portile raiului si iadului

8/13/2019 Portile Raiului Si Iadului

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Portile raiului si iadului / The Gates of Heavenand Hell

Les Portes du Paradis et de l'EnferDan Mirahorian

articol aparut in : http://www.danmirahorian.ro/Copyright © 2013

All Rights Reserved

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

CuprinsIntroducere1. Povestire en! Portile raiului si iadului / The Gates of Heavenand Hell / Les Portes du Paradis et de l'Enfer1.1. Co"entariul lui #sho si note de Mirahorian2. Du"ne$eul din noi / God %ithin &ou * "on +iguel Rui# ,i(lio)rafieAne-a 1 *ariante ale povestirii $en * titluri+ persona,e,Ane-a 2 -e"nificatia titlului! # pasare intro aripa / 0 ird onthe %in) Ane-a 3 Don Mi)uel ui$ despre visul colectiv si individual deiad si de raiAne-a 0 ird on the %in) 2 Chapter 3! The Gates of Heavenand Hell 4



Ane-a Citate ale lui #sho despre ai si iad / #sho 5uotes onHeaven and Hell

Introducere

Raiul si iadul nu sunt locuri$ ci doua programari$ care se mani%esta aicisi acum.!isus a indicat cele doua stari de transa * 1. transa centri%uga a

reactivului $ care are centrul in a%ara acesta este visul iadului si 2.transa centripeta a su&iectivului care are centrul in interior acestaeste visul raiului ,$ atunci cand a spus ca unde iti este comoara*identi%icarea$ iu&irea,$ acolo iti este si inima *atentia a%ectiva,."aca iti %aci un "umne#eu din avere *&ani,$ din %unctie$ din rang$ dinstatutul social *economic$ polititic$ pro%esional, $ din nume *renume$%aima,$ adica din ceea ce iti poate %i luat ori %urat oricand sau din ceeace se strica si rugineste$ atunci esti in iad$ %iindca nu mai traiesti &ucuriamomentului pre#ent $ ci agonia si su%erinta prileuita de asteptareapierderii %iintei sau lucrului pe carel iu&esti. e identi%icam si ne atasamde cartile pe care leam citit$ de cantecele care neau miscat$ de opiniisi de pareri pe care leam impartasit * re#onat, si apoi ne identi%icam cuele si devenim pri#onieri ai unor modele despre realitate sau a unorcredinte asta ne %ace apoi sa su%erim cand sunt criticate$ demolate sauinlocuite. "aca ne identi%icam cu viata corpului$ care este o &oala cu%inal asteptat * moartea,$ atunci este %iresc sa traim in su%erinta$pri#onieri ai transei sau a visului de cosmar numit iad. "aca iti %aci un"umne#eu din corpul tau sau al altei persoane * copilul tau$ mama$tata$ %iinta pe care o iu&esti,$ pe care o iu&esti *a se citi : identi%ici,$atunci traiesti in iad . 4orunca in care !isus spunea ca sunt cuprinsetoate legile este sa iu&esti pe "umne#eul tau din tot su%letul tau $ adica

sa nuti %aci dumne#ei in a%ara$ sa nuti %aci idoli %i#ici si mentali * dinceea ce stii $ din lucruri e%emere , : 56 iu&e7ti pe "omnul$ "umne#eult6u$ cu toat6 inima ta$ cu tot su%letul t6u$ 7i cu tot cugetul t6u. *+atei22.38,. "aca ai centrul in a%ara nu poti sa ai centrul inlauntru tau * sa teiu&esti cu adevarat pe tine ,$ unde se a%la imparatia lui "umne#eu. !isusa spus: !mparatia lui "umne#eu nu vine in asa %el ca sa i#&easc6privirile. u se poate #ice: 9iteo aici sau: 9iteo acolo Caci iata c6!mparatia lui "umne#eu este inlauntrul vostru *;uca 18.2021<Rom.1.18< =ers.23,>. "aca ai centrul in a%ara nu esti dintro&ucata*nondual,$ unit cu tine $ ci de#&inat$ iar din aceasta cau#a !isusspunea : =6 mai spun iar67i c6 este mai u7or s6 treac6 o c6mil6 prin

urechea acului$ dec?t s6 intre un &ogat @n @mp6r6ia lui"umne#eu.*+atei 1B.2,. "ualitatea * %unctionarea milocita sau ruptade ceea ce este , este re#ultatul pri#onieratului in minte * realitateavirtuala a um&relor si re%lectiilor proiectate de catre simturi pe oglindasau pe ecranul mental ,. li&erarea din aceasta realitate virtuala aoglin#ilor si um&relor inseamna sa intri in nonminte * sa te tre#esti, siasta repre#inta s%arsitul iadului si accesul in lumea raiului * o stareacaracteri#ata de %ericire neconditionata sau de prea%ericire$ numita inl&. sans)rita: ananda ,. +intea *pri#onieratul in minte, este iadul iarnonmintea *eli&erarea din minte< tre#irea, este raiul / +ind is hell and

nomind is heaven *(sho,. 4entru intelegerea pri#onieratului inrealitatea virtuala numita ecran mental sau oglinda mentala$ va rog savedeti articolul: # realitate separata/ 0 -eparate ealit6http://www.scri&d.com/doc/28DE/http://www.danmirahorian.ro/RA;!FAF54ARAFA.pd%

http://www.scribd.com/doc/27464855/

http://www.danmirahorian.ro/REALITATE-SEPARATA.pdf

http://www.scribd.com/doc/27464855/

http://www.danmirahorian.ro/REALITATE-SEPARATA.pdf



"aca nu teai eli&erat din minte in cursul vietii $ atunci nu teai eli&eratnici dupa moarte$ %iindca si dupa eli&erarea din corp se pastrea#aidenti%icarea sau captivitatea in minte. "in aceasta cau#a 4arinteleArsenie Goca spunea ca : Cine nu se eli&erea#a aici$ nu este eli&eratnici dupa moarte / 5a nu credeti ca veti intra dupa moarte inimparatia in care nati trait pe pamantli&erarea din minte poate %i regresiva *intoarcere la animalitate, sauprogresiva * accesul la %a#a urmatoare prin intoarcerea la divinitate$ in

taramul din care am ca#ut ,.*edeti articolul! e"ediul la sinuciderea individuala si colectivaeste tre$irea+ eli(erarea+ a doua nastere 2"o7sha8 "oartea"istica 4http://reteaualiterara.ning.com/group/caleaeli&erarii/%orum/topics/remediullasinuciderea

Aceasta introducere va poate %ace dea sa intelegeti ca pri#onieratul intransa sau in visul iadului este legata de programarea primita in cursuldresarii sau conditionarii * in care vi se impun modele morale$ deconduita si de reusita de catre cei care nu inteleg ca ast%el vacontaminea#a cu o programare pentru ratare$ su%erinta si instrainare deadevarata dvs. identitate$ in care in locul iu&irii$ apare ura si dispretul%ata de sine si %ata de semeni aceasta este eroarea celor care in locultre#irii sau a i#vorului tuturor virtutilor$ %ac propaganda e%ectelor:virtutilor morale$ iu&irii , . A iu&i pe cineva$ ca pe tine insuti $ nuinseamna al %orta sa inghita ceva care tie iti place si consideri ca este&un. Hara modele$ trainduti viata$ %iind tu insuti$ nu e-ista ratare$%rustrare$ instrainare$ ci in%lorire a vietii$ implinire$ rai permanent . ;aaceeasi conclu#ie au auns si alte traditii spirituale$ cum ar %i cea tolteca$ taoista si #en$ pe care le a&ordea#a in cartile lor si autorii citati in

acest acest articol.;ectura acestor randuri este o investitie in dumneavoastra %iindca poatesa declanse#e in %iecare cititor e-perienta aha$ e-perienta descopeririisi intelegerii modalitatii de eli&erare din lumea ne%ericirii :!adul si raiul sunt inlauntrul tau$ am&ele porti sunt in tine. Cand alegisa %ii lipsit de pre#enta constienta * sa %ii a&sent$ sa %ii locuit$ trait, intripe poarta iadului< cand devii alert si constient intri pe poarta raiului /'ell and heaven are within you$ &oth gates are within you. Ihen youare &ehaving unconsciously there is the gate o% hell< when you &ecomealert and conscious$ there is the gate o% heaven.*(sho,!adul sau raiul sunt aici 7i acum. u tre&uie s6 a7teptai s6 murii *ca

s6 le cunoa7tei,. "ac6 v6 vei asuma responsa&ilitatea pentru propriadumneavoastr6 via6$ pentru propriile aciuni$ atunci viitorul se a%la inmainile dvs * v6 vei putea modela viitorul a7a cum vei dori, 7i veiputea tr6i @n rai in timp ce corpul dvs este in via6 * chiar @n timpulacestei viei,. *"on +iguel Rui# +aiestria in iu&ire / Fhe +astery o%;ove,

4entru a intelege despre ce este vor&a incepem prin a ilustra temaeli&erarii din iad cu o povestire Jen si cu citate din discursurile lui(sho si din cartea lui "on +iguel Rui# +aiestria in iu&ire / Fhe

+astery o% ;ove,. "upa ce ati inteles despre ce este vor&a incepeti sapracticati deprogramarea sau de#vatarea *eliminarea identi%icarilor$programelor eronate, prin ase#are #ilnica in pre#enta constienta* %iindca deplasarea inertiala pe %ostul drum nu incetea#a instantaneu sinu se trans%orma intro noua programare %ara practica repetata,. Astaeste tot.

http://reteaualiterara.ning.com/group/caleaeliberarii/forum/topics/remediul-la-sinuciderea






Povestire en! Portile raiului si iadului / The Gates ofHeaven and Hell / Les Portes du Paradis et de l'EnferKD>

9n samurai pe nume o&ushige$ sa dus la maestrul #en 'a)uin si la @ntre&at:-ista cu adevarat raiul si iadul LCine esti tuL la @ntre&at 'a)uin.5unt un samurai$ a r6spuns el.Fu$ un samuraiL se mira 'a)uin. Ce no&il tear lua pe tine @n garda luiL

Ai %igura unui cer7etor o&ushige sa m?niat a7a de tare$ c6 a dat s67i scoat6 sa&ia din teac6$

dar 'a)uin a continuat: A$ deci ai o sa&ie 4arie# cai prea tocita ca sami taie capul.C?nd o&ushige 7ia tras sa&ia din teaca$ 'a)uin @i spuse:

Asa se deschid portile in%ernului;a aceste cuvinte$ samuraiul$ @nteleg?nd @n s%?rsit pilda maestrului$ 7iapus sa&ia @n teac6 si sa @nclinat. Asa se deschid portile raiului$ #ise atunci maestrul.

A soldier named o&ushige came to 'a)uin$ and as)ed: !s there reallya paradise and a hellLIho are youL inMuired 'a)uin.! am a samurai$ the warrior replied.Nou$ a soldier e-claimed 'a)uin. Ihat )ind o% ruler would have youas his guardL

Nour %ace loo)s li)e that o% a &eggar.o&ushige &ecame so angry that he &egan to draw his sword$ &ut'a)uin continued: 5o you have a sword Nour weapon is pro&a&lymuch too dull to cut o%% my head.As o&ushige drew his sword 'a)uin remar)ed: 'ere open the gates o%hellAt these words the samurai$ perceiving the masterOs discipline$sheathed his sword and &owed.'ere open the gates o% paradise$ said 'a)uin.

Le Moine et le -a"ura99n 5amouraP se prQsenta devant le +a@tre Jen 'a)uin et lui demanda :N atil rQellement un paradis et un en%er Lui estu L demanda le [email protected] suis le 5amouraP...Foi$ un guerrier sOe-clama 'a)uin. +ais regardetoi. uel seigneurvoudrait tOavoir T son service L Fu as lOair dOun mendiant.;a colUre sOempara du samouraP. !l saisit son sa&re et dQgaina. 'a)uinpoursuivit :Ah &on$ tu as mVme un sa&re$ prVt T %rapper le +a@treW A ce momentceluici dit :

!ci sOouvrent les portes de lOen%er. +ais surpris par la tranMuilleassurance du moine$ le samouraP rengaina son sa&re et sOinclina.!ci sOouvrent les portes du paradis$ lui dit alors le +a@tre.*e-trait ;es contes des arts martiau-,



Alte variante ale acestei povestiri #en se a%la in 0ne:a 1

Co"entariu(sho in capitolul 3 *Portile raiului si iadului / The Gates ofHeaven and Hell, din cartea # pasare intro aripa / 0 ird onthe %in) K8> * o pasare care #&oara doar cu mintea este o pasarecare #&oara doar cu o singura aripa< vedeti semni%icatia acestui titlu incitatele din aceasta carte a%late in Ane-a 2,

Acest samurai a venit cu o @ntre&are simpl6. l nu era interesat descripturi$ de pre$ 7i nici de un r6spuns ver&al *teoretic,. l era interesatde realitate. 5i ce a %6cut 'a)uin L l la intre&at: Cine e7ti tuL 7ir6#&oinicul a r6spuns: u sunt un samurai. !ar s6 %ii un samurai @n

Saponia era un lucru de mare m?ndrie. Aceasta @nseamna sa %ii unr6#&oinic des6v?r7it$ un om care in nicio clip6 nu va e#ita s67i deaviaa. 4entru el$ viaa 7i moartea sunt doar un oc. l a spus$ u sunt unsamurai$ eu sunt un lider al samurailor Chiar @mp6ratul m6 respect6.*ota "+: 'a)uin la intre&a cine este$ ca sa a%le identi%icarea carellocuia$ care traia in locul lui ,

Fhis samurai had come with a simple Muestion. 'e was not interested inscriptures$ not in cost$ not in any ver&al answer. 'e was interested inreality. And what did 'a)uin doL 'e said$ Iho are youL And thewarrior replied$ ! am a samurai. !t is a thing o% much pride to &e asamurai in Sapan. !t means &eing a per%ect warrior$ a man who will nothesitate a single moment to give his li%e. Hor him$ li%e and death are usta game. 'e said$ ! am a samurai$ ! am a leader o% samurais. ven theemperor pays respect to me.

'a)uin r?s 7i a spus$ Fu$ un samuraiL Ar6i ca un cer7etor.

+?ndria samurai a %ost r6nit6$ egoul lui lovit cu ciocanul. l a uitatpentru ceea ce a venit . A scos sa&ia 7i a %ost aproape de al ucide pe'a)uin. A uitat c6 a venit la acest maestru s6 @ntre&e unde este poartaraiului$ s6 @ntre&e unde este poarta de iad. Apoi 'a)uin r?s 7i a spus$Aceasta este poarta iadului. Cu aceast6 sa&ie$ cu aceasta %urie$ cuacest ego L* ota "+: cu aceasta identi%icare automata in care tu estia&sent,$ aici se deschide poarta *iadului,. Aceasta este ceea ce unr6#&oinic poate @nelege. !mediat el a @neles: Aceasta este poarta. l apus sa&ia @napoi @n teac6. 5i 'a)uin a spus$ Aici se deschide poartaraiului.'a)uin laughed and said$ Nou$ a samuraiL Nou loo) li)e a &eggar.

Fhe samuraiXs pride was hurt$ his ego hammered. 'e %orgot what hehad come %or. 'e too) out his sword and was ust a&out to )ill 'a)uin.'e %orgot that he had come to this master to as) where is the gate o%heaven$ to as) where is the gate o% hell. Fhen 'a)uin laughed and said$Fhis is the gate o% hell. Iith this sword$ this anger$ this ego$ hereopens the gate. Fhis is what a warrior can understand. !mmediately heunderstood: Fhis is the gate. 'e put his sword &ac) in its sheath. And'a)uin said$ 'ere opens the gate o% heaven.

!adul si raiul sunt inlauntrul tau$ am&ele porti sunt in tine. Cand alegisa %ii lipsit de pre#enta constienta * sa %ii a&sent$ sa %ii locuit$ trait, intripe poarta iadului< cand devii alert si constient intri pe poarta raiului /'ell and heaven are within you$ &oth gates are within you. Ihen youare &ehaving unconsciously there is the gate o% hell< when you &ecomealert and conscious$ there is the gate o% heaven.* (sho ,



Ce sa @nt?mplat cu acest samurai L ra el con7tient$ atunci c?nd era pepunctul de al ucide pe 'a)uin L ra el con7tient de ceea ce era pe calede a %aceL ra con7tient de motivul pentru care a venit la maestru L

Foat6 con7tiena a disp6rut * ota "+: in clipa in care sa l6sat ocupat$colorat si or&it de identi%icare si de %urie reactia de ap6rare a acestei%alse identit6i ,. C?nd egoul preia conducerea nu poate e-istapre#en6 con7tient6 *ota "+: %alsele identi%icari elimina pre#enta

constienta si se su&stituie realitatii declansand a&senta noastra,. gouleste un %el de drog$ care te im&ata$ care te %ace complet incon7tient. Fe compori si actione#i automat$ iar actul vine din inconstient$ nu dinconstiinta voastra. 5i ori de c?te ori vreo aciune vine din inconstient* din a&sena ta,$ se deschide poarta iadului . !mediat samuraiul adevenit alert. "intro dat6$ atunci c?nd 'a)uin a spus$ Aceasta estepoarta *iadului ,$ pe care dea ai deschiso aceast6 situaie tre&uie s6%i creat vigilen6.Ihat happened to this samuraiL Ihen he was ust a&out to )ill 'a)uin$was he consciousL Ias he conscious o% what he was a&out to doL Iashe conscious o% what he had come %orL All consciousness haddisappeared. Ihen the ego ta)es over$ you cannot &e alert. go is thedrug$ the into-icant that ma)es you completely unconscious. Nou act&ut the act comes %rom the unconscious$ not %rom your consciousness.And whenever any act comes %rom the unconscious$ the door o% hell isopen. Ihatsoever you do$ i% you are not aware o% what you are doingthe gate o% hell opens. !mmediately the samurai &ecame alert.5uddenly$ when 'a)uin said$ Fhis is the gate$ you have already openedit Y the very situation must have created alertness.

"oar imaginaiv6 ce sar %i putut @nt?mpla dac6 tu ai %i %ost un

r6#&oinic$ dac6 tu ai %i %ost samuraiul$ cu sa&ia @n m?n6$ tocmai pe caleade a ucide. 9n singur moment mai mult 7i capul 'a)uin ar %i %ost t6iat<un singur6 clip6 in plus 7i capul s6u ar %i %ost separat de corp. !ar 'a)uina spus$ Aceasta este poarta spre iad. Acest lucru nu este un r6spuns%ilo#o%ic< niciuun maestru nu r6spunde @ntrun mod %ilo#o%ic. Hiloso%iae-ist6 doar pentru minile mediocre$ neiluminate. +aestrul r6spunde$dar r6spunsul sau nu este ver&al$ ci total. Haptul c6 acest om ar %i pututsal ucid6 nu este esenial. "ac6 m6 uci#i si asta te %ace s6 %iialert*tre#it,$ asta are valoare *merit6, 'a)uin ucat ocul.!n ca#ul @n care un singur moment ar %i %ost pierdut$ acest om lar %iucis. "ar$ la momentul oportun$ 'a)uin a spus$ Aceasta este

poarta* catre iad,. Sust imagine what would have happened i% you had &een the warrior$ i%you had &een the samurai$ sword in hand$ ust a&out to )ill. A singlemoment more and 'a)uinOs head would have &een severed< a singlemoment more and it would have &een separated %rom the &ody. And 'a)uin said$ Fhis is the gate o% hell. Fhis is not a philosophical answer<no master answers in a philosophical way. 4hilosophy e-ists only %ormediocre$ unenlightened minds. Fhe master responds &ut the responseis not ver&al$ it is total. Fhat this man may have )illed him is not thepoint. !% you )ill me and it ma)es you alert$ it is worth it 'a)uin

played the game. !% a single moment had &een lost this man would have)illed him. Gut at the right moment 'a)uin said$ Fhis is the gate*tohell,. * (sho A Gird on the Iing Chapter 3 : Fhe Zates o% 'eaven and'ell, Redarea intregului capitol Portile raiului si iadului / TheGates of Heaven and Hell; K8> se a%la in Ane-a



<ota DM! "aca tot nu ai ineles inc6 pentru ce sia riscat viaamaestrul #en 'a)uin$ atunci eli&eraiv6 din pro)ra"area reactiv= K1>* primul articol citat in i(lio)rafie,.!ntotdeauna amintiiv6 c6$ dac6 reacionai suntei incon7tieni."edicaiv6 practicii de a urm6ri reaciile dumneavoastr6$ ast%el @nc?t s6

@ncepei s6 r6spundei la via6 prin pre#en6 con7tient6.5amuraiul a @neles mesaul pe care maestrul i la ar6tat$ %iindc6 reaciasa de %urie era poarta spre propriul iad iar pre#ena con7tient6 era

propriul s6u rai. l 7ia dat seama c6 raiul 7i iadul e-ist6 @n noi$ 7i c6doar daca suntem a7e#ati in pre#enta con7tienta e-ista posi&ilitatea dea alegere modul @n care r6spundem la intre&arile pe care ni le puneviaa 5e spune c6 marele ra#&oinic samurai 7ia aruncat sa&ia 7i armele7i a urmat calea r6#&oinicului spiritual.Cei ce sunt pri#onieri ai programarii reactive urmea#a intotdeauna untipar de comportament din inconstient$ care este %olosit dreptacoperile $ care pe deoparte ne impiedica sa ne percepem pe noi insinemult mai clar$ iar pe de alta parte ne auta sa evitam sa simtim si saavem emotii$ in special daca acestea sunt dureroase .4rin practica pre#entei constiente impartiale * in care nu udeci$ nu %aciaprecieri, veti invata sa raspundeti la viata$ in loc sa reactionati $ apoisa devenii con7tieni de cine suntei @n %iecare moment dat . Ast%el

@ncepei s6 creai viaa a7a cum dorii$ s6 devenii regi#orul con7tient alpropriei dvs viei$ in loc s6 r6manei o victim6 a unei viei de cosmar$ incare dvs suntei coautori.u e-teriorul este cel care creea#6 sentimentele dumneavoastr6interioare$ ci @ntotdeauna semni%icaia pe care o dai la ceea ce se

@nt?mpl6$ este aceea care creea#6 lumea dumneavoastr6 interioar6. 5iin acest sens avei @ntotdeauna putere asupra acestui lucru$ %iindcaputei decide in %iecare clipa ce semni%icatie sa dati %iecarui lucru$ care

se petrece @n viaa dumneavoastr6."ecidetiv6 s6 permiteti raiului s6 intre in realitatea vietii dvs de #i cu #i.Asta este o alegere de care ati uitat$ %iindca vati &a#at pe reactiileautomate$ dar daca incepeti sa o practicati acum$ cu at?t mai u7oraceasta alegere va deveni ceva o&isnuit.4rocesul de deautomati#are 7i de de#vaare *deprogramare, incepe cupractica pre#enei con7tiente. !n loc sa va trans%ormati intro ma7in6sau intrun ro&ot 7i s6 v6 pierdei statutul de %iin6 vie$ practicaipre#ena con7tienta$ care va permite sa revenii la statutul de %iintaumana vie. 4entru aceasta tre&uie reali#ate trei niveluri de pre#entacon7tienta : 1: 56 %ii pre#eni< 2. 56 nu v6 l6sai minii de voi in7iv6 *s6

nu v6 identi%icati cu mintea si cu ceea ce va spune ea< s6 nu %acei un"umne#eu din propria dumneavoastr6 minte$ cre#and in ceea ce vaspune ea ,< 3. u va lasai minii de alii *care nu 7tiu ca se mint pe eiin7i7i< s6 nu %acei un "umne#eu din mintea altora,Cau#a pentru care trecem pe %unctionarea reactiva este %aptul ca atuncicand apare o chestiune de via6 7i de moarte$ g?ndirea se opreste.Aceasta oca#ie poate %i utili#ata pentru tre#ire daca in loc de modulreactiv de %unctionare ne o&isnuim sa ne ase#am in pre#entaconstienta.



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

Aceasta e-presie este o re#umare reali#ata de ;ev Folstoi in cartea sa%olosind a%irmatia lui !isus : ;ev Folstoi *1E2E1B10,$ !mp6r6tia lui"umne#eu este inl6untrul tau / ;eo Folstoy Fhe [ingdom o% Zod isIithin Nou *1EB,/ ;Qon FolstoP $ ;e Royaume de "ieu est en vous$1EB3,

<ota DM : !mparatia lui "umne#eu nu vine in asa %el ca sa i#&easc6privirile. u se poate #ice: 9iteo aici sau: 9iteo acolo Caci iata c6!mparatia lui "umne#eu este inlauntrul vostru *;uca 18.2021<Rom.1.18< =ers.23,>.;ao F#u 8: H6r6 s6 treci pragul usii$ se poate cunoaste intreguniversul< H6r6 s6 privesti pe %ereastr6$ se poate vedea Calea CeruluiKpoti descoperi principiile ce guvernea#6 toate lucrurile>/Iithout goingoutside &eyond o% the door$ (ne can )now the whole world< Iithoutloo)ing outside through the windows o% senses$ (ne can see the Fao o%'eaven.K3>

"on +iguel Rui# a %olosit aceasta e-presie in cartea sa K2> * +aiestria iniu&ire 9n ghid practic al artei relaiilor< o carte din @nelepciuneatoltec6/ Fhe +astery o% ;ove: A 4ractical Zuide to the Art o%Relationship: A Foltec Iisdom Goo), pentru titlul capitolul 12*"umne#eul din noi/ Zod Iithin Nou ,. Randurile de mai os



"on +iguel Rui#K2>: u este adev6rat c6 vom aunge @n iad sau @n raidup6 moarte. oi tr6im dea @n iad sau @n rai$ chiar acum. !adul 7i raiulnu e-ist6 dec?t @n interiorul minii."ac6 su%erim @n pre#ent$ vom continua s6 su%erim 7i dup6 moarte$ c6cimintea nu moare odat6 cu creierul.!tOs not true that you go to hell or to heaven a%ter you die. Nou live inhell or you live in heaven$ &ut now. 'eaven and hell only e-ist in the

level o% the mind. !% we su%%er now$ when we die we still su%%er$ &ecausethe mind doesnOt die with the &rain.

=isul continu6$ iar dac6 ceea ce vis6m era un co7mar$ noi vom continuas6l vis6m 7i dup6 moartea creierului. 5ingura di%eren6 @ntre moarte 7isomn const6 @n %aptul c6 atunci c?nd dormim$ noi ne putem tre#i$ dincau#6 c6 avem un creier. Atunci cand suntem morti nu ne mai putemtre#i$ %iindc6 nu mai avem un creier$ dar visul va %i pre#ent *nu va @ncetadin aceasta cau#a ,.

Fhe dream continues and when our dream is hell$ our &rain dies and weare still dreaming in the same hell. Fhe only di%%erence &etween &eingdead and &eing asleep is that when we are sleeping we can awa)e&ecause we have a &rain. Ihen we are dead$ we cannot awa)e&ecause we donOt have a &rain$ &ut the dream is there.<ota DM : Cine nu se eli&erea#a aici$ nu este eli&erat nici dupamoarte / 5a nu credeti ca veti intra dupa moarte in imparatia in carenati trait pe pamant * 4arintele Arsenie Goca ,

!adul sau raiul sunt aici 7i acum. u tre&uie s6 a7teptai s6 murii *ca s6

le cunoa7tei,. "ac6 v6 vei asuma responsa&ilitatea pentru propriadumneavoastr6 via6$ pentru propriile aciuni$ atunci viitorul se a%la inmainile dvs * v6 vei putea modela viitorul a7a cum vei dori, 7i veiputea tr6i @n rai in timp ce corpul dvs este in viata * chiar @n timpulacestei viei,.'eaven or hell is here and now. Nou donOt need to wait to die. !% youta)e responsi&ility %or your own li%e$ %or your own actions$ then your%uture is in your hands$ and you can live in heaven while the &ody isalive.

=isul marii maorit6i a oamenilor de pe aceast6 planet6 este @n mod

evident un iad colectiv. Aceasta nu @nseamn6 c6 este ceva gre7it saur6u$ ori c6 cineva poart6 r6spunderea pentru acest lucru. e putem @nvinov6i noi p6riniiL u. Atunci c?nd neau crescut$ ei au %6cut ce au7tiut mai &ine. Acela7i lucru lau %6cut 7i p6rinii lor: ce au 7tiut mai &ine."ac6 vei avea copii$ vei proceda pro&a&il la %el$ c6ci nu vei 7ti cealtceva s6 %acei.

Fhe dream most humans create on this planet is o&viously hell. FhisisnOt right or wrong or good or &ad$ and there is no one to &lame. Canwe &lame our parentsL o. Fhey did the &est they could when theyprogrammed you as a little child. Fheir own parents did the same with

them: the &est they could. !% you have children$ you couldnOt )now whatelse to do either.

Cum sa te invinovae7ti pentru asta L A deveni con7tient *sau a te tre#i,nu @nseamn6 s6 condamni pe altcineva *culpa&ili#are, sau s6 te simi



vinovat *autoculpa&ili#are, pentru ceea ce ai %6cut. "e ce s6 ne simtimvinovai pentru o &oal6 mental6 care este at?t de contagioas6L'ow can you &lame yoursel%L Fo &ecome aware doesnOt mean you needto &lame anyone$ or carry guilt %or what you have done. 'ow can wecarry guilt or &lame %or a mental disease that is seriously contagiousL

\n realitate$ tot ceea ce e-ist6 este per%ect. oi suntem per%eci e-acta7a cum suntem. Acesta este adev6rul curat. Hiecare dintre noi este un

maestru. *ota "+: stapan si sclav$ creator si victima a visului$ inacelasi timp ,Chiar dac6 nu mani%est6m altceva dec?t gelo#ie 7i %urie$ cel puingelo#ia 7i %uria noastre sunt per%ecte. Chiar dac6 @n viaa noastr6 sederulea#6 o dram6 @ngro#itoare$ aceasta este per%ect6$ este %rumoas6."ac6 ne ducem la un %ilm dramatic$ precum ]4e aripile v?ntului^$suntem impresionai 7i pl?ngem$ dar nu putem spune c6 %ilmul nu aavut o mare %rumusee.Cine spune c6 iadul nu este %rumosL !adul ne poate inspira<ota DM! !n Hlori de mucegai la Fudor Arghe#i $ ca si la Gaudelaire$este utili#ata estetica uratului sau %rumusetea iadului.

Chiar 7i iadul este per%ect$ c6ci nu e-ist6 nimic altceva dec?tper%eciunea. Chiar dac6 visul nostru este un iad$ acesta este per%ect$ 7ila %el suntem 7i noi.

Nou )now$ everything that e-ists is per%ect. Nou are per%ect ust the wayyou are. Fhat is the truth. Nou are a master. ven i% you master angerand ealousy$ your anger and ealousy are per%ect. ven i% you have a&ig drama going on in your li%e$ itOs per%ect$ itOs &eauti%ul. Nou can go toa movie li)e Zone with the Iind and cry %or all that drama. Iho saysthat hell is not &eauti%ulL 'ell can inspire you. ven hell is per%ect$

&ecause only per%ection e-ists.ven i% you dream hell in your li%e$ you are per%ect ust the way youare.

................................................!C49F9; 4ARAZRAH9;9!Du"ne$eul din noi / God %ithin &ou

"on +iguel Rui#: \n realitate$ noi suntem %ora care se oac6 cu minteanoastr6 7i care se %olose7te de corp ca de o uc6rie pre%erat6 pentru ase amu#a. Acesta este motivul pentru care ne a%l6m aici: de a ne uca 7i

de a ne amu#a. oi avem prin na7tere dreptul de a %i %ericii$ de a ne&ucura de via6. u neam n6scut ca s6 su%erim. (ricine dore7te s6su%ere este li&er s6 o %ac6$ dar nimeni nu este nevoit s6 su%ere. / N(9AR F' H(RC F'AF 4;AN5 I!F' N(9R mind and uses your &ody asits %avorite toy to play and have %un with. Fhat is the reason you arehere: to play and have %un. Ie are &orn with the right to &e happy$ withthe right to enoy li%e. Ie are not here to su%%er. Ihoever wants tosu%%er is welcome to su%%er$ &ut we donOt have to su%%er.

Atunci de ce su%erimL Fhen why do we su%%erL

4entru c6 @ntreaga lume su%er6$ iar noi aungem s6 credem c6 su%erinaeste ceva normal. e cre6m apoi un sistem de convingeri pentru asusine acest adev6r. Religiile ne spun c6 neam n6scut pentru asu%eri$ c6 viaa nu este altceva dec?t o vale a pl?ngerii. 5u%erii acum$avei r6&dare$ iar @n viaa de apoi v6 vei primi r6splata. 5un6 %rumos$dar este complet %als.



Gecause the whole world su%%ers$ and we ma)e the assumption thatsu%%ering is normal. Fhen we create a &elie% system to support thattruth. (ur religions tell us that we came here to su%%er$ that li%e is avalley o% tears. 5u%%er today$ have patience$ and when you die you willhave your reward. 5ounds &eauti%ul$ &ut it isnOt true.

ota "+: !adul este aici pe pamant pt cei programati sa su%ere sa vadalipsurile partea goala a paharului < tot aici altii traiesc in rai. u

contea#a cata avere ai$ ci cum esti programat. Cinematogra%ia a ilustratdramele traite de im&ogatitii peste noapte$ care au venit cuprogramarea iadului din dotarea anterioara

oi alegem 5A 59HR!+ pentru c6 am H(5F \=_`AF! 5A 59HR!+."ac6 vom continua s6 %acem acelea7i alegeri$ vom continua s6 su%erim.Ie choose to su%%er &ecause we learned to su%%er. !% we continue toma)e the same choices$ we will continue to su%%er.ota "+: Al&ert instein spunea odata c6: "e%iniia ne&uniei este s6continui s6 %aci acela7i lucru * sa repei aceea7i gre7eli care teaucondus la e7ec , 7i s6 te a7tepi la re#ultate di%erite * succes, / Fhede%inition o% insanity is doing the same thing over and over again ande-pecting di%%erent results.

=isul planetar poart6 @n el povestea umanit6ii$ evoluia oamenilor$ iarsu%erina este re#ultatul evoluiei %iintelor umane. (amenii su%er6pentru c6 7tiu: oi 7tim ceea ce credem$ cunoa7tem o gr6mad6 deminciuni$ 7i pentru c6 nu le putem @mplini$ su%erimota "+: Hara sa stim nu suntem %rustrati .

Fhe "ream o% the 4lanet carries the story o% humanity$ the evolution o%humans$ and su%%ering is the result o% human evolution. 'umans su%%er

&ecause we )now: Ie )now what we &elieve$ we )now all those lies$and &ecause we canOt %ul%ill all those lies$ we su%%er.

"on +iguel Rui# se re%era la rai si la iad si in alte pasae$ care au %ostredate in 0ne:a 3

i(lio)rafie

1. 4rogramarea reactiva * in care centrul nostru se a%la in altii din a%ara

noastra, este sursa iadului < vedeti articolul Cele trei pro)ra"ari alefiintelor u"ane si tre$irea sau u)aciunea reactivului! 1.su&iectivi *nonreactivi$ creativi$ lideri ,< 2. o&iectivi *reactivi$ sclavi,< 3 .divini *eli&erati$ tre#iti, de +irahorianhttp://www.scri&d.com/doc/11E10B0/C;FR!4R(ZRA+AR!CFRAR!A;H!!F;(R9+A5!FRJ!RAGi&liogra%ie

2. Capitolul 12 "umne#eul din noi/ Zod Iithin Nou$ din cartea lui "on

+iguel Rui# +aiestria in iu&ire 9n ghid practic al artei relaiilor< ocarte din @nelepciunea toltec6/ Fhe +astery o% ;ove: A 4ractical Zuideto the Art o% Relationship: A Foltec Iisdom Goo)cartea se descarca de la adresa:http://-a.yimg.com/)M/groups/22D03B/18DBBD32D/name/"on



3. Fraducerea capitolului 8 din Fao Fe Ching *"ao "e Sing, al lui ;ao F#u * ;ao Ji,;ao F#u Capitolul 8 9niversul hologra%ic< Cerul un loc inlauntrul tau9niversul 'ologra%ic!mparatia lui "umne#eu este inlauntrul vostru Iilliam Gla)e scria: save#i universul intrun graunte de nisip si raiul intro %loare sal&atica. *Fosee a Iorld in a Zrain o% 5and and a 'eaven in a Iild Hlower< =oir un+onde dans un grain de sa&le$ et un ciel dans une %leur sauvage,.

http://www.scri&d.com/doc/2D88D0/http://www.danmirahorian.ro/8;aot#u.pd%

>. Du"ne$eul din noi / God %ithin &ou4arintele Arsenie Goca: Cine nu se eli&erea#a aici$ nu este eli&erat nicidupa moarte / 5a nu credeti ca veti intra dupa moarte in imparatia incare nati trait pe pamant=edeti comentariul care insoteste imaginea de la adresa :https://www.%ace&oo).com/photo.phpL%&idD880E000B0B30bseta.D8808BB0B0B31.108381ED0.3B2E31D182018btype1btheater

?. -tapanul visului / The Drea" Master A&stract: Aceasta articol va auta sa intelegeti utilitatea practica amesaului lui "on +iguel Rui# din cartea +aiestria in iu&ire / Fhe+astery o% ;ove $ printro noua traducere a capitolului 8 $ intitulat:5tapanul visului / Fhe "ream +aster.http://www.scri&d.com/doc/13EDBDB/5tapanulvisuluiFhe"ream

+aster@. en in carne si oase / en Alesh+ en ones/ Le en en chairet en os1B1 povestiri $en/ 1B1 en -tories /1B1 histoires en101 4ovestiri Jen este o colectie de ghicitori sau de intre&ariparado-ale *)oan, Jen $ din 1B1B$ care include anecdote din secolul !7i de la @nceputul secolului $ adunate de c6tre yogen 5en#a)i$ 7itranscrise de yogen 5en#a)i 7i 4aul Reps in cartea intitulata Jen incarne si oase / 101 Jen 5tories is a 1B1B compilation o% Jen )oansincluding 1Bth and early 20th century anecdotes compiled &y yogen

5en#a)i $ transcri&ed &y yogen 5en#a)i and 4aul Reps and pu&lishedas Jen Hlesh$ Jen Gones / ;e Jen en chair et en os. Fe-tes rassem&lQspar 4aul Reps. Fraduit de lOanglais par C. +allerin et 4.A. "uat. Che#Al&in +ichel spaces li&res.

. #sho 0 ird on the %in)9sing Jen stories and responding to Muestions$ (sho shows how manmust %irst &e grounded in himsel% &e%ore he can %ly into the s)y o%consciousnesshttp://www.message%rommasters.com/Geloved(shoGoo)s/Jen/AGird

ontheIing.pd% . #sho The -ecret of -ecrets+ *ol 1. Tal7s on the -ecret of theGolden Aloer.http://www.message%rommasters.com/Geloved(shoGoo)s/Fao/Fhe5ecreto%5ecrets=olume1.pd%

http://www.scribd.com/doc/134869469/Stapanul-visului-The-Dream-Master






http://www.message%rommasters.com/Geloved(shoGoo)s/Fao/Fhe5ecreto%5ecrets=olume2.pd%

0ne:a 1 *ariante ale povestirii $en

A warrior came to the #en master 'a)uin and as)ed is there such athing as heaven and hellL

'a)uin said who are youL

Fhe warrior replied ! am chie% samurai to the emperor.'a)uin said you$ a samuraiL with a %ace li)e that$ you loo) more li)e a&eggar.

At this the warrior &ecame so angry he drew his sword. 5tanding calmlyin %ront o% him$ 'a)uin said here open the gates o% hell.

4erceiving the masterXs composure$ the soldier sheathed his sword and&owed.

Ha7uin then said and here open the )ates of heaven.

9n our$ un samuraP se prQsenta devant le ma@tre #en 'a)uin pour luidemander: N a til un paradis et un en%erL'a)uin rQpondit: ui estuL Se suis le samuraP... +ais 'a)uin ne le laissa pas %inir et sOe-clama: Foi$ un guerrierL Regarde toi uel seigneur voudrait tOavoir T sonserviceL Fu as lOair dOun mendiant;e samuraP %ut prit de colUre et dQgaina alors son sa&re. 'a)uin dit: Fu as mVme un sa&reL +ais tu dois srement Vtre trop maladroit pourme couper la tVte..;e samuraP sOapprVtait T %rapper$ Muand le ma@tre dQclara:

!ci sOouvrent les portes de lOn%er."evant un telle assurance$ le samuraP rengaina son sa&re et sOinclina.'a)uin conclut ainsi: !ci sOouvrent les portes du 4aradis.http://&ushido.over&log.com/articleconte#enE338B8B.html

varianta in care ra$(oinicul /sa"uraiul este inlocuit de i"parathttp://www.oshoteachings.com/oshodiscourseonheavenandhell/(sho 'eaven and hell are not realities &ut ways o% living. Nou can livein ealousy Y thatXs how people live. Nou can live in competition$ you

can live in con%lict$ you can live in am&ition. FhatXs how you have &een&rought up to live. Fhis is the way to hell

A Jen +aster was as)ed &y the mperor o% SapanW. Fhe mperor hadcome and as)ed the same Muestion. ..

Fhe mperor reached the Jen +aster and as)ed him$ ]Ihat is hell andwhat is heavenL^

Fhe Jen +aster loo)ed at the mperor and said ]Nou sono%a&itch'ave you loo)ed at your %ace in the mirror latelyL ! have never seen

such a dirtyloo)ing %ellow &e%ore^ Fhe mperor was enraged 'e had not e-pected such a thing %rom sucha great saint. Nou donXt )now great saints Nou )now only small$ punysaints. A real saint is not a cat$ he is a tiger. Fhe mperor was so

http://bushido.over-blog.com/article-conte-zen-84337979.html

http://bushido.over-blog.com/article-conte-zen-84337979.html



enraged that he pulled his sword out o% its sheath. 'e was going to cutthe head o% the +aster.

Sust as the sword was coming closer$ the +aster said$ ]Iait Nou areentering hell. Fhis is the gate to hell.^ Fhe way the +aster said ]Iait^was so power%ul that the mperorXs hand was stopped in the middle$and he understood Y ]Frue^ 'e threw the sword away$ %ell at the %eeto% the +aster$ and the +aster laughed and said$ ]Fhis is the way to

heaven Nou have already e-perienced &oth within a single moment. Fhe distance is not %ar.^

Ihenever you are surrendered to e-istence$ whenever you live in trust$love$ prayer$ oy$ cele&ration$ you are in heaven. Gut what ! am doinghere is to help you to go &eyond &oth Y &ecause the person who livesin heaven can %all into hell any moment.

Fhey are not %ar away$ they are very close &yWust a small %ence andthat too is tattered &ecause it is very old. And %or centuries there has&een an argument as to who should repair it. Fhe "evil is not ready.Ihy should he &e worried a&out itL o&ody wants to enter hell !% it isZodX worry that hell people may enter into heaven$ then he shouldrepair it. Gut Zod is a miser$ and they go on Muarreling.

(ne day it happened: Zod said$ ]!% you donXt repair the %ence Y whichhas really &een destroyed &y your people and your nuisance on theother side$ our people have not done anything Y ! am going to court^

Fhe "evil said$ ]Nou can go$ &ut where are you going to %ind anadvocateL Fhey are all here on my side Zo to court^ 'ell is a state o%

mind when you live in plenty and yet you live in poverty$ when li%e issuch a &lessing and yet you live in sadness. Ihen the %lowers &loomyou donXt &loom.

Ihen the stars shine you donXt shine. Ihen the clouds are in the s)y%loating in %reedom donXt enoy the %reedom. Ihen the cuc)oo calls%rom a distant wood and you remain dea%. Ihen the peacoc) dancesyou donXt dance. Fhis is hell And you are the creator o% it.

0ne:a F<ota DM : Atunci cand ai doar radacini in pamant * minte< cunoastere

milocita, si nu ai radacini in cer *nonminte< cunoastere directa, esti caun copac care are radacini $ dar nu si coroana$ ca o pasare care #&oaracu o singura aripa.!deas create stupidity &ecause the more the ideas are there$ the morethe mind is &urdened. And how can a &urdened mind )nowL Fhe moreideas are there$ the more it &ecomes ust li)e dust which has gatheredon a mirror. 'ow can the mirror mirrorL 'ow can the mirror re%lectL

Nour intelligence is ust covered &y opinions$ the dust$ and everyonewho is opinionated is &ound to &e stupid and dull. FhatOs why pro%essorso% philosophy are almost always stupid.

Fhey )now too much to )now at all. Fhey are &urdened too much. Fheycannot %ly in the s)y$ they canOt have wings....ota "+ : umplerea mintii cu in%ormatii nu aduce cunoasterea$ ciampli%icarea ancorarii in minte vedeti articolul :Zolesteti cana mpty your Cup =ider votre tasse articol de +irahorian



http://www.scri&d.com/doc/1333082D/ZolesteticanamptyyourCup=idervotretasse

Fhe trees e-ist without the mind and e-ist more &eauti%ully than anyhuman &eing< the &irds e-ist without the mind and e-ist in a moreecstatic state than any human &eing.;oo) at children who are still not civili#ed$ who are still wild. Fhey e-ist

without themind$ and even a Sesus or a Guddha will %eel ealous o% their innocence.There is no need for this "ind. The hole orld is )oin) on andon ithout it. %h6 are 6ou carr6in) itAre you ust thin)ing that it will &e too much %or Zod$ %or e-istenceL(nce you can put it down$ even %or a single minute$ your wholee-istence will &e trans%ormed. Nou will enter into a new dimension$ thedimension o% weightlessness.

FhatOs what !Om going to give you: wings into the s)y$ into the heaven weightlessness gives you these wings and roots into the earth$ agroundedness$ a centering. This earth and that heaven ! the6 areto parts of the hole. In this life+ 6our socalled ordinar6 life+6ou "ust (e rooted8 and in 6our inner space+ in the spirituallife+ 6ou "ust (e ei)htless and fl6in) and floin)+ floatin).Roots and wings ! can give to you i% you allow$ &ecause ! am only amidwi%e. ! cannot %orce the child out o% you. A %orced child will &e ugly$and a %orced child may die. Sust allow me. Fhe child is there$ you arealready pregnant. very&ody is pregnant with Zod.

0ll the reli)ions have said unless 6ou are uprooted fro" this+6ou ill not )et in)s into that. Fhey are against this$ against

the world$ the &ody$ against the material$ the visi&le. All you %eel asnear$ they are against. Fhey are %or something very %ar away$something a&stract Zod$ Grahma$ mo)sha.................

Fo me$ roots into this will help to give you wings into that. ! donOtcreate anyantagonism where there is none. Antagonism comes %rom a mind incon%lict$ %rom a mind in duality. (ut o% con%lict$ dual theories arecreated$ con%licting theories. ! am not dual< ! create no con%lict. ! seethat not against this &ut as a %lowering o% this. ! see wings notagainst roots &ut as a %lowering o% the roots. Frees have wings into the

s)y their &ranches are their wings. Fhey have roots into the earth and&ranches into the s)y. ! would li)e you to &e a strong tree with rootsinto this and wings into that.

Fo me$ this plus that is Zod. FhatOs why ! say very contradictory things. ! would li)e to give you twothings: roots into this earth+ into all that is earthl6+ and in)sinto that heaven$ into all that is a&stract %or you now$ into all that youcannot even comprehend$ that cannot &e conceptuali#ed. Roots into the%inite$ wings into the in%inite... And you need not renounce this. !% yourenounce this$ you are renouncing your roots. Fhat has happened<

that is why your mon)s$ your sadhus$ loo) so dead. Fhey haverenounced this< they are uprooted &eings. 9proot a tree and you aree-posing the part that was hidden in the earth. 5oon the %lowers willdie$ the &ranches will die$ the leaves will start %alling.Love this and love it so deepl6 that 6our love transcendsthis and reaches that.



FhatOs what ! mean: roots into this earth$ and wings into that heaven.

Gy and &y it will happen$ and once it happens you will have a %reedom%rom the mind< you will &ecome weightless and have wings into the s)y.

5o ! am not saying give only the [oran to the %ire< give my &oo)s to the%ire also$ &ecause they can &e more dangerous than the [oran and Zita

and Gi&le which have &ecome out o% date in a sense. Nou are very$ very%ar away %rom +ohammed$ even %urther away %rom [rishna. Fheirvoices have &ecome very$ very distant$ dim things. +y voice is nearerto you. !t is immediate< it is direct. !t may &ecome a greater prison %oryou$ &ecause it is more alive right now. !t can capture you< it can&ecome more o% a &urden. !% a living master can %ree you$ a livingmaster can &ecome more o% a prison also. !t depends.

Fhere are directions in the &oo). !t is a map$ a map into the world o%consciousness$ a map o% how to get roots into the earth$ a map o% howto get wings into the s)y. Gut trees donOt need it. !% ! tell them how toget roots into the earth they will say$ "onOt distur& us$ we have alreadygot roots into the earth !% ! tell them how to get wings into the s)y theywill say$ "onOt distur& the silence. Ie are always standing in the s)y$swaying in the s)y. And i% ! tell them to preserve this &oo) they willlaugh$ and i% they can %ind a %ire they will throw the &oo) in it. 5o whatam ! sayingL ! am saying to you: Zet roots and throw away the maps<get wings and throw away the maps.

A5 H(9" FI( ZR(945 (H +([5 59AGG;!Z (=R F'(IR5'!4 (H A CAF.A5 IF F( F' [!FC' A" GR(9Z'F GAC[ A C'(44R. '

4!C[" 94 F' CAF A" 5A!" F( F' +([5$ !H AN (H N(9 CA 5ANA Z((" I(R"$ N(9 CA 5A= F' CAF.(F A I(R" IA5 5A!"$ 5( A5 C9F F' CAF ! FI( A" ZA='A;H F( AC' ZR(94.I' S(5'9 RF9R" F'AF =!Z$ A5 F(;" '!+ I'AF 'A"'A44". S(5'9 5A!" (F'!Z. ' S95F 49F '!5 5A"A;5 ( '!5'A" A" IA;[" (9F.A5 5A!"$ !H N(9 'A" G F'R$ N(9 C(9;" 'A= 5A=" F'CAF.othing is saved &y the mind$ &y thin)ing$ &y logic$ and i% you try tosave &y logic you will lose. ;i%e can &e saved only through an irrational

ump$ through something that is not intellectual &ut total.Gut the whole story seems to &e too cruel. ansenOs disciples werestruggling over a cat.ansen had a &ig monastery and the monastery had two wings. Fhis catwas moving %rom one wing to another and &oth wings claimed that thecat &elonged to them and the cat was a &eauti%ul one.

Fhe %irst thing to &e understood is: a real sannyasin cannot claim anyownership. A sannyasin means one who has le%t all possessions$ or allpossessiveness$ which is deeper and more &asic. Nou can leavepossessions$ that is easy< &ut to leave possessiveness is di%%icult

&ecause it goes deeper in the mind. Nou can leave the world$ &ut themind goes on clinging to it. Fhese mon)s$ ansenOs disciples$ had le%t the world &ehind theirhomes$ their wives$ their children &ut now they were %ighting over theownership o% a cat. Fhis is how the mind wor)s. Nou leave one thing andthe mind claims another$ &ut the &asic thing remains the same and it



ma)es no di%%erence i% the o&ect o% ownership changes it ma)es nodi%%erence. Fhe di%%erence$ the revolution$ the real change$ comes onlywhen the su&ectivity changes$ when the owner changes. Fhis is the%irst thing to &e understood.+on)s claiming ownership o% a cat loo)s %oolish$ &ut this is how mon)shave &een acting all over the world. Fhey leave their houses$ then theyclaim ownership o% the temple$ o% the church. Fhey leave everything &utthey canOt leave their minds$ and the mind creates new worlds %or them

continuously.5o it is not a Muestion o% possessing a )ingdom< even a cat will do. Andwhereverpossession comes in$ %ighting$ violence and aggression are &ound to &ethere. Ihenever you possess$ you are %ighting$ &ecause that which youpossess &elongs to the whole. Nou cannot possess anything< you canuse it$ thatOs all.'ow can we possess the s)y and how can we possessthe earthL Gut we possess and that possession creates all types o%con%lict$ struggle$ wars$ violence and so on.+an has &een %ighting and %ighting and %ighting continuously. 'istorianssay that within the last three thousand years there have &een warsalmost continuously somewhere or other on the earth. !n threethousand years$ we have %ought at least %ourteen thousand wars. Ihyso much %ightingL !t is &ecause o% possession. !% you possess you havestarted a war with the whole.Guddha$ +ahavira or Sesus$ all said$ !% you possess$ you canOt enter the)ingdom o% Zod. Sesus said$ !t is easier %or a camel to pass through theeye o% a needle than %or a rich man to enter the )ingdom o% heaven. !tis impossi&le$ &ecause when you possess you are constantly %ightingwith Zod. Ihen you claim ownership$ %rom whom are you claimingownershipL Fhe whole &elongs to the whole< the part cannot claim the

whole. Fhe part cannot even claim the part. very claim is aggression. 5othose who possess cannot &e in deep contact with the divine.onpossessiveness doesnOt mean you should not live in a house. ;ive ina house$ &ut &e than)%ul to the whole$ to the divine. 9se it &ut donOtpossess it. !% you can use things without &eing possessive you have&ecome a sanyasin.

Fhese %ollowers o% ansen have le%t the world$ &ut their minds have%ollowed them li)e shadows. ow they claim ownership o% a cat. Fhewhole thing is %oolish........Remem&er$ it was not ansen who )illed the cat$ it was these mon)s

who )illed it< this is the secret )ey in the story. ansen gave anopportunity. 'e said$ Nou can save this cat.Ihenever you possess a live thing$ you have already )illed it.Ihenever you claim that you possess a live person$ you havemurdered$ &ecause li%e cannot &e possessed. Fhe cat was moving %romthis wing to that. Fhe cat was alive$ %ully alive$ more alive than thesemon)s. 5he had no home$ she didnOt &elong to any&ody. 5he was ustli)e a &ree#e sometimes passing through the le%t wing$ sometimespassing through the right. And the cat never claimed that these mon)s&elonged to her$ or those mon)s &elonged to her. 5he never possessed.

*A Gird on the Iing$ Chapter B: 5ave the Cat,<ota DM! noi suntem pisica care se misca intre cele doua aripi alepalatului : aripa de la su&sol *mintea, in care suntem programati saramanem captivi in starea de veghe < aripa luminoasa in care intra doarin cursul somnului pro%und pt a ne regenera dar in acest timp suntema&senti



0 ird on the %in) Chapter 11! -o(er p * <ota DM! ocul de sah in care i se taia capul celui care pierdea,! have heard: once it happened that a young man &elonging to a veryrich and aristocratic %amily$ came to a Jen master. 'e had )nowneverything$ indulged in every desire< he had enough money$ so therewas no pro&lem. Gut then he got %ed up %ed up with se-$ %ed up with

women$ %ed up with wine. 'e came to the Jen master and said$ ow !am %ed up with the world. !s there some way that ! can )now mysel%$who ! amLAt that moment the master upturned the ta&le$ started laughing andsaid$ o&ody is going to &e de%eated here. Nou &oth have won. Fhismon) was already in heaven$ he was rich< no need to cut o%% his head.'e was not trou&led at all when the master said$ Nour head is to &e cuto%%. ot a single thought arose in his mind. Fhere was no Muestion o%choice i% the master says it is going to &e so$ it is o)ay. 'e said yeswith his whole heart. Fhat was why there was no perspiration$ notrem&ling. 'e was playing chess< death was not a pro&lem.

(ri de c?te ori e-ist6 o situaie de urgen6 nu v6 putei permite saganditi. Zandul este pentru agrement *atunci cand ai timp li&er,. Atuncic?nd nu e-ist6 nici o pro&lem6 v6 putei g?ndi< dar atunci c?nd e-ist6

@ntradev6r o pro&lem6 de supravietuire g?ndirea se opre7te$ deoarecemintea are nevoie de timp$ iar atunci c?nd e-ist6 o de urgen6 nu estetimp. Fre&uie s6 %acei ceva imediat.

And the master said$ Nou have won$ and your victory has &een greaterthan this mon)Os.

ow ! will initiate you. Nou can &e here$ and soon you will &eenlightened.Goth &asic things had happened: meditation and compassion. Guddhahas called these two the &asic: pragya and )aruna$ meditation andcompassion.

Fhe young man said$ -plain it to me. 5omething has happened ! donOt)now a&out. ! am already trans%ormed< ! am not the same young manwho came to you a %ew hours ago.

Fhat man is already dead. 5omething has happened you have done amiracle.

Fhe master said$ Gecause death was so imminent$ you couldnOt thin)$

thoughts stopped."eath was so close &y$ thin)ing was impossi&le. "eath was so near$there was no gap &etween you and death$ and thoughts need space tomove. Fhere was no space$ so thin)ing stopped. +editation happenedspontaneously. Gut that was not enough$ &ecause that type o%meditation which happens &ecause o% emergency will &e lost< when theemergency is gone that meditation will &e lost. 5o ! couldnOt throw the&oard at that moment$ ! had to wait.!% meditation really happens$ whatsoever the cause$ compassion has to%ollow.

Compassion is the %lowering o% meditation. !% compassion is not coming$your meditation is$ somewhere$ wrong. Fhen ! loo)ed at your %ace. Nou were %illed with &liss and your eyes&ecame &uddhali)e.

Nou loo)ed at the mon)$ and you %elt and you thought$ !t is &etter tosacri%ice mysel% than this mon). Fhis mon) is more valua&le than me.



Fhis is compassion when the other &ecomes more valua&le than you. Fhis is love when you can sacri%ice yoursel% %or the other. Ihen you&ecome the means and the other &ecomes the end$ this is love. Ihenyou are the end and the other is used as a means$ this is lust. ;ust isalways cunning and love is always compassionate.Fhen ! saw in your eyes the compassion arising$ and then you startedto ma)e wrong movements ust to &e de%eated$ so that you would &e)illed and this mon) saved. At that moment ! had to throw the &oard.

Nou had won. ow you can &e here. ! have taught you &oth meditationand compassion. ow %ollow this trac)$ and let them &ecomespontaneous in you not situational$ not depending on any emergency$&ut ust a Muality o% your &eing.

Carry this story within you$ in your heart< let it &ecome the &eat o% yourheart. Rooted in meditation you will have wings o% compassion. FhatOswhy ! say that ! would li)e to give you two things: Roots into this earthand wings into that heaven. +editation is this earth$ it is here and now<the very moment you can spread your roots$ do it. And once roots arethere your wings will reach to the highest s)y possi&le. Compassion isthe s)y$ meditation is the earth$ and when meditation and compassionmeet a &uddha is &orn.

0ne:a 3Don Mi)uel ui$ despre visul colectiv si individual de iad si derai in cartea sa FJ 2 Maiestria in iu(ire n )hid practic al arteirelaKiilor8 o carte din nKelepciunea toltec=/ The Master6 ofLove! 0 Practical Guide to the 0rt of elationship! 0 Toltec%isdo" oo74

"ac6 ai @neles %aptul c6 toi cei din urul dumneavoastr6 au r6niemoionale in%ectate cu otrava emoiilor negative$ vei @nelege cuu7urin6 relaiile interumane din ceea ce toltecii numesc visul iadului. ...(amenii sunt animale domesticite$ iar aceast6 domesticire repre#int6poarta de intrare @n visul iadului$ unde continu6 s6 tr6iasc6 @n team6.'umans are domesticated animals$ and this domestication leads us intothe dream o% hell where we live in %ear.... A7adar$ pentru a cur6aotrava 7i pentru a v6 vindeca r6nile$ pentru a v6 accepta pe sine 7ipentru a ie7i ast%el din iad nu avei altceva de %6cut dec?t s6 deschideiochii 7i s6 privii @n urul dumneavoastr6. ... Atunci c?nd ne respingemsinguri$ c?nd ne udec6m$ ne g6sim vinovai 7i ne pedepsim singuri$ noi

aungem s6 credem c6 iu&irea nu e-ist6$ c6 nu e-ist6 dec?t pedeapsa$su%erina$ udecata.... \n vi#iunea toltec6$ tot ceea ce credem despre noi @n7ine 7i tot ceea ce cunoa7tem despre lumea @n care tr6im nu estealtceva dec?t un vis. "ac6 privii descrierile religioase ale iadului$ veiconstata c6 acestea nu di%er6 deloc de societatea uman6$ de %elul @ncare vis6m noi. !adul este un loc al su%erinei$ al %ricii$ al luptelor 7iviolenelor$ al udec6ilor 7i al inustiiei$ un loc al pedepsei care nu ses%?r7e7te niciodat6. ....(amenii se lupt6 cu oamenii @ntro ungl6 apr6d6torilor< ei sunt plini de preudec6i$ de vinov6ie$ de resentimente$de otrava emoiilor negative: invidie$ m?nie$ ur6$ tristee$ su%erin6. oi

cre6m singuri toi ace7ti demoni @n minile noastre$ c6ci neam o&i7nuits6 vis6m iadul @n propria noastr6 via6.....Hiecare om @7i creea#6 propriasa dram6 personal6 @n care @7i des%67oar6 viaa$ dar oamenii care autr6it @naintea noastr6 au creat @mpreun6 un mare vis e-terior$ visulsociet6ii umane. =isul e-terior$ =isul 4lanetei$ este =isul colectiv creatde miliardele de vis6tori.



+arele =is include toate regulile sociale$ toate legile$ religiile$ culturile$toate manierele @n care tr6iesc ast6#i oamenii. Foate aceste in%ormaii

@nmaga#inate @n minile noastre seam6n6 cu o mie de voci care nevor&esc simultan. Foltecii numesc acest proces: mitote. Realitateadinl6untrul nostru este iu&ire pur6< noi suntem =iaa. 5inele nostru realnu are nimic dea %ace cu visul$ dar procesul de mitote ne @mpiedic6 s6vedem cine suntem cu adev6rat. *http://es.wi)ipedia.org/wi)i/+itote <Fhere !s a +itote in Nour +ind &y Allan 'ardman

http://www.netplaces.com/toltecwisdom/awa)eninginthedream/thereisamitoteinyourmind.htm ,...

Atunci c?nd privim =isul din aceast6 perspectiv6$ con7tieni c6 suntemcine suntem$ ne d6m imediat seama de comportamentul prostesc aloamenilor$ care devine chiar amu#ant. +area dram6 devine ast%el ocomedie. e d6m seama c6 oamenii su%er6 pentru lucruri practic lipsitede importan6$ unele dintre ele chiar ireale. u avem @ns6 de ales. eam n6scut @n aceast6 societate$ am crescut @n ea 7i am @nv6at s6 necomport6m la %el ca ceilali$ @ntrun nonsens generali#at...!maginaiv6c6 putei vi#ita o alt6 planet6$ @n care locuitorii au o minte emoional6di%erit6 de a noastr6. i comunic6 unii cu ceilali prin iu&ire$ prin %ericire$prin pace. !maginaiv6 c6 dup6 ce ai stat o vreme acolo$ v6 tre#ii dinnou pe planeta noastr6$ dar nu mai avei nici un %el de r6ni pe corpuldumneavoastr6 emoional. u v6 mai este team6 s6 %ii cel care suntei.(rice var spune altcineva$ orice ar %ace$ nimic nu v6 mai poate a%ectapersonal$ 7i deci nu v6 mai poate r6ni. 4ractic$ nu mai avei nevoie deprotecie. u v6 mai este team6 s6 iu&ii$ s6 v6 @mp6rt67iisentimentele$ s6 v6 deschidei inima. "ar nimeni din cei din ur nuseam6n6 cu dumneavoastr6.

Cum ai putea sta&ili relaii de comuniune cu oameni care sunt r6nii dinpunct de vedere emoional 7i care sunt &olnavi de team6L ;a na7tere$mintea emoional6 a omului este per%ect s6n6toas6. 4rimele r6ni pecorpul s6u emoional apar @n urul v?rstei de 3 ani$ c?nd copilul sein%ectea#6 pentru prima oar6 cu otrava emoiilor negative. (&servai

@ns6 copiii cu v?rste cuprinse @ntre doi 7i trei ani: ei nu %ac altceva dec?ts6 se oace tot timpul$ s6 r?d6 tot timpul. !maginaia lor este e-trem deputernic6 7i ei @7i tr6iesc visul ca pe o aventur6 a e-plor6rii. C?nd

@nt?lnesc un o&stacol$ ei reacionea#6 7i se ap6r6$ dar apoi uit6 7itr6iesc la %el de intens momentul urm6tor$ @7i re@ncep ocul$ e-plorarea7i amu#amentul. i tr6iesc @n permanen6 @n clipa pre#ent6. AC9+ u se

ru7inea#6 de trecutul lor$ nu sunt @ngriorai de viitor. Copiii micie-prim6 e-act ceea ce simt 7i nu se tem s6 iu&easc6....(piniile e-terioare au o mare putere asupra comportamentului prostescal oamenilor RACF!=! care tr6iesc @n iad. Ace7tia simt @n permanen6nevoia s6 aud6 c6 sunt %rumo7i$ &uni$ de7tepi$ c6 ceea ce %ac ei este&ine. Cum ar6tL `ia pl6cut cum am vor&itL 7ti de acord cu ceea ce%acLoi simim nevoia s6 au#im opiniile celorlali tocmai pentru c6 suntemdomesticii C("!F!(AF! 5A H!+ RACF!=! 7i putem %i manipulai @n%uncie de aceste opinii. G9F(A " C(+A"A ! AHARA

FA!RA C(J!!Corpul nostru emoional @7i schim&6 7i @7i pierde treptat propria%recven6 vi&ratorie$ cea speci%ic6 unei %iine umane normale. Copiii

@nva6 ocul adulilor$ al =isului e-terior$ dar @7i pierd ast%el inocena$%ericirea$ li&ertatea 7i tendina @nn6scut6 de a iu&i. i sunt %orai s6 seschim&e 7i @ncep s6 perceap6 o alt6 lume$ o alt6 realitate$ a inustiiei$ a

http://es.wikipedia.org/wiki/Mitote

http://www.netplaces.com/toltec-wisdom/awakening-in-the-dream/there-is-a-mitote-in-your-mind.htm


http://es.wikipedia.org/wiki/Mitote





durerii emoionale$ a emoiilor negative. i intr6 ast%el @n iad$ @n iadul pecare @l creea#6 chiar oamenii$ adic6 @n =isul 4lanetei. !adul @i @nt?mpin6cu &ucurie$ dar nu se poate spune c6 lau inventat ei personal. !adul eraaici @nainte de na7terea noastr6.4utem vedea cu u7urin6 c?t de u7or pot %i distruse iu&irea 7i li&ertateadac6 @i privim pe copii.!maginaiv6 un copila7 de doi sau trei ani care alearg6 7i se oac6 prinparc. +ama @l supraveghea#6 pe micu 7i se teme s6 nu cad6 7i s6 nu se

loveasc6.;a un moment dat$ ea dore7te s6l opreasc6$ dar copilul crede c6 mamase oac6 cu el$ a7a c6 @ncearc6 s6 alerge mai rapid dec?t ea. 4e stradadin apropiere trec ma7ini$ lucru care o sperie 7i mai tare pe mam6$ carereu7e7te @n cele din urm6 s6l prind6. Copilul se a7teapt6 ca mama luis6 se oace cu el$ dar ea @l plesne7te la %und.Gum Ce 7oc Hericirea copilului era e-presia iu&irii care se mani%estaprin el$ 7i el nu @nelege de ce mama sa se poart6 ast%el. \n timp$acumularea acestor 7ocuri su&minea#6 iu&irea lui p?n6 la dispariie."e7i nu @nelege @nc6 cuvintele$ copilul poart6 @n el o @ntre&are: "e ceLAlergarea 7i oaca sunt e-presii ale iu&irii$ dar ele nu mai repre#int6 osurs6 de siguran6$ c6ci p6rinii @l pedepsesc pentru maniera @n care @7ie-prim6 iu&irea.i @l trimit @n camera lui$ 7i copilul nu mai poate %ace ceea ce dore7te.46rinii @i spun c6 nu a %ost un copil cuminte$ iar acest lucru @ldemorali#ea#6< @nseamn6 c6 este pedepsit.\n acest sistem al pedepsei 7i al recompensei e-ist6 un sim al drept6ii7i al nedrept6ii$ al corectitudinii 7i al incorectitudinii. Acest sim este caun cuit care taie @n carne vie @n corpul emoional al copilului$ cre?ndacolo o ran6. \n %uncie de reacia noastr6 la inustiia comis6$ aceast6ran6 se poate in%ecta cu emoii negative.

!adul are di%erite niveluri. 9nii oameni sunt %oarte ad?nc scu%undai @n el$ @n timp ce alii nu au dec?t un contact sporadic cu el. -ist6 relaiie-trem de a&u#ive 7i relaii aproape lipsite de a&u#.Acum nu mai suntei copil$ iar dac6 avei o relaie a&u#iv6$ acest lucruse datorea#6 %aptului c6 acceptai a&u#ul$ c6 suntei convins c6 @lmeritai. *"on +iguel Rui# +aiestria in iu&ire / Fhe +astery o% ;ove,

0ne:a >vedeti in Gi&liogra%ie K8> adresa de unde puteti descarca aceasta carte

A Gird on the Iing * Chapter 3: Fhe Zates o% 'eaven and 'ell,12 Sune 1B8 am in Guddha 'allAudio: Nes=ideo: o;ength: 10 mins te-tul incepe cu povestirea #en care este tradusa

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'A[9! 5A!" I'( AR N(9L F' IARR!(R R4;!" I 0M CHIEA -0M0I T# THE EMPE#.'A[9! 5A!" N(9$ A 5A+9RA!L I!F' A HAC ;![ F'AF$ N(9 ;(([ +(R ;![ A GZZAR.AF F'!5 F' IARR!(R GCA+ 5( AZRN ' "RI '!5 5I(R".5FA"!Z CA;+;N ! HR(F (H '!+$ 'A[9! 5A!" HEE THE



G0TE- #A HELL #PE<.4RC!=!Z F' +A5FRO5 C(+4(59R$ F' 5(;"!R 5'AF'" '!55I(R" A" G(I".'A[9! F' 5A!" A" 'R F' ZAF5 (H 'A= (4.Heaven and hell are not )eo)raphical. If 6ou )o in search ofthe" 6ou ill never find the" an6here. The6 are ithin 6ou+the6 are ps6cholo)ical. The "ind is heaven+ the "ind is hell+and the "ind has the capacit6 to (eco"e either.

ut people )o on thin7in) ever6thin) is so"ehere outside <ota DM! locali#area in a%ara este re#ultatul programarii reactive K1>. Ie always go on loo)ing %or everything outside &ecause to &e inwardsis very di%%icult. Ie are outgoing. !% some&ody says there is a god$ weloo) at the s)y. 5omewhere$ sitting there$ will &e the divine person.(ne psychologist in an American school as)ed small children what theythought a&out Zod. Children have clearer perception: they are lesscunning$ more truth%ul. Fhey are more representative o% the humanmind$ they are unperverted. 5o he as)ed the children and the answerswere collected. Fhe conclusions were very ridiculous. Almost all thechildren depicted Zod something li)e this an old "an+ ver6 tall+(earded and ver6 dan)erous. 'e created %ear. If 6ou didn't follohi" he ould thro 6ou into hell8 if 6ou pra6ed and folloedhi" he ould )ive 6ou paradise and all the pleasures. He assittin) on a throne in the s76 atchin) ever6(od6. &ou couldn'tescape hi"8 even in 6our (athroo" he as loo7in).The out)oin) "ind pro,ects ever6thin) outside. Fhis is N(9R Zodtoo."onOt laugh$ donOt thin) this is a childOs conception no$ this is you. <ota DM! intretinerea in%antilismului $ programarii reactive si a transei

centri%uge in care cautam cau#ele in a%ara $ in lumea e%ectelor Fhis is how you thin) a&out Zod as a cosmic spy$ always searching tocondemn$ to punish$ to throw you into hell... as very %erocious$revenge%ul.

FhatOs why all religions are &ased on %ear <ota DM! %rica este unul dintre vectorii sau dintre semnalele dementinere a transei centri%uge$ inoculata la dresare sau conditionare<mai e-ista si asteptarea recompensei$ re#ultatului$ e%ectului *ruperea delumea cau#elor$ a%lata in pre#ent si ancorarea in lumea e%ectelor, .Religions say i% you do this you will &e appreciated$ rewarded< i% youdonOt do this$ you will &e punished. Fhe &ase seems to &e %ear. Zod ust

seems to &e a very power%ul emperor sitting on a throne in heaven. Fhewhole concept is %oolish &ut human< the human mind is %oolish. Fhewhole concept is anthropocentric.!n the Gi&le it is said Zod created man in his own image. !n reality$ itseems to &e Muite otherwise: man created Zod in his own image. %ehave pro,ected God in our on i"a)e8 he is ,ust a (loup ofthe hu"an "ind. 'e is a &igger human mind$ thatOs all. e"e"(er+if 6ou thin7 God is so"ehere outside 6ou+ 6ou have not eventa7en the first step toards (ein) reli)ious.The sa"e happens ith all such concepts. %e sa6 heaven isithout+ hell is ithout8 it is as if there e:ists nothin) ithin.

Ihat is within youL Fhe moment you thin) o% the within it seems thateverything goes empty.%hat is ithin Ce este inauntru

Fhe world is without$ se- is without$ sin is without$ virtue is without. Zod$ heaven$ hell everything is without.



<ota DM! ;a reactivi lumea este in a%ara$ se-ul este in a%ara$ pacatuleste in a%ara$ virtutea este in e-terior. "umne#eu$ raiul$ iadul toatesunt in e-teriorvedeti articolul K1> din Gi&liogra%ie

Ihat is within youL Iho are youL Fhe moment you thin) o% the withinyour mind goes &lan)$ there is nothing. !n reality$ everything is within<the outer is ust a proection. Hear is within you< it is proected as a hell.

'ell is ust a proected image on the screen o% the %ear that is withinyou$ o% the anger$ o% the ealousy$ o% all that is poisonous in you$ o% allthat is evil in you.'eaven is$ again$ a proected image on the screen o% all that is goodand &eauti%ul$ o% all that is &liss%ul within you. Fhe "evil is the %allenhuman &eing$ Zod is the risen human &eing. Zod is the ultimatepossi&ility o% your &eatitude< the "evil is your ultimate %all. Fhere isno&ody li)e the "evil e-isting somewhere.

Nou will never meet him unless you &ecome him. And you will neverencounter Zod unless you &ecome Zod.In the East+ reli)ions transcended this anthropocentric attitudever6 lon) a)o+ in the past. astern religions are nonanthropocentric.

<ota DM! dacii nu aveau o religie antropocentrica * centrata intrun#eu numit Jamol-is,$ ci venerau calea *#a, eli&erarii *mo)sha, din lumeae%ectelor si a mintii$ calea desteptarii. !n taoism nu este venerat un #eu$ci calea *tao, de trecere la regimul nemilocit * direct$ hologra%ic $nondualist ori divin, de %unctionare. Cei ce se ocupa de taoism silinlocuiesc pe Fao cu un #eu si predica virtutile con%ucianiste in loculancorarii in sursa tuturor virtutilor nu %ac decat sasi proiecte#e propriile

credinte si sa perpetue#e modelul in%antil al cuceritorilor care aucoloni#at "acia.

Fhey say you cannot encounter Zod$ you can &ecome Zod. Fhey sayIhen you reach to the ultimate point o% e-istence$ there will &e no Zodto receive you and welcome you. (nly you will &e there in yourgodliness.<ota DM! cand aungi acolo nu vei gasi pe "umne#eu sa te intampine$tu vei redeveni divin$ tu iti vei recapata scaunul de domnie$ tu veidescoperi ca e-istenta este divina

5o this can &e said$ and ! go on insisting: Fhere e-ists no Zod e-istence is divine. Fhere e-ists no one li)e a person$ a superperson$no one. Zod is none-istential$ godliness is e-istential. Fhe moment ! saygodliness... it &ecomes something inward< the moment you say Zod$you have proected it.<ota DM! indumne#eirea$ resta&ilirea %unctionarii divine este cevainterior . "umne#eu este ceva e-terior$ o tinta pe care sa va risipitienergiile vietii$ o transa$ o proiectie

!ncepe partea cu povestea #en in care (sho indica de ce a %ost alesdrept persona un ra#&oinic

Fhis story is &eauti%ul. Fhe Jen master 'a)uin is one o% the rare%lowerings. A warrior came to him$ a samurai$ a great soldier$ and he



as)ed !s there any hell$ is there any heavenL !% there is hell andheaven$ where are the gatesL Ihere do ! enter %romL 'ow can ! avoidhell and choose heavenL 'e was a simple warrior. Iarriors are alwayssimple.!t is di%%icult to %ind a &usinessman who is simple. A &usinessman isalways cunning$ clever< otherwise he cannot &e a &usinessman. Awarrior is always simple< otherwise he cannot &e a warrior. A warrior)nows only two things$ li%e and death nothing much.

'is li%e is always at sta)e$ he is always gam&ling< 'e is a simple man.<ota DM! mintea simpla a ra#&oinicului *casta militara, il auta sa seeli&ere#e* de aici sunt selectati s%intii$ regii $ liderii ,< mintea complicata a omuluide a%aceri *casta negustorilor, sau a &rahmanilor * %iloso%ilor$teoreticienilor$ cei ce se ocupa de programarea societatii< un alt tip denegustori care vand ori schim&a in%ormatii, &lochea#a eli&erarea .Aceste doua caste nu au dat niciun Guddha * om tre#it,

FhatOs why &usinessmen could not create a single +ahavir$ a singleGuddha. ven Grahmins could not create a Ram$ a Guddha$ a +ahavir.Grahmins are also cunning$ cunning in a di%%erent way. Fhey are also&usinessmen o% a di%%erent world$ o% the other. Fhey deal in &usinessnot o% this world$ &ut o% the other world. Fheir priesthood is a &usiness<their religion is mathematics$ arithmetic. Fhey are also clever$ moreclever than &usinessmen.The (usiness"an is li"ited to his orld+ their cunnin)ness )oes(e6ond. The6 ala6s thin7 of the other orld+ of the reardsthe6 are )oin) to )et there.

Fheir rituals$ their whole mind is concerned with how to achieve more

pleasures in the other world. The6 are concerned ith pleasure!the6 are (usiness"en. ven Grahmins could not create a Guddha. Fhis is strange. All thetwenty%our Saina tirthan)aras were )shatriyas$ warriors.Guddha was a warrior< Rama and [rishna were warriors. Fhey weresimple people$ with no cunning in their minds$ with no arithmetic. Fhey)new only two things li%e and death.

Fhis simple warrior came to 'a)uin to as) where is heaven and where ishell. 'e had not come to learn any doctrine. 'e wanted to )now wherethe gate was so he could avoid hell and enter heaven. And 'a)uinreplied in a way only a warrior could understand. !% a &rahmin had &een

there$ scriptures would have &een needed< he would have Muoted the=edas$ the 9panishads$ the Gi&le$ the [oran$ then a Grahmin wouldhave understood. All that e-ists %or a &rahmin is in the scriptures<scriptures are the world. A &rahmin lives in the word$ in the ver&al. !% a&usinessman had &een there$ he would not have understood theanswer$ the response 'a)uin gave$ the way he acted with this warrior.A &usinessman always as)s Ihat is the price o% your heavenL Ihat isthe costL 'ow can ! attain itL<ota DM! cu o %iloso%ie ca aceea a negustorilor * totul are un pret ,nu se reali#ea#a tre#irea . Ati descoperit pe cineva care a o&tinut

iu&ire$ %ericire sau un somn &un prin cumparare.

Ihat should ! doL 'ow virtuous should ! &eL Ihat are the coinsL Ihatshould ! do so heaven can &e attainedL 'e always as)s %or the price.



! have heard one &eauti%ul story it happened in the &eginning whenZod created the world. Zod came to earth to as) di%%erent races a&outthe ten commandments$ the ten rules o% li%e. Fhe Sews have given somuch signi%icance to those ten rules Christians also$ +ohammedansalso. All these religions are Sewish$ the source is the Sew$ and the Sew isthe per%ect &usinessman.<ota DM! religii semitice$ negustoresti aduse de coloni#atorii in lumeadacilor

5o Zod came to as)$ he came to the 'indus and as)ed$ Iould you li)eto have ten commandmentsL

Fhe 'indus said$ Ihat is the %irstL Ie must have a sample. Ie donOt)now what these ten commandments are. Zod said$ Fhou shalt not)ill.

Fhe 'indus said$ !t will &e di%%icult. ;i%e is comple-$ )illing is involved. !tis a greatcosmic play: there is &irth$ death$ %ighting$ competition. !% all thecompetition is ta)en away the whole thing will &ecome %lat$ dull. %edon't li7e these co""and"ents the6 ill destro6 the hole)a"e.

Fhen he went to the +ohammedans and said$ Fhou shalt not commitadultery. 'e also gave them one e-ample they had also as)ed %or asample. Fhe +ohammedans said$ This ill (e difficult... life illlose all (eaut6. 0t least four ives are needed. Nou call itadultery$ &ut this is all that li%e can give$ all that a virtuous man shouldhave. Iho )nows o% the other worldL This is the orld8 6ou have)iven it to us to en,o6 and no 6ou have co"e ith these tenco""and"ents. Fhis is contradictory.Zod went around and around. Fhen he came to +oses$ leader o% the

Sews. +oses never as)ed %or a sample$ and Zod was a%raid: i% +osessaid no$ no&ody was le%t< +oses was the last hope. Ihen Zod as)ed+oses the moment Zod said$ ! have ten commandments what did+oses replyLHe said+ Ho "uch do the6 cost This is ho a (usiness"anthin7s! the first thin) he ants to 7no is the cost.Zod said$ Fhey cost nothing. And +oses said$ Fhen ! will have ten. !%they costnothing$ there is no pro&lem. * au platit un cost: au pierdut haremul ,

FhatOs how the ten commandments were &orn.

Gut this samurai was not a Sew< he was not a &usinessman$ he was awarrior.

"e aici incepe partea tradusa in Co"entariul lui #sho si note deMirahorian

'e had come with a simple Muestion. 'e was not interested inscriptures$ not in cost$ not in any ver&al answer. 'e was interested inreality. And what did 'a)uin doL 'e said$ Iho are youL And the

warrior replied$ ! am a samurai. !t is a thing o% much pride to &e asamurai in Sapan. !t means &eing a per%ect warrior$ a man who will nothesitate a single moment to give his li%e. Hor him$ li%e and death are usta game.'e said$ ! am a samurai$ ! am a leader o% samurais. ven the emperorpays respect to me.



&ut si- hours is really too long< ! say si- minutes is enough. ven si-seconds will do i% you can &e a&solutely without activity. Ihen you arenot occupied$ you cannot &e unconscious< when you are unoccupiedyour whole energy &ecomes consciousness. A tremendous releaseoccurs.

Nour energy is engaged in occupation. Nour mind is thin)ing$ your &odyis wor)ing$ you are occupied. Nour whole energy is moving in activity$ is&eing dissipated into the world.

Ihen you thin)$ you are dissipating energy< each thought ta)es energy$needs energy. Nou are continuously thin)ing and dissipating energy %or nothing ustdissipatingenergy. Activity needs energy$ and your in%inite source o% energy iscontinuously &eing dissipated. Nou are lea)ing %rom everywhere. FhatOswhy you %eel so wea)$ so %rustrated$ so impotent. Fhis impotence %eelsli)e helplessness< you are omnipotent and you %eel impotent. Nou haveall the sources o% in%inite energy within you$ you are related to thecosmic source$ &ut you %eel impotent &ecause you are continuouslydissipating energy. !% thought stops even %or a single moment andactivity is no more$ i% you have &ecome li)e a statue$ unmoving withinor without$ i% there is no movement$ either o% &ody or o% mind$ thentremendous energy is released. Ihere will it go now there is noactivityL !t cannotgo without. Nou &ecome a pillar o% energy$ a %lame o% energy.verything &ecomesconscious inside$ everything is lighted< your whole &eing is %illed withlight.

Fhis must have happened to the warrior stopped$ sword in hand with'a)uin ust &e%ore him$ with a master$ an enlightened master$ &e%ore

him. Fhe eyes o% 'a)uin were laughing$ the %ace was smiling$ and thegate o% heaven opened. 'e understood: the sword went &ac) into itssheath. Ihile putting the sword &ac) into the sheath he must have&een totally silent$ peace%ul. Fhe anger had disappeared$ the energymoving in anger had &ecome silence. !% you suddenly awa)e in themiddle o% anger$ you will %eel a peace you have never %elt &e%ore.nergy was moving and suddenly it stops. Nou will have silence$immediate silence. Nou will %all into your inner &eing and the %all will &eso sudden$ you will &ecome aware. !t is not a slow %all$ it is so suddenthat you cannot remain unaware.

Nou can remain unaware only with routine things$ with gradual things<

you move so slowly you canOt %eel movement. Fhis was suddenmovement %rom activity to noactivity$ %rom thought to nothought$%rom mind to nomind. As the sword was going &ac) into its sheath$ thewarrior reali#ed. And 'a)uin said$ 'ere open the doors o% heaven.5ilence is the door.!nner peace is the door.onviolence is the door.;ove and compassion are the doors.

'eaven and hell are not geographical$ they are psychological$ they are

your psychology.And this is not a Muestion to &e decided on the day o% udgment. Fhehuman mind is so clever: in avoiding$ in escaping$ Christians$+ohammedans and Sews have created a concept o% the last day whenevery&ody is to &e udged you will &e ta)en out o% your grave and

udged. Fhose who have %ollowed Sesus$ who have &een good$ who have



&elieved$ will go to heaven< those who have mis&ehaved$ who have not%ollowed Sesus$ who have not &een to church$ will &e thrown into hell.Christian hell is one o% the most ridiculous things. !t is eternal$ there isno end to it. Fhis seems inustice$ sheer inustice< whatsoever sin youhave committed no punishment which is eternal can &e ust.Gertrand Russell somewhere has o)ed$ !% ! calculate all my sins$ sinsthat ! have committed and sins that ! have not committed$ only &roodedover i% even they are included the hardest udge canOt send me to

ail %or more than %our years. And Christianity sends you to hell %orever.Gertrand Russell has written a &oo)$ Ihy ! am not a Christian< this isone o% his arguments. !t is a &eauti%ul argument &ecause the wholething seems to &eridiculous.!%$ as 'indus say$ you have committed millions o% sins in millions o%lives$ it may loo) logical to send a person to hell %or eternity. GutChristians &elieve in only one li%e$ a li%e o% seventy years. 'ow can youcommit so much sin that you deserve eternal hellL !% you commit sincontinuously %or seventy years$ even then eternal hell doesnOt loo) ust.

Fhe whole thing seems to &e revenge%ul: so Zod is throwing you intohell &ecause o% your sins$ &ecause you were diso&edient$ &ecause youwere re&ellious$ &ecause you didnOt listen to him. !t seems to &erevenge$ &ut revenge can &e unust. !s it punishmentL !t seemsridiculous.

Fhe human mind has created a last udgment day. IhyL why wait %orthe last dayL Fhe mind always postpones$ pushes things ahead: thepro&lem is not right here and now$ it is a Muestion o% the last day$ so wewill see. Fhe pro&lem is not urgent$ we will see what happens. Fhere areways and means... !n the last moment you can %ollow Sesus$ in the lastmoment you can surrender and say to Zod$ ! was a sinner. Nou can

con%ess and &e %orgiven. Zod is in%inite compassion$ Zod is love< he isgoing to %orgive you.Christians have evolved a techniMue o% con%ession. Nou commit sin$ andthen you go to the priest and con%ess< con%essed$ you are relieved. !%you con%ess honestly$ you are ready to sin again< the past sin is%orgiven. (nce you )now the tric)$ the )ey that you can commit a sinand &e %orgiven who is going to prevent you %rom committing moreL5o the same people )eep on coming to the priest every 5unday and goon con%essing.5ometimes the ego is such that people con%ess sins they nevercommitted. Fhe ego is such that i% you start con%essing$ you may

&ecome so involved in it that you may start con%essing sins you nevercommitted. Fo &e a greater sinner is so ego%illing the greater thesinner$ the greater will &e the %orgiveness o% the divine.!t has &een said &y those studying ;eo FolstoyOs auto&iographical notesdeeply$ that many sins he says he committed he never committed atall. 'e is enoying. SeanSacMues Rousseau has written Con%essions$ hisauto&iography< the sins he con%esses$ he never committed. Fhe same ispossi&le with +ahatma Zandhi< in his auto&iography the things hedepicts himsel% as committing may &e e-aggerations. Fhis is how theego wor)s: whatever you say you ta)e to the e-treme$ then there is the

&eauti%ul %eeling that you have con%essed. ;ast udgment$ con%essionare tric)s o% the mind. 'eaven and hell are not at the end$ they are hereand now. very moment the door opens< every moment you go onwavering &etween heaven and hell. !t is a momenttomoment Muestion$it is urgent< in a single moment you can move %rom hell to heaven$ %romheaven to hell.



Fhis is the meaning o% the story. ot even a single moment had passedand 'a)uin said$ Fhis is the gate o% hell. ow the gate o% hell opens.And not a single moment had passed and he said$ ;oo)$ this is the gateo% heaven. 'eaven and hell are not very distant$ they are neigh&ors<only a small %ence divides them. Nou can ump that %ence$ even withouta gate. Nou go on umping %rom this to that. !n the morning you may &ein heaven< &y evening you are in hell. Fhis moment heaven$ that

moment hell. !t is ust an attitude$ ust a state o% your mind$ ust howyou are %eeling. +any times$ in a single li%e$ you may visit hell$ andmany times you may visit heaven. !n a single day also...

Fhere is a &eauti%ul story o% a disciple o% +ahavira. 'e was a great )ing$he renounced and &ecame a disciple o% +ahavira. 'e was very ascetic$austere$ and did whatever +ahavira said to the very e-treme. 'is namespread all over the country it was 4rasannachandra. ven )ingsstarted coming to pay homage to him. (ne )ing$ Gim&asar$ who had&een a %riend o% 4rasannachandra when he was also a )ing$ came to thecave where he was standing na)ed under the sun$ with his eyes closed.Gim&asar &owed down &e%ore 4rasannachandra and thought$ Ihen willthe time come when ! will also &ecome so peace%ul$ so silent$ &liss%ulL

Fhis man has achieved Fhen he went to +ahavira$ 4rasannachandraOsmaster he was near$ somewhere in the same %orest. 'e said to+ahavira$ Ghagwan$ ust &e%ore coming to you ! went to4rasannachandra. 'e wasstanding with his eyes closed$ so &liss%ul$ so heavenly. 'e has achieved.Ihen will the moment come %or meL ! am not so %ortunate ! %eel

ealous. ! have another Muestion: !% 4rasannachandra had died that verymoment when ! was there$ paying my respects to him$ where would hereachL Ihich heaven would he attainL Sainas say there are seven

heavens and seven hells.+ahavira said$ 'e will %all to the seventh hell. Gim&asar couldnOtunderstand$ he was pu##led and con%used. 'e said$ Ihat are yousaying$ the seventh hellL 4rasannachandra was standing so silently$ sopeace%ully$ so meditatively< he was in such ecstasy. !% he %alls to theseventh hell what will happen to meL Are there more hells &eyond theseventhL o$ you must &e o)ing$ tell me the truth.+ahavira said$ Fhis is the truth. Sust &e%ore you a %ew people hadpassed &y< they also went to pay homage to 4rasannachandra. Fheystarted gossiping around him< he heard$ and the doors o% hell opened.

Fhose people were coming %rom his capital where he had &een )ing.

Fhey said$ Fhis %ool has renounced all Fhe prime minister$ to whom hehas given the whole responsi&ility %or running the )ingdom$ is a thie%.'e is looting$ he is destroying. Ihen 4rasannachandraOs son comes o%age$ when he comes to &e )ing$ there will &e nothing le%t. And this %oolis standing here with his eyes closed.4rasannachandra heard this. 5uddenly the door o% hell opened. 'e%orgot. 'e was also a samurai$ a warrior$ a )shatriya. 'e completely%orgot that he had renounced$ he %orgot that there was no sword< hecompletely %orgot that he was now a mon). Fhe samurai who had goneto 'a)uin had a sword. 4rasannachandra had none$ he was standing

na)ed. 'e pulled out his sword the sword was not there$ it was ust anillusion and completely %orgot that he was a sannyasin. Fhe wholething was so &urdensome$ so much an-ietywas created &y the news$ that he pulled his sword out o% the sheath andsaid$ ! am alive



Ihat does that prime minister thin)L ! will go and cut o%% his head. ! amstill hereIhenever he used to &ecome angry in the old days he would alwaystouch his crown$ so he touched his crown. Fhere was no crown$ ust ashaven head. 5uddenly he remem&ered$ Ihat am ! doingL Fhere is nosword< ! am a sannyasin and have renounced all.+ahavira said$ !% he had died at the very moment he reali#ed this hewould have

achieved the seventh heaven. 4rasannachandra reali#ed what he had&een imagining. Sust through imagination the door o% hell was opened$now it had closed. !% he had died at this moment$ he would haveachieved the seventh heaven.'ell and heaven are within you. Fhe doors are very close: with the righthand you can open one$ with the le%t hand you can open another. Iith

ust a change o% your mind$ your &eing is trans%ormed %rom heaven tohell and %rom hell to heaven. Fhis goes oncontinuously. Ihat is the secretL Fhe secret is whenever you areunconscious$ whenever you act unconsciously$ without awareness$ youare in hell< whenever you are conscious$ whenever you act with %ullawareness$ you are in heaven. !% this awareness &ecomes so integrated$so consolidated$ that you never lose it$ there is no hell %or you< i%unconsciousness &ecomes so consolidated$ so integrated$ that younever lose it$ there is no heaven.Hortunately unconsciousness can never&ecome so consolidated< a part always remains conscious.Ihen your whole &eing seems to &e unconscious$ even then awitnessing part always remains conscious. ven while asleep$ a part iswitnessing. FhatOs why in the morning you sometimes say the sleep was&eauti%ul. 5ometimes you say the sleep was distur&ed$ nightmarish<sometimes you say$ ! slept so deeply$ so peace%ully$ it was such great

happiness. Iho )nows thisL Nou were asleep who )nows that youwere so happyL A part has witnessed< a part was continuously alert$)nowing. Iho )nows that you were distur&ed$ uneasy$ uncom%orta&leL

Nou were asleep even in sleep a part o% you )nows. Nou cannot &ecome completely unconscious. (nce achieved$consciousness cannot &e lost$ you cannot reverse the process. Noucannot &e eternally in hell this Christian doctrine is a&solutely %alse &ut you can &e eternally in heaven. Fhis is the 'indu doctrine: hell canonly &e temporary$ it can &e only %or the time &eing< it is temporal.'eaven can &e eternal.

Fo ma)e a distinction &etween the momentary heaven and the eternal

heaven 'indus have a di%%erent word +([5'A. 'indus have threewords< Christians$+ohammedans$ Sews have only two words. 'eaven and hell are the twowords %or +ohammedans$ Christians and Sews. 'indus say nara)a %orhell$ swarga %or heaven$ and mo)sha &eyond &oth. A third word.'indus say heaven is not worth achieving< it can &e lost. Ihen the stateo% heaven &ecomes permanent$ when it cannot &e lost$ it ismo)sha$ it is a&solute %reedom. Fhen &liss has &ecome your nature thenheaven and hell have disappeared. Fhen wherever you are$ it will ma)eno di%%erence. Fhis third state is the aim. Gut you cannot reach the third

i% you are %lic)ering$ i% you are wavering &etween heaven and hell< thennothing can &e consolidated$ integrated. Fhen you live in a %lu-$ there isno crystalli#ation$ your &eing is liMuid. 5ometimes it moves to heaven$sometimes$ to hell. Crystalli#ation means you &ecome more and moreconscious$ you &ecome more and more centered$ more and more



grounded. ;ess asleep$ you &ecome more aware$ and a moment comes even when you are asleep$ you are conscious.Ananda used to sleep with Guddha in his room. A &uddha is worthwatching$ even in his sleep$ so Ananda used to watch sometimes. A&uddha asleep is such a &eauti%ul phenomenon: he loo)s li)e a smallchild$ innocent$ with no &urden o% the day.

Nou dream only &ecause you carry a &urden$ only &ecause the day isincomplete. Nou have le%t many things incompleted< they have to &e

completed in the dream. Nou loo)ed at a woman$ you desired her$ &ut itwas not possi&le. 5ociety$ the law$ the state$ morality$ your ownconscience$ diverted your attention. Nou escaped %rom the woman &utshe will %ollow you in the dream< the act has to &e completed. Nou mustma)e love to this woman$ i% not in reality then in the dream< only thenwill you %eel at ease. Fhe incomplete act &ecomes a &urden.A &uddha sleeps dreamlessly &ecause nothing is incomplete. Fhere isno desire$ no passion. othing arises and nothing remains< things passas i% in %ront o% a mirror. A woman passes and Guddha loo)s &ut nopassion arises. Fhe woman has passed$ the mirror is vacant again< thereis no trace$ no mar) o% it. 'e is dreamless. ven a child is notdreamless$ even a child has desires. +ay&e the desire is not %or awoman$ it may &e %or a new toy or %or something else$ &ut even a childdreams. ven a cat$ a dog dreams.;oo) at a cat and you will %eel it is dreaming o% rats. !t is umping$catching< it issometimes %rustrated and sometimes very happy i% the rat is caught.;oo) at a dogsleeping. Nou can %eel it is dreaming a&out %lies$ a&out &ones$ a&out%ighting. 5ometimes it is tense$ sometimes rela-ed. Fhe sleep isdistur&ed.

Fo loo) at a &uddha while he is asleep is very &eauti%ul$ so Ananda usedto watch.Guddha would go to sleep$ and Ananda would sit and loo) at him. 'ewas such a silent pool o% &eing. othing was incomplete$ everything$every moment was complete and per%ect. Fhere was no dream$ therewere no traces le%t< his mind was a clean mirror. Fhe stream o%consciousness was never muddled$ it was crystal clear. Ananda &ecamepu##led &ecause Guddha always slept in the same posture. 'e wouldremain the whole night in the same posture< he would not change$ hewould remain in the same posture. Fhat posture has &ecome very%amous it is called the lying posture. Nou may have seen GuddhaOs

pictures. Fhere are many statues in Ceylon$ China$ Sapan and !ndia. !%you go to Aanta$ there is a statue o% Guddha lying down. Fhat posture$how Guddha lay$ has &eenreported &y Ananda. Guddha slept in the same posture the whole night$not even changing sides.5o one day Ananda as)ed$ Ghagwan$ everything is o)ay$ &ut one thingpu##les me: you remain in the same posture the whole night. Are youasleep or notL !% someone is asleep he will change his posture. Are youasleep or notL ven while you are asleep or appear to &e asleep$ itappears you are alert. !t seems you )now what the &ody is doing< you

will not even change your posture unconsciously.Guddha said$ Nes$ when the mind is silent$ not dreaming$ only the &odysleeps.Consciousness remains alert. [rishna has said to Aruna in the Zita$Ihile you sleep the yogi remains alert. ven in the night his sleep isnot sleepy. 'is sleep is only in the &ody$ a rest in the &ody$ a rela-ation



in the &ody< his consciousness is alert. !n reality a yogiOs consciousnessneeds no rela-ation< it is always rela-ed$ Fhere is no tension.Rela-ation is needed &ecause o% tension. Nou are so tense the wholeday$ yourconsciousness has to &e rela-ed. A yogiOs &ody rela-es &ecause the&ody gets tired. 'is &ody is a mechanism< his consciousness is alwaysalert$ continually alert. !t is a continuum o% alertness.Ihen your consciousness &ecomes a continuum there are no gaps in

consciousness< when there is no dar)ness within you$ your whole innertemple has &ecome enlightened. Fhe light has reached to every cornerand no parto% your inner house is in dar)ness. Nou are a mu)ta$ a %ree man.

Fhis is the meaning o% a christ. Nou are Christ arisen$ resurrected. owthere is no night %or you$ only the day e-ists< now the sun never sets.'eaven means consciousness$ hell means unconsciousness: there is thepossi&ility to move to either. Ihen the possi&ility disappears there is nohell$ no heaven there is a third< the ultimate opens the door. Nou&ecome %ree$ you &ecome %reedom. Fhis is the goal.'a)uin did well$ &ut this could only have &een done with a warrior. Fhewarriorresponded immediately he &ecame angry$ totally angry. !% he had&een a &usinessman$ he would have smiled< anger would have &eeninside. 'e would not have &een ready$ immediately$ to cut o%% 'a)uinOshead. 'a)uinOs response would have &een useless. Nou do this also:when you are angry$ you smile. Nou are so inauthentic and %alse$ evenin anger$ you lie. Nour love cannot &e &elieved &ecause even your angeris un&elieva&le.

Nour whole li%e is a continuous lie: whatsoever you do$ you are nottruth%ul. Angry$ you are not truth%ul< you smile$ you paint it on$ you hide

it you show something else. Fhen you cannot &e made alert that thisis the gate o% hell. Fhis warrior was li)e a child he &ecame totally angry. 'e &ecame soangry he was going to )ill this man he had come to as a disciple. 'e hadcome in search o% a master and he was going to )ill this man. 'e wastotal. Fhis totalness helped. !% you are total in your anger you will &etotal when the anger disappears< i% you are %alse in your anger youcannot &e real in your silence.'a)uin said$ ;oo)$ you have opened the door o% hell. !mmediately thesamurai reali#ed.

Fhis can &e reali#ed only i% you are total and truth%ul$ otherwise it

cannot &e reali#ed. Nou are such a deceiver you would have deceived 'a)uin. Nou wouldhave smiled. Fhat means the door o% hell would have &een open &utpainted with the sign&oard o% heaven. !t would have loo)ed %rom theoutside as i% it were heaven &ut inside it would have &een hell. Nouwould have divided and %ragmented. o$ it would not have &een o%much help.

Fhis warrior &ecame so total in his anger$ he lost all his consciousness.'e &ecame angry.'e was not angry there was no one who was angry he simply

&ecame anger< his whole energy &ecame anger$ he was mad. At such apea) things can &e reali#ed. Fhen they &ecome penetrative$ thensome&ody can &e made alert.'a)uin said$ ;oo) And the warrior could loo). 'e was a truth%ul man.

Fhen 'a)uin said$ Fhis is the gate o% hell. and he could reali#e. Ihenyou are total$ you can reali#e.



5uddenly the anger disappeared. Gecause it was total$ it disappeared<&ecause it was total$ it disappeared totally. !% it had &een %ragmentary itcould not have disappeared totally. !t totally disappeared$ totally. Adeep silence was le%t &ehind. Fhis is what ! have &een telling youcontinuously: Ge total$ &e authentic$ &e true. !% you are a sinner$ &e atrue sinner< donOt try to create a %acade o% &eing a saint. A true sinner is&ound to &ecome a true saint$ sooner or later. Fime is irrelevant. A truesinner is true$ that is the point< sin is not the point.

! have heard$ a peddler was caught and &rought to court. 'e waspeddling without a license. 'e was a new man in town &ut )new that alicense was needed. Fhere were a %ew other persons standing &e%orethe magistrate three women had also &een caught. Fhey wereprostitutes without licenses. Fhis is really a wonder%ul world governments even issue licenses %or prostitution. Fhey were caughtwithout licenses$ so the magistrate as)ed the %irst woman$ Ihat doyou sayL Iho are you and what are you doingL Fhe woman said$ ! ama model. 5he was lying. Fhe magistrate sentenced her to thirty dayshard la&or.'e as)ed the second woman. 5he said$ 5omewhere something iswrong. ! have &een caught wrongly< ! am an actress. Fhe magistratesent her %or si-ty days.'e loo)ed at the third woman. Fhe third woman said$ +y lord$ ! am aprostitute. Fhe magistrate could not &elieve that any&ody could &e sotruth%ul$ that any&ody could con%ess so truly. 'e said$ Authenticity has&ecome so rare that you have shoc)ed me. ! have never encounteredanyone who is truth%ul. Zo$ ! %orgive you. !Oll not give you anypunishment.

Fhen came the num&er o% the peddler. Fhe magistrate as)ed$ Ihatwere you doingL

'e said$ Fo &e %ran)$ ! am also a prostitute. Fhis is what is going on %aces. Halse %aces all over... deception. Nouare not even aware o% how you deceive and who you are deceiving.

Fhere is no one to &e deceived< you are deceiving yoursel% trying toescape$ trying to hide.

Fhat warrior was a true man< this untruth%ulness was not there. 'e wasready to )ill or to die< he &ecame so in%lamed he was a %ire. Fhe doorwas open. Nour door is never completely open you snea) through theholes. Nour heaven is also never open you enter %rom the &ac) door.

Fo &e total is a &asic thing %or any see)er$ %or anyone in search o%silence and truth.

Ihen you are angry$ &e angry. "onOt thin) o% the conseMuences< let theconseMuences &e there$ su%%er them$ &ut donOt deceive yoursel%. Ihenentering hell$ enter totally. "onOt leave hal% your mind outside< go intoit$ pass through it$ su%%er it. 4ain is going to &e there &ut pain givesmaturity< su%%ering is going to &e there &ut you can transcend it i% youunderstand. (nly a total mind can understand. And when angerdisappears$ you will &ecome so silent$ so meditative. !% you love$ lovetotally< i% you hate$ hate totally. "onOt &e %ragmentary< su%%er theconseMuences. Gecause o% conseMuences you try to deceive you are a peddler and you say you are a prostitute &ecause o%

conseMuences$ you are never angry$ never hate%ul. Fhen you will missheaven also. (ne who is incapa&le o% opening the door o% hellcompletely$ will &e incapa&le o% opening$ completely$ the door o%heaven. Zo through hell. Fhe path passes through there< heaven isachieved through hell.



Fhis is the meaning o% the anecdote. 'a)uin %irst created hell %or thewarrior< hell must &e created %irst. 'ell is easy to create you arealways ready$ always )noc)ing at the door.

Nou are a%raid &ut always ready< you are not courageous &ut alwaysready< you are not daring$ &ut always ready. Fhere is continuous turmoilinside. 'a)uin could not have created heaven %irst< that is impossi&le$no one is ready. 'eaven is very %ar away< hell is near&y$ ust around thecorner. Nou move and you are in it.

!$ also$ cannot create heaven %or you. Fhat is why all my meditationtechniMues aredesigned to create hell %irst. 4eople come to me and say$ +a)e ussilent. Ihy do you insist on us going madL ! cannot open the doors o%heaven %irst and you cannot &ecome silent. Ge totally mad %irst. ! createhell %or you and you will have to pass through it. !t is the nearest thingyou can easily do. 'eaven is very %ar away$ and one who has nottraveled through hell cannot reach heaven. +y insistence is a veryconsidered one.

Nou can understand the story now. 'a)uin said to the warrior$ Nou$ asamuraiL Nour %ace loo)s li)e a &eggarOs. Fhe samurai could not tolerate this$ itwas too much. A &eggarL 'e would never &eg$ not even %or his li%e.!mmediately he was touched to his very core. A &eggarL !mpossi&le

Fhe sword came out.! am touching you$ hitting you$ hammering you in all my meditationtechniMues ust to &ring your hell out. Gut you are such cowards thateven i% you &ring your hell out it will not &e total. Nou play with it$ youare not involved in it< you are %ragmentary$ you only &ecome lu)ewarm.;u)ewarm wonOt do. Nou have to &e &oiling$ only then can youevaporate. Fhe ego evaporates only at the &oiling point$ not &e%ore. Nou

ust &ecome lu)ewarm. !t is o% no use$ it is an unnecessary waste o%heat< again$ you will &ecome cold.A%ter meditation you will &ecome cold$ cold to the e-treme. !n yourcatharsis open the door o% hell. ! promise you$ i% you can open it ! willopen the other door immediately. !t is always open< once you open thedoor o% hell$ it is near.

Fo say this much is enough: ;oo)$ this is the gate o% hell. Fhen the gate closes. And the other gate opens.Anything moreL

5uestion 1G;(=" (5'($'(I "(5 I'AF N(9 5A!" AG(9F 'A= A" ';; F! ! I!F'I'AF

N(9O= G 5AN!Z AG(9F R((F5 A" I!Z5L =edeti: Ane-a 2I' N(9 5AN R((F5 !F( F'!5 ARF' A" I!Z5 !F( F'AF'A=$ !O= Z(F A H;!Z (H G!Z !H!!F;N 5FRFC'" F'AF

F'!5 ARF' !5 C;(5 A" F'AF'A= !5 HAR AIAN. I'AF !5 F' 5!Z!H!CAC (H F'!5 A"F'AFL

Fhis earth is close$ not &ecause it is close &ut &ecause o% you. Fhatheaven is %ar away$ not &ecause it is %ar away$ &ut &ecause o% you.Fhis means the world$ Fhis means the &ody these desires$ thesepassions$ the physical$ the visi&le. Fhis means all that has &eencondemned &y religions. Fhey are always against this and %or that.



Fhat means Grahma$ Fhat means mo)sha$ Fhat means the divine.Fhis means the material world this devilish world$ this which iscondemned. All the religions have condemned this world.! donOt condemn it. ! want to give you roots into this world.All the religions have said unless you are uprooted %rom this$ you willnot get wings into that. Fhey are against this$ against the world$ the&ody$ against the material$ the visi&le. All you %eel as near$ they areagainst. Fhey are %or something very %ar away$ something a&stract

Zod$ Grahma$ mo)sha. o&ody )nows$ no&ody is in contact with it<there is no communion$ no touch with it. !t loo)s li)e a dream$ li)epoetry$ it loo)s imaginary. All religions have condemned this. Fheysay$ Ge uprooted. FhatOs why they call sannyas renouncing the world$renouncing this. ! do not. Fhey have created a dualism... not onlydualism$ they have created antagonism &etween this and that$&etween the physical and the spiritual.

Fo me$ roots into this will help to give you wings into that. ! donOtcreate anyantagonism where there is none. Antagonism comes %rom a mind incon%lict$ %rom a mind in duality. (ut o% con%lict$ dual theories arecreated$ con%licting theories. ! am not dual< ! create no con%lict. ! seethat not against this &ut as a %lowering o% this. ! see wings notagainst roots &ut as a %lowering o% the roots. Frees have wings into thes)y their &ranches are their wings. Fhey have roots into the earth and&ranches into the s)y. ! would li)e you to &e a strong tree with rootsinto this and wings into that.+y Zod is not against the world. +y Zod is in the world. +y Zod is theworld. Fhisearth is not against that heaven< they are two polarities o% the samephenomenon.

Fhis appears near you &ecause your mind is not yet in a state to seethe invisi&le. Nour mind is so distur&ed$ so coarse$ that you can see onlythe visi&le$ the rough< the su&tle escapes you. !% your mind &ecomessilent$ thoughtless$ the su&tle will &ecome visi&le.Zod is not invisi&le< he is visi&le everywhere. Gut your mind is not yettuned to thesu&tle$ to the invisi&le. Fhe invisi&le can &e seen. Fhe word means thatwhich cannot &e seen$ &ut no$ the invisi&le can &e seen< only you needmore su&tle$ more re%ined eyes. A &lind man cannot see$ he cannot seethat which is visi&le to you &ut his eyes can &e cured and then he cansee the sunlight$ colors$ rain&ows. All that was invisi&le &e%ore has not

&ecome visi&le.Zod is not invisi&le. Nou donOt have the right eyes$ thatOs all< Nou are nota tuned &eing %or which the su&tle opens its doors.Fhis and that$ %or me$ are not divided< Fhis reaches into that$that comes into this. Hor you$ that means the %ar away not %orme. Hor me$ Fhis is that and someday it will &e the case %or you also:this will &e that. Fhis world is Zod. Fhe visi&le hides the invisi&le.

FhatOs why my sannyas is not a renunciation. +y sannyas is not againstanything< it is %or the totality$ %or the whole.Ge rooted in the earth so that you can stretch to the s)y< &e rooted in

the visi&le so that you can reach into the invisi&le. "onOt create dualityand donOt create any antagonism. !% ! am against anything$ ! am againstantagonism. ! am against &eing against anything< ! am %or the whole$the complete circle. Fhe world and Zod are not divided anywhere. Fhereis no &oundary: the world goes on spreading into Zod and Zod goes onspreading into the world. Really$ to use two words is not good &ut



language creates pro&lems. Ie say the creator and the created$ wedivide. ;anguage is dualistic< in reality there is no created and nocreator$ only creativity$ only a process o% in%inite creativity. othing isdivided.verything is one undivided.;anguage is ust li)e a political map. !ndia$ 4a)istan$ Gangladesh aredivided on the political map$ and i% you as) the earth where !ndia &eginsand 4a)istan ends$ the earth will laugh and thin) you mad. Fhe earth is

round$ it is one< only on political maps is it not and maps are %alse. Andpoliticians are madmen$ madmen who have attained power. Fhey aremore dangerous than madmen who live in madhouses$ &ecause theyhave power.Ihere do you end and ! &eginL Ihere is the point where we can draw aline &etween you and meL IhereL Fhere cannot &e any demarcation.

Fhe air goes on %lowing in you. Nou &reathe: i% even %or a moment theair is not %lowing in you$ i% the &reath is not coming$ you will &e dead.And the air in me ust a moment &e%ore has le%t me and entered you. !twas my li%e ust a moment &e%ore$ now it is your li%e< and your &reathhas returned to me.!t was your li%e$ now it is my li%e. Ihere are we dividedL;i%e goes on %lowing< li%e is something in &etween you and me. Fhe treegoes on creating o-ygen and you &reathe it. !% the trees disappear$ youwill disappear. Fhe trees go on changing cosmic rays into %ood that iswhat %ruit and vegeta&les are and i% they disappear$ you will &e nomore. Fhey are constantly creating %ood %or you$ thatOs how you e-ist.Zreenery is in a constant process o% creating %ood %or you< you dependon it.

Fhe clouds go on moving$ &ringing water %or you. Fhe whole isconnected. Fhe %araway sun sends its rays to you and those rays are

li%e. !% the sun disappears$ all li%e will disappear. ven the sun gets itsenergy %rom some source< scientists have not yet &een a&le to %ind thatsource$ &ut i% that source disappears everything will disappear.verything is related$ oined together. Fhis world does not e-ist in%ragments$ it e-ists as a whole$ one whole.

Fo me$ this plus that is Zod. FhatOs why ! say very contradictorythings. ! would li)e to give you two things: roots into this earth$ into allthat is earthly$ and wings into that heaven$ into all that is a&stract %oryou now$ into all that you cannot even comprehend$ that cannot &econceptuali#ed. Roots into the %inite$ wings into the in%inite... And youneed not renounce this. !% you renounce this$ you are renouncing

your roots. Fhat has happened< that is why your mon)s$ your sadhus$loo) so dead. Fhey have renounced this< they are uprooted &eings.9proot a tree and you are e-posing the part that was hidden in theearth. 5oon the %lowers will die$ the &ranches will die$ the leaves willstart %alling.

FhatOs what is happening to your sannyasins$ the socalled oldsannyasins. Fhey destroy their roots &ecause they are against this earthand then their %lowering stops. 'ave you ever seen an old sannyasin ina %lowering stateL one who is &lossoming every day$ one who is givinganew every day$ one who is %lowering into the un)nown every day. o$

you will %ind a rigid$ patterned$ disciplined &eing there$ a dead &eing.+ahavira may have &een alive &ut loo) at the %ollowers o% +ahavira.;oo) at their %aces you cannot see any %lowers there. Fheir eyes aredull and dead< they are uprooted trees. Fhey have to &e pitied< theyneed much help$ much compassion. Fhey are ill. Iithout roots they are&ound to &e ill. Fhey may have destroyed their se- &ut they donOt )now



'eaven and hell are not very distant$ they are neigh&ors< only a small%ence divides them. Nou can ump that %ence$ even without a gate. Nougo on umping %rom this to that. !n the morning you may &e in heaven<&y evening you are in hell. Fhis moment heaven$ that moment hell. !t is

ust an attitude$ ust a state o% your mind$ ust how you are %eeling.+any times$ in a single li%e$ you may visit hell$ and many times you may

visit heaven. !n a single day also...

Fhere is no greater enoyment than that o% sharing something. 'aveyou given something to some&odyL FhatOs why people enoy giving gi%tsso much. !t is a sheer delight. Ihen you give something to some&ody may&e valueless$ may not &e o% much value &ut ust the way$ ust thegesture that you give$ satis%ies tremendously. Sust thin) o% a personwhose whole li%e is a gi%t whose every moment is a sharing he livesin heaven. Fhere is no other heaven than that.

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