MEDITATION POSES AND MEANINGS

You have never had any doubt, but when the condition of which I was speaking has been reached conviction grows, and then, like the definite light of dawn, the certainty is in your heart that there is someone in whom all your dreams will be realized and that He is not in the things in which you have been seeking Him. Your heart becomes unified; all the desires of your heart become drowned in this one desire.

Some people will tell you, Don’t go off the deep end.’ Hang on to poison a cup of poison in one hand and a cup of nectar in the other. Drink a little sip from this and quaff from that. That is the advice given by fools, who, according to worldly people, are very wise. Worldly-wise people are greater fools than merely worldly people. They are representatives of Satan really. They pretend to be wise, and therefore they have a hold over you, and they will keep you in the world by hook or by crook. Of course, if you are a worldly person and want worldly advice, go to them; who cares what you do or don’t do in this world? But here we are concerned with spiritual knowledge, and if you want guidance in spiritual things, do not listen to such advice. Do you think drinking poison and nectar at the same time will make you immortal? No. You have to drink only nectar. You have to go all the way. And do you think you can go all the way if you are not ready for it? Many people think they have only to incline and they will roll over. Let me see how they roll over; they cannot. To reach that intense state of longing, you have to try and try and try; you have to cry your heart out, laying yourself prostrate at the feet of the Lord. It is not as easy as you think. You have to make a continual effort to unify your desires.

Multifarious desires have taken hold of our souls; there is no end to them. Yet, oddly enough, under the guise of these innumerable desires you are seeking only a few gross things. If you really analyse your desires and come to their common denominator, you will find them so gross, so beneath your human dignity that you will be ashamed of having them; you will be surprised. We have learned the great art of camouflage: we have the grossest desires, but we have put a most alluring appearance upon them, a most dignified appearance. Under this appearance of dignity there is a craving for the gross; if that were not there, we would at once become free, spiritual. So analyse your desires, and you will become ashamed. There is a practice in almost every religion Buddha himself used to prescribe it very ardently: find fault with the objects of your desires; they are faulty. At first you will refuse to think them so; you see, glorifying them is the first thing we do.

Now, I am saying all these terrible things, and no doubt protests are rising from at least some hearts. You will say, The swami is too extreme; things are not that bad. I have met wonderful people.’ Yes, of course, I also have met wonderful people. As a matter of fact I think everybody is wonderful. I can say all these terrible things from the platform, but when I come face to face with a person, I cannot say them. You see, I can be very impersonal from here, but when I meet a living person I cannot stop with his appearance. Even if he were to make a thousand mistakes, I would be bound to see something exquisite beyond those mistakes, and I couldn’t take this hard attitude towards him. My opportunity of saying harsh things is the platform. Yes, everybody is wonderful, but that’s not the point.

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