< Previous | Contents | Next > ‌CHAPTER 1 1 October 1978 pm in Chuang Tzu Auditorium Tao Devam. Tao means the way – not the way to any goal, but the way things are. Tao has nothing to do with goals; it has no future-orientation. It is the present moment and the things that are in the herenow. It is the totality of existence in the present and the law that holds it....

< Previous | Contents | Next > ‌CHAPTER 10 10 October 1978 pm in Chuang Tzu Auditorium Anand means bliss, wajid is a Sufi word. It means intense yearning for god, a total longing for god, a passionate longing for god – not just a desire. A desire becomes a longing when you are ready to risk all for it. Even life seems to be less valuable than it. Desires serve life; a life serves a longing....

< Previous | Contents | Next > ‌CHAPTER 11 11 October 1978 pm in Chuang Tzu Auditorium Prem means love, wajida is a Sufi word; it means ‘one who yearns for god.’ Your full name will mean: love that yearns for god, love that longs for god, love that cannot be satisfied by anything else other than god. And that is one of the most significant facts to recognise, to remember: man cannot be content through anything else than god....

< Previous | Contents | Next > ‌CHAPTER 12 12 October 1978 pm in Chuang Tzu Auditorium Veet means beyond, gyan means knowledge – beyond knowledge. God is beyond knowledge, it is intrinsically unknowable. The very effort to know it is a barrier in knowing it, because we can know something only if we are separate from it. Knowledge requires a division, the division between the object and the subject. Knowledge requires a kind of distance between the knower and the known, and that is not possible with god....

< Previous | Contents | Next > ‌CHAPTER 13 13 October 1978 pm in Chuang Tzu Auditorium Prem means love, mahabodh means great awakening – a great awakening of love. Only love is great – all else is very small. Even the greatest thought of the mind is very small. The mind cannot be great; the mind is basically mean. It is not spacious. The heart is spacious, expansive. The heart can grow so big that it can contain the whole universe....

< Previous | Contents | Next > ‌CHAPTER 14 14 October 1978 pm in Chuang Tzu Auditorium Dhyan means meditation, samma means right – right meditation. Meditation is wrong when it is a ritual, when it is not of the heart. Meditation is right when it arises out of your heart and is not imposed by the mind, when it is not a ritual. The mind can only do rituals; it is very clever in creating rituals....

< Previous | Contents | Next > ‌CHAPTER 15 15 October 1978 pm in Chuang Tzu Auditorium Deva means divine, anamo means namelessness – divine namelessness. Man comes without any name – the name is given here. It is useful but not real. But the mind has the tendency to become attached to all kinds of unrealities. It becomes attached to the name too, and that becomes one of the greatest problems....

< Previous | Contents | Next > ‌CHAPTER 16 16 October 1978 pm in Chuang Tzu Auditorium Deva means divine, giri means mountain – a divine mountain. It is a metaphor for absolute meditation. When one is utterly silent, still, and there is no movement in the mind, one starts feeling like a great peak of the mountain... snow-capped. The mountain has always attracted meditators. There is something in the mountains – the silence, the stillness, the absolute unmoving....

< Previous | Contents | Next > ‌CHAPTER 17 17 October 1978 pm in Chuang Tzu Auditorium Satyen means the truth. The real search is not for god and cannot be. To seek and search for god means that you have already accepted the idea that god is; you have already concluded. The search is no more true, no more authentic. Now your mind will try to prove whatsoever it has already accepted, believed – your enquiry is doomed from the very beginning....

< Previous | Contents | Next > ‌CHAPTER 18 18 October 1978 pm in Chuang Tzu Auditorium Deva means divine, prakasho means light – divine light. And remember that darkness is accidental – light is our nature. We are surrounded by darkness but we are not it: we are its observers. And the moment one goes in one comes across great darkness. Every seeker into one’s self finds great darkness. But remember you are not it – you are the one who is seeing it....