Each moment is insecure

Question 1:

The unconscious human mind is the cause of the whole trouble.

There have been people around me who were doing all kinds of things -- there were doctors, there were dentists, there were plumbers, there were carpenters -- but none of them got such an ego as the people who were working as therapists.

Therapy basically has nothing to do with spirituality. I was using it just to clean the rubbish that the mind has gathered down the ages. The work of the therapist with me was exactly that of cleaners, nothing superior to them in any way. But in the West therapy has connotations of spirituality because there is nothing in the name of spirituality. There is a vacuum, and therapists seem to fill it.

It is only apparently so. They don't fill the gap, they cannot; they themselves have no spiritual experience. All that they know are certain techniques through which your mind can be cleaned. But even that cleaning of the mind makes you feel fresh only for a few days, because it does not change the base, the foundation of your being; it simply cleans the surface. You remain the same person. You will again collect the same garbage, so therapy will be needed again and again and again.

The same is true about every other kind of psychotherapy, psychoanalysis, analytical psychology -- they are just different names. There is not a single person in the whole world that psychologists can claim is purified -- now there is no need for him to go through analysis, therapy, or any kind of processing.

Even the psychotherapists, psychoanalysts have to go through therapy, analysis, be under some psychotherapist once in a while, because they are also collecting garbage. In fact they are collecting more because so many people are unloading themselves in their therapy sessions, and it is bound to affect the therapist. People will become a little lighter, but the therapist will become a little heavier -- he will need therapy himself. This is a vicious circle.

My effort was to bring the West closer to the East. The East has developed spiritual techniques, but when those techniques were developed, man was not so loaded with knowledge, degrees, and all kinds of meaningless garbage. Those techniques were developed for innocent people.

Now the situation is different: if you give those techniques directly to the people, the people are so loaded that in their garbage your techniques will be lost.

My understanding was, and still is, that therapy can be a good beginning, but it is not the end, it is not the answer. It can clean the mind only for a short period, but in that short period a spiritual technique can be introduced to you before the mind gets loaded again.

If the spiritual technique is introduced to you, then that garbage is not going to disturb you; it cannot create confusion, and you do not need any therapy anymore. You are on the way -- now this ordinary garbage cannot prevent you.

But if you are loaded already, then to introduce you to a spiritual technique is futile; it is throwing seed onto stones. The seed is not going to live, to become a plant, to become a tree, to blossom.

So I was using these therapies just for the moment to clean the ground and let me put in the seed. Then we are not worried about the garbage that you will be collecting. The seed has enough force; once it has found its soil, there is no problem. It will bring its branches and foliage, its fruits and its flowers, in spite of all the garbage around -- that doesn't matter.

But I was aware of the danger -- that these therapists themselves have no spirituality, and they will start feeling as if they are guides, spiritual guides; as if they are helping so many people on the path. It is so easy to blow your ego up bigger and bigger.

These therapists came from the West to me because in the West therapy was going out of fashion. People were tired, because what is the point? -- for a few days you feel great and then come the dumps. You feel worse than before. Then to go again to the therapist becomes a kind of addiction.

And there is no end to it. People go on moving from one therapy to another therapy their whole life, always feeling, "This is going to work." And it seems to work for a while, but it does not change anything basic, just superficial touches, so you are again back to zero.

All these therapists had failed in the West; nobody was coming to them. When they came to me they had no need to search for clients: thousands of sannyasins were coming, and I wanted a certain synthesis between Western methods of therapy and spiritual growth, so I allotted them the work.

But these therapists forgot completely that the people had not come for their therapies. In fact people were very unwilling to do their therapies; I had to persuade them. But slowly people started understanding the fact that just a little cleaning helps to take a long jump into meditation. So the people who passed through therapies went deeper into meditation than the therapists. The therapists were going deeper into their egos.

The therapists were not meditating. They were not asking questions, because to ask a question means that you are ignorant, you do not know the answer to it; they were not even humble enough to ask a question. And they were happy, tremendously happy that now there was no burden on them of finding people. People were coming by themselves, and I was sending them to their therapies.

I made them great therapists. I tried to refine their methods to make them the best possible therapists. I used to meet every therapy group and ask the people who had participated how they were feeling, what had happened. And indirectly -- and the therapist was present -- I was suggesting what more could be done, what should have been done. I was also asking the therapist what difficulties he was finding, what problems were arising with people -- in an indirect way, because I don't want to hurt anybody, even by giving advice.

Through the years I had worked on these therapists and their therapies, and they started feeling that they had become kinds of gurus, masters. And deep down there was great competition amongst them: Somendra left because of his competition with Teertha about who was a better therapist -- just fights of egos.

Deep down, unconsciously, they must be thinking that sooner or later I will have to die.

Teertha had taken it for granted, without anybody saying it to him, that he was going to be my successor. Perhaps he was spreading the idea that he was going to be my successor.

The day I announced in the commune that nobody is going to be my successor, only two persons were unhappy -- and I looked at both the persons: one was Sheela and the other was Teertha. Everybody was happy, rejoicing, but these two people were sad. That was their aim -- perhaps not consciously, but unconsciously. That was the beginning of Sheela trying to destroy the commune in different ways.

And when the American government... Now all the governments of the world are together in a conspiracy against a single man; they have made me so important, so powerful. They are just behaving so idiotically. They have all the powers; I have no power, and they are all conspiring against me. Their whole effort is to stop me, my work, not to let me settle anywhere, not to allow another commune to come into existence.

Our therapists are immensely happy, seeing the opportunity that now I don't have a commune, and every government is against me; perhaps I will not find a place anywhere in the world. This is a great chance for them.

And all the sannyasins are in a state of vacuum, so these therapists are trying to exploit that vacuum. Now they are telling people that they will teach them freedom, they will teach them spirituality, they will teach them this and that; their whole effort is not to miss this opportunity.

The people are in a need because suddenly... they were working, growing, and the work has stopped. I am being prevented from every direction, so that I cannot work. And the therapists are immensely happy: they have suddenly become spiritual masters. They know nothing about spirituality, not even the ABC.

But there is nothing to be worried about. They can only talk about freedom, and that too will be just a repetition of what they have heard me say to you. They don't have anything original to say, anything coming out of their own experience, so they can only talk. Let them talk -- the talk is not going to change to people. And soon people will feel that these therapists are just exploiting the situation.

Meanwhile, somewhere we are going to create the mystery school. Existence cannot be so uncompassionate towards a man who has been working simply for truth, simply for existence.

My trust is absolute.

These governments and churches don't matter at all. They may try their best, but the mystery school will be established, although it may take a little time, a little trouble. And this time things will be done in a totally different way so nobody gets this idea of gurudom.

History will not be repeated, because I am still here. I know all those therapists, and I know their problems. I know they are in the same boat as their clients; they are not in any way of superior consciousness. They can give consultations, they can help people to some clarity, but that is from their knowledge. In the same situation they don't have that clarity.

To everybody else they can show the way of clarity: it is very easy when you are not in trouble. You can simply advise anybody, "It is simple. Do it this way." The real thing is, when you are in the same trouble, whether you have the clarity, whether you are capable of following your own advice -- and those therapists are not capable of that. So there is no harm. Let them enjoy a few days of glory.

They are not even mentioning my name. That is enough proof that they know that whatever they are saying and doing is related to me, and if they mention my name they will become immediately secondary. And for the first time they have got the chance to be on the top. With me, it was impossible.

So I don't see that there is any problem. It is good -- let them enjoy for a few days. Their enjoyment is not going to last long. Soon they will lose the people.

Once the mystery school starts functioning nobody is going to bother about them. Even they themselves will have to come to the mystery school, and this time not as therapists but simply as disciples. There is not going to be any therapy. Now the school will function in a totally different way.

Question 2:

The qualities of a mature person are very strange.

First, he is not a person. He is no more a self. He has a presence, but he is not a person.

Second, he is more like a child -- simple and innocent.

That's why I said the qualities of a mature person are very strange, because maturity gives a sense as if he has experienced, as if he is aged, old. Physically he may be old, but spiritually he is an innocent child. His maturity is not just experience gained through life.

Then he will not be a child, and then he will not be a presence; he will be an experienced person -- knowledgeable but not mature.

Maturity has nothing to do with your life experiences. It has something to do with your inward journey, experiences of the inner.

The more he goes deeper into himself, the more mature he is. When he has reached the very center of his being, he is perfectly mature. But at that moment the person disappears, only presence remains...

The self disappears, only silence remains.

Knowledge disappears, only innocence remains.

To me, maturity is another name for realization: you have come to the fulfillment of your potential, it has become actual. The seed has come on a long journey, and has blossomed.

Maturity has a fragrance. It gives a tremendous beauty to the individual. It gives intelligence, the sharpest possible intelligence. It makes him nothing but love. His action is love, his inaction is love; his life is love, his death is love. He is just a flower of love.

The West has definitions of maturity which are very childish. The West means by maturity that you are no longer innocent, that you have ripened through life experiences, that you cannot be cheated easily, that you cannot be exploited, that you have within you something like a solid rock -- a protection, a security.

This definition is very ordinary, very worldly. Yes, in the world you will find mature people of this type. But the way I see maturity is totally different, diametrically opposite to this definition. The maturity will not make you a rock; it will make you so vulnerable, so soft, so simple.

I remember... a thief entered a master's hut. It was a full-moon night, and by mistake he had entered; otherwise, what can you find in a master's house? The thief was looking, and was amazed that there was nothing. And then suddenly he saw a man who was coming with a candle in his hand.

The man said, "What are you looking for in the dark? Why did you not wake me up? I was just sleeping near the front door, and I could have showed you the whole house."

And the man looked so simple and so innocent, as if he could not conceive that anybody could be a thief.

Before his simplicity and innocence, the thief said, "Perhaps you do not know that I am a thief."

The master said, "That doesn't matter, one has to be someone. The point is that I have been in the house for thirty years and I have not found anything, so let us search together!

And if we can find something, we can be partners. I have not found anything in this house -- it is just empty."

The thief was a little afraid -- the man seems to be strange. Either he is mad or... who knows what kind of man he is? He wanted to escape, because he had brought things from two other houses that he had left outside the house.

The master had only one blanket -- that was all that he had -- and it was a cold night, so he told that thief, "Don't go this way, don't insult me this way; otherwise I will never be able to forgive myself, that a poor man came to my house in the middle of the night and had to go empty-handed. Just take this blanket. And it will be good -- outside it is so cold.

I am inside the house; it is warmer here."

He covered the thief with his blanket. The thief was just losing his mind! He said, "What are you doing? I am a thief!"

The master said, "That does not matter. In this world everybody has to be somebody, has to do something. You may be stealing; that doesn't matter, a profession is a profession.

Just do it well, with all my blessings. Do it perfectly, don't be caught; otherwise you will be in trouble."

The thief said, "You are strange. You are naked and you don't have anything!"

The master said, "Don't be worried, because I am coming with you! Only the blanket was keeping me in this house; otherwise in this house there is nothing -- and the blanket I have given to you. I am coming with you -- we will live together. And you seem to have many things; it is a good partnership. I have given my all to you. You can give me a little bit -- that will be right."

The thief could not believe it. He just wanted to escape from that place and from that man. He said, "No, I cannot take you with me. I have my wife, I have my children, and my neighbors, what will they say? -- `You have brought a naked man!'" He said, "That's right. I will not put you in any embarrassing situation. So you can go, I will remain in this house." And as the thief was going, the master shouted, "Hey! Come back!" The thief had never heard such a strong voice; it went just like a knife. He had to come back. The master said, "Learn some ways of courtesy. I have given you the blanket and you have not even thanked me. So first, thank me -- it will help you a long way.

Secondly, going out -- you opened the door when you came in -- close the door! Can't you see the night is so cold, and can't you see that I have given you the blanket and I am naked? Your being a thief is okay, but as far as manners are concerned, I am a difficult man. I cannot tolerate this kind of behavior. Say thank you!"

The thief had to say, "Thank you, sir," and he closed the door and escaped. He could not believe what had happened! He could not sleep the whole night. Again and again he remembered... he had never heard such a strong voice, such power. And the man had nothing!

He enquired the next day and he found out that this was a great master. He had not done well -- it was absolutely ugly to go to that poor man; he had nothing. But he was a great master.

The thief said, "That I can understand myself -- that he is a very strange kind of man. In my whole life I have been coming in contact with different kinds of people, from the poorest to the richest, but never... even remembering him, a shivering goes through my body.

"When he called me back I could not run away. I was absolutely free, I could have taken the things and run away, but I could not. There was something in his voice that pulled me back."

After a few months the thief was caught, and in the court the magistrate asked him, "Can you name a person who knows you in this vicinity?"

He said, "Yes, one person knows me" -- and he named the master.

The magistrate said, "That's enough -- call the master. His testimony is worth that of ten thousand people. What he says about you will be enough to give judgment."

The magistrate asked the master, "Do you know this man?"

He said, "Know him? We are partners. He is my friend. He even visited me one night in the middle of the night. It was so cold that I gave him my blanket. He is using it, you can see. That blanket is famous all over the country; everybody knows it is mine."

The magistrate said, "He is your friend? And does he steal?"

The master said, "Never! He can never steal. He is such a gentleman that when I gave him the blanket he said to me, `Thank you, sir.' When he went out of the house, he silently closed the doors. He is a very polite, nice fellow."

The magistrate said, "If you say so, then all the testimonies of the witnesses who have said that he is a thief are cancelled. He is freed." The master went out and the thief followed him.

The master said, "What are you doing? Why are you coming with me?"

He said, "Now I can never leave you. You have called me your friend, you have called me your partner. Nobody has ever given me any respect. You are the first person who has said that I am a gentleman, a nice person. I am going to sit at your feet and learn how to be like you. From where have you got this maturity, this power, this strength, this seeing of things in a totally different way?"

The master said, "Do you know that night how bad I felt? You had gone; it was so cold.

Without a blanket sleep was not possible. I was just sitting by the window seeing the full moon, and I wrote a poem: `If I was rich enough I would have given this perfect moon to that poor fellow, who had come in the dark to search for something in a poor man's house. I would have given the moon if I had been rich enough, but I am poor myself.' I will show you the poem, come with me.

"I wept that night, that thieves should learn a few things. At least they should inform a day or two ahead when they come to a man like me, so we can arrange something, so they don't have to go empty-handed.

"And it is good that you remembered me in the court; otherwise those fellows are dangerous, they may have mistreated you. I offered that very night to come with you and be partners with you, but you refused. Now you want... There is no problem, you can come. Whatever I have I will share with you. But it is not material: it is something invisible."

The thief said, "That I can feel -- it is something invisible. But you have saved my life, and now it is yours. Make whatever you want to make of it. I have been simply wasting it. Seeing you, looking in your eyes, one thing is certain -- that you can transform me. I have fallen in love from that very night."

Maturity to me is a spiritual phenomenon.

Question 3:

The unconscious is certainly very powerful and immense. It is your whole past, from the very beginning. All that has happened in existence is part of your unconscious. It is as long and infinite as your past -- but so is your superconscious. It is as long and as infinite as your future. You are just in the middle -- you are always in the middle.

The past is very powerful because it has already happened, so it has left its marks on you.

The future is not so powerful because it has not happened yet; it is only a possibility. The past is a reality; it is a history. Your unconscious is your history, and tremendously vast; your superconscious, which means awakening, is only a probability. You can go on postponing it.

And that's what your past manages to do. It goes on telling you the idea is good -- one has to wake up, you have to try it -- but all these are the ways of postponing. The past goes on questioning how to wake up. The idea is appealing, but how to wake up? That "how" is also a way of postponing. So when I say, "Wake up!" something in your superconscious gets stirred and a thrill goes through you.

The unconscious is a very thick wall, but it cannot prevent you from waking; it can only postpone it -- and that too depends how deeply you are listening to me, whether you are only hearing or listening. And remember the distinction between these two words.

Hearing is simple, everybody who has ears can hear, but listening is something more than hearing. Listening means hearing without your mind coming in between, interpreting, meddling, giving colors of its own to what you have listened to, bringing connotations, associations from your past -- that is, from your unconscious.

When I say, "Wake up!" I have one meaning. If you hear it you may have a different meaning, but if you listen to it then you will have the same meaning as I have. Listening means putting the mind aside, so what is being transferred to you goes directly to your very heart, to your very being.

Then perhaps you can wake up any moment. Any small thing may trigger it. It is unpredictable; one cannot say when, one cannot say what will help. I can only go on explaining in different ways so the meaning of waking gathers around you. Then ANYTHING...

People have become enlightened, awakened, in strange situations -- there is no causal relationship. Lao Tzu became enlightened when he was sitting under a tree and a dry leaf started falling from the tree. There was no strong wind so the leaf was falling very slowly, like a feather, and he simply watched it falling. And as it rested on the ground, something happened in him which had nothing to do with the leaf.

He simply saw the way of the leaf, its let-go -- no effort to cling a little longer with the tree. It had been with the tree its whole life, but not even a look back, no hurry to reach anywhere, just a tremendous let-go, that wherever the wind takes it... A great trust. All these things, with the dropping of the dry leaf, happened in Lao Tzu. From that day he was a different man.

The master can only do one thing: he can go on spinning around you meanings of a thousand kinds. Perhaps one of them may trigger the process, but nothing can be said about what was the trigger; it depends on so many things that it is unpredictable. But howsoever big the unconscious may be, its value is nothing.

Waking up, even for a single moment, has tremendous value, and remaining awakened you have become an emperor in existence.

To live unconsciously is to be just a beggar.

Question 4:

You simply are not!

Don't get confused, because there is nobody. All these definitions are a futile exercise because it is defining something which does not exist. You are not, so no definition can define you. Your nothingness is your indefinability. It makes you infinite, it makes you eternal, it makes you part of the unknowable mystery of existence.

Anything that can be defined is worthless.

Question 5:

It is a great opportunity for you all.

I have been saying my whole life that we are all living in insecurity. You have listened to it, you thought you had understood it, but it was not the case.

Now it is the reality. I need not even say to you that each moment is insecure.

In fact that's how it is always. All these stupid governments have just made it more clear to you that each moment is uncertain, insecure; you cannot take me for granted.

But this has not to make you afraid, to panic, to be sad, to be worried, because all those things will not change the insecurity. All those things will simply make you forget the insecurity, and they will help you to miss the present moment -- which you have got already, which is secure. The next moment may be insecure.

So I would like to say to you: use the moment that is secure to the fullest, and don't be bothered with the next moment; it is always insecure. In our situation it has become more apparent. And it is good that it has become more apparent. That will throw you into the present moment; otherwise one can be sleepy. One knows tomorrow is there.

But in the situation in which we are, tomorrow is not certain; anything can happen tomorrow. But don't panic, because that is not going to change the situation. That is simply missing the opportunity.

And I can understand, it is difficult to live in such insecurity. But this is the reality, it is not a special case. The whole world is living in the same insecurity, only they are not in such a situation where the insecurity is so clear that there is no need to say anything about it. It is there; it is everywhere. There is no distinction at all, no differentiation, only you are fortunate because you cannot miss this moment. You know tomorrow I may be taken away from you. You cannot afford to miss this moment; this is all you have got, so you have to drink of me.

Coming here and going from here I pass a room in which there is a beautiful carving of The Last Supper. Jesus and his followers must be in a deep insecurity -- tomorrow anything is possible. But you are even more in insecurity, because they knew what was going to happen tomorrow. It was well known that Jesus would be crucified; hence this was the last supper with the master. They would not be eating with him again. So in a way it was not so insecure; it was certain -- tomorrow he is going to be crucified. There was a certainty.

Even that certainty is not here. Anything can happen tomorrow -- to me, to you. As far as I am concerned, I know that this is something that was bound to happen. Sooner or later the whole world was going to be against me, because I was fighting against the whole rotten world.

It is a wonder that they tolerated so much. They can destroy me very easily, they can shoot me, but they are afraid: if they kill me then they will make the biggest religion in the world ever. Jesus had only a dozen followers but his crucifixion gained so many sympathizers -- if they kill me it will go against them, so they cannot kill me.

All they want is to cripple me, to create such a situation that I cannot enter any country, that people cannot come to meet me, that I am isolated from the news media, that the people who are working for me get tired, harassed so much so that they start thinking, "This is too much," so the whole work stops... because I cannot do the whole work. The work can stop, and I can be isolated, because if they close the doors of all the countries wherever I go, if they start closing the doors there...

Now they are doing it here. And I am amazed: I had never thought that even departments of justice are nothing but cunning politicians. They arrested me in North Carolina without any arrest warrant. They would not tell me even the reason why they were arresting me -- which is absolutely illegal. They would not allow me to inform my attorney -- which is unheard of in a democracy. And finally they could not prove the case; they could not prove anything against me. They released the people who were with me -- three were simply dismissed because they were in a different plane, and the three who were with me were released on bail for seventy-five thousand dollars.

Just yesterday we received a letter from the attorney-general's office, with the seal of the department of justice, and it is such a cunning letter -- one cannot imagine! Seeing that they are going to fail completely, they have nothing to prove, they want to drop the case.

They harassed me for twelve days; they took the personal things of all the people who were on the plane and they have not released those things. And seeing that they cannot prove anything -- they don't have anything -- they want to drop the case. But dropping the case meant that they would have to return the seventy-five thousand dollars deposited for bail for three persons -- because if there is not going to be any trial and you are dropping the case, then that money should be returned. Why should that money be kept?

But you can see the greed and cunningness... They did not want to return the money and they wanted to drop the case. So with the magistrate's seal, what they did was they claimed that they had called these three witnesses and they did not appear in the court; hence their deposits of seventy-five thousand dollars are confiscated by the government, and the case is dropped.

They never informed us that there was any hearing, and they don't have any proof that we have refused. Our people were ready to go and we were asking, our attorneys were asking continually, "When is the date?" They never told our attorneys, never informed us. Even courts -- federal courts -- are lying that they informed us, and because we did not appear in the court we have lost the money. And they don't even mention the personal effects -- which are worth nearabout three million dollars. They have not returned them either.

They have sent the letter here. About me, they say that they don't have any charges against me, but for the future they cannot say anything. If I assassinate any U.S. official, then there will be charges against me. And they say because one of my sannyasins has attempted murder or assassination, then there is a possibility.... They don't name the person. It is Sheela.

I exposed her. I invited the government, I told the government all the crimes that she had committed, and now they are associating her with me -- as if one Christian murders and that means the pope is responsible. Out of five thousand sannyasins in a commune, if one sannyasin commits some crime, that does not mean that I become a possible candidate for doing the same thing.

And strangely enough, it simply says, "U.S. official." If I kill some U.S. citizen, then what? According to that letter I am free to kill U.S. citizens -- that will not be a charge against me -- only it should not be a U.S. official!

It seems so stupid -- either you should state a whole list of all possible crimes that a man can commit, or you should not state even a single crime. You don't have any charges against me right now. You could have simply said, "We don't have any pending charges against him." That's enough. Who is saying that this means that in future if I murder your president you will not have charges against me?

But now that you have said that if I assassinate some U.S. official then there will be charges, that means I can assassinate anybody else -- just he should not be a U.S. official.

Including this one class makes me free to commit any crime, and you cannot put any charges against me; otherwise, why did you not include it in the letter?

But just to create a fear, a paranoia... Before the letter reached us, it went to the president, and he has become shaky, afraid.

And these people belong to the same race -- the politicians. They think in the same way.

Their parties may be different, their countries may be different, but their basic reasoning is the same. If they see that America is afraid, being such a big power, then a small country like this should not take the risk.

Germany is insisting to this government, to every government, that I am a dangerous man. It is not wrong, but the meaning they give to "dangerous man"... perhaps I will kill their president or create a terrorist movement or start throwing bombs on people and hijacking their airplanes. What do they mean by "dangerous man"?

One man in Spain, a famous novelist, was very much interested in me because he has read a few of my books which have been translated into Spanish. He was working for one month continuously for me to go to Spain, and he is well-known in the whole Spanish speaking world, well respected, even by the politicians. He was talking to the president, to the prime minister, to the royal family, and they were all willing for me to come there.

Then these letters from America, from Germany, from Greece, from Italy, started pouring in.

Just yesterday he informed me, "Now it has become difficult. Even the president has told me, `You don't get involved in it. That man is very dangerous. Even your association with that man may bring difficulties to you; you just keep out, don't mention his name!'" But he asked, "What danger is there?"

He said, "You don't ask! It is a very dangerous situation."

So many countries... The European parliament is passing a bill that I should not be allowed in any airport in Europe. Countries like the Bahamas, and other countries -- Panama, and a few other islands near Panama, I have not even heard their names -- and their parliaments have started discussing and deciding that I should not be allowed in their country.

Every man's life is in insecurity, but you are not so aware of it. You go on, sleepily. Yes, people die, people are murdered, everything happens, cancer and AIDS and everything, but still you go on thinking that it is not going to happen to you. But with me it is not a question that it is not going to happen: it is already happening.

So each moment is insecure.

And you have to be courageous, alert, and capable of using the opportunity that may be cut any moment. Make it a point that it is good that reality, which to others is hidden, to us is no longer hidden; it is clear and open. Face it! And the only way to face it is to live moment to moment as totally and intensively as possible.

You cannot afford to be sleepy and unconscious, just dragging on. You have to become alert. You have to become a flame so that whatsoever happens the next moment does not matter: you have lived my presence, my love, as totally as possible.