you. It is going to fail. But many times it will fail and you will go on hoping that the next time it will not fail. But one day — how can you escape the fact forever and ever? — one day or the other, you will stumble upon the fact that you are doing something stupid. In that realization ‗the will‘ will disappear, and suddenly you will see that the path has disappeared, the religion has disappeared, and you are illumined. It was always there, but you were so much occupied with the path, the will, the effort. All effort brings you to effortlessness, and all willing brings you to will-lessness, and all ego finally brings you to egolessness. The other part of humanity, the female part, the passive part, cannot move on the path of will. It needs another illusory path: the path of surrender, devotion, bhakti. One day or other, devoting yourself and still finding that something is lacking, because the devotion can never be total — anything illusory can never be total: surrendering and surrendering, and again and again finding that you are still standing behind, you are not yet surrendered — one day suddenly you become aware of the fact. What are you going to do? Surrendering something which you don‘t have? — how is it possible? Suddenly the ego has disappeared. Now there is no need to surrender, because there is no ego left. The path of surrender and the path of will both bring you to where Lao Tzu starts. Their end is the beginning of Lao Tzu. His path is of pathlessness. He is the ultimate word, beyond which nothing exists. He is the last word. Buddha can be improved upon, Jesus can be improved upon, Mira and Mahavira, Krishna and Chaitanya can be improved upon, but not Lao Tzu. You cannot improve upon him; there is nothing to improve. He simply does not play the game. From the very beginning he is a non-participant. There are only two types of people. The third type is not a type, because all types belong to the ego. The third type is sheer humanness. It is not a being, it is not a person. It is simply sheer existence, pure existence, purity itself. These two are the types. When these types disappear, then you become aware of that which is universal, which has nothing to do with the person, because personality gathers around the ego. Whether you ‗will‘ or you ‗surrender‘ that makes no difference. The personality needs a base in the ego.

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The ego has two types: the male and female. But a person who is egoless is not a type at all. You cannot categorize the egoless and you cannot put him in any category. He simply transcends all categories. He is a flood that is flowing in all directions, he is spread all over. He is not like a stone instead like the sky he is indefinable and elusive. The third is not a type Lao Tzu is not a type. He does not belong to the world of types or the world of categories. He is simply beyond. When Confucius went to see him, Confucius became very frightened, because to look into the eyes of Lao Tzu is to look into the eternal abyss… bottomless. This is what Buddha calls SHUNYA: eternal void, emptiness. Confucius started trembling and he tried to escape from him. When his disciples asked him to, ‗Say something about Lao Tzu, because you have been to see him,‘ he was still trembling and perspiring. He said, ‗Do not ask about that man! He is not a man at all instead he is a dragon. And never go near him, he is dangerous! He can suck you in and you disappear.‘ Had Confucius known about black holes he would have said, ‗He is a black hole therefore do not go near him! Once you fall into him you will never be able to return. He is dangerous!‘ Only once did Confucius go to see him — never again — but for the rest of his whole life, the shadow haunted him, because he had known a man who was not bounded. He had known a man who had no limitations. He had known sheer humanity, pure humanity, and pure beingness. He had seen the purity of death and life. No, the third does not belong to any types.

Meditation
‗Bring down your consciousness from the head to the heart‘
This is Lau Tzu Sutra. Lau Tzu says to bring down the consciousness from the head to the heart. Ordinarily man keeps changing objects. He goes on moving from the first to the second and the third and so on, but our chase does not stop. And this chase is insatiable. It can never be satiated because the nature of desires is insatiable. One desire gives birth to another. And then you fall in the abyss of desire. Therefore,

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the sage seeks to satisfy the hunger that exists in the innermost center of his being. He is anxious to satisfy this hunger. Lao Tzu says: ―Bring down your consciousness from the head to the heart.‖ As soon as consciousness approaches the heart, a transformation of desires takes place. He says: ―Take it still further down, towards the navel.‖ Then, desires become extinct and a new hunger is experienced. This hunger is called the hunger for spiritual-knowledge. As soon as the consciousness nears the navel, this hunger begins. Then the question does not arise that I should be something or achieve something. Then the question is: I should know myself as I am. This is a completely new hunger, in which I want my true self to manifest before me. I do not wish to be anything or to achieve anything. I am eager to know myself as I truly am and as I have always been. The curtain should rise and I should see and know my true being. Such is the craving of the navel center. As soon as a person brings down his consciousness to the level of his navel, an entirely new question confronts him: ‗Who am I?‘ All spiritual knowledge is an answer to this question. All yoga, all sadhanas are answers to this hunger, this craving. They are methods and processes to find an answer to it. Ramana Maharishi‘s entire teaching centers around this question. We are aware of all the other cravings within us: the craving for wealth, honor, position, but we are completely ignorant of the craving to know who I am, to know what I am! This is a hunger that is deeply embedded within the navel. When this hunger is awakened within a person, a new search begins in his life. There can be no search without the craving, without the hunger. We set out to find only that which we desire. Lao Tzu says: ‗Therefore, the saint does not gratify his hunger for color or taste or sound or touch. He does not fulfill the hunger of the senses. Rather, he removes his consciousness from the hunger of the senses and directs it to the navel, where lies embedded the actual thirst: the thirst to know oneself, to be oneself, to attain oneself.‘ ‗The saint negates the former and upholds the latter.‘ The saint does not exhort us to leave hunger altogether. He says that there is a hunger which is never satiated, however much you try. These are our external hungers. Try to understand this.

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All the hungers of our senses are instantaneous. You give the stomach food and in twenty-four hours you shall have to refill it because the food will have been used up by then. It is just like you fill gas in your car. It gives you a certain mileage and is burnt up in the process. The car will not work if you do not refill the gas. If you want to use the car, there is no other way except to fill the car with gas. Just so, you must give food to the body if you want it to work. The body has its requirements which need to be fulfilled in the course of the day. The body keeps on demanding fuel because the body is a machine that has to be filled every day. But by filling the body, you cannot experience that fullness which never gets finished. There is no cause for alarm however. This is as it should be, and there is no cause for anxiety. As a result some foolish people however become the enemies of the body. ‗What is the use of gratifying the needs of the body?‘ they argue, because the body‘s demands never end.‘ So they give the body as little as they can give if they wish to sustain it. They give the body the minimum of food, the minimum of water and rest. They are merely indulging in foolishness. Actually, they too desire to fill the desires of the senses for once and all and be done with it. This could not be, and hence the distress. Your folly is that you are under the impression that by gratifying your desires every day, some day you will reach a point of satiety. You and the one who denies the body are committing the same foolishness, but from different directions. You believe in gratifying the body with the hope of reaching the supreme gratification, whereas he denies the body in order to reach the same goal. Both he and you are completely unaware of the spiritual hunger that can only be gratified in a spiritual way. Remember, petty thirsts are quenched temporarily. The hunger in your stomach is not the ultimate hunger. What is your thirst? Drink half a glass of water and it is satiated. But how long can the thirst be satisfied by this much water? In no time, you are thirsty again. If the thirst is small, the result is small. We have no knowledge of the ultimate hunger. There is only one supreme hunger: ‗to know existence‘, ‗to be one with it‘, ‗to see it unfold before us‘. Call it truth or God does not matter. Give it whatever names you please. But ‗Remove your consciousness from the senses,‘ says Lao Tzu. Bring your consciousness down into the navel, bring it down from the head. The day it reaches the navel, will be the day of revelation. There will be a new thirst. This very thirst is your prayer. This very thirst is meditation. The search that arises from this hunger is Religion. When an aspirant or a seeker reaches the lake that gratifies this thirst, that lake is Paramatman or God or Awareness.

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mIra tae àem ka %Äu<g izor hE, ya @esa khae mIra àem ka mansraevr hE, #ske il@ tuMhe maetI cunne kI Aadt falnI haegI, t-I tum mIra kae AaEr Zyam ke àit %ske àem kae smH skaege, AaAae Aaj mIra ke jIvn ka Avlaekn kre<, mIra àem ka mhasagr hE, mIra kae Zyam kI Anu-Uit ApnI cetna kI ghra#yae me< hu#R,

M

ira‘s love for Shyam is the outcome of many lives. Mira says she was Lolita, Krishna‘s principal Gopi. She danced with Krishna. Pundits do not agree with this. It is not important to me what Pundits say. Mira said that she is Lolita I need no more proof. As Lolita she danced with the blue boy the solace of her being on the banks of the blue river. Memories still linger in her being like the dissolving notes of an enchanted melody. The beauty of the blue boy, the Yamuna bank, the cool Kalindi shore, the moonlight lurking through the trees, the call of the flute, the chirping of the birds what a semblance of ecstasy. Mira has fresh memories in her being. Everything and every scene are fresh on her inner sky.
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Mira still remembers the day Shiva came to be part of the cosmic dance of Kanha and she as Lolita stopped his entry. Mira remembers this all in its details. The echoes of all these Mira sang through her songs. Overflowing the ecstasy that she witnessed, Mira closes her eyes to envision everything in retrospect. She sings playing her lute the Songs of Immortality – Love Eternal. Krishna is multi-dimensional. He has not left any raga or rasa untouched through his manifestation. Krishna is the only one in the entire history of human consciousness who remains ecstatic yet untouched by any circumstances or situation while traversing through his role as incarnation. He is always singing and laughing. This you can see through his unconditional bliss and awareness under even the most intricate situations. At no time Krishna is caught unaware.

Do not say that Krishna is incarnation. By saying so you are closing all possibilities of your transformation. This word ‗Incarnation‘ is very meaningful. But not for you! So too the word ‗Krishna Consciousness‘ will remain an empty one for you. You can go on talking of ‗Krishna Consciousness‘ however there is no fragrance of ‗Krishna Consciousness‘ reflecting through your actions, thinking or life. Observe the state of awareness of Krishna as it manifests through infinite acts as enshrined by Krishna Dwapan Sri Veda Vyas as Srimad Bhagvad Purana. During each act Krishna is guided by the consciousness of bliss, oneness, love and deep understanding beyond time and space. Such is the state of awareness of an
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incarnation. Then it should be your prayer or aspiration that even an iota of this awareness be part of you. Thus will begin your inward journey!

Early Life
MiraBai (1498 - 1547) was a Rajput princess who lived in the north Indian state of Rajasthan. She was a devout follower of Lord Krishna. Mira was one of the foremost exponents of the Prema Bhakti (Divine Love) and an inspired poetess. She sang in ‗vraja-bhasha‘, sometimes mixed with ‗rajasthani‘, in praise of Giridhara Gopala (Shri Krishna), her lord for whom she developed in her heart the most intense love and devotion. MiraBai was born in 1504 AD at Chaukari village in Merta District of Rajasthan. Merta was a small state in Marwar, Rajasthan ruled by the Ranthors, great devotees of Vishnu. Her father, Ratan Singh, was the second son of Rao Duda ji, a descendent of Rao Jodha ji Rathor, the founder of Jodhpur. MiraBai was raised and nurtured by her grandfather. As customary with royal families, her education included knowledge of scriptures, music, archery, fencing, horseback riding and driving chariots – she was also trained to wield weapons in case of a war. However, MiraBai also grew up amidst an atmosphere of total Krishna consciousness, which was responsible in molding her life in the path of total devotion towards Lord Krishna. When she was just four years of age, she manifested her deep devotion to Krishna. MiraBai watched a marriage procession in front of her home. MiraBai, the child, spotted the well-dressed bridegroom and asked her mother innocently, ‗Dear mother, who will be my bridegroom?‘ Mira‘s mother smiled, and half in jest and half in earnest, pointed towards the image of Sri Krishna and said, ‗My dear Mira, Lord Krishna - this beautiful fellow – is going to be your bridegroom‘. Soon after, Mira‘s mother passed on. As Mira grew up, her desire to be with her Krishna grew intensely and she believed that Lord Krishna would come to marry her. In due course, she became firmly convinced that Krishna was to be her husband. Mira was soft-spoken, mild-mannered, gifted, sweet, and sang with a melodious voice. She was reputed to be one of the most extraordinary beauties of her time with fame spreading to several kingdoms and provinces. Her fame spread far and wide. Rana Sangram Singh, commonly known as Rana Sangha, the powerful King of Mewar, approached Rao Duda for Mira‘s hand in marriage to his son Bhojraj (also known as Rana Kumbha or KumbhaRana). Bhojraj wanted to marry MiraBai for her pious nature and divine intent. Rao Duda agreed to the union. However, MiraBai
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could not bear the thought of marrying a human being when her heart was filled with thoughts of every nature, all about her Krishna. But unable to go against her beloved grandfather‘s word, she finally consented to the marriage. MiraBai thus got wedded to Rana Kumbha in 1513, before she turned 14. As ordained, MiraBai was dutiful. She left for (Chittorgarh) Mewar with the Rana Kumbha. After her household duties were over, Mira would go to the temple of Lord Krishna, worship, sing and dance before Lord Krishna Idol daily. Kumbha Rana‘s mother and other ladies of the palace did not like the ways of MiraBai, as they were worldly-minded and jealous. MiraBai‘s mother-in-law forced her to worship Durga and admonished her often. But MiraBai maintained, ‗I have already given up my life to my beloved Lord Krishna‘. MiraBai‘s sister-in-law Udabai formed a conspiracy and began to defame the innocent Mira. She informed Rana Kumbha that Mira was in secret love with someone and that she witnessed Mira talking to her lover(s) in the temple, and that she would show him the persons if he would accompany her one night. The ladies further raved that MiraBai, by her conduct, had brought a great slur on the reputation of the Rana family of Chittor. The enraged Kumbha ran with sword in hand towards Mira, but as luck would have it Mira had gone to her Krishna temple. A sober relative of the Rana counseled him, ‗Rana! You will forever repent for your hasty behavior and consequences. Enquire into the allegation carefully and you will find the truth. Mira bai is a great devotee of the Lord. Remember why you sought her hand. Out of sheer jealousy the ladies might have concocted scandals against Mira Bai to incite you and ruin her‘. Kumbha calmed down and accompanied his sister who persistently took him to the temple at dead of night. Rana Kumbha broke open the door, rushed inside and found Mira alone in her ecstatic mood talking and singing to the idol. The Rana shouted at Mira, ‗Mira, show me your lover with whom you are talking now‘. Mira replied, ‗There sits He—my Lord—the Nanichora who has stolen my heart‘. She went into a trance. When this did no harm to Mira the ladies floated other rumors that Mira was mixing very freely with Sadhus. Mira was unaffected by such scandals and continued to invite Bhagavathas to join her in Krishna bhajan at the temple. She stood unruffled in the face of accusations from the royal family. When questioned about her marital responsibilities, Mira responded that it was Krishna to whom she was married. KumbhaRana was heart-broken but remained a good husband and sympathizer of Mira until his death. After the death of Rana his relatives began persecuting Mira in various ways, even though Mira had no desire for the throne. Mira was sent a basket with a cobra inside and a message that the basket contained a garland of flowers. Mira, after
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meditation, opened the basket and found inside a lovely idol of Sri Krishna with a garland of flowers. The relentless Rana (her brother-in-law) sent her a cup of poison with the message that it was nectar. Mira offered it to her Lord Krishna and took it as His Prasad. It was real nectar to her. The bed of nails that the Rana sent transformed into a bed of roses when Mira reposed on it. When the torture and scandals continued, Mira sent a letter to Goswami Tulsidas and asked for his advice. She wrote, ‗Simply because I am constantly tortured by my relatives, I cannot abandon my Krishna. I am unable to carry on with my devotional practices in the palace. I have made Giridhar Gopala my friend from my very childhood. I feel a total bondage with him. I cannot break that bond‘. Tulsidas sent a reply: ‗Abandon those who cannot understand you and who do not worship Rama or Syama, even though they are your dearest relatives. Prahlada abandoned his father; Vibhishana left his brother Ravana; Bharata deserted his stepmother; Bali forsook even his Guru; the Gopasthrees, the women of Vraja, disowned their husbands to get to their Krishna. Their lives were all the happier for having done so. The relation with God and the love of God are the only elements that are true and eternal; all other relationships are unreal and temporary‘. Mira met up once again with her Guru and mentor Raidas, who is said to have lived to a ripe age of 118 years. She went into the slums often to be in the satsang of this great teacher. This was the impetus and inspiration behind the many queries and controversies that she raised about Kulam in her songs. The turning point in Mirabai‘s life occurred when once Akbar and his court musician Tansen came in disguise to Chittor to hear Mira‘s devotional and inspiring songs. Both entered the temple and listened to Mira‘s soul - stirring songs to their heart‘s content. Before he departed, he touched the holy feet of Mira and placed a necklace of priceless gems in front of the idol as a present. Somehow the news reached the KumbhaRana that Akbar had entered the sacred temple in disguise, touched the feet of Mirabai and even presented her a necklace. The Rana became furious. He told Mirabai, ‗Drown yourself in the river and never show your face to the world in future. You have brought great disgrace on my family‘. Mirabai obeyed the words of King. She proceeded to the river to drown herself. The names of the Lord ‗Govinda, Giridhari, Gopala‘ were always on her lips. She
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sang and danced in ecstasy on her way to the river. When she raised her feet from the ground, a hand from behind grasped her and embraced her. She turned behind and saw her beloved Giridhari. She fainted on him. After a few minutes she opened her eyes. Lord Krishna smiled and gently whispered: ‗My dear Mira, your life with your mortal relatives is over now. You are absolutely free. Be cheerful. You are and have always been mine.‘ Mira walked barefoot on the hot sandy beds of Rajasthan. On her way, many ladies, children and devotees received her with great hospitality. She reached Vrindaban. It was at Vrindavan that she again met and was inspired by Sant Raidas. She went about Vrindavan doing Oonchavritti and worshipped in the Govinda Mandir which has since become famous and is now a great place of pilgrimage for devotees from all over the world. A repentant Kumbha came to Vrindavan to see Mira and prayed that he may be forgiven for all his previous wrongs and cruel deeds. He begged that Mira return to the kingdom and was assume her role as the queen once more. Mira said to Rana that Krishna is only one King and my life belongs to him. The KumbhaRana, for the first time, truly understood Mira‘s exalted state of mind and prostrated before her in reverence. He then promptly left Vrindavan a changed soul. Jiva Gosain was the head of the Vaishnavites in Vrindavan. Mira wanted to have Darshan of Jiva Gosain. He declined to see her. He sent word to Mira that he would not allow any woman in his presence. Mirabai retorted: ‗Everybody in Vrindavan is a woman. Only Giridhar Gopala is Purusha. Today only I have come to know that there is another Purusha besides Krishna in Vrindavan‘. Jiva Gosain was put to shame. He at once went to see Mira and paid her due respects. Mira‘s fame spread far and wide. She was immersed in satsang day in and out. At the request of KumbhaRana, Mira returned to Mewar and Kumbha agreed to her request that she would reside in the temple of Krishna but would not restrict her movements and wanderings. From Mewar, she once again returned to Vrindavan, and then went on to Dwaraka. The King went with her. There was much happiness all around in the abode of the Lord. The light of the lamps, the sound of the bhajans and the energy from the devotees‘ ecstasy were filling the air. With Tamburi in one hand and cymbals or chipla in the other the tapaswani was singing ecstatically with her Gopala smiling in front of her closed eyes. Mira stood up and danced with her song ‗Mere Janama Maran ke sathee‘,
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and when the song ended, Kumbha gently approached her and requested her to come back. Mira said, ‗Ranaji, the body is yours and you are a great devotee, but my mind, emotions and the soul are all his. I do not know what use am I to you at this state of mind‘. Kumbha was moved and he started singing with her in unison. Mira rose up abruptly, stumbled and fell at the flowers on the feet of Giridhari. ‗Oh, Giridhari, are you calling me, I am coming‘. When Kumbha and the rest were watching in awe, there was a lightning which enveloped Mira and the sanctum doors closed on their own. When the doors opened again, Mira‘s saree was enveloping Lord Krishna‘s idol and her voice and the flute accompaniment were the only sounds that could be heard.

M

ira is embodiment or manifestation of Love Eternal. She is mystic of love and devotion. Thus Mira is a launching place for your pilgrimage. Her scripture is the scripture of love. Perhaps calling it scripture is not right. Narada wrote BHAKTI SUTRAS - sutras of devotion. That is scripture. There one finds reasoning, method, fixed precepts. It is a system of devotion. Mira herself is devotion. In Mira you do not find systematic argument or any fixed logic. There lightning has struck the heart. The natural and spontaneous expression of love in Mira is found nowhere else. There have been other devotees, but they all pale before Mira. They exist like the stars in the sky. Mira is a very bright, the pole star of love and devotion. Let us go toward this star and continue our eternal journey in its light. If just a few drops of Mira‘s juice rain on your life, flowers will bloom in your desert. If in your heart just a few tears make rain clouds like Mira‘s rain clouds, and in your heart a melody begins playing as it played to Mira, it is enough. One drop will color you and make you transformed.
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Therefore do not listen to Mira logically and intellectually. Mira has nothing to do with logic and intellect. Listen to Mira with feeling, and devotion. Look with the eye of trust. For a little while, let yourself go completely intoxicated with Mira. This is the world of the mad. This is the world of lovers. Only then can you understand Mira, otherwise you will miss. Mira‘s love for Krishna did not begin with Mira. Such a rare expression of love cannot begin just like that. The story goes back. This Mira is one of the GOPIS devotees - who was with Krishna. Mira herself has declared it, but the scholars cannot accept it, as there is no historical proof for it. I am not interested in discovering the nature of the statement as true and false. When Mira herself says it, the matter is finished. The question does not arise of someone else raising further doubts about it. And those who raise doubts like this they will never be able to understand Mira and her devotion for Krishna. Mira says, ‗I was Lolita. I danced with Krishna in Vrindavan, I sang with Krishna. This love is ancient and eternal.‘ Mira insists, ‗this love is not new.‘ And it entered Mira‘s life in such a way that it is clear from the very beginning that the pundits were wrong and Mira was right. Mira was little, some four or five years old, when a SADHU was a guest at her house. When in the morning he took out - a statue of Krishna hidden away in his bag - to set it up to worship, Mira went completely mad. It was DEJA VU for Mira. A memory from a previous existence surfaced. That statue was such that picture after picture or pages after page began opening from the scripture of Love. That statue became a catalyst - and once again the story began. It shocked her. Krishna‘s indomitable form returned to her memory. Again that dark face, those wide eyes, that crown of peacock feathers, the flute-playing Krishna all this and much more surfaced - Mira went back thousands of years through her memory lanes. She started to cry and begged the sadhu for the statue. But the sadhu also had great affection for his idol. He refused to give it and he traveled on. A whole day passed. Mira gave up food, and water. From her eyes tears flowed on and on uninterrupted. Her family was alarmed, now what can be done? The sadhu has gone, where can he be found? And will he give it up? All seemed very unlikely. And this statue of Krishna was certainly very lovely - the rest of the family felt it too. They had seen many idols, but in this one there was something alive, and alert, the aura of this statue was something more.

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Certainly someone had carved it with love, not just for trade. Someone had carved it with feeling. Someone had put his total prayer, and worship into it; or someone who had once seen Krishna had carved it. But the statue was such that Mira was gone, she simply forgot this world. For her the idol must be brought back to stay, otherwise she will die. This is the beginning of VIRAH - the deep longing for Krishna - at the tender age of four. That night the sadhu had a dream. Far away in the next village he slept. A dream in the night - and Krishna was standing there. He said, ‗Return the statue to who it belongs. You have kept it for many years, this was a guardianship, but it is not yours. Now do not carry it on unnecessarily. You go back and give the statue to that girl. It is hers, give it back. It is hers your caretaking is over now. You have arrived where you were to deliver it, now the matter is finished.‘ The idol is for the one whose heart contains love for it. Who else? The sadhu got scared. Krishna had never shown himself to him before. For years he had been praying and worshipping to this same idol - flowers were offered, bells were rung. Krishna had never appeared. He became very frightened. He fled back in the middle of the night. Arriving at midnight he woke everyone up and said, ‗You must forgive me I have committed a great wrong.‘ He fell at the feet of that little girl, gave her the statue and went back. This event, happening at the age of four or five, reopened her vision. Again the flower of love sprouted and its fragrance flowed, again the journey began. Thus a deep relationship with Krishna was started again by this Mira in this lifetime. This small accidental event was like a revolution when she was four or five years old. Mira remained ecstatic, as if she was intoxicated. By the time Mira was thirtytwo or thirty-three years old, all those who had been important in her life until then had died. Everyone that her affection went out to, that she had loved, they all died. Those who have written books about Mira, they all explain these events as, ‗unfortunate.‘ I will say these events were ‗most fortunate happenings,‘ because for me there is no such feeling toward death that it is necessarily some form of curse. It all depends on you. Mira used these events rightly to deepen her love for Krishna. Wherever love was torn out, each and every vessel of love gone, she offered this love of hers up to God.
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The last stage was staying with her father. Her mother died, her husband died, and her father died. There were five deaths passing in a continuum. Thus all her attachments in the world were broken. She made good use of it. She turned broken worldly attachments into detachment towards the world. And the love that became freed from the world, she offered up to the feet of God. She submerged herself in the passion-song for Krishna. And these deaths did one more fortunate task - she was shown one thing, that everything in this universe is momentary. If the beloved is to be sought, seek in the eternal. Here nothing is yours. Do not go astray here, or lead yourself astray. Here everything touched will go away. Here death and death surrounds in many ways. This is a graveyard. Do not get any idea of dwelling here. No one has ever remained here. Thirty-three years old is not very old. She was still young. So many deaths happened in her youth that the thorn of death showed her totally, clearly the transient nature of life. And then her mind turned away from all this. Turning away from this one can turn towards the divine. First Mira danced only at home, before her Krishna statue. Then love began to rise like a flood, and the house could not contain it and she danced in the village temples, in the SATSANGS. Then love started rushing in such a flood that she was no more conscious. She drowned, she became absorbed, and she became filled with Krishna. Naturally, as she was a lady of the royal household, of a respected family, trouble came to the family. The family always becomes troubled. A thousand kinds of rumors began to spread in the community, because the matter went beyond the tradition. You can imagine Rajasthan of five hundred years ago women did not come out from behind their veils. Their faces were never seen in public. And in the royal household it was even more difficult. And she began dancing in the streets in the midst of the common people. Even though the dance was for God, but to her relatives dance was still dance. There was no difference for them. And those who had been the closest to her were all gone. Her brother-in-law was on the throne. Wherever Mira sings that the king sent poison, that the king sent a snake in a basket, that the king had thorns scattered in her bed. Her brother-in-law was Vikramajit Singh. He was an angry and ill-natured youth. And this was too much to hear... Mira‘s fame was insufferable to him. Mira was so
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famous that people began coming from far away. Ordinary people came for her darshan and saints, monks, respectable people came too. Hearing the news of Mira they came from afar. The fragrance began to spread. The perfume was like the musk deer; everyone whose nostrils got a whiff of musk had to come. This is a very surprising thing. From every part of the country people came, but the blind family members could not see the magnificence of Mira. Those people coming became the cause of more difficulty for the family because Mira‘s fame was a shock to their egos. The king on his throne thought, ‗Someone in my own family higher than me? This became unbearable.‘ Then he found a thousand excuses and all the excuses were simply logical: ‗She is mixing with the common folk, with her veil aside. She is dancing in the streets; sometimes while dancing she doesn't pay attention to her clothes. This is unbecoming. It is not proper for a lady of the royal household.‘ Poison was sent and in Krishna‘s name Mira drank it; and it is said that the poison became nectar. It must have become! It is bound to. With so much love, and so much welcoming if someone drinks even poison it must turn into divine nectar. And if in anger, violence, hate, and enmity you drink ambrosia it too will become poison. In these events that have taken place in the lives of enlightened ones. Mira receives the poison as nectar; then it becomes nectar. How you accept the world is how the world becomes. This world is created from your acceptance. This world is the extension of your vision. Because of all this it became difficult for Mira to remain in her village, so she left Rajasthan. She went to Vrindavan. ‗I will go to my beloved‘s town,‘ she thought. She went to Krishna‘s village, but the same troubles started up. Because he was not there now, Krishna‘s village was under the yoke of pundits -Brahmin scholarpriests. There is a lovely episode. When Mira arrived at Vrindavan‘s most famous temple, an attempt was made to stop her at the door, because entry to the temple was forbidden to women. The high priest of the temple had never seen women. Mira was a woman, so arrangements were made to stop her. But those people who were standing by the door to stop her, they were struck dumb. When Mira came dancing, holding her EKTARA in her hand, playing music; and a crowd of devotees behind her, spreading wine in all directions, and all drunk - in that drunkenness those who stood guard were also stunned. They forgot they were meant to stop her until Mira had entered inside.

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The breeze was as one wave - it went right in and reached the inner sanctum. The priest freaked out. He had been worshipping Krishna; the worship platter slipped from his hands. He had not seen a woman for years. Women were not admitted to that temple. How had this woman come inside here? Now think a little... the guards at the door became immersed in feeling, but the priest could not dive in! No, the priests are the blindest people in the world. And to find a more unintelligent person than a scholar is difficult. The guards too were drowned in this juice. This intoxicated woman came as a wave - they too forgot for a moment, forgot completely what their job was. They remembered only when Mira had gone past. It was a thunderbolt. Once the EKTARA was playing inside and the crowd had gone in, then they became alert to what had happened. But the pundit did not plunge in. Mira came dancing in front of Krishna, but the pundit was not immersed. He said, ‗Hey woman, do you understand that women are not permitted in this temple?‘ Mira listened. Mira spoke, ‗I had thought that besides Krishna no other man existed. Are you also a man? I had understood Krishna was the only man and the rest of the world were his beloveds, that all were celebrating with him. So you, too, are a man? I had not thought that there were two. So you are in competition?‘ He was shaken. The pundit did not understand how to answer now. Scholars have answers to fixed questions, but this question had never been raised before. No one had asked it before Mira, no one had ever asked, ‗Does there exist some other man? I have never heard of this. You are saying very strange things. Where did you get such arrogance? Krishna is the one man, the rest are all his beloveds.‘ But troubles were beginning, after this event. Mira was unable to stay in Vrindavan. We have always given ill treatment to enlightened people. After death we worship them; living we misuse them. Mira had to leave Vrindavan. She went to Dvarika. Years later the political situation changed in Rajasthan. The kingship changed and the youngest son of King Sanga ascended the throne, Udaysingh Mevar. He was King Sanga‘s son and the father of King Pratap. Udaysingh had great feeling for Mira. He sent innumerable messengers to Mira to bring her back:

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‗This is our disgrace. This is Rajasthan‘s disgrace that Mira wanders from village to village, moving here and there. This stain will always remain on us. Let her come back. Bring her back. We ask forgiveness for our mistakes. That which has happened in the past is gone.‘ People went, pundits were sent, priests were sent to explain and convince, but Mira always gave the explanation, ‗Now is where to come or go? Where should I go now, giving up this temple of my life's love?‘ She was ecstatic in the Ranchhordasji temple. Still Udaysingh tried very hard. He sent a group of one hundred men and said, ‗Bring her back no matter what. If she does not come, give her a threat. Tell her you will fast sitting at the door of the same temple.‘ And they gave the threat. They insisted, ‗You must come, if not then we will die right here.‘ Then Mira said, ‗This again; if I am to go, then I will go and ask my love. Without his giving permission, I cannot go. So I will ask Ranchhordasji.‘ She went inside and the story is very lovely, surprising, and very significant. She went inside and it is said she never came out again. She dissolved and disappeared into Krishna‘s statue. This too could not be historical, but it should be, because if Mira cannot merge into Krishna‘s statue, then who can? And she had dissolved Krishna so deeply into herself could not Krishna at least let her be merged into himself? If not then the whole foundation of devotion will be broken. Then the trust of the devotee will be broken. Mira has dissolved Krishna so deeply into herself, and then Krishna too has a responsibility. Be aware, that you do not take this as a fact and sit thinking over it. This is truth and truth is very different from fact. Truth is far above facts. Just what is there in facts? Not worth two cents. Fact is not the limit of truth. Fact is that which man small intelligence can understand. It is a fragment of truth; truth is vast.

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―Arise! Awake! And stop not till the goal is reached.‖ - Vivekananda

V

ivekananda was an orator by divine rights. He is the first mystic to travel from the shores of the east in India to the shores of the west in United States of America.

Swami Vivekananda was born on 12 January 1863 as Narendranath Dutta in an aristocratic Bengali Kayastha family of Calcutta. His parents influenced his thinking—the father by his rational mind and the mother by her religious temperament. From his childhood, he showed inclination towards spirituality and God realization. He was the chief disciple of the 19th century mystic Ramakrishna Paramahansa and the founder of the Ramakrishna Math and the Ramakrishna Mission. Vivekananda is considered a key figure in the introduction of Hindu philosophies of Vedanta and Yoga to the ‗Western World‘, mainly in America and Europe and is also credited with raising interfaith awareness, bringing Hinduism to the status of
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a major world religion during the end of the 19 th century. Vivekananda is considered to be a major force in the revival of Hinduism in modern India. He is perhaps best known for his inspiring speech beginning with ‗Sisters and Brothers of America‘, through which he introduced Hinduism at the Parliament of the World‘s Religions at Chicago in 1893. From his childhood, he showed inclination towards spirituality and God realization. As a guru, Ramakrishna taught him Advaita Vedanta (non-dualism) and that all religions are true and service to man was the most effective worship of God. After the death of his Guru, Vivekananda became a wandering monk, touring the Indian subcontinent and getting first-hand knowledge of India‘s condition. He later sailed to Chicago and represented India as a delegate in the 1893 Parliament of World Religions. He conducted hundreds of public and private lectures and classes, disseminating Vedanta and Yoga in America, England and a few other countries in Europe. He also established the Vedanta societies in America and England.

SWAMI VIVEKANANDA [1863-1902]

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Excerpt: Taoshobuddha talk at Harvard Sept 22, 2009, and ‗Yatra‘ – Publication Govt. Of India, High Commission, Port of Spain

San Francisco, 1900

I

am indeed happy to be the part of this ‗Yatra‘. ‗Yatra‘ is literally translated as journey or travel. By nature the consciousness, that one is, travels outwards as one interacts in the world of objects and beings. There is yet another journey known as inward journey. Everything outward – the chirping of the birds, the blossoming of the flower, the wave rising on the surface of the water, the bee humming, and the child crying becomes the bridge to take your consciousness within. Thus begins the inward journey. I speak to you of this ‗Yatra‘ – Vivekananda the bridge of Consciousness.
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This topic is not only eye opener for those who are in authority to look into the education systems throughout the world instead through this I share my insights into meditation and how it can bring about a new dimension into the life‘s of the youth. The youth today is the backbone of the humanity. In fact it is not only now, youth has been the concern of the masters always. It is therefore our responsibility to mould this life energy into a direction that it is a blend between the inner and the outer. Inner and the outer are two wings. And without one you can simply limp. The two are complimentary to one another and therefore cannot be negated. Before I begin this talk I must take you into retrospect. It was the year 1893, and the month of September that a simple, but elegant, unique in his gestures, radiant, yet a serene monk pulsating with new life force travelled all the way from the shores of the east in India. He came to attend the Parliaments of Religions at Chicago. Vivekananda was the name assumed by this wandering monk. No credentials, unknown, unaware of the ways and means of this world that he was plundering into he set his feet on the shore of United States of America. He was not even the official representative. However, the date for the registration at the parliaments had passed. He was an orator by divine rights. And a messenger from Heavens! None could stop him the opportunity to enter the Parliament of Religions. Heavenly forces brought him into contact with one Professor of Harvard University – Professor Henry John Write. The way was paved for the registration. This ‗Harvard University‘ in Cambridge opened a new avenue for the merger of the wisdoms of the East and the West. Vivekananda a young monk, not yet reached the 30s appeared at the threshold of a new horizon or the shore of a new confluence of the east and the west as the fountain head of youth. Vivekananda is the confluence of the wisdom of the east and the west. What else can be the message of Vivekananda for the youth if you are seeking the message? The life and the works of Vivekananda is the message for youth. It is a new beginning. Let us all cherish it to the very core of our being that such opportunities come our way more often than not. Consciousness is the essence of meditation. And ‗Meditation is the missing dimension in education‘. It is indeed a revelation for the educationists so that they can look into the education system. If we can understand this we can not only tap the reservoir of youth energy, instead change its gestalt. Let us look into certain anecdotes from the life of Vivekananda.

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Birth and early life
Born to an orthodox Hindu family in Bengal 1863, Vivekananda displayed signs of great compassion and also the qualities of a natural leader from the early childhood. With a razor sharp intellect Vivekananda devoured literature from both East and West. This included Western philosophy and the great English poets as well. Vivekananda particularly liked the rational reasoning of the West and was easily dismayed by many of the religious superstitions and the cultural decline that Indian society found itself in. He grew up as a confluence of the two. Thus Vivekananda was drawn towards ―Brahmo Samaj‖ the modern Hindu movement that sought to revitalize Indian life and spirituality through a rationalistic approach and abandonment of image worship. However the rationality of the Brahmo Samaj could not satisfy the latent spiritual hunger of a teenaged Vivekananda. From an early age he began to have spiritual experiences and at the age of 18 felt an insatiable quest to ―See God‖. A straight forward Vivekananda asked those around whether they had seen God. All affirmed in the negation. This included the even Devendranath Tagore the father of Rabindranath Tagore. However Devendranath told Vivekananda that he saw in him the eyes of a Yogi and surely he would attain to this in this lifetime. None could satisfy his inner quest. Destiny brought him to one who was a great Spiritual being the enlightened Ramakrishna Paramhansa.

Ramakrishna – Vivekananda
Ramakrishna is the soil that allowed the seed of his beloved Narendranath Dutta (Naren) to blossom into the tree of consciousness as Vivekananda. The tree still stands like the Bodhi Tree of Buddha that gives shelter, new foliage of awakening and the seeds of wisdom to anyone who comes under its shadow. And when the cosmic breeze surges through the tree it refreshes the aspirants. The two were poles asunder. Ramakrishna was an illiterate, a simple villager who had assumed the role as a priest at a local Kali temple. However his simple exterior hid the extraordinary spirituality. For many years Ramakrishna pursued intense spiritual practices as a longing for the realization of his beloved Mother Kali. After the realization, Ramakrishna not only practiced Hindu rituals, but also pursued the spiritual paths of all the major religions. Ramakrishna concluded that all religions lead to the same goal of union with the infinite. It was thus fitting that his closest disciple, Vivekananda would later eloquently spread this message, - the harmony of world religions. Sri Aurobindo later said: ‗The Master (Sri Ramakrishna) marked out Vivekananda as the heroic soul destined to take the world between his two hands and change it.‘
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Ramakrishna instantly recognized the spiritual potential of Naren (as he called Vivekananda lovingly) for the destined meeting. The soul recognized the answering soul. An ecstatic Ramakrishna invited his beloved disciple to Dakshineshwar in these words:

nren @k idn di][eZvr AaAae n,
Naren one day do come over to Dakshineshwar! Feel the intensity of compassion of the one who has seen cause of this union beyond time and space. Time flowed on. Naren‘s father passed away. Abject financial resources! Three unmarried elder sisters! And he himself unemployed! A melancholic Naren remembered the words of the Master whom he has not yet recognized. The hour of destined meeting was drawing near. A fathomless zero occupied the cosmos and Naren. As Naren decided to visit Dakshineshwar Ramakrishna‘s joy knew no limits. In fact he was waiting for this beginning. As Naren reached Ramakrishna lamented why have you kept me waited for so long? This bemused Naren. Let the journey continue and now and then I will pause to create a quest in you to explore more about each event and anecdote. Ramakrishna lavished attention on Naren, who at first did not always appreciate this. In the beginning the reasoning mind of Vivekananda was skeptical of this God intoxicated Saint and Vivekananda would frequently question and debate his teachings. However, slowly and slowly the spiritual magnetism of Ramakrishna melted Naren‘s heart and he began to experience the real spirituality that Ramakrishna exuded. Thus Naren‘s mental opposition faded away to be replaced by an intense surrender to the Divine Mother and an intense longing for realization. For a short but intense period of about 5 years, Naren learnt directly from his Master Ramakrishna. Ramakrishna was able to awaken the dormant spiritual consciousness in his beloved disciple and Naren soon began to experience profound states of consciousness and Satori. The seed of Naren grew as the tree of consciousness and came to be known as Vivekananda. After the Samadhi of Ramakrishna, the other disciples looked to Vivekananda for leadership and he helped form the first monastic order of Ramakrishna. Under his constant guidance he urged his fellow brother disciples to renounce the world and seek communion with God. However for Vivekananda, personal liberation was not enough. His heart ached for the downtrodden masses of India who suffered poverty and many hardships. Vivekananda felt that the highest ideal was to serve God through serving
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humanity. Thus Vivekananda would later add social work as an important element of the Ramakrishna order. Thus after spending a few years in meditation Vivekananda became restless and began travelling throughout India, visiting many of the holy sites. After travelling through India and coming into contact with many influential figures. It was then suggested by the King of Khetri that Vivekananda would make an ideal candidate to represent Hinduism at the World Parliament of Religions which was shortly to be held in Chicago, USA. After persuasion Vivekananda agreed only if he had the blessings of his master who was no more but Sharda was alive. Therefore before leaving Vivekananda wanted the blessings and permission of Sarada Devi, the wife of Sri Ramakrishna so he went. When he reached, Sharda was in the kitchen so she asked her beloved Naren to come in the kitchen while she continued her work. After the normal exchange of talks Vivekananda sought her blessing and permission. Sharda continued her work paying as if a deaf ear to him. Then suddenly she said: ‗Naren give me that knife.‘ Naren picked the knife and holding the blade he forwarded the knife towards Sharda. Immediately an ecstatic Sharda not only blessed Vivekananda instead gave him the permission on her and Ramakrishna‘s behalf. She said: ‗You have the awareness that will not harm anyone instead it is for the benefit of humanity. If you had given me the knife holding the handle you would have failed the test.‘ What was so unique in this incident? And is this the way of the masters to answer the simple question? A master never answers the question. Instead the master answers the questioning mind. The knife has two parts – a sharp metal blade used for cutting and a wooden handle to hold the knife during the process of work. Blade cuts, divides, and removes the useless from the useful part of the vegetable. Spiritually blade refers to consciousness. Naturally the consciousness of a person focuses on the other while interacting in the world of duality. In this process one becomes totally oblivious of his own existence. In such case the consciousness has not attained a two way arrow. Such a person cannot transform others as he is not yet ready. One should not proceed to teach or guide others spiritually until the master allows. Just holding the knife with the blade demonstrated the state of awareness of Vivekananda. This affirmed Sharda that he is ready for the role the master has
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prepared him for and the time has come. Thus Vivekananda got the blessings and permission from Sharda.

jb tk cetna dae )l ka tIr nhI< hae jatI saxk gué pdvI kae nhI< àaPt hae skta,
Until the aspirant attains two arrowed consciousnesses he cannot be a master! After receiving her encouragement and blessings he made the momentous journey to America dressed in his ochre robe and maintaining the vows of a Sanyasin.

Vivekananda – World Parliament of Religions
Vivekananda was not the official representative at the parliament of religions. And the date of registration has expired. It was through Prof John Wright of Harvard University his name was included in the list of speakers. At the opening ceremony Vivekananda was included as one of the speakers to speak. When his turn was announced he requested to speak at the end. When all other speakers have presented their talks the Master of ceremonies called his name saying that this is the last opportunity for Vivekananda to speak. The previous speakers had talked about the merits of their own religions while pensive Vivekananda appealed to those gathered there and the world at large beyond time and space with his vision of ‗oneness and equality before God‘. (Speech to Parliament) His opening words came like a fresh breeze in the traditional ways of Western Oratory.

‗Brother and Sisters of America.‘ …
Spontaneously the audience rose to its feet to applaud, perhaps appreciating the visionary sentiments Vivekananda offered. Vivekananda was chosen to represent Hinduism. However Vivekananda did not try in any way to prove the superiority of his religion. Instead Vivekananda spoke with great sincerity about the harmony of world religions and the common spirituality of humanity. It was this universal message of oneness which captivated the audience. ―As different streams, having their sources in different places, all mingle their water in the sea, so, O Lord, the different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to Thee.‖

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Vivekananda religions. In detachment, Vivekananda

proved to be an eloquent exponent of Vedanta and the ideals of all addition people felt in this handsome and striking Monk a calm a luminous being and an effulgent spirituality. Unexpectedly proved to be the star of the World Parliament of Religions.

The New York Herald said of Vivekananda. ―He is undoubtedly the greatest figure in the Parliament of Religions. After hearing him we feel how foolish it is to send missionaries to this learned nation.‖ The Boston Evening Post said. ―If he (Vivekananda) merely crosses the platform he is applauded; and this marked approval of thousands he accepts in a childlike spirit of gratification without a trace of conceit…‖ Throughout the conference Vivekananda was undoubtedly the star, and the organizers would save Vivekananda to the end to make sure the audience would stay to listen other speakers as well. The conference propelled Vivekananda into the public eye and for many months he travelled across America giving talks on the ancient tradition of Vedanta and his hope of ‗fusing the spirituality of the East with the materialism of the West‘. Thus a new era was heralded in the eternal quest of man. An unknown monk suddenly became the center of the cyclone of consciousness. The world knew this once unknown monk as SWAMI VIVEKANANDA. In America Vivekananda began training some close students who could propagate the teachings of Vedanta. He even started small centers in both the US and Great Britain. Vivekananda admitted he entered Britain with deep misgivings since his heart rebelled at the effects of the British Empire on his beloved motherland. However he was delighted to find some individuals who were sincerely attracted to the teachings of Vedanta. One notable example was Miss Margaret Noble who the world knew as Sister Nivedita, originally from Ireland. Nivedita became a devoted disciple who would dedicate her life to India. Vivekananda entered Samadhi on July 4th 1902 at the young age of 39 but he achieved a remarkably in this short time on earth. He combined the ancient spiritual traditions of India with the dynamism of the West. Many Indian politicians would later offer their gratitude to the impact and ideals of Vivekananda. Vivekananda is regarded as the patron saint of modern India. Thus Vivekananda became the bridge of consciousness for the merger of the east and west and

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create a confluence. And thus this paved way for the masters from the East to visit the West. All the powers in the universe are already ours It is we who have put our hands before our eyes and cry that it is dark! We are what our thoughts have made us; So take care about what you think. Words are secondary. Thoughts live: and travel far. When an idea exclusively occupies the mind, It is transformed into an actual physical Or mental state! We reap what we sow We are the makers of our fate. None else has the blame, none has the praise. There is no help for you outside yourself You are the creator of the universe. Like the silkworm You have built a cocoon around yourself…. Burst your own cocoon And come out as the beautiful butterfly, As the free soul! Then alone you will see truth. In one word, this idea is that you are divine. God sits in the temple of every human body.
-Vivekananda (1863-1902)

Therefore at this occasion I emphasize the role of meditation in education. Meditation the missing dimension in education As a student or an educationist, you either spend or help someone go through nearly one third precious years of life in acquiring all that is deemed necessary to plunder into the outer world of competition, conflict, and duality, where everything is measured in terms of money, efficiency, and speed. After spending nearly 2025-27 years of your youthful life of vigor you are decorated with degrees, credits, honors of various kinds and colors. It is said, ironically, you are now ready to the world that lies ahead of you. Have you wondered that after spending nearly one
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third of your life‘s precious years when you leave the universities to enter the outside world are you a balanced human being. Are you capable to deal with the unique questions the life poses to you? Are you blissful deep within? Are fully ready to enter the mysterious world, with unique way and means that is inviting you in all its glamour and glitter? I can answer on your behalf. But I leave this for you to introspect deep within the silence of your being. If the answer is a capital NO then we need to revisit our systems of education at schools colleges and universities. Certainly, something is grossly missing in your education system. And that which is missing is Fourth Dimension or Dimension of the Being. It is Meditation. Meditation is the missing dimension in education. When we look at ancient systems of education in the east the universities at Nalanda, Takshila and the system of teaching we find something unique. In such companies, the students were prepared inwardly to venture into the life ahead of us. Let not any hasty conclude that I want the entire education system into older one. Remember life does not move backward. Life always moves forward. Wise never lament for that which is not. But certainly learn from the wisdom of the past and translate or present the old into new jargons. Each master does this. He is the link between the past and the present. Like a bridge under which life energy flows, he connects the two shores. My purpose of this talk this evening is to bring a new awareness and deep down a realization that indeed ‗Meditation is the missing dimension in our education system‘. This realization is the first step for journey forward into a new horizon. Meditation is that link or bridge or the master within that connects the two shores – the inner and the outer and in the process prepares you to face the intricate situations that life presents as you interact in the outer world of objects and beings. Let us embark on a journey that we create balanced, harmonious, and blissful human who could emulate the message of Vivekananda through his life and living. Love is The Law of Life: Love is unseen but realized truth. Love is the only Scripture God wrote and hid it deep within you. Seek love deep within. Life will attain a new meaning. All love is expansion, all selfishness is contraction. Love is therefore the only law of life. He who loves lives, he who is selfish is dying. Therefore, love for love's sake, because it is law of life, just as you breathe to live.
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It is Your Outlook that Matters: It is our own mental attitude, which makes the world what it is for us. Inner beauty sometimes manifests as our thoughts that make things beautiful. Our thoughts make things ugly. The whole world is in our own minds. Learn to see things in the proper light. Life is Beautiful: If love is the scripture that God wrote then life is the fragrance of that scripture. First, believe in this world - that there is meaning behind everything. Everything in the world is good, is holy and beautiful. If you see something evil, think that you do not understand it in the right light. Throw the burden on yourselves! The creator is hidden in his creation. It is The Way You Feel: Feel like Christ and you will be a Christ; feel like Buddha and you will be a Buddha it is the feeling makes a man. It is feeling that is the life, the strength, the vitality the life force, without which no amount of intellectual activity can reach God. Set Yourself Free: Your body is the temple wherein dwells the essence of Godliness. The moment I have realized God sitting in the temple of every human body, the moment I stand in reverence before every human being and see God in him - that moment I am free from bondage, everything that binds vanishes, and I am free. This is Total Freedom. Play not the Blame Game: Condemn none. If you can stretch out a helping hand, do so. If you cannot, fold your hands, bless your brothers, and let them go their own way. William Shakespeare says in Julius Caesar: None so vile upon this earth that live everyone has something good to give… Help Others: If money helps a man to do good to others, it is of some value; but if not, it is simply a mass of evil, and the sooner it is got rid of, the better.

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Uphold Your Ideals: Our duty is to encourage everyone in his struggle to live up to his own highest idea, and strive at the same time to make the ideal as near as possible to the Truth. Listen to Your Soul: You have to grow from the inside out. None can teach you, none can make you spiritual. There is no other teacher but your own soul. Be Yourself: The greatest religion is to be true to your own nature. Have faith in yourselves! Nothing Is Impossible: Never think there is anything impossible for the soul. It is the greatest heresy to think so. If there is sin, this is the only sin - to say that you are weak, or others are weak. You Have The Power: All the powers in the universe are already ours. It is we who have put our hands before our eyes and cry that it is dark. Learn Everyday: The goal of mankind is knowledge... now this knowledge is inherent in man. No knowledge comes from outside: it is all inside. What we say a man ‗knows‘, should, in strict psychological language, be what he ‗discovers‘ or ‗unveils‘; what man ‗learns‘ is really what he discovers by taking the cover off his own soul, which is a mine of infinite knowledge. Be Truthful: Everything can be sacrificed for truth, but truth cannot be sacrificed for anything. Think Different: All differences in this world are of degree, and not of kind, because oneness is the secret of everything. SWAMI VIVEKANANDA‘S inspiring personality was well known both in India and in America during the last decade of the nineteenth century and the first decade of
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the twentieth. The unknown monk of India suddenly leapt into fame at the Parliament of Religions held in Chicago in 1893, at which he represented Hinduism. His vast knowledge of Eastern and Western culture as well as his deep spiritual insight, fervid eloquence, brilliant conversation, broad human sympathy, colorful personality, and handsome figure made an irresistible appeal to the many types of Americans who came in contact with him. People who saw or heard Vivekananda even once still cherish his memory after a lapse of more than half a century. In America Vivekananda‘s mission was the interpretation of India's spiritual culture, especially in its Vedantic setting. He also tried to enrich the religious consciousness of the Americans through the rational and humanistic teachings of the Vedanta philosophy. In America he became India's spiritual ambassador and pleaded eloquently for better understanding between India and the New World in order to create a healthy synthesis of East and West, of religion and science. In his own motherland Vivekananda is regarded as the patriot saint of modern India and an inspirer of her dormant national consciousness, To the Hindus he preached the ideal of a strength-giving and man-making religion. Service to man as the visible manifestation of the Godhead was the special form of worship he advocated for the Indians, devoted as they were to the rituals and myths of their ancient faith. Many political leaders of India have publicly acknowledged their indebtedness to Swami Vivekananda. The Swami‘s mission was both national and international. A lover of mankind, he strove to promote peace and human brotherhood on the spiritual foundation of the Vedantic Oneness of existence. A mystic of the highest order, Vivekananda had a direct and intuitive experience of Reality. He derived his ideas from that unfailing source of wisdom and often presented them in the soul stirring language of poetry. The natural tendency of Vivekananda‘s mind, like that of his Master, Ramakrishna, was to soar above the world and forget itself in contemplation of the Absolute. But another part of his personality bled at the sight of human suffering in East and West alike. It might appear that his mind seldom found a point of rest in its oscillation between contemplation of God and service to man. Be that as it may, he chose, in obedience to a higher call, service to man as his mission on earth; and this choice has endeared him to people in the West, Americans in particular. In the course of a short life of thirty-nine years (1863-1902), of which only ten were devoted to public activities-and those, too, in the midst of acute physical suffering-he left for posterity his four classics: Jnana-Yoga, Bhakti-Yoga, Karma-Yoga, and Raja-Yoga, all of which are outstanding treatises on Hindu philosophy. In addition, he delivered innumerable lectures, wrote inspired letters in his own hand to his many friends and disciples, composed numerous poems,
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and acted as spiritual guide to the many seekers, who came to him for instruction. He also organized the Ramakrishna Order of monks, which is the most outstanding religious organization of modern India. It is devoted to the propagation of the Hindu spiritual culture not only in the Swami's native land, but also in America and in other parts of the world. Swami Vivekananda once spoke of himself as a ‗condensed India.‘ His life and teachings are of inestimable value to the West for an understanding of the mind of Asia. William James, the Harvard philosopher, called the Swami the ‗paragon of Vedantists.‘ Max Muller and Paul Deussen, the famous Orientalists of the nineteenth century, held him in genuine respect and affection. ‗His words,‘ writes Romain Rolland, ‗are great music, phrases in the style of Beethoven, stirring rhythms like the march of Handel choruses. I cannot touch these sayings of his, scattered as they are through the pages of books, at thirty years' distance, without receiving a thrill through my body like an electric shock. And what shocks, what transports, must have been produced when in burning words they issued from the lips of the hero!'‘

V

ivekananda, before he went to America and became a world-famous figure, stayed in Jaipur Maharaja‘s palace. The Maharaja was a lover of Vivekananda and Ramakrishna. As maharajas go, when Vivekananda came to stay in his palace he made a great festival out of it, and he called prostitutes to dance and sing in reception... as maharajas go: they have their own minds. He completely forgot that to receive a sannyasin with the singing of prostitutes and dancing of prostitutes does not suit. But he could not know anything else. He always knew that when you have to receive somebody, drinking, dancing has to be done. And Vivekananda was still immature; he was not a perfect sannyasin yet. Had he been a perfect sannyasin, then there was indifference – no problem – but he was not indifferent yet. He has not gone that deep into Patanjali even. He was a young man, and a very suppressive one who was suppressing his sex and everything. When he saw the prostitutes, he simply locked his room and would not come out of it. The Maharaja came and he asked his forgiveness. He said, ‗We do not know. We have never received any sannyasin. We always receive kings, so we know the
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ways. So we are sorry, but now it will be too much insulting, because this is the greatest prostitute in the country – and very costly. And we have paid, and to say her to move and go will be insulting to her, and if you do not come she will feel very much hurt. So come out.‘ But Vivekananda was afraid to come out; that is why I say he was still immature, still not a seasoned sannyasin. Still indifference is not there – a condemnation: ‗A prostitute?‘ he was very angry, and he said, ‗No‘ Then the prostitute started singing without him, and she sang a song of a saint. The song is very beautiful. The song says that ‗I know that I am not worthy of you, but you could have been a little more compassionate. I am dirt on the road; that I know. But you need not be so antagonistic to me. I am nobody – ignorant, a sinner. But you are a saint – why are you afraid of me?‘ It is said Vivekananda heard from his room. The prostitute was weeping and singing, and he felt – he felt the whole situation of what he is doing. It is immature, childish. Why he is afraid? Fear exists only if you are attracted. You will be afraid of women if you are attracted of women. If you are not attracted, the fear disappears. What is the fear? Indifference comes without any antagonism. He opened the door: he could not contain himself he was defeated by the prostitute. The prostitute became victorious; he had to come out. He came and he sat, and he wrote in his diary that ‗A new revelation has been given to me by the divine. I was afraid... must be some lust within me. That is why I was afraid. But the woman defeated me completely, and I have never seen such a pure soul. The tears were so innocent and the singing and the dancing were so holy that I would have missed. And sitting near her, for the first time I became aware that it is not a question who is there outside; it is a question what is.‘ That night he wrote in his diary that ‗Now I can even sleep with that woman in the bed and there will be no fear.‘ He transcended. That prostitute helped him to transcend.

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May Allah be pleased with him?

Human beings climb the ladder of egotism, But in the end everyone must fall from this ladder, The higher you climb, the more foolish you are, For your bones will be more badly broken When you die to yourself and come alive through God, In truth you have become one with God, in absolute unity.
RUMI MASNAVI IV: 2763-7

INTRODUCTION

E

ver since I have known myself I have known Rumi. There is something deep within that draws me near to Rumi. As a result when I decided to allow these talks to be compiled in a book form I have chosen the words of Rumi to adorn the book and begin each talk with the words of Rumi. Sri Aurobindo writes in epic Savitri:
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On the dumb bosom of this oblivious globe Although as unknown beings we seem to meet Our lives are not aliens nor as strangers join, Moved to each other by causeless force! The soul can recognize its answering soul Across dividing Time and, on life‘s roads Absorbed wrapped traveller, turning it recovers Familiar splendors in an unknown face And touched by the warning fingers of swift love It thrills again to an immortal joy Wearing a mortal body for delight There is a power within that knows beyond Our knowings; we are greater than our thoughts And sometimes earth unveils that vision here To live, to love are signs of infinite things Love is a glory from eternity‘s spheres.
SRI AUROBINDO SAVITRI BOOK V THE BOOK OF LOVE: CANTO 2

It is therefore appropriate to make the life and the works of the mystical Sufi be known to you. ‗Leaves form a Sufi Heart‘ is basically Naqshbandi oriented, and Rumi belongs to Mevlevi order of Sufis. However his contribution in the development of consciousness is so significant that Rumi easily remains the part of any Sufi order. The words of Mevlana Rumi are immensely significant. There have been very few people who have moved and transformed as many hearts as Jalaluddin Rumi. In the world of the Sufis, Mevlana Rumi is the emperor. His words have to be understood not as mere words, but sources of deep silences, echoes of inner and the innermost songs. He is the greatest dancer the world has ever known. Twelve hundred years have passed since he was alive. His dance is a rare kind of dance. It is a kind of whirling, just the way small children whirl. Standing on one spot they go on moving round and round. And perhaps everywhere in the world small children do that and their elders stop them saying, ‗You will become dizzy, you will fall, you will hurt yourself,‘ and, ‗what is the point of doing it?‘ Jalaluddin Rumi made a WHIRLING a SUFI DANCE meditation. Maulaana Jalalludin Balkhi was born on September 29, 1207 A.D. or 6th Rai'u-'lavval 604 A.H Mazar-i- Sharif Persia. This place is now known as Aghanisthan. His name is Jalalludin Mohammad. Even though he was born in Afghanistan, in Turkey and ancient Rome he is recognized as 'Rumi' meaning ‗from Rome.‘ In the wake of Mongolian attacks his family moved to Anatolia, Turkey when he was only five. He
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is known mostly as Maulana Jalalludin Balkhi in Afghanistan but in Turkey, to oppose his birthplace claims, Turkey is claiming that Jalalludin Balkhi is from Turkey and not Afghanistan. It is true that the far northern part of Afghanistan's area where he was born was known as Turkistan one time but to conclude he was an Afghan to the end. This is what historians say but to me Rumi is existential. A master like Rumi is far beyond such controversies. Rumi is cosmic and so is his message. He is the son of a well-known Sufi preacher and jurisprudent Bahau-d-Din Waled Sultan-'l-Ulema. From the early age Rumi was trained in traditional Islamic fields, and later in the ways of Sufism. After the death of his father in 1231, Rumi took the role as a preacher and doctor of law. Along with this Rumi followed the Sufi path that was so dear to his heart. In 1221 he was married to Gevher Khatun daughter of Lala Sharafu-'d-Din of Samarqand when he was nineteen. He had a second wife as well however nothing more is known. His son is Muhammad Baha'u-'d-Din Sultan Walad. His daughter married a local prince and left Qonya (Konya). Jalalludin Balkhi had great influence on people around the world from his great works. His father was his first teacher. Burhanu-'d-Din Serr-Daan el Muhaqqiq el Husseini of Balkh was his other teacher. Later in Life at age 37 on Saturday, November 28, 1244 A.D. or 26 th of Jamadi-ul akhar 642 A.H., he met Shams-e-Din Muhammad Ibn Malik-dad Tabrizi who greatly inspired Rumi. It was Shams in whose association Rumi‘s spiritual world underwent a major revolution. Shams led Rumi to the zenith of mystical experience. For two years Shams and Rumi remained inseparable. On March 14, 1246, 21st Shewwal, 643, when Rumi was 39 Shams left Qonya and Rumi for the first time and vanished never to be seen again. Some say that the grief over his loss caused Rumi to institute the legendary Sufi Whirling Dance a technique of Meditation for his followers. Later these followers came to be known as WHIRLING DERVISHES. In many of his poems Rumi speaks of his love for Shams. Rumi used Shams as an analogy for God. The pain and separation from Shams represented the pain of Rumi‘s separation and longing for unity with God. After Shams disappearance Rumi gave up his public preaching. And he devoted himself to train his disciples, and also bring out vast out pouring of mystical poems. Such mystical outpourings brought recognition as one of the greatest literary and Sufi figure of all times. Rumi composed many verses in praise of Shams. It is said that each time Rumi wrote something he brought for Shams who asked him to throw the writing in the well which Rumi did without a second thought. This continued for some time. And when 40th time Rumi brought the writings for Shams he did not ask him to throw in the well. Masnavi is complete now said Shams. And with this inner transformation attained fruition in Rumi! Rumi
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acknowledged this in the following verse wherein he narrates that Rumi could not become Maulvi or the learned or enlightened one until he felt the role and love for Shams within and thus accepted Shams as his Master:

maElvI hrigj n zud maEla@ êm ta gulame zMj tbrejI n zud
Such is the role of the master in the dissolution of ego. Maybe a few times when Shams asked Rumi to throw the writings in the well Rumi would have felt hurt. This is natural. This is Sufi methodology. It is not that each seeker has to go through this. Out of such observations many pseudo masters arise. However a real master devises the design based on the inner of the seeker. Slowly and slowly Rumi improved in his perception and insights. New insights came. This continued until the fruition happened. The veil of Ego vanished. And from the inner being manifested the light of a thousand suns as Masnavi and Divan-I Shams, Rumi became the Enlightened one. Only this much for now! Shams shrine is close to Maulaana Jalalludin Balkh's shrine. Rumi traveled far and wide. However, after the Mongolian invasion of Afghanistan, Konya; Turkey remained his permanent settlement till his death on December 17, 1273. His mausoleum exists in the garden presented to his father by a king of the time. In his life time, Maulana did not organize his followers and impose any rules which were to be followed. It was only after his death that his son, Sultan Walid established a school for his followers and wrote books in order to prevent the break-up of the believers. His works include Fih-i-ma-Fih, Diwan-i-Kabir, Mecalis-iSeba, Rubalier, Mektubat and Menewi. His work is mainly on the universal meaning of Islam and the soul.

WORKS OF RUMI:
Divan-I Shams: In the praise and love for Shams Rumi composed Divan-e-Shams. The pangs of separation and agony that he felt for Shams are expressed as Love Divine or the love of the aspirants for the Divine. A compendium of 35,000 or more verses in praise of Shams is in Dari or Afghani Language. These are verses of shorter lyric poetry in the form of ghazals, tarjiyat, and quatraints or rubaiyat. Rubaiyat is a collection of poems wherein the message is conveyed in four lines. This is called quatrants. This collection spans to thirty years of Rumi‘s work. It began with the presence of Shams and continued until Rumi died. However with the disappearance of Shams in 1246 a new dimension was added to Rumi‘s works. Compared to a sober Masnavi, the individual poems of Divan are more ecstatic in nature. These verses are an outpouring of rapturous emotions that express love‘s
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intoxication for God. These speak of a deeper longing of an enchanting heart. One third of these verses are addressed to Shams, and Rumi‘s outstanding achievement lies in his transformation of the passion of worldly or baser love or ishk-I mazazi into a union with the divine or ishk-I haquqi. Masnavi: Mathnavi or Masnavi is Rumi's most famous work in 7 books. Masnavi is a narrative epic that contains 24,660 (25,000) rhythmic couplets in Persian and some in Arabic over the last fifteen years of Rumi. Masnavi is considered as the ‗QURAN OF PERSIA.‘ Masnavi is regarded as the greatest spiritual masterpiece ever written. It uses largely colloquial and didactic style that combines the explanations of the main theme of Sufi mystical life and doctrine with a mixture of illustrative tales, parables, and analogies. Masnavi is regarded as a spiritual handbook that guides the aspirants along the Sufi path of God. Masnavi is simple yet profound wisdom that expresses the power of thought and language. And now even after so long still remains as breathtaking as it was when Rumi composed it for the first time. Fihi ma-Fihi: Fihi ma Fihi is another work of Rumi. It came as introductory discourses on metaphysics that happened during later years of Rumi. This is the compilation of talks on Metaphysics that Rumi gave to his dicciples. Didactic in nature, like the Masnavi it uses analogies to explain Sufi teachings. The Sufi path is one that strives to attain spiritual perfection through the transformation of self or nafs. As it is essential for attaining nearness to God! Thus the primary goal of the Sufi is to transcend or ‗nought‘ the self or ego or nafs which veils human heart from God. Nafs distorts human perception of truth. Also it inhibits human capacity from attaining fruition and reflecting Divine attributes. Sufism focuses itself on turning individual souls to God. From a material, transitory, outer world, of duality conflict and death to an inner world of love, harmony, bliss, oneness, and immortality! Rumi used his mystical insights, vision, and love for Shams as a vehicle for this transformation in every himan heart. A lover never seeks without being sought by his beloved. When the lightning bolt of love has pierced this heart, Be assured that there is love in that heart, When the love of God grows in your heart, Beyond any doubt God loves you dearly.
MASNAVI III 4393-6

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These words of Mevlana Rumi are immensely significant. There have been very few people who have moved and transformed as many hearts as Jalaluddin Rumi. Bahauddin Naqshband is another such master who initiated an entirely new tariqat for transformation as Naqshbandi silsillah. In the world of the Sufis, Mevlana Rumi is the undisputed emperor. His words have to be understood not as mere words instead as deep insights of the one who has known and experienced truth. As whispers of deep silences, these echo the innermost melody in an enchanting heart.

Sufi Whirling- Meditation technique:
Also Rumi is the greatest dancer the world has ever known. Twelve hundred years have passed since he was alive. His dance is a special kind of dance. It is a kind of whirling, just the way small children whirl; standing on one spot they go on round and round. And perhaps everywhere in the world small children do that and their elders stop them saying, ‗You will become dizzy, you will fall, you will hurt yourself,‘ and, ‗What is the point of doing it?‘ Jalaluddin Rumi made a meditation out of whirling. A Sufi Whirling dance as Meditation! Rumi whirled for thirty six hours continuously. He fell down and attained to something that each seeker aspires to attain. Rumi attained Enlightenment. And the path came to be recognized as that of Sufi Dervish Dancers. Whirling became as an important meditation technique among Sufis. George Ivanovitch Gurdjieff used this technique. Accordingly the meditator goes on whirling for hours as long as the body allows him. He does not stop on his own. In whirling a moment comes that he sees himself utterly still and silent, as a center of the cyclone. Around the center the body is moving, but there is a space which remains unmoved; that is his being. Rumi himself whirled for thirty-six hours continuously and fell, because the body could not whirl anymore. But when he opened his eyes he was another man. Hundreds of people had gathered to see. Many thought he was mad: ‗What is the point of whirling?‘ Nobody can say this is a prayer. Nobody can say this is great dance. Nobody can say in any way that this has something to do with religion, or spirituality. But after thirty-six hours when they saw Rumi he was so luminous, so radiant, so new, so fresh now reborn, in a new consciousness. They could not believe their eyes. Hundreds wept in repentance, because they had thought that he was mad. In fact he was sane and they were all mad. This is how it always happens. Whenever a Buddha is born, or a Jesus, or an Al Hilaj the crowd your priests, your society, your sanity considers such happening as madness. His is how we go on torturing
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the Jesus, the Buddha, the Al Hillaj and many more such flowers that have blossomed. And down these twelve centuries the stream has continued to be alive. There are very few movements of spiritual growth which have lived so long continuously. There are still hundreds of dervishes. ‗Dervish‘ is the Sufi word for sannyas or renunciation. You cannot believe it unless you experience, that just by whirling you can know yourself. No austerity is needed, no self-torture is needed, but just an experience of your innermost being and you are transported into another plane of existence from the mortal to the immortal. The darkness disappears and there is just Light Eternal. The words of Rumi have to be understood very carefully because he has not spoken much just a few small poems. His statement, ‗Move within, but do not move the way fear makes you move‘ is not only so beautiful but is filled with the fragrance of the unknown and unknowable. An ecstatic Rumi sings: Do not move the way fear makes you move. Move the way love makes you move. Move the way joy makes you move. Move not out of fear. Remember your all socalled religions are based on fear. Their God is nothing but fear. And their heaven and hell are nothing but projections of your fear and greed. Rumi‘s statement is very revolutionary. Do not move because of fear. All the religions say to people, ‗Fear God!‘ Mahatma Gandhi used to say, ‗I do not fear anybody but God.‘ This is the most stupid statement anybody can make. You can fear everybody, but never fear God because God can only be approached through love. God is not a person but the universal heartbeat. If you can sing with love and dance with love an ordinary activity like whirling out of love, joy and celebration are enough to reach to the innermost sanctum of being and existence. Man lives out of fear. Your relationships are the outcome of fear. Fear is so overwhelming like a dark cloud covering your life that you say things which you do not want to say, but fear makes you say them, and interact the way you do. You do things which you do not want to do. It is fear that makes you do them. A little intelligence is enough to see this. Millions of people are worshipping stones carved by them. They have made their Gods and then they worship them. It must be out of great fear, because where can you find God? The easier way is to carve a God in beautiful marble and worship. And nobody thinks that this is sheer stupidity, because everybody else is doing it in different ways. Somebody in the temple and somebody else in the
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mosque and another in the synagogue; it does not make any difference as it is all the outcome of fear. The essential thing is the same, that what you are doing is out of fear. Your prayers are full of fear. Rumi is making a revolutionary, an extraordinary statement. He says: ‗Move within, but do not move the way fear makes you move.‘ Then what is the way to move within? Why not move playfully? Why not make your religion playfulness? Why be so serious? Why not move laughingly? Just like small children running joyously after butterflies or pebbles on the see shore for no special reason. Just the joy of the colors, the beauty of the flowers, and the butterflies is enough for him to move joyfully and playfully and then be so immensely happy. Out of twenty-four hours find a few such moments of benediction which are fearless. The moments that are desireless, and fearless but full of something of the beyond! A moment when you are not asking for anything! You are not asking for any reward and you are not worried about any punishment; you are simply enjoying the whirling, the going inwards. In fact, just in the beginning it may look a little difficult. As you move a little inwards you become automatically joyful, playful, and prayerful. Gratitude arises in you that you have never known before. A space opens up deep within. This is infinite. This is your inner sky. Your inner sky is not less rich than the outer sky. It has its own stars and its own moon and its own planets and its own immensity. It has exactly as vast a universe as you can see outside. You are just standing in between two universes: one is outside you; and the other is inside you. The outside universe consists of things, and the inside universe consists of consciousness, of bliss, of joy. Move within. But do not move the way fear makes you move, because fear cannot enter inwards. Why can fear not enter inwards? Fear cannot be alone. And when you move inwards you have to be alone. Fear needs a crowd. Fear needs companionship, friends, even foes may do. Fear needs security. There are the custodians of religion to give you security the eternal security. But to be alone, to move inwards, you cannot take anybody with you. You have to be more and more alone. Not only can you not take anyone, you cannot take anything either. Your wealth, your power, your prestige nothing you can take with you. Inside you cannot take even your clothes! You will have to go all nude and alone. Hence fear cannot allow you to move inwards. Fear moves outwards. Fear takes you in the outer dimension of duality and conflict. Fear takes you towards money. Fear takes you towards power. Fear moves towards God. Fear moves in all directions except inwards. This is what your religiousness is. This is what your worship is. And this is the basis of your so called spirituality. To go inwards the first requirement is fearlessness. Fearlessness is the
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beginning of LIFE BEYOND. A LIFE OF MEDITATIVENESS! I began the first volume of Leaves from a Sufi Heart with the words of a master:

imla jae maEka tae raek dU<ga braeje mh;r ihsab tera pF<Uga muhBbt ke vae ksIde sun ke h<s pFega Aajab tera
You are wondering how to make friends with the fear. One has not to make friends with darkness, death or fear. One has to get rid of them. One has to simply say good-bye forever. It is your attachment. Friendship will make it even deeper. It is erroneous to think that by becoming friendly with fear you will be able to move inwards, or be religious. Even the friendly fear will prevent it. In fact, it will prevent it even more. However it will prevent you in a friendly way. Now fear will advise you, not do such a thing. There is nothing inwards. You will fall into nothingness and returning from that nothingness is always impossible. Beware of falling into your inwardness. Cling to things.‘ This is the way of fear. What has to be done to overcome fear? Fear is the outcome of ego. Fear evolves out of ignorance. Fear has to be understood. You do not have to make friends with fear. And it disappears. What are you afraid of? When you were born you were born naked. You did not bring any bank balance either - but you were not afraid. You come into the world utterly nude, but entering like an emperor. Even an emperor cannot enter into the world the way a child enters. The same is true of entering inwards. It is a second childbirth; you again become a child -- the same innocence and the same nudity and the same non-possessiveness. What do you have to be afraid of? In life you cannot be afraid of birth. It has happened, now nothing can be done about it. You cannot be afraid of life. It is already happening. You cannot be afraid of death. Whatever you do it is going to happen. Things happen on their own accord. So what is the fear? Even your so called learned people enquire, ‗What will happen after death?‘ And I have always wondered that this is the understanding of the people who are learned. One day I was not born and so too you were not born and there was no worry. Was there any worry then? I have never for a single moment thought that when I was not born what kind of trouble, what kind of anxiety, what kind of anguish I had to face. Did you worry about this? I was simply not! So were you! Now the same will be the case: when I die or you die. Once Confucius was asked by his most significant disciple, Mencius, ‗What will happen after death?‘

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Confucius said, ‗Do not waste time. When you are in your grave, lie down and think over it, but why bother now?‘ So many people in their graves are thinking! You will think that there seems to be no problem. In every cemetery and there are millions people are simply lying. They do not even get up to inquire, ‗What has happened, what is the news today?‘ They do not even change sides. They are so relaxed. And when people die, others close their eyes out of fear: ‗The poor people will go on seeing in the grave.‘ It makes you afraid that thousands of people in their graves are looking – ‗Close their eyes.‘ Fear of what will happen after death is unnecessary. Whatever is to happen will certainly happen. And you cannot do anything for this beforehand. You do not know so there is no question of doing any homework, getting ready for the kind of questions you will be asked or what kind of people you will meet, learning their manners, their language. We do not know anything. There is no need to worry. Do not waste time. But it is fear, fear that something is going to happen. After death you will be so alone and even if you call from your grave nobody is going to listen. People close the grave completely just out of fear. If you leave some window open and dead people start looking from there, they would make anybody afraid! The fear exists only because you do not know the beauty and the bliss; and also the joy of drowning in nothingness. Fear is meaningful because you know nothing of the ecstasy that opens up as you fall inwards. It needs a little taste. Meditation is a taste. There is nothing for you to believe, just experiment. If thousands of mystics have experienced something within, at least hypothetically, you can also have a look. Perhaps there may be something that you are missing. Perhaps there is something that you have not understood. Therefore it is better to experiment scientifically. For this there is no question of fear. Just a little intelligence is needed. I mean intelligence not friendliness with fear but. You need the intelligence of an adventurer heart, the courage of those who go into the unknown. They are the blessed ones after the experience. Because they find the meaning and the significance of life! So go into this experiment with trust that so many masters have ventured and came out blissful.

An ecstatic Rumi sings in Masnavi:
O heart, if you recognize any difference Between joy and sorrow,
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You will be torn apart. Although what you desire tastes sweet, Dosen‘t the Beloved desires you to be desireless? O, the life of loverslies in death: You will not win the beloved‘s heart Unless you loose your own!
MASNAVI I: 1747-8; 1751

Now something from Divan-I Shams:
You are my sky, and I am the earth, bewildered: What makes You constantly flow from my heart? I am soil with parched lips! Bring kindly water That will transform this soil into a rosebed! How does the earth know what You sowed in its heart? You have impregnated it, and You know its burden!
DIVAN –I SHAMS 3048

At another occasion Rumi‘s love for Shams overflows the mystical wine as an elixir: My heart has become a pen In the beloved‘s fingers: Tonight he may write a Z, And perhaps tomorrow a B He cuts and sharpens His pen well To write in riqa and naskh; The pen says, ‗Lo , I obey, For You know best what to do.‘ DIVAN-I SHAMS: 2530 At sunset of December 16, 1273 A.D. 5th Jamadi-u-'l-Akhar 672 A.H. at the age of 66 solar years or 68 Lunar years Jalaluddin Rumi left the world of finiteness and duality to enter the magnanimity of Allah at home in Konya.

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SHRINE RUMI

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Love seeks Love!
A Lover never seeks without being sought by his beloved When the lightning bolt of love pierced this heart Be assured that there is love in the heart When the love of God grows in your heart, Beyond any doubt God loves you!
Masnavi III: 4393-6

B

efore we actually enter into Maraqba you need to acquire a position that is comfortable to you. Also there is enough space around you. If your posture is not comfortable then body will create inertia and Maraqba will not be possible. In that case you will enter into a state of somnolence. Secondly during all Maraqba practices keep your back straight. A bend back is also not suitable for Maraqba. In this regard I have found the Zen stool to be very comfortable device especially for the westerners. Also the posture that Muslims use for prayers is very good maraqba. This way you will not fall asleep. Now that you have acquired the comfortable position further to maintain the ambience light incense and keep mild light on. Take a few deep exhalations with a forceful jerk like effect at your solar plexus. You can use the sound ‗Hoo….‘ And if you are using the word ‗Allah‘ then you have to use the sound ‗Alla‘ on inhalation and the sound ‗H‘ on exhalation. Otherwise the ‗Hoo‘ is more than enough. Do this for 1 minute. In one minute you can exhale 100 times. Now listen as I take you within the energy field of Rumi. Flow with music as it soothes the inner being and words overflow. Love seeks love. Without love within you can never attain to love. Love is your being it is your nature. Love is your essence. Love is the stuff that you are made of. Feel love. Be love. Allow love to enchant you. Life will take you to another realm. Love is energy. Indeed love is an infinite reservoir of energy. On the shore of time infinite waves go on striking. No end! No beginning! Everything is just in the middle! You are a small insignificant wave. You are an infinitesimal seed of infinite
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possibilities. Quite naturally, the wave wants to be the ocean. And thus attain to the totality of love. And naturally the seed wants to be the tree. Again this is fruition. And love is the fruition of your being. Unless the seed blossoms into a flower, fulfillment is impossible. Man has an insatiable quest to be Love. Before this there are many temporary resting points or possibilities. None of these are the Ultimate Outcome. In the night you may stay at many places for rest. Never make these places your permanent resting place. Only Totality of Love can be your house or the resting place. God is Love says an ecstatic Jesus. ‗God‘ does not mean a person sitting somewhere, as has been conceived by almost all the religions. God means your ultimate possibility. In essence this is love. Rumi overflows; A Lover never seeks without being sought by his beloved When the lightning bolt of love pierced this heart Be assured that there is love in the heart When the love of God grows in your heart, Love is fulfillment on its own. Love seeks love I said earlier. Now I add another dimension lover cannot seek love unless sought by the beloved. Love overflowing from the beloved creates the groves within the lovers so that love blossoms. Only then lover can indeed seek love. One thing you have to be assured of and that is the reservoir of love deep within you. The love overflowing from the beloved is the positive pole and the pole of love within the lover is the other pole. And when the two balance one another illumination happens. This illumination is the totality of love. As the process continues love evolves beyond dualities to attain to its sanctity. Then it is personified as God. Love sanctifies your being then. And then only silence….

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Jesus the Christ or simply Jesus or Christ, is the central figure of Christianity. Indeed Christianity revolves around Jesus. Without Jesus Christianity will fall apart and will become non-existent. Most Christian denominations venerate Jesus as God the Son incarnated and believe that he rose from the dead after being crucified. The principal sources of information regarding Jesus are the four canonical gospels, which most biblical scholars find useful for reconstructing Jesus‘ life and teachings. Scholars have correlated the New Testament accounts with nonChristian historical records to arrive at an estimated chronology for the major episodes in the life of Jesus. Most critical historians agree that Jesus was a Galilean Jewish Rabbi who was regarded as a teacher and healer in Judaea, that he was baptized by John the Baptist, and that he was crucified in Jerusalem on the orders of the Roman Prefect, Pontius Pilate, on the charge of sedition against the Roman Empire. Critical Biblical scholars and historians have offered competing descriptions of Jesus as a self-described Messiah, as the leader of an apocalyptic movement, as an itinerant sage, as a charismatic healer, and as the founder of an independent religious movement. Most contemporary scholars of the historical Jesus consider him to have been an independent, charismatic founder of a Jewish restoration movement, anticipating a future apocalypse. Other prominent scholars, however, contend that Jesus‘ ‗Kingdom of God‘ meant radical personal and social transformation instead of a future apocalypse.
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Christians traditionally believe that Jesus was born of a Virgin Mary. Jesus performed miracles, founded the Church, died sacrificially to achieve atonement, rose from the dead, and ascended into heaven, from which he will return. The majority of Christians worship Jesus as the incarnation of God the Son, and ‗the Second Person of the Blessed Trinity‘. A few Christian groups, however, reject Trinitarianism – the Trinity of Father-Son-Holy Ghost, wholly or partly, believing it to be non-scriptural. Most Christian scholars today present Jesus as the awaited Messiah promised in the Old Testament and as God, arguing that he fulfilled many Messianic prophecies of the Old Testament. Judaism rejects assertions that Jesus was the awaited Messiah, arguing that he did not fulfill the Messianic prophecies in the Tanakh. In Islam, Jesus in Arabic commonly transliterated as Isa is considered one of God‘s important prophets, a bringer of scripture, and the product of a virgin birth, but not the victim of crucifixion. Islam and the Bahá‘í Faith use the title ‗Messiah‘ for Jesus, but do not teach that he was God incarnate. There are many missing links in the life of Jesus and Christians seem to know nothing of these years. Jesus was born to the parentage of Mary and Joseph as the Immaculate Conception. When he was still infant and King Herod decided to kill all new born babies Mary and Joseph eloped with Jesus. There is no record of seventeen years. Then he suddenly appears when Moses was baptizing people in the River Jordon. A shocked Moses finds Jesus standing in front of him ready for Baptism. These were the missing years. His ministry lasted only for three years. There is no mention of those missing years. The lost years of Jesus concerns the undocumented timespan between Jesus's childhood and the beginning of his ministry as recorded in the New Testament. The gospels have accounts of events surrounding Jesus‘ birth, and the subsequent flight into Egypt to escape the wrath of Herod (Gospel of Matthew 2:13-23). There is a general reference to the settlement of Joseph and Mary, along with the young Jesus, at Nazareth (Matthew 2:23; Gospel of Luke 2:39-40). There also is that isolated account of Joseph, Mary, and Jesus‘ visit to the city of Jerusalem to celebrate the Passover, when Jesus was twelve years old (Luke 2:41-50). Following that episode, there is a blank space in the record that covers eighteen years in the life of Christ (from age 12 to 30). Other than the generic allusion that Jesus advanced in wisdom, stature, and in favor with God and man (Luke 2:52), the Bible gives nothing more about Jesus‘ life during this time span. A common assumption amongst Christians is that Jesus simply lived in Nazareth during that period, but there are various accounts that present other scenarios, including travels to India.

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Several authors have claimed to have found proof of the existence of manuscripts in India and Tibet that support the belief that Christ was in India during this time in his life. Others cite legends in a number of places in the region that Jesus passed that way in ancient times. The Jesus in India manuscript was first reported in modern times by Nicolas Notovitch (1894). Subsequently several other authors have written on the subject, including the religious leader Mirza Ghulam Ahmad - the founder of Ahmadiyya movement) (1899), Levi H. Dowling (1908), Swami Abhedananda (1922), Nicholas Roerich (1923–1928), Mathilde Ludendorff (1930), Elizabeth Clare Prophet - founder of Ascended Master Teachings New Age group) (1956) and more recently Holger Kersten in his book Jesus Lived in India (1981). It is only mystics and the masters know about those missing years. Jesus was trained in one of the oldest secret schools. The school was called Essenes. The Essenes were a Jewish sect that flourished from the 2nd century BCE to the 1st century CE which some scholars claim seceded from the Zadokite priests. Being much fewer in number than the Pharisees and the Sadducees (the other two major sects at the time), the Essenes lived in various cities but congregated in communal life dedicated to asceticism, voluntary poverty, daily immersion, and abstinence from worldly pleasures, including (for some groups) marriage. Many separate but related religious groups of that era shared similar mystic, eschatological, messianic, and ascetic beliefs. These groups are collectively referred to by various scholars as the ‗Essenes.‘ Josephus records that Essenes existed in large numbers and thousands lived throughout Roman in Judæa. The Essenes have gained fame in modern times as a result of the discovery of an extensive group of religious documents known as the Dead Sea Scrolls, which are commonly believed to be Essenes‘ library—although there is no proof that the Essenes wrote them. These documents include preserved multiple copies of the Hebrew Bible untouched from as early as 300 BCE until their discovery in 1946. Some scholars, however, dispute the notion that the Essenes wrote the Dead Sea Scrolls. Rachel Elior, a prominent Israeli scholar, even questions the existence of the Essenes. The teaching of the Essenes is pure Vedanta. That is why Christians do not have a record of what happened to Jesus before his thirtieth year. They have a little record of his childhood, and they have a record after his thirtieth year up to the thirty-third, when he was crucified – they know a few things. But a phenomenon like Jesus is not an accident. Jesus is a long preparation, it cannot happen just any moment or by accident.

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Jesus was continuously being prepared during these thirty years. He was first sent to Egypt and then he came to India. In Egypt he learned one of the oldest traditions of secret methods, then in India he came to know about the teachings of Buddha, the Vedas, the Upanishads, and he passed through a long preparation. Those days are not known because Jesus worked in these schools as an unknown disciple. And Christians have knowingly dropped those records, because they would not like the son of God to also be a disciple of somebody else. They would not like the very idea that he was prepared, taught, and trained – that looks humiliating. They think the son of God comes absolutely ready. Nobody comes absolutely ready. If somebody is absolutely ready he cannot come. In this world, you always enter as imperfect. Perfection simply disappears from this world. Perfection is not of this world, cannot be – it is against the very law. Once somebody is perfect, his whole life enters into a vertical dimension. This has to be understood. Normally you progress on a horizontal plane, from A to B, from B to C and D, and so on up to Z. Horizontal implies the movement in a line, from past to present, from present to future. This is the way of the imperfect soul, just like water flowing in a river from the hills and plains moving towards the sea – in a line. Thus horizontal always maintains its own level. Perfection moves in vertical lines, not horizontally. From ‗A‘ it does not go to B, instead it goes to the higher A, then higher, still higher. On this line, for those who live, perfection simply disappears. It is not there because they can look in the future or in the past. They can look back, but the perfect man is not there. Also they can look ahead, but he is not there either. Even if they can look here, he is not there because a new line of vertical progression has started. He is going higher and higher and higher. He moves in eternity, not in time.

Jesus is not Christian. Christianity evolved out of the concept of Jesus‘s resurrection. The word Christianity did not exist during Jesus. Christianity came into existence much later as the religion revolving around Jesus. Christianity and Christ should never be confused. They are neither synonym nor Jesus has anything to do with Christianity. Christ is totally different happening than Christianity so whenever you want to understand Christ, then go directly and immediately. For this you need not go via Rome. Only then you will never understand Christ. Christ or Krishna or Buddha
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cannot be organized because they are so vast that no organization can do justice to them. Only small things can be organized. Politics can be organized, not religion, Nazism can be organized, communism can be organized — not Christ, or Krishna, or Lau Tzu. Christianity is an organized religion. Jesus is far beyond any organization. Any effort is like framing the vastness of the sky. Jesus is vast like infinite sky. And Christianity is like a framed image of the sky. The sheer vastness is such that the moment you try to force them into a pattern they are already dead. It is as if you are trying to grasp the sky in your small hands — with closed fists. With an open hand the sky may be touching, may be a little bit on your palms, but with a closed fist it has already escaped out of it. Whatsoever you have been hearing about Jesus is not about Jesus, the real man instead it is about the Jesus that Christians have invented, decorated to be sold in the market. The Christian Jesus is a commodity to be sold. And Christ himself is a revolution. You will have to be transformed through him; he is the baptism of fire. You can be a Christian conveniently but you can never be a REAL Christian conveniently. If you are REALLY following Jesus, there is bound to be trouble. Moses says ‗I Baptize ye with water and he who comes after me is mightier than I. He will baptize Ye with fire.‘ He himself ended on the cross then how can you end on the throne. However if you follow Christianity there is no trouble. It is a very convenient way to adjust Christ to yourself rather than adjusting yourself to Christ. If you adjust yourself to Christ, there will be a transformation. On the contrary if you try to adjust Christ to yourself, there can be no transformation. Then Christ himself becomes part of the decoration of your imprisonment, like your furniture, car, or house; a convenience at the most. But you are not related to him. When a master is alive he is like a flame. Once he is gone the meditation becomes organized. It is impossible to prevent it. This is the way things always move. Then you will do meditation for twenty years or two hundred years but nothing will happen. Transformation does not happen through the technique because all techniques are just dead. It happens through the love that you feel for the master, or the love that he has for you. The technique is just an excuse. It is not the most important thing. The most important thing is your love, and your trust. In that trust, the technique works and becomes alive, then it gets roots into your heart. When everything becomes organized even prayer, and meditation then the glory is lost. Then you can go on doing it and you may become absolutely perfect, skilled and it may also give some sort of consolation but the mutation will be missing.

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You will remain the same. It will not be a baptism. You will not die in it, and you will not be reborn. That is why my insistence is on searching for an Living Master. Scriptures are there, once those rivers were flowing, but now they are frozen. They are lost in the desert land of churches, temples and organizations. The poetry no longer throbs in them. Now they are dead dogmas and arguments while the love has disappeared. Remember this always: if you can find a living Master, forget all about scriptures. The living Master is the only scripture which is alive. Read his heart and allow your heart to be read by him. Be in a communion. Indeed that is the only way. Jesus worked the same way as a real master works. However, now twenty centuries have passed since then. The first disciples who came around him staked their lives: they left all that they had to move with this man, they risked everything. It was worth it. This man was a treasure of the unknown world. Nothing was too much. Whatsoever was asked they did. And they had the opportunity to walk with a god on this earth, to be in close affinity with divinity. Many around were saying, ‗This man is wrong,‘ but those who were close to him knew that only this man is right — and if this man is not right, then nothing can be right, then ‗right‘ cannot exist. They crucified this man, but those who were close knew that you cannot crucify a Jesus. This man had already attained to immortality and Jesus had already become part of their immortal souls. You can kill the body, but not the spirit. Jesus could not be killed only his body was crucified. They had lived, walked, breathed, into the being of Jesus. They were transformed. It is not a question of technique. They prayed with this man but the real thing was not prayer, the real thing was just to be in the presence of this man – within his energy-field. Jesus had a presence. Have you observed very few people have what you call ‗presence‘? Rarely do you come across a person who has a presence. Presence is something indefinable milieu about him, something that you suddenly feel but cannot indicate, something that fills you but is ineffable, and something very mysterious and unknown. Presence is something that you cannot deny and at the same time you cannot prove it. It is not the body because anybody can have the body. It is not the mind because anybody can have the mind. Sometimes a very beautiful body may be there, tremendously beautiful, but the PRESENCE is missing. Sometimes a genius
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mind is there, but the PRESENCE is not there; and sometimes you pass a beggar and you are filled, touched, and stirred because of the presence. It is in the company of that PRESENCE surrounding the person that is indeed SATSANG. Those who were in the presence of Jesus, those who lived close, and those who lived in his milieu breathed HIM. Indeed those who drank him and ate him, who allowed him to enter into their innermost shrine that alone transformed, not the prayer. Prayer was just an excuse to be with him. Even without prayer it would have happened, but without prayer they might not have found an excuse to be with him. All meditations and weekly talks are just excuses so that you can be here a little longer, a little while more, so that you can linger around me — because nobody knows when my presence will touch you. Nothing can be said about it. Also it cannot be manipulated. It happens when it happens. Nothing can be done directly for it. Just be here. Even without meditations the thing will happen, but without weekly meditation talks you would not have any excuse to be here. Even if I do not post the excerpts or links on the Facebook you will not fall within the milieu. Therefore all these are simply devices. No one knows when in the precise moment the subtle presence may touch you. I go on talking to you. Even without talk it can happen, it WILL happen, but if I do not talk, then by and by you will disappear because you would not have any excuse. What are you doing here? I have to give you something to do so that you can be. I have to engage you and occupy you so that you do not feel restless. The thing is going to happen from some other dimension, but when you are occupied that dimension remains open. If you are not occupied, you become too restless. All meditations and all prayers and all methods are toys invented for children to play with, but they are useful, and very significant. Once you are occupied, your innermost shrine is open to me. You are not restless — you are doing meditation — and then I can do my work. It is not good to say that I do my work. Then it starts happening. The poetry of The New Testament, the poetry of the whole Bible, is something not of this world. There have been great poets — Shakespeare, Milton, Wordsworth, Browning, Chaucer and Dante — but none can surpass the poetry of the Bible. The poetry is tremendously simple, but it has some quality which ordinary poetry cannot have. It has awe; that is, the religious quality.

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Have you watched sometimes? You see a beautiful flower. You may appreciate it, it has an aesthetic quality. You appreciate it and you move ahead. And sometimes you come across a few things or a few beings that inspire not only aesthetic appreciation, but awe. What is awe? Facing some thing or some being, when thinking stops, that is awe. Your mind cannot cope with it. But when you come across a Jesus or a Buddha the mind falls flat, it bogs down. There is dilemma. Something is too much for it. You cannot think about anything, you are as if in a deep shock — and yet the shock is blissful. That is awe. The Bible has awe in it. It has the quality of putting your mind completely at a stop but that you will have to reach directly. The missionary, the priest, the bishop, they destroy because they start interpreting. They put their minds in it and their minds are mediocre. It is as if you are looking at a tremendously beautiful thing from the mind of a very stupid man. Or you are looking into a mirror that is broken, completely shattered — it has gathered dust, nothing can be mirrored perfectly — and you look in the mirror and see the moon totally distorted. That is how it has been happening. The Bible is one of the greatest events in the world. Of course whenever a thing becomes very refined it becomes ethereal, and unearthly. The Bible is rooted in the earth. All the prophets of the Bible are people of the earth. Even Jesus moves on the earth. He is the son of a carpenter, uneducated, not knowing anything about aesthetics, or poetics. If he speaks poetry, it is because he does not know it at all, as a poet. His poetry is raw and wild. Jesus has something of the peasant in him. He has the wisdom without knowledge. He is not a man of knowledge. No university would be willing to confer an honorary degree on him. He would not fit in at Oxford or Cambridge There he would look very foolish in the gowns and clown-like caps. Jesus belongs to the earth, the village, ordinary, indeed plain and people. There is a small story, an Arabian – Sufi story. A man died. He had seventeen camels and three sons and he left a will in which, when it was opened and read, it was said that one half of the camels should go to the first son, one third to the second and one ninth to the third. The sons were confused — what to do? Out of seventeen camels: one half is to go to the first son does this mean that one camel is to be cut in two? And that too
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would not solve much because then one third has to go to the second. That too would not solve much because one ninth has to go to the third. Almost all the camels would be killed. Of course, they went to the learned who said, ‗I have never divided camels in my life, this whole thing seems to be foolish. But you will have to cut them. If the will is to be followed exactly then the camels have to be cut, they have to be divided.‘ The sons were not ready to cut the camels. So what to do? Then somebody suggested, ‗It is better that you go to someone who knows something about camels, not about mathematics.‘ So they went to the Sufi Sheikh of the town who was an old man, uneducated but wise through experience. They told him their problem. The old man laughed. He said, ‗Do not be worried. It is simple.‘ He loaned one of his own camels to them — now there were eighteen camels — and then he divided. Nine camels were given to the first and he was perfectly satisfied. Six camels were given to the second, one third. He too was perfectly satisfied. And two camels were given to the third, one ninth. He was also satisfied. One camel was left. That was loaned. He took his camel back and said now you can go as your riddle is solved. Wisdom is practical, knowledge impractical. Knowledge is abstract, wisdom is absolutely earthly. Knowledge is just words, wisdom is experience. The Bible is very simple. Therefore do not be deceived by its simplicity. In its simplicity it has the wisdom of the ages. It is very poetic. I have never come across anything more poetic than the Bible. One can simply go on relishing it one can go on repeating the words of Jesus. They come from the heart and they go to the heart. Do it directly without any mediator. And that is bound to be so. Only a man of the quality of Jesus can reveal the truth of it. Only a man of the quality of Jesus can enhance its beauty. People who live in the dark valleys and people who live on the sunny peaks of the Himalayas do not understand each other‘s language. When the man from the peak speaks, the man from the valley interprets, and then everything goes wrong. If you want to understand the Upanishads, it may be difficult to understand them directly because they are very refined. The people who have been talking in the Upanishads were great philosophers. Upanishads need commentaries. But Jesus is plain, and so is his truth. He is a very ordinary villager therefore no commentary is needed. He is his own light. And if you cannot understand Jesus, then who will you be able to understand? Throw all the foolish commentaries away. Go direct. Jesus is so simple that you can have a direct contact,

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Christians created many les around Jesus just to prove Christianity right. Jesus never died on the cross. Jews have a very primitive way of Crucifixion. It takes at least forty-eight hours for a person to die on the Jewish cross. And there have been known cases where people have existed almost six days on the cross without dying. Because Jesus was taken down from the cross after only six hours, there is no possibility of Jesus dying on the cross. It was a conspiracy between a rich sympathizer of Jesus and Pontius Pilate to crucify Jesus as late as possible on Friday. Because from Friday after sunset until Saturday Jews stop everything. That is their Sabbath which does not allow any act. By the evening of Friday everything stops. The arrangement was that Jesus would be crucified late in the afternoon, so before sunset he would be brought down. He might have been unconscious because so much blood had flowed out of the body, but he was not dead. Then he would be kept in a cave, and before the Sabbath ended and the Jews hung him again, his body would be stolen by his followers. The tomb was found empty, and Jesus was removed from Judea as quickly as possible. As he again became healthy and healed, he moved to India and he lived a long life - one hundred and twelve years - in Pahalgaon – the village of shepherd in Kashmir. It is a coincidence, but a beautiful coincidence that Moses died in Kashmir and Jesus too died in Kashmir. I have been to the shrines of both. The graves are ample proof, because those are the only two graves that are not pointing towards Mecca. Mohammedans make their graves with the head pointing towards Mecca, so in the whole world all the graves of Mohammedans point towards Mecca, and Kashmir is the Mohammedan state of India. These two graves do not point towards Mecca, and the writing on the graves is in Hebrew, which is impossible on a Mohammedan grave. Hebrew is not the language of the Muslims. The name of Jesus is written exactly as it was pronounced by the Jews, ‗Joshua.‘ ‗Jesus‘ is a Christian conversion of the Jewish name. The grave is certainly of Jesus. It was in 1979 when I was visiting Kashmir to attend the Econometric Conference as a participant then my uncle Naqshbandi Sufi Sheikh Onkar Nath RA asked me to visit the two shrines of Jesus and Moses in Pahalgaon while in Kashmir. Indeed it was a rare experience. Also there was the mosque where the hair of Holy Prophet is enshrined as relic. And it is known as Hazrat Bal.
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A family has been taking care of both the graves. They are very close together in one place, Pahalgam. And only one family has been taking care of them down the centuries. They are Jews and I had to take their help to read to me what is written on the graves. Moses had come to Kashmir to find a tribe of Jews who were lost on the way from Egypt to Jerusalem. When he reached Jerusalem his deep concern was the whole tribe that had got lost somewhere in the desert. When his people were established in Jerusalem, he went in search of the lost tribe, and he found the lost tribe established in Kashmir. Kashmiris are basically Jewish later on Mohammedans forcibly converted them - and Moses lived with them and died there. Jesus also went to Kashmir, because then it was known that Moses had found the lost tribe there. The doors of Judea were closed because he would be hanged again and the only place where he would find the people who speak the same language, the people who have a same kind of mind, where he would not be a foreigner, was Kashmir. So it was natural for him to go to Kashmir. But he had learned his lesson. He had dropped the idea of being the only begotten son of God otherwise these Jews would crucify him too. He dropped the idea of being a messiah. He lived with his few intimate friends and followers in Pahalgam. Pahalgam is named after Jesus, because he used to call himself ‗the shepherd‘. Pahalgam means ‗the town of the shepherd.‘ So it was a small colony of Jesus and his friends, surrounding the grave of their forefather and the founder of Judaic tradition. Jesus remained a Jew to the very end and he never heard about Christianity. But the followers who were left in Judea managed to create the story of resurrection. And there was no way to prove it this way or that. Neither could they produce Jesus - if he was resurrected then where was he? Nor could the other party prove what had happened. They had put such a big rock on the mouth of the cave that it was impossible for Jesus to have removed it, and there was a Roman soldier on duty twenty-four hours, so there was no possibility of anybody else removing the rock and taking the body. But because Pontius Pilate was from the very beginning against crucifying Jesus and he could see the innocence in the man. He has some crazy ideas, but they are not criminal. And what harm does it do to somebody? If someone thinks he is the only begotten son of God, let him enjoy it. Why disturb him, and why get disturbed? If somebody thinks he is the messiah and he has brought the message of God... if you want to listen, listen; if you don't want to listen, don't listen. But there is no need to crucify the man.

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But Jesus learned his lesson and learned the hard way. In Kashmir he lived very silently with his group, praying, living peacefully, and no longer trying to change the world. And Kashmir was so far away from Judea that in Judea the story of resurrection, amongst the followers of Jesus, became significant.

Love is the way of Jesus. Politics and love are poles asunder and therefore impossible to be together. Love is anti-political. So too politics is anti-love. Certainly politicians talk about love, but do not be deceived by their talk. They talk about peace and prepare for war. Never listen to what the politician says. Always watch what he is doing. Whatsoever he says may be just to distract you so you cannot see what he is doing. He goes on saying things absolutely contrary to what he is doing. That saying is a camouflage. It is a cover to hide. That is why politicians go on talking. This is the way that you are not in any way helped to be aware of what they are doing. They distract by their talk. They do not communicate, or say much. In fact, they want to hide so that things are not known. They talk about peace and they all prepare for war. They talk about love and they all create hatred in the world. But they are very diplomatic. When they say ‗Love your country‘ they are indeed saying, ‗Hate your neighbors.‘ But they hide their hatred in the love of the country. When you say, ‗Love your motherland,‘ nobody is going to raise any question about it. There is no question: everybody has to love his motherland. But deep down in the teaching of the love of the motherland, they are preparing you for war. Then you start hating the neighbors: they do not belong to your nation or your race, and they do not belong to your religion. Love your religion then what will you do with people who do not belong to your religion? Of course, it has to be understood that you will hate them. If you love your religion, you will hate other religions; if you love your country, you will hate other countries; if you love your color, you will hate people who are of a different color. If you really want to love human beings you have to stop loving the country, you have to stop loving the religion. you have to stop loving your color. If you really want to love human beings you have to stop all political nonsense. But they are very diplomatic. They talk about love and they sow the seeds of hatred, they talk about nonviolence and they prepare you for violence. They say they are preparing for war because without war. Peace will be impossible. And they have talked such nonsense for so long that you do not even understand how contradictory they are. Then the whole humanity goes on moving in darkness.
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Christ is not a politician because politics is poisonous. And an embodiment of love Jesus cannot be politician. Politics will poison love itself. Christ is not a politician at all. Had he been a politician, he would not have been crucified. Just a little diplomacy would have saved him. But he was not a politician. That was the trouble. He was very authentic and true, not diplomatic. Jesus is totally different. He says and preaches whatsoever he lives. When Pontius Pilate asked Jesus ‗What is truth?‘ Jesus remained silent. He could have said something, he was an articulate man. He was a great poet in his utterances, he could have said something. And his whole life was depending on that. That was the last thing Pilate asked: ‗What is truth?‘ Jesus looked into his eyes and remained silent. This is very undiplomatic, very nonpolitical and Jesus embarrassed Pilate. In that silence, Pilate felt very restless and uncomfortable. Jesus penetrated him deeply. His silence was something that he was saying from his heart. But Pilate wanted words. Pilate was not asking, ‗Show me the truth!‘ He was asking, ‗What is truth?‘ He was asking for a definition. Jesus would not give the definition because Jesus was truth — and he was standing in front of him! He looked into his eyes. He must have stirred his soul. Pilate became uneasy. He turned away from Jesus. He said to the priest, ‗Take this man away and do whatsoever you like. Crucify him.‘ Maybe in the deepest core of his being Pilate was asking this desperately. As a lost man in his own hell maybe it was like...oh please....tell me...why I feel so lost in this dark heart of mine....that I try to fill with dead bodies...with violence and death...show me the way, please.....I remember now...a deep quote of Michelangelo.....in each block or stone.. I insist in seeing a beautiful sculpture....I feel very compassionate about those souls....that were and are and will be lost....without finding the way home...lost in the darkest night of the soul.....I wish all of them can one day...one here.. one now...find the door that leads them...towards the eternal light. I always think about it. In that moment, Pilate must have felt as if he was being crucified in silence. Just think about Jesus looking at you. All your falseness, all your masks, falls away because they cannot be there when Jesus looks at you. Naked and nude you stand before him. Empty, with nothing. Pilate was the governor-general of the Roman Empire. But inside, he was a poor man, a beggar. All that falseness cannot deceive Jesus; he penetrates deeply. All your worldly riches are useless. He looks deep down into you and the beggar is caught. The beggar starts becoming restless. This was not asked for. If Jesus was a little diplomatic, he would have given a philosophical answer. Pilate was a student of philosophy; he would have understood. Jesus could have
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convinced him, argued, persuaded. Pilate may have saved Jesus his life. But rather than saying anything he created a climate, a situation in which Pilate became very restless. Just think: Jesus is looking in you. Silence becomes embarrassing. This man seems to be dangerous, as if he is pushing a dagger in your heart. Suddenly Pilate must have felt the emptiness, the poverty that he was. He turned aside. He said to the priest, ‗Take this man away and do whatsoever you like.‘ But he must not have slept that night, or even for months. Jesus must have haunted him. It was very non-diplomatic answer. Jesus should have said the same thing that Pilate believed. That would have been diplomacy. Politicians say only the things you already believe. Then you are with them. The answer of Jesus to the question ‗What is truth?‘ is like a wound in the heart. For his whole life Pilate must have been haunted by the silence. ‗What did this man mean? Why did he remain silent, why did he look so deeply within me? Why?‘ In his dreams it must have become a nightmare. Love cannot be politics. Love is simple unseen yet realized truth. Politics is very complex. Love is intelligence. Only mediocre people get interested in politics. Love is tremendous intelligence. Love is the ultimate understanding. When you love, you are transformed through it. Politics is always concerned with the society- the collectivity. Love is always concerned with the individual. Love flows between two souls, there is no other way. Between two minds only politics flows. Just like a river flows between two banks so too Love flows between two souls. Love is individual, intimate, and close overflow. It can flow between one individual and the whole existence, because the whole existence has a soul. That soul is God. But it cannot flow between one individual and society. Society is just a word. Society is non-existential. So too it cannot flow between one individual and humanity. Humanity is just a word. Then there is nobody to receive or respond to it. Jesus simply loved, but he was not a politician. And Jesus never tried to change the society. That was a misunderstanding on the part of the priests: that he was trying to change the society. He was not trying to change the society at all. He was trying to change the individual and individual consciousness. And that, too, not according to his ideology, hut according to the individual‘s potentiality. There are a thousand and one instances when a master works according to the potentiality of the individual seeker.

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Jesus neither condemns, nor creates any guilt. Jesus did not create guilt even in Mary Madeleine when the people brought her in front of Jesus for adultery. He simply told her, ‗Woman go home and sin no more.‘ Just in that Mary Madeleine was transformed. He reveals what is sin, but he never says it. He makes you understand instead what sin is but he never gives you a dead dogma in the hand. In life, dead dogmas are useless. Only an alive consciousness is useful because every moment the sin and the virtue changes. Something was a virtue in the morning. It may not be virtuous in the evening. It depends on you, on others, on circumstances. It is not a dead thing that you can carry with you. Instead it is changing every moment. Unless you have flexibility, and sensitivity to change with life, you will not be able to know what sin is. Every moment life goes on moving. Something was virtuous in a certain moment. The same thing can become a sin in another moment. So no dogma is possible. Jesus gives sensitivity, awareness, mindfulness, and meditation, so that they can feel their way, and understand every situation and respond accordingly. If you go deeply into Jesus you will understand only one thing: that to act with awareness is virtue and to act with unawareness is sin. Sin is not a quality of any act. Neither is virtue. Sin and virtue belong to the presence or absence of awareness. It is not what you do which is sin or virtue. Instead it is how you do it: aware or unaware. It does not depend on the action. It depends, deep down, on the consciousness the quality you bring to the act. Jesus loved. That was one of his crimes: that he loved whereas rabbi should preach not love. A religious man should become an example, and induce people to follow his example. He was not an example at all. In the ordinary sense, he was not creating any ideal of his own. He was simply helping people to be more prayerful, mindful, and more watchful. Thus Jesus lived, and loved. He lived like a very ordinary man. However his awareness was very extraordinary. Certainly Jesus lived like a Zen master. Jews could not understand him. Hassid would have understood, but they came very late. They would have understood absolutely. He was either a Hassidic master, or a Zen master. But his followers also misunderstood him. They thought that he was a politician and he had come to change the society. His enemies also misunderstood him.

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(1398-1518)

Kabīr is a mystical poet and saint of India, whose writings have greatly influenced the Bhakti movement. The name Kabir comes from Arabic al-Kabīr which means ‗The Great‘. ‗Al Kabir‘ is the 37th name of Allah in Islam. Apart from having an important influence on Sikhism, Kabir‘s legacy is today carried forward by the Kabir Panth (‗Path of Kabir‘), a religious community that recognizes him as its founder and is one of the Sant Mat sects. Its members, known as Kabir panthis, are estimated to be over Ten Million. They are spread over north and central India. In addition there are over two million followers dispersed within the Indian diaspora across the world. His writings include Bijak, Sakhi Granth, Kabir Granthawali and Anurag Sagar. Not much is known of Kabir‘s birth parents, but it is known that he was brought up in a family of Muslim weavers. He was found by a Muslim weaver named Niru and his wife, Nima, in the pond Lehartara, situated in Varanasi. They adopted the boy and taught him the weaver‘s trade.

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The story is told that on one particular day of the year, anyone can become a disciple by having a master speak the name of God over him. It is common for those who live near the Ganges to take their morning bath there in the sacred waters. The bhakti saint Ramananda was in the habit of getting every day before dawn to take his bath. On this special day too, he woke up before dawn and found his way down to the steps of the Ganges. As he was walking down the steps to the river for the morning bath, a little hand reached out and grabbed the saint‘s big toe. Ramananda was taken by surprise, and he involuntarily called out the name of God. Looking down, he saw in the early morning light the hand of the young Kabir. After his bath, he noticed that on the back of the little one‘s hand was engraved in Arabic the name Kabīr. He adopted him as son and disciple and brought him back to his ashram, much to the consternation of his Hindu students, some of whom left in protest. Not much is known about what sort of spiritual training Kabir may have received. He did not become a sadhu, nor did he ever abandon worldly life. Kabir chose instead to live the balanced life of a householder and mystic, a tradesman and contemplative. Kabir's family is believed to have lived in the locality of Kabir Chaura in Varanasi. Kabīr maṭha (kbIrmQ), a maṭha located in the back alleys of Kabir Chaura, celebrates his life and times. Accompanying the property is a house named Nīrūṭīlā (nIêqIla) which houses Niru and Nima‘s graves. The house also accommodates students and scholars who live there and study Kabir‘s work. Kabir ranks among the world‘s greatest mystical poets. In India, he is perhaps the most quoted author, with the exception of Tulsidas. Kabir has criticized perhaps all existing sects in India, still he is mentioned with great respect by even orthodox authors. Vaishnav author Nabhadas in his Bhakta-Mal (1585) writes:

ihNdU tuék à[am ramay[I sbd saoI p<cayt nhI< bcn sbhI< ke iht kI -aoI
hindu turuk pramaan ramaiee sabad saakhee pachchhapat nahin bachan sabahin ke hit kee bhaakhee His ‘ramaini’, ‘shabda’, ‘sakhi’ sections of his ‘Bijak’ are accepted by Hindus and Turks alike. He spoke without discrimination for the good of all. He lived perhaps during 1398-1448. He is thought to have lived longer than 100 years. He had enormous influence on Indian philosophy and on Hindi poetry.

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His birth and death are surrounded by legends. He grew up in a Muslim weaver family, but some say he was really son of a Brahmin widow who was adopted by a childless couple. When he died, his Hindu and Muslim followers started fighting about the last rites. The legend is that when they lifted the cloth covering his body, they found flowers instead. The Muslim followers buried their half and the Hindu cremated their half. In Maghar, his Shrine and Samadhi still stand side by side. Here I quote some of his verses from his ‗Bijak‘, from the section called ‗sakhi‘. My translation follows the Gurumukh Tika by Puran Sahib done perhaps a century ago. He was associated with the Kabirpanthi center at Burhanpur. Kabir‘s writings can be hard to translate, not only because the language is old, but Kabir‘s expressions are different from what we are used to seeing. The verses below use the term ‗hira‘ (diamond). It should be noted that during the time of Kabir, diamonds were very rare. At that time, diamonds were found only in India and nowhere else. Bijak/Sakhi 168:

hIra sae# sraihye shE xnn kI caeq kpq kur<gI manv prot inkre oaeq
heeraa soi saraahiye sahai ghanan kee chot kapat kurangee maanava parakhat nikare khot Admire the diamond that can bear the hits of a hammer. Many deceptive preachers, when critically examined, turn out to be false. Here diamond refers to siddhanta - the basic principles or doctrine. An experienced diamond cutter can hit the diamond using a chisel so that the chips will break off as expected. A diamond because if its crystalline structure tends to break off at specific angles. Similarly the true doctrine would come out shining when it is critically examined. Bijak/Sakhi 170:

hIra tha< n oaeil@ jha< kujfae< kI haq shij@ ga<QI ba<ixke laig@ ApnI bat

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heeraa tahan na kholiye jahan kunjron kI haat sahajai ganthee bandhike lagiye apni baat Do not open your diamonds in a vegetable market. Tie them in bundle and keep them in your heart, and go your own way. Never discuss gyan (knowledge) with those who cannot understand it. Bijak/Sakhi 171:

hIra pfe bjar me< rhe xUr lpqa@ keithe mUro pacI mu@ kae# proI il@ %Qa@
heeraa pare bajaar main rahe chhoor lapataae ketihe murakh pachi muye koi parakhee lie uthaae A diamond was lying in the street covered with dirt. Many fools passed by. Someone who knew diamonds picked it up. Those who understand gyan-siddhanta - the principles of true knowledge or principles, pause to acquire it. Translated by Rabindranath Tagore

bagae< na ja re na ja
baagon naa jaa re naa jaa Do not go to the garden of flowers! O friend! Go not there; In your body is the garden of flowers. Take your seat on the thousand petals of the Lotus, and there gaze on the infinite beauty.

kae#R àem kI pe<g HulaAae re
koi prem ki peng jhulaao re Hang up the swing of love today!
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Hang the body and the mind between the Arms of the beloved, in the ecstasy of love‘s joy: Bring the tearful streams of the rainy clouds To your eyes, and cover your heart with The shadow of darkness: Bring your face nearer to his ear, and speak Of the deepest longings of your heart Kabir says: `Listen to me brother! Bring the Vision of the Beloved in your heart‘

Kabir and Ramananda
Kabir‘s search for the master is unique. Kabir laments: Where can I find a Master who can become a bridge between me and You, whom I can tell, and trust that the message will be delivered to You, who can answer on my behalf? Where can I find a Master?
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The story of Kabir is of tremendous beauty. It is said that he was born to a Hindu Brahmin widow but was brought in a Mohammedan family. Nothing is absolutely certain. This later Kabir expounds in one of his compositions Never ask the caste or religion of the seeker, instead look at his heart – the inner sanctuary. Kabir was abandoned by the parents and he was brought up by a weaver family. But the suspicion was there always that he was born a Mohammedan or a Hindu or vice-versa. All such things are historical and Kabir‘s awareness and understanding is beyond all such narrowness. Kabir is existential. He has experienced the eternal and thus he is never unborn eternal being not inflicted by birth or death. In search for the master Kabir had knocked on many so-called gurus‘ doors and they would not accept him because he was a Mohammedan, or even if he was not, at least his birth was suspicious and uncertain. He must have been an illegal child, maybe – why was he abandoned? The parents had simply thrown the child on the bank of the river. Somebody found him and brought him up. Nobody would accept him. His name also shows that he was a Mohammedan; Kabir is one of the names of God given by the Sufis. Sufis have a hundred names for God – ninety-nine can verbally be communicated, the hundredth cannot be communicated verbally; that is understood only in deep silence between the Master and the disciple. Out of those ninety-nine names, 37th is Kabir. Kabir literally means ‗the great, the vast, the infinite‘. Kabir is not a Hindu name, certainly. His name was Mohammedan, his birth suspicious – who would accept him? And the so-called Masters were afraid so he was rejected. Then he played a trick. He wanted to become a disciple of the great Ramananda, a very famous Vaishanava Master, but he was afraid to go to him directly. Maybe he would not accept him, just as others had not accepted him. And once he had rejected, then it would be very difficult to make his no into a yes, so he played a trick. Ramananda used to go to the Ganges in Varanasi to take his early dawn bath every morning. When it was dark and the sun had not risen yet Ramananda would go to take his bath in the holy Ganges. Kabir went there, slept on a step where he knew Ramananda would pass. It was dark and Ramananda‘s feet touched Kabir – Kabir clung to the feet. Ramananda spontaneously uttered, ‗Hey Ram! My God! Who are you and what are you doing here?‘

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Kabir said, ‗Forget all about it. But you have given me the mantra ‗Hey Ram‘. You have initiated me, now I am your disciple.‘ There are many ways that masters have used to narrate this incident just to bring about awareness among the particular seeker. This is how he got initiated into disciple hood. It was only later on, when the sun rose, that Ramananda became aware that it was Kabir. Everybody knew about him, that he was knocking on every door asking to be initiated. Ordinarily it is the Masters who create devices to initiate the disciples, but in Kabir‘s case it was Kabir the disciple who created a device to be initiated by the Master. Now Ramananda could not go back on his word. He said, ‗That is true, this is your mantra – ‗Hey Ram‘, oh God – and you are my disciple.‘ Kabir says: It is very difficult to find a Master Buddha was to give a special talk one day, and thousands of followers had come from miles around. When Buddha appeared at Avantipindaka Park near Sravasti he was holding a flower. Time passed, but Buddha said nothing. He just looked at the flower. The crowd grew restless, but Mahakashyapa, who could restrain himself no longer, laughed. Buddha beckoned him over, handed him the flower, and said to the crowd, ‗I have the eye of the true teaching. All that can be given with words I have given to you; but with this flower, I give to Mahakashyapa the key to this teaching.‘ The key to all teachings, not only of a Buddha but of all masters – Jesus, Mahavira, and Lao Tzu – cannot be given through verbal communication. Indeed the key cannot be delivered through the mind. Nothing can be said about it. The more you say the more difficult it becomes to deliver, because a buddha and you live in such different dimensions – not only different but diametrically opposite – that whatsoever a buddha says will be misunderstood. I have heard that one evening three slightly deaf women met on the road. The day was very windy, so one woman said, ‗Windy, isn‘t it?‘ The other said, ‗Wednesday? No, it is Thursday.‘ And the third said, ‗Thirsty? I am also, so let us go to the restaurant and have a cup of tea.‘ This is what happens when a buddha says something to you. He says, ‗Windy?‘ You say, ‗Wednesday? No, it is Thursday.‘ The physical ear is okay, but the spiritual ear is missing. A buddha can talk only to another buddha, this is the problem, and with another buddha there is no need to talk. Buddha has to talk
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with those who are not enlightened. With them exists the need to talk and communicate, but then communication is impossible. Through his compositions Nanak emphasized the significance of listening. It is said of Farid, that he was passing near Benares where Kabir lived. Followers of Farid said, ‗It would be just wonderful if you and Kabir met – for us it would be a blessing.‘ The same thing happened to Kabir and his followers. They heard that Farid was passing, so they said to Kabir that it would be good if he would request Farid to stay a few days in the ashram. Farid‘s disciples said, ‗You both talking would be a great opportunity for us; we would like to hear what two enlightened persons say to each other.‘ Farid laughed when the disciples said this and replied, ‗There will be a meeting certainly, but I do not think there is going to be any talking. But let us see.‘ Kabir said, ‗Ask Farid. Let him come and stay – but whosoever speaks first will prove that he is not enlightened.‘ Farid came; Kabir received him. They laughed and embraced each other, and then they sat in silence. Two days Farid was there, and for many hours they sat together, and the disciples were restless, waiting for them to say something, utter something. But not a single word was communicated. The third day Farid left and Kabir came to see him off. They again laughed, embraced each other, parted. Such are the ways of the enlightened ones. Neither Farid nor Kabir had anything to say that the other had not realized.

Kabir is the Christ of the East. Kabir represents totality. He represents the synthesis of masculine and feminine energy; or yin and yang; or Shiva and Shakti. He has not rejected anything or any color of existence. Kabir is a celebrant. He celebrates all - all colors of life, the whole rainbow of it. What he is going to say to you is not philosophy but pure poetry. It is not religion but a hand beckoning, a door half opened, a mirror wiped clean. It is a way back home, a way back to nature. Nature is God to Kabir Kabir is a harbinger, a herald of the future. Kabir is the first flower that heralds the spring. He is one of the greatest poets of religion. He is not a theologian. He does
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not belong to any religion. Instead all religions belong to him, and he is vast enough to contain all. No particular religion defines him. He is a Hindu and a Mohammedan and a Christian and a Jaina and a Buddhist. He is a great beauty, a great poetry, and a great orchestra. Out of the masculine energy of Kabir evolved Nanak and the entire Sikh Religion. And out of the feminine energy emerged the Path of Mira. With Kabir a new era in Bhakti movement ushered. He is the dawn of new trends in spirituality. He does not pay attention to scriptures because truth is beyond words. Kabir represents the wordless or the formless or the realm of Truth. However Kabir was utterly illiterate. He was a weaver by profession and a householder by way of his life. Yet he was a poor man who had to make his living and then continue the work of transformation of human consciousness. In India he is rare. Buddha was the son of a king, so was Mahavira, so was Rama and so was Krishna. India has been always interested too much in riches notwithstanding what its leaders go on saying to the world, that it is spiritual. It has been too materialistic, and not even honest about it. Even when Indians talk against material things they are materialists. If they praise Buddha they praise because he renounced the kingdom - the value is still in the kingdom. Because, he renounced such wealth, that is why, he is worshipped. Kabir is rare, he is a poor man. In Kabir, for the first time a poor man is recognized as a man of God. Otherwise it was a monopoly of kings and princes and rich people. Kabir is the Christ of the East. Christ was also illiterate and he was the son of a carpenter. Furthermore Christ also speaks in the same way as Kabir. They have great similarities. They belong to the same earth, they are very earthy, but both have great insights. Unsophisticated they are, uncultured, and uncivilized too. Maybe that is the reason why their sayings are so potent and valuable. Their wisdom is not that of the universities, they have been never to any school. Their wisdom comes from the masses and out of their own experience. It is not learned, or scholarly. They are not pundits and rabbis. They are ordinary people. In Kabir, in the East, for the first time a poor man has come to declare the beauties of God. It is very difficult for a poor man to declare the grace of God. Also it is very difficult for a poor man to be religious. A religious consciousness is bound to happen if you are rich. Much awareness is not needed for it your very riches will prove to you the futility of this world. If you have all, you have to become religious, that is inevitable because when you have all you will be able to see, even a stupid person will be able to see, great intelligence is not needed, that ‗I have

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got all, and I have nothing inside me.‘ If this does not happen to a rich man then he is really very foolish. Indeed it is very difficult for a poor man to be religious. For this great intelligence is needed because a poor man has nothing. To see that the world is meaningless is very difficult when you are poor. When you have not yet experienced the world great insight is needed to see that which you do not have, to see its futility. It is because of that I consider Christ and Kabir far more than Buddha or Mahavira. They had all; they went through the world. Buddha had all the beautiful women of his kingdom available to him. If he became aware that there is nothing in physical beauty, that it is a dream, it is natural. He had all the luxuries possible to a man twenty-five centuries ago. If he became alert that they do not satisfy, much intelligence is not needed for it. Indeed they do not satisfy and also the actual experience proves that they do not satisfy, and the discontent remains the same. But for Kabir or Christ it is very difficult. They are not kings instead they are poor people. In their case even the necessities are not fulfilled. There is every possibility of hoping and dreaming and desiring. To see that the world is meaningless will need a great genius. So Kabir is illiterate but a man of great intelligence of eyes so penetrating that he can even see the futility of that which he has not got. He can see it without having it in his own hands, his perception is so clear. He brings the first glimpse of a future religion. The future religion will not be of ritual. There will not be much worshipping. However there will be much celebration. And in fact to celebrate is the only real worship. There will be much singing and much dancing, but not offered to any god in particular, just offered to existence itself. The out pouring of the heart, and dance itself is enough, it need not be for somebody. The song in itself is enough, it need not be addressed. The prayer in itself is enough, it need not be done in a temple or a church or a mosque. In fact it need not be done at all just a prayerful heart is enough? And it will not be a religion confined by any doctrine or dogma instead a religion which will not supply a philosophy but will certainly give you the vision of a different dimension of reality. Kabir is a rebel. Kabir can say something which no philosopher or intellectual can say. Kabir is not orthodox, conventional, traditional, rightist or leftist. All these are part of the same game. Just like the right hand and the left hand belong to the same man, the rightist and the leftist belong to the same mind. Religion is rebellion. Thus Kabir and Jesus are rebels. Kabir believes in the upward dimension. This is unfamiliar, unknown, and mysterious. Be up. Never belong to the dimension of the down. That is where people are. Christians and Hindus and Mohammedans and Jainas and Buddhists, they go on living just as if crawling on

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the earth. They do not have wings to fly. Religion gives you wings to go into the infinite. The sutras of Kabir are very shocking. He will shatter your mind. Out of his compassion he will destroy, he will create a kind of emptiness in you because only in that emptiness God exists as godliness. Only in that emptiness is meditation, and only in that emptiness do you start seeing for the first time. Kabir‘s approach will give you many glimpses of the future, what kind of religion is possible. It may shock you many times also it may be disturbing to you many times. But remember, all growth is painful and with Kabir you can grow immensely. Kabir is not interested in giving you any readymade answers because he knows perfectly well there is no answer. The game of question and answers is just a game. This does not mean that Kabir was not answering his disciples‘ questions. Indeed he was answering, but answering playfully. That quality you have to remember. He is not a serious man because wise man can never be serious. Seriousness is part of ignorance and shadow of the ego. The wise is always nonserious. There can be no serious answers to questions, not at least with Kabir because he does not believe that there is any meaning in life, and he does not believe that you have to stand aloof from life to observe and to find the meaning. He believes in participation. He does not want you to become a spectator, a speculator, a philosopher. He says: Jump into life! Become part of the main stream and throb with it. Only then you will know but you will never be able to transfer your knowledge through words to anybody else. Truth is not transferable. But you will become truth and you will be a light in this dark night of life and you will become a lamp unto you. Whatsoever Kabir is saying has not been written instead it is addressed to his disciples. This is a spontaneous overflow out of his heart. He was a singer, and a poet: somebody would ask something and he would sing a song spontaneously. And nobody has ever sung such songs. Nature is God to Kabir including the trees, the rocks, the rivers and the mountains. He does not believe in the temples and the churches and the mosques, he believes in the living reality. God is there, breathing, flowering, and flowing. And where are you going? You are going to a temple, man-made, to worship an idol, again manmade, in his own image.

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Nanak drew his essentials from both the Hindu and the Mohammedan religions. He cannot be called Hindu or Mohammedan. He is both or neither. It was very difficult for people to understand Nanak. There was a saying: ‗Baba Nanak is the king of the fakirs. He is the guru of the Hindus and the saint of the Mohammedans.‘ Of his two special disciples, Mardana and Bala, one was Hindu and the other a Mohammedan. Yet Nanak has no place in the Hindu temple or in the Mohammedan mosque. Both doubt his position and do not know where to place him. Nanak is the confluence of the two rivers, of Hinduism and Islam. He harvested the essence from both. Therefore the Sikh is neither Hindu nor Mohammedan; they must be both or none since their religion arises out of their junction.

Enlightenment of Nanak
In Sikh religion the word Enlightenment does not exist. Whether the word exists or not does not matter. The experience of inner oneness, harmony and dissolution exists. Nanak is unique. And he is unique in many ways. Nanak happened before Tulsidas. Social values were declining. Politically that was the beginning of a new era. The message of the masters was losing its inner fabric. Nanak‘s role was to resurrect all these. Nanak came like a fresh breeze. These are the words of the one who has known. When a master uses certain words there is certainly a difference. In fact it is the master who gives his fragrance to these words. Each word that Nanak has used echoes his fragrance and his being. Nanak experienced his beloved and out of that experience these words overflow.

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Nanak had the first experience of Satori when he was 16 or 17 years of age. After the first satori Nanak hade several other satoris that became prelude to his enlightenment and the emergence of the message of Japji Sahib. One dark rainy night in the month of Bhadaun (The Indian Name for the rainy month)! Thunder! In between lightening! Periodic pangs of rain. The entire village was asleep. Only the lamp is lit in Nanak‘s room. Thunder! Lightening! In between the sound of rain drops falling on the roof breaks the stillness of the night. An indrawn Stillness continues! Total silence! Amidst such indrawn stillness only the melody of Nanak echoes. Until late that night Nanak continued singing. Night entered the third quarter. Nanak‘s mother feared. She gave a gentle knock at the door. Mother Tripta said, ‗Son, go to sleep now. The night is about to disappear. It is almost day break, son go to sleep now.‘ Nanak got silent. Same time amidst the dark stillness of the night a bird papeeha echoed the sound PIHU PIHU…. Nanak drew the attention of his mother towards this sound, and said, ‗mother are you listening to the sound of this bird. This bird is not asleep as yet. Its song – the Clarian call continues. The bird continued the lament of separation with its beloved. I am in competition with this bird. The sound of the bird in midst of dark stillness of night something happened. The song of the bird sent Nanak in a state of Satori – first glimpse into enlightenment. Nanak reminded his mother the bird is calling to its beloved. Then how can I be silent. I will continue to sing as long as this bird continues to call. Its beloved is close by. But my beloved is far. Even if I continue for lives only then I can reach. In love one does not count days.‘ And thus Nanak continued singing. Nanak reached to the Ultimate through singing. Like a deja vu the remembrance of the ultimate happened. Nanak‘s path is full of songs. Nanak‘s search is unique. Remember Nanak did no Yoga! No Tap! No Dhyana! Nanak simply sang. And thus attained to oneness with the Ultimate! Nanak sang with so much totality that his song became ‗dhyana‘ (meditation). Song became Yoga! Also song became tap or austerities. Nanak is the one who drank the mystical wine to immeasurable quantum!

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Nanak continued to sing the rest of the life. Such songs are not the songs of an ordinary singer. These are the songs of one who has known Truth. These songs echo the ultimate experience of Truth or Oneness. These songs reflect the very Being of Parmatma or God or ‗Rab‘ as Nanak calls Him. Having drunk Nanak is now overflowing that which cannot be put into words. Only an enchanting heart can feel Nanak and His ENERGY FIELD. The energy of Nanak cannot be destroyed by any means. Only an Enchanting heart can become a medium of communion. The dark night of rainy season I spoke of earlier, and then Nanak was about 16‐17 years old. When Japji Sahib was born or enlightenment happened to him Nanak was 36years, 6 months and 15 days old. The night that I spoke of earlier Nanak was an aspirant. That night when he was in search of his beloved he got the forst experience of Satori. Search has just begun. The call for the beloved is continuing— PIHU, PIHU… The bird was still calling. Union had not yet happened. The flower has not yet blossomed. But the bud has its beauty fragrance and aura as well. Whenever an individual does any act with so much totality that alone becomes the path! Anything done halfway! Be it meditation, cannot lead to ultimate flowering!! If you sing with your whole being! Dance totally! Certainly you will reach. It matters not what you do? What really matters how you do? The question is of your totality. But Nanak has harnessed the energy field of consciousness for the transformation of human being! Feel it! Be it!!! Nanak‘s effort is the birth of a new man out of you! The integrated, harmonized, and blissful!!! One who lives life beyond duality!!! JAPJI is the announcement of Nanak‘s union with God. The bird is now united with its beloved. Nanak became enlightened. The lament of PIHU, PIHU is over now. After this solemn union with his beloved JAPJI is Nanak message. Nanak‘s compassion overflows through JAPJI as the outburst of Samadhi. There after the entire life is guided by this experience of harmony and oneness. Japji is the Being of Nanak. Japji is the Fragrance of the Samadhi that Nanak attained. Therefore, in the message of Nanak JAPJI occupies a very significant place. Most sublime of Nanak‘s message is Japji. Japji is the most authentic, sublime, and the recent message from the UNKNOWN AND UNKNOWABLE. JAPJI is the first words that overflowed through Nanak after the Union with his beloved.
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After the first experience of Satori there wa anguish and intense yearning to attain to oneness. Neither marriage, nor work, worldly life nor anything else could distract Nanak from his path. Prelude to Japji In the darkness of the night! On the bank of the river! Nanak remained sitting till late in the night along with his disciple and attendant Mardana. The moment of the ultimate happening was drawing near. Nanak was utterly silent, indrawn yet totally aware of all that was happening. All of a sudden Nanak took off his clothes. Without a single word Nanak entered the river. Mardana followed. And kept on asking, what are you doing? Night is cold and dark. Far he went in the river. Nanak took a dive. Mardana thought in a few moments Nanak will come out. Nanak did not come out of the river. As Nanak took the dive the ultimate experience of Samadhi happened. Nanak had t remain in that state for three days. For five to ten minutes Mardana waited. Then he started searching for Nanak. He started calling. Then he started sprinting along the shore. Where are you? Respond! Mardana felt as if each wave is responding. Have patience! Wait a little longer! But there was no trace of Nanak. Mardana ran to the village. Midnight he woke up every one. Crowd gathered. Everyone loved Nanak dearly. People saw a rare possibility in Nanak. A possibility of blossoming! In the presence of Nanak everyone felt a different aura. A new fragrance! Flower has not yet blossomed! Yet still the bud has its beauty! And fragrance too! Entire village started crying. People gathered. They searched the entire river. But found no trace of Nanak. Nanak remained in the state of Samadhi. The state continued for three days. It was the state of utter bliss. Something that Nanak was waiting for lives finally happened. He was totally indrawn and was oblivious of the world of duality, conflict and misery. Three days passed. It was accepted either Nanak drowned or some animal has eaten Nanak. It was accepted that Nanak died. There seemed to be no possibility of Nanak coming back. Sudden demise of Nanak was accepted. Three days after Nanak appeared from the river suddenly. As Nanak appeared JAPJI is his first message. Nanak made this announcement. Such is the story. I say a story! A story means it is true and not true at the same time. It indicates truth. And it is not true because it indicates in symbols. And deeper the message is one has to search for deeper and more subtle symbols.

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When Nanak disappeared in the river for three days, the story says Nanak appeared in front of his beloved – God. Nanak experienced Totality – the state of Samadhi. He came face to face with God. Found his beloved in front of his eyes. One whom Nanak called day and night through his songs found in front of his eyes. For whom all his songs were addressed! One who was his heart beat! One who was the cause of his existence! Found right in front of his eyes! Nanak is fulfilled. God said, ‗Now you go back. All that I have bestowed upon you, Share the same with people.‘ Returning from this communion, JAPJI is the offering of Nanak. When I said Nanak disappeared in the river for three days he appeared in front of his beloved. This is the final state of satori. This is Samadhi. Found the beloved in front of his eyes! One for whom he sang! One for whom he spent sleepless nights! One that existed within him like a deep thirst! Now found him in front of his eyes! Eyes are overflowing with joy. Insatiable quest is fulfilled now! His beloved asked him now to return and share all that He has filled him with. JAPJI is the first offering of Nanak to humanity. After this communion with his beloved JAPJI IS THE FIRST WORDS THAT EVOLVED OUT OF NANAK! Japji is the ecstasy of Nanak! Nothing is more sublime in the message of Nanak than Japji! Japji is the being of Nanak! His fragrance! This is a story. And I say this is a story. Try to understand its symbols. Until you disappear there can be no communion. What is this paradox! Until you disappear! And if I disappear then who will meet! Who will be in front of God! This you need to understand. You are not what you ought to be. You are not one. You are divided. There is utter confusion and conflict within. You cannot see that a seed is a flower. All this happens because of the false center-Ego. So when I say until you disappear it refers to the disappearance of ego. Ego has to dissolve. Only then your real face will appear. And remember this is the first criterion. How does this ego disappears it matters not. It is insignificant whether you disappear in the river, or mountains or forests. None of these really matter. What really matters is that you disappear. Where and how you disappear matters not. Your very presence is the obstruction. You are the china wall. This is the reason that story says Nanak disappeared in the river. So too you have to disappear. Your ego has to vanish. This takes minimum three days. This is the reason when someone dies we celebrate ‗Teesara‘ or the third day ceremony. For the process of death to complete minimum it takes three days. That much time is needed. So too ego never dies instantaneously. Slowly and slowly it dissolves. And it takes three days. This is the reason there is gap of three days. Nanak disappeared in the river for three days. Nanak remained in the river for three days. It was the state of Samadhi. Ego dissolved completely. Man exists
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as ego alone. Ego feels happy, sad, etc. All that you do is the outcome of ego. This happens until ego dissolves completely. Thereafter a new journey begins. Family, friends, and relatives can only see ego. If you are not operating as ego you do not have any existence. Sometimes you would have observed this happening to you as well. We do not have the eyes to see the soul. So it was considered that Nanak drowned or died. Whenever one begins the inward journey he becomes futile for the outer world. Now he is no more. He does not behave as you are. There is a discontinuity. Past is no more. New is now born. This is the reason that the story has the gap of three days. The symbol of three days! Three days after Nanak returned. On the inward path whoever begins the journey certainly returns. But returns as refurbished, as new, as reborn! Certainly whoever moves on this path ultimately returns to the world of beings. He returns to share all that he has experienced through this commune. On his way he was thirsty. His quench is satiated now. He was a beggar while he was going. But he returns as an emperor. Emperor not of the outer but of the inner! He is now connected to an unfathomable ocean of bliss. JAPJI is such an offering of NANAK. Never consider this story of Nanak disappearing in the river or drowning and then appearing in front of God literally. If you think so then you are still an infant - juvenile. You have only grown physically. Consciousness or wisdom is not yet born in you. What to do? Something sublime has to be communicated. Language is the only medium. This is the problem with the masters. They have to choose the words from the language. Words and language has its limitations. All that he wants to communicate is magnanimous. And cannot be put into words! Words are incapable to manifest its magnanimity. So this remains the barrier. When ego vanishes the entire creation becomes godly. In that inner harmony and oneness everything and everyone dances in that glory. Remember God is not a person sitting somewhere and you have to be in front of him. God is an invisible energy field. Such an understanding comes out of maturity. How can you appear in front of that invisible energy field? When this happens you see that invisible energy at work all around. It is this energy that surrounds you. To say then that the creator is separate from the creation is wrong and ignorance. The creator is hidden in the creation. The creation is the manifestation of the creator. And creator is the unmanifest creation. Precisely creator is the process of creativity. God is an unmanifest power hidden within you. It is this power or energy field that knows beyond our finite understanding. And we are bound to
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each other by a causeless force. We are not aliens nor as strangers meet. Instead we are bound to each other by an invisible causeless force. Such an understanding is the beginning of the inward journey. As long as I was, Ego continued to function. No union with God was possible! And now that when God is I have disappeared!! The lanes of love are very narrow! Two can never dwell simultaneously! The rich or poor; king or the subject Whoever this appeals can get it!! Certainly not as he is; Certainly a price is for this: And what is the price? Your mind, your thoughts, your conditionings, Your traditions and your dogmas too; Are the price for this invaluable inner treasure of love!!! With ego and vanity how can you be in front of him? Also how can you be in such a presence that is not an ordinary presence? You cannot look towards the sun attentively. The glare blinds you. Then how can you be in front of that which is thousand times more glowing than the sun. The day your inner vision opens, you will realize only that energy field surrounds you. Only you disappear. That is all. This cannot happen as long as you have ego. Ego is like a speck of dust in your eye. With that speck you cannot open your eye. And with closed eyes you cannot envision. Do not consider me literally. By opening the eye I mean the disappearance of the speck of ego in your eye. The moment this speck is removed the unknown and the unknowable becomes visible to you. God is always. There was never a time when he was not and also there will never be a time when he will not be. This is true of you as well. Only you were not available. Nanak disappeared. God appeared. Now God manifested through his very being, and his presence! Remember there is nothing except God. But God only appears through his creation and godliness. This is more sublime that God himself. Nanak returned as God. The man in him died. And now God is born in Nanak. After this happening whatever Nanak said is precious. Every syllable is precious than the costliest gem. For each word or syllable even the entire wealth is meaningless. Each syllable then is Scripture. Each syllable is VEDA. Now try to understand JAPJI:

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Meditation Times – Taoshobuddha Meditations

Ek omkār sat nām kartā purakh nirbhao Nirvair akāl Murat ajūnī saibhaʼn guru parsād He is one! His very form is Omkar! The existential! He is Satnam! Embodiment of truth! Truth incarnate! The cosmic doer! Beyond fear! Beyond prejudice! Beyond time and space is his sublime existence! Born out of his own free will he ever remains unborn! Yet still he is the cause of his own existence! Such are his attributes Sacred and Sublime! How can one attain to this presence!! Certainly not by your own efforts alone! Be assured! By the grace of the Master! Let this be your trust and certitude as well!!! All that we see around is many. Wherever you see division is. All around only duality and multiplicity is. You go to the sea shore. Only waves are visible. Ocean alone is. And waves are on the surface. Yet still you do not see the ocean. You can see all that is on the surface. This is the only vision that you have. You do not see beyond the duality! To see beyond the outer you need a different eye. As is your vision so will be the scene. Whatever shade you have on your eyes will certainly give you the hue. Your awareness can never be deeper than your understanding. This is the reason there are altered states of awareness. And Sufis call these as various states of Nafs. And when you have the outer eye, then you can only see the waves. And then you will claim that you have seen the ocean. Use your intelligence to find the answer yourself. This is not the way to go to the ocean. From the shore only waves are visible. To know the ocean you have to be in the ocean. This is the reason that Nanak drowned in the river. He is not lost in the waves. Instead Nanak is deep within the river. Mystically river symbolizes the being of an aspirant. And from the surface whatever you will say will be false. How can you say that you have been to the ocean? A wave is not ocean. And neither the sum total of waves is ocean. There is a fundamental difference between the ocean and a wave. Thereafter Nanak continues in that state of ecstasy. Whenever anyone would ask Nanak he will immediately begin to sing. This is the expression of bliss. Thus throughout life bliss overflowed and it nothing did matter world or anything else. The collection of Nanak‘s songs is the collection of Japji Sahib the opening prayer in The Guru Granth Sahib.

January 2012

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