"THERE IS SO MUCH MAGNIFICENCE IN THE OCEAN... WAVES ARE COMING IN, WAVES ARE COMING IN...." AND ONCE AGAIN I SEEM TO BE DESPERATELY RUNNING FOR DRY LAND! MY SWEET OSHO, HOW ABOUT YET ANOTHER INTENSIVE LESSON ON DROWNING?
Radha, when the invitation of the ocean comes don't run away from it.
The ocean is the very beginning of life, not only metaphorically, but factually. We are from the ocean, physically. And we are from a vaster ocean, invisible to the bare eyes, spiritual. And when the invitation comes, running towards dry land is running towards your own grave.
Only the graveyard is outside the ocean.
Life is in being oceanic.
William James has given this word, 'oceanic' to the world. The ocean has always been there, but once in a while a man of insight gives it a totally new dimension. He is the first man to use the word 'oceanic' in the sense of vastness, infinity, eternity, immortality. It is always there; waves upon waves go on coming. Just as in the ordinary ocean, so in the ocean of consciousness: waves upon waves, unending joy, unending dawns, unending celebration.
Why should you think of running? But it is not rare; almost everybody thinks of running away from the ocean, from anything that is bigger than you, because the fear is you will be overwhelmed, you will disappear.
You don't need any lesson in drowning; the ocean will do the whole work. You simply don't run. You simply go on sitting silently and let the ocean take you over. Don't be worried that this is going to be your death. That is the fear that comes to every mind the moment it is close to the infinite. It is a very small, very tiny thing. It has made its own cozy life, although it is dark and miserable, poor, spiritually poor.
But it seems to be safe in a way, that you are not being overwhelmed by something bigger than you. And unless a man learns how to be overwhelmed, he will miss everything that is of value. He will miss love; he will run away from love, because love is bigger than you and very overwhelming. Such a person will run away from truth. Lies are good; they are smaller than you. They are your own creation; how can they be bigger than you? But truth is not your creation; in fact, you come from the sources of truth.
Naturally, the fear arises when you come across truth.
Silence is overwhelming; all noise is yours.
Silence belongs to existence.
With a noisy mind, chattering day in, day out, you are comfortable. And you have become identified with this small mind, this small personality, which you are not in reality. But you can know only if you allow yourself to be drowned in love, in truth, in silence, in an ecstasy that knows no beginning, no end. There is no other way to know yourself, other than drowning yourself in the very source of your life and the very goal of your life. People would like to have a little sample before they drown. It is not a marketplace; truth cannot be given to you in small pieces as samples, nor can love.
Mulla Nasruddin wanted to learn how to swim. He approached the teacher who used to teach children to swim; the teacher was very willing. He said, "It is not difficult. In a day you will know it."
In fact, everybody is born with an intrinsic capacity to swim. It is only a remembrance that is needed. So, it is not really something new added to you, but something that you were not aware of, but was always part of your being. The child in the mother's womb swims, floats in water. And the water has the same constituents, chemicals, salt as the ocean. This fact has given scientists the idea that life must have been born first in the ocean. It is still born in the ocean: a pregnant woman starts eating more salty things, because she has to keep the balance of exactly the same amount of chemicals that make up the oceanic water.
There is no way to give you a sample of life; either you live or you don't live. So Mulla's teacher said, "Don't be worried, to swim is a very minor thing -- you can see that small children are learning..."
Mulla was a little afraid. He said, "I can see small children learning, but I am not a small child." And out of nervousness and fear he slipped on the stone steps before he could enter the river. He fell down and he got up and started running without saying a single word to the teacher.
The teacher said, "Mulla Nasruddin, what happened?"
He said, "It is enough. I will first learn to swim and then I will come close to the water; otherwise, I am not going to take the risk."
But how are you going to learn swimming on your bed? You can throw your hands and your legs around. It may give you some fracture or something, but it will not give you the art of swimming. Only water has that capacity to revive in you a hidden secret which you already know.
One Japanese professor has been trying to teach children. First he started to teach twelve- month-old children how to swim. It was great news; nobody had ever thought that a twelve-month-old baby could swim. Then he went on reducing: ten-month-old, nine- month-old, six-month-old... now he is working on three-month-old babies. And his next step is that the first-day-born baby should be put immediately into a small lukewarm tub and allowed to swim, because he already knows intrinsically and just needs the opportunity.
Millions of people don't know how to swim because they have never been given the opportunity; otherwise, it is too beautiful an experience to miss. To be in the water, is to be back in your very life-giving original source. It can revive you; it can give you a freshness and rejuvenation.
Radha, you are doing just like Mulla Nasruddin -- running for the dry land. That is running for your grave because only graves are dry. The whole life is oceanic. You don't need to learn how to drown. You have just to learn not to escape, not to run away, and everything will be done by the oceanic feelings of silence, love, truth, meditation. They will drown you. It is not that when floods come, houses start learning how to drown; they simply drown.
And your dry land is not very dry...!
If Radha runs toward dry land, that would be Italy. It is one of the juiciest places on the earth, and very slippery -- so much piesta! It has made every Italian greasy. They don't need any other kind of lubrication; their whole being is full of lubrication. Where will you find dry land in Italy? In Italy it is absolutely difficult.
One woman has just gathered a ten-thousand membership for the Radical Party of Italy.
She is a beautiful woman, an actress, well known. She allowed herself to sit in a square in Rome, and anybody who wanted to touch her breasts or kiss her had to enroll as a member of the Radical Party.
Now, in Italy, instead of ten thousand she has enrolled fifteen thousand. And she fought the election for membership of parliament by sitting absolutely naked in a convertible car. She went around her constituency... you can play with her body the way you want, but remember, you have to vote for her. And naturally, people enjoyed it immensely; she got more votes than anybody else. All great politicians and leaders are left far behind.
The speaker of the parliament had to declare, "I will allow this lady in parliament if she promises that she will not do tricks like this here in parliament house, because that will be an insult to the great house of the representatives of the country." She has not promised.
And I think there is no provision in any constitution of any country, that you cannot be naked in parliament.
You can do all kinds of things. Nobody has ever thought that these things have to be written into the constitution. Now, perhaps in Italy they will have to make some amendments, because in the first reception given to her by the Radical Party, she did another great thing that perhaps only in Italy is possible. She came naked and started pissing on the front line of the gathering. Those were the most important people, and the whole crowd clapped and laughed. This is a dry land? Nobody thought that she would do such a thing. Nakedness was okay; they had become accustomed to this. Now they are all wondering what she is going to do next.
Radha, just learn to be silently available for whenever a tidal wave of existence comes to drown you. It is not your death; it is your real life. You were dead before it. These tidal waves of love and truth and beauty and celebration will give you authentic life, life as it should be. And I know you so well that you cannot find any home anywhere else.
Wherever you are, you will feel thirsty for me.
I am not going to be here forever, so don't escape from the ocean.
The ocean has started raining and is sending messages through the winds, through the dance of the trees. Accept the invitation of something greater than you, that makes you great.
The old proverb says: "A man is known by the company he keeps." Never keep company with smaller things, because they make you small. Keep company with vast experiences - - they make you great. They bring you to your ultimate splendor and glory.
One thing I can promise to you -- if you want to try it you can try -- run for the dry land and I am coming with you!
In Italy sannyasins are collecting thousands of signatures against the Italian government's order that I cannot enter Italy. They even wanted me to become the president of the Radical Party. I refused. I said, "This is not radicalism what you are doing; this is sheer stupidity. It may create a little nuisance, but it is not going to transform man." They wanted me to become the president, because then they have more weight to put over the government. Their constitution allows that they can choose the president from anywhere in the world. The secretary will be an Italian and he is the real head. The president will be a formal head. But I refused. I said, "Your Radical Party is not radical enough for me. It is more on the ridiculous side."
But, Radha, if you go there, I am coming. I have always felt a soft spot for Italians. I don't know why. I have not even tasted spaghetti, and I will never taste it; just the name makes me afraid.
If people start finding a dry land in Italy, then the ocean has to fall. It is not the ocean that is coming to you, it is me -- and you are afraid of me. You have long been associated with me and now the spring is close and the hesitancy and the fear... What will the unknown bring to you?
I informed you to come into Lao Tzu and work in the library. You became frightened, because to be too close to me is dangerous. You have chosen to continue to work in the kitchen making spaghetti. You know that spaghetti is a protection; I will not come to that side. There is no need to go to Italy. Just here if you can go on making spaghetti -- even if I smell it that is enough -- I will not come close to that place. That is the only security from the ocean. There is no need to learn how to drown or how to swim, just remain drowned in spaghetti. That will keep me away.
But you cannot escape. You have crossed that line a long time ago. I know my people who have crossed the line from where they cannot return. And I know my people who have still not reached that line.
Just yesterday I heard about one sannyasin who has said that he agrees with me sixty percent. Agreeing sixty percent actually means the difference between his agreement of sixty percent and disagreement of forty-nine percent is only eleven percent. Now this person can escape any moment.
But Radha, I don't think you agree with me sixty percent. And I have never asked anybody how much you agree with me. Either you are with me or you are not with me.
There is no question of agreement, because I am not teaching you any doctrine that you have to believe. Whether you believe sixty percent, seventy percent or fifty percent, you believe.
I am simply making my own meditation available to you in different ways, through groups, through therapies, through meditation, through talking to you. You have not to agree or disagree; those are childish things. Either you have to experience me, and that is going to be a hundred percent, or you have not to open to me, and that is going to be a hundred percent. Either you open or you don't.
Radha, that time has passed; you cannot close yourself to me. Wherever you are you will remain open. And now I am not going anywhere, for the simple reason that without going physically I can reach to my people if they are open to me. Even if physically I reach those who are not open to me it is pointless. Even if you go you will be coming back, because the moment you leave me you will start thinking again to come. So don't do unnecessary exercises.
You have come, you have been one of my oldest sannyasins who has never for a moment thought that they can be against me. But the fear is natural: the closer you come, the more you will feel afraid. So when you are coming closer, come fast, faster than your fear.
An Eskimo proverb is: On thin ice one should run fast. Everybody who is around me is on thin ice. Don't stand there! Run fast! Your speed has to be faster than the breaking of the thin layer of ice. And according to your weight, Radha, you have to run really fast.
Anyway you want to run, why run for a dry land? Run towards me. I have been calling you all, inviting you, persuading you, slapping you to wake up because you go on falling asleep. Just two or three days ago I had to slap Veena because she was falling asleep.
Now she looks awake.
A little six-year-old girl came to the kitchen and asked, "Mommy, can I have babies?"
"No, of course not, dear," her mother replied.
The little girl turned around and ran back outside shouting, "Okay boys, same game, same game."
For many lives you have been playing the same game of running from the ocean for dry land. This time try a new game of running towards the ocean, towards the overwhelming.
Running away is cowardly. Running towards the ocean, the overwhelming is living dangerously. And only one who lives dangerously, lives; others simply vegetate.
ARE THERE TWO KINDS OF MEMORIES, A FACTUAL MEMORY, AND A SPIRITUAL MEMORY? IF YES, IS THERE A CONNECTION BETWEEN THEM?
Premrajo, there are two kinds of memories, but they are not a factual memory and a spiritual memory. They are a factual memory and a psychological memory.
There is nothing like a spiritual memory. Your being, your spirit, has no past and no future; it is always in the present. It has no memories and it has no imaginations, no dreams. It is pure existence, uncontaminated by the dead past that is no more, and by the future that is not yet. But there are two kinds of memory: the factual memory and the psychological memory. And the difference between the two has to be understood because it is of great significance for you all.
A factual memory keeps you only a watcher; you are not involved in it. For example, you remember that yesterday somebody insulted you... If you simply remember that somebody insulted you, it is factual. But if you still are angry, you still want to take revenge, you are still waiting for some opportunity to insult the person, then it is psychological memory.
I have only factual memories. I am not involved in any way emotionally with those memories. They have happened, but I don't have any psychological reaction attached to them.
As you become more and more a meditator, your psychological memory will start disappearing, but the factual memory will become very clear, because now your energy is not divided. The psychological memory was creating a kind of darkness around the fact.
You were not detached; you were not a faraway observer. You were too much attached to it -- for or against does not matter.
As you become more and more a witness of your mind, a disidentification arises with the mind and all its contents. Your memory will become very clear, crystal clear, because now there is no fog of your emotions and reactions around it. You can meet a man who has insulted you as if he has never insulted you, although you know factually that he has insulted you. But because you are not affected by his insult you know that it is his problem. You have not taken the insult, you have not accepted it. Now he is absolutely free to say something, whether he says it or not. He can keep it in his mind; it is his problem. You have not become part of his problem and anxiety.
It happened one night that a man could not sleep...
He was tossing and turning. His wife said, "What is the matter?"
He said, "The problem is that tomorrow morning I***** have to give back a million- dollar loan and I don't have a single dollar to give back. Tomorrow morning I will go bankrupt. How can I sleep?"
She said, "Who has given you the loan?"
The husband said, "It is nobody other than my friend who lives just in front of our house."
The woman opened the window and called, "Fred, Fred."
In the middle of the night, Fred jumped out of his bed and answered, "What is the matter?" He opened his door.
She said, "My husband has not a single dollar to give you tomorrow morning. Now you worry and let him sleep."
It is so simple once you are not psychologically attached to it. Fred was perfectly well, asleep, perhaps happily asleep thinking that tomorrow morning he is going to get one million dollars. Now, there is no possibility of any sleep. What has happened? Nothing has happened; just a statement from the woman, but now it is a psychological problem.
She has shifted the problem. She told her husband, "Now you rest. You were afraid to be exposed. I have exposed you. You were worried what people will think. Now let him worry how he is going to find one million dollars."
A factual memory is perfectly mechanical. It is just like the memory of a computer. But a psychological memory is your identification.
I have heard about a very strange case in a psychology conference...
An old, well-respected, world-honored psychologist is reading his paper, but he is finding it very difficult. He is perspiring, although it is an air-conditioned hall. He has read thousands of papers, so he is not a new man afraid of the audience, and most of them are his students. He is so old, eighty years old.
But something is strange that he cannot manage to concentrate on his paper. Just in the front row is a beautiful lady; she is also a psychologist, his own student. And by her side is one of his colleagues, old colleagues, of the same age. They both have been students of Sigmund Freud and they have lived almost twenty years together under the same master.
That other old fellow is playing with the breasts of the young woman psychologist. Now it has nothing to do with the psychologist. He is neither the old man who is playing with the breasts nor is he the woman who has the breasts. But the disturbing factor is that the woman is absolutely unaffected; she is listening to the paper.
This is creating trouble in his mind. What is the matter? The woman could have stopped him, but rather than stopping him, she is absolutely quiet about it as if nothing is happening. And the old man is enjoying tremendously. This is affecting the speaker who is standing in front. He cannot concentrate, because between his paragraphs, he has to look and see whether that thing has stopped or not.
The whole conference is worried about what has happened to him? This is not the way he has ever read, and it is a very important discovery that he has made about man's mind, but his presentation seems to be very strange. Finally, he finished without waiting for the people to ask questions, which was part of everybody's paper. When you bring some new theory you have to satisfy other people working on the same ground that what you have found is valid. He did not wait for that; he simply stepped down, almost stumbled, and asked the young lady, "Why are you not stopping this dirty old man?"
She said, "It is not my problem; it is his problem. I am not losing anything. And if he is enjoying it in his old age, let him. Perhaps he has missed his mother's breast -- before he wanted to leave it he was taken away. Perhaps his mother died early and he had to live on bottled milk. There can be a thousand and one reasons. Perhaps his wife's breasts are not worth playing with. But it is not my problem; I am perfectly at ease, without any disturbance. If he is feeling some satisfaction in his old age, let him."
It looks strange, but it makes the difference between the factual and the psychological.
The factual is there, but the woman is certainly beyond getting identified. She has certainly understood a few fundamentals of life. Both the two old men who are colleagues are disturbed. The one who is playing with her breast must be afraid if anybody is looking at him what they will think. He cannot be without worry of being caught red-handed. And if the woman starts shouting and stands up... He is a well- respected man, and this will be very humiliating.
The other fellow is not at all concerned with the thing -- could have remained just a watcher; it is not his business -- but he becomes psychologically involved although there is no need because factually he is out of it. You can become involved in things in which you don't have to get involved. Involvement has become people's habit. And if you get involved in other people's problems, then what about your own problems; how can you remain detached?
One old psychoanalyst and his young assistant were coming down the elevator after finishing their work for that day; it was already late. They should have finished three hours before, but the patients went on and on telling their dreams. It had been a very tiring day, and the young man was getting tired every day, so tired that he was thinking of dropping out of this business. Although the profession is the most highly paid profession in the world he was thinking of doing anything else -- this was torture.
But he was wondering that the old man, his teacher and now his colleague, does not seem to have any worry. So on the elevator -- finding him in seclusion, nobody else was there to hear -- he said, "I wanted to ask, Professor, one thing. You never get tired, you are old; I get so tired with all kinds of rubbish and nonsense. The whole day listening, listening, listening; I cannot sleep in the night. Those patients torture me -- even in the night they become my nightmares. The whole day I am tired and in the morning I get up utterly tired. I am thinking that this profession is going to finish me. What about you, I wondered. You look as fresh by the evening when we are returning as when you come into the office in the morning to start the work."
The old man said, "You don't know the secret. Who listens?" And he showed him from his pocket two earplugs. He said, "This is the protection. Once the patient is on the couch -- and Sigmund Freud has very cleverly arranged that the patient cannot see the psychoanalyst; he sits behind the couch -- the moment the patient has started, I immediately take my plugs, close my eyes and just sit silently. It is such a meditation. It is so beautiful. He is paying for my meditation. Otherwise, I would have been dead long ago. I wanted to tell you myself, but I was waiting for you to ask. Never tell it to anybody else; particularly the patients should not become aware that they are not being listened to -- and the problems are almost the same."
The whole psychoanalytic process is that the person who goes on talking about his worries, concerns, anxieties, just by talking feels relieved. It is not a question that you have to listen to it; if he could talk to a wall that would do the same as psychoanalysis.
But it is difficult to talk to a wall; you look a little weird talking to yourself. The more highly you have to pay, the quicker you get better, because then you start bringing up all the rubbish quickly. If you pay cheap fees then you go slowly -- first layer, second layer, third layer, and there are so many layers of crap. And you don't want to expose yourself so quickly. But when you are paying too much, you don't want to waste so much money and you immediately come to the basic layer.
The question is not that the psychoanalyst should listen to you; the question is that you should believe that he is listening to you. That is what helps you. If the psychoanalyst listens to you, he may become psychologically involved. Then it is tiring; then he may carry it over into the night: he wants to sleep, but what he has been listening to and thinking about is not complete yet, so he has to go on thinking. Unless his whole mind is satisfied, everything is complete, sleep will not come.
But there is no spiritual memory. When you pass from one life to another life, two things go with you: your spiritual being and your psychological memory. Your factual memory is left behind. Your factual memory is part of the brain, and your psychological memory is your mind, and you have to learn the distinction between brain and mind.
Mind is created by the identification of your being with the brain. It is an epiphenomenon; it has no existential reality. The brain has an existential reality. It is a biocomputer, a perfectly good mechanism. But when your being becomes attached to the brain, a third entity comes into being which is the epiphenomenon. It comes only out of identification. That is why all the great masters have been insisting on disidentifying yourself with whatever goes on in your brain.
This is the way to dissolve the mind; otherwise, this fog of the mind will follow your spirit wherever you go. That is why it is possible to remember about your past lives. But the remembrance is only psychological, it is not factual. So you cannot depend on its really being true. It may be; it may not be.
Because you make so much fuss about small things psychologically, your remembrance will carry that exaggeration. The fact is no longer there, and there is no way to find out how longer you have exaggerated it. So people who remember their past lives either as an accident, a freak of nature, or through certain techniques which take you back into your past life, should not depend on what they remember. It is psychological impressions which may be correct or which may contain some fact, factuality, but they cannot be absolutely right.
I have studied many cases because they happen more in India than anywhere else. In other countries where Christianity is predominant, Islam is predominant or Judaism is predominant, the very conditioning prevents people from remembering their past lives.
But in India, all the three religions agree only on one point, reincarnation. So there is no conditioning against remembering your past life.
Whatever nature creates as a barrier is so that you don't go crazy; one life is enough. If you remember two or three lives and you have been passing through hundreds of lives, you are going to be crazy. One life is enough to make you insane -- one wife is enough!
When you remember hundreds of lives, you will remember wives too, and all the torture that you have gone through. And all the failures and all the humiliations, all the diseases, sicknesses, and all those deaths and the pain... it will be unbearable.
Hence, the natural process is that after each life it is as if a door closes. And it does not allow the past life's memory to infiltrate into your life. But sometimes, there may be some accident, there may be some freak of nature or if somebody is himself trying to break the barrier, then there are techniques to break it.
The man who invented the techniques for breaking the barrier is Mahavira. He calls his technique jati-samaran, memories of your past lives. And his technique is absolutely perfect. But I don't suggest that anybody goes into it, because you have to settle this life and that is enough. All that is only psychological impressions.
Studying people, I was wondering how they remember things which cannot be true.
Nobody remembers that he was ordinary and he is ordinary right now. Everybody remembers that he was Alexander the Great, he was Nadirshar, he was the Emperor Ashoka. I have never come across any single person who remembers that he was nobody, just a shoemaker or a cloth merchant; nobody remembers. And certainly, what they are remembering is their psychological desire of that life; it has nothing to do with any factuality. They wanted to be Alexander the Great and they could not.
But that desire, that longing, that repressed idea has come with their minds. And now, they remember as if they WERE Alexander the Great. And right now they are just a shoemaker. It is against evolution. If you were a great man -- good or bad -- you will have moved directly more into that dimension. Either you would have become even worse -- if you were a Tamerlane or Genghis Khan or Nadirshar, then you may become something worse -- or remembering that you have been wrong in those lives, you may have risen in consciousness; you have become a wise man, a nonviolent man, a man of purity, innocence .
But that doesn't seem to be the problem. You are just very ordinary. That shows your past has not been extraordinary. But their memory is very certain and they don't forget it. The easiest way to lead anybody into his past lives without breaking the barrier... because I don't like to break anybody's barrier; it is dangerous. It is opening a flood of so many memories you may not be able to contain them in your head; you may burst forth; you may start doing things which nobody has ever expected; you will not be in your own control.
So the methods of Mahavira are perfectly right, but dangerous. And I don't propose that anybody uses any kind of method that breaks the barrier. Without breaking the barrier the past can be remembered, and that is through hypnosis. You can be made unconscious. In your unconsciousness you can be taken back slowly: first, to the moment of your birth in this life which you don't remember consciously; then, to the day you got impregnated which you don't remember; then, slowly backwards to your death in the past life.
Naturally, if that comes first, it will be like reading a book from the back.
First, you will be dead, then you will become the old man, then you will become the young man. First your children will be born and then you will get married. The whole story will be going backwards. The beauty in unconsciousness through hypnosis is that you will not remember anything. When you wake up the hypnotist will know and he can tell you that this is what you remember of your past life. But it will not disturb you, because you don't remember; your conscious mind remains without being flooded.
To check whether the man was really getting into his past life or just imagining, dreaming, I have hypnotized the same person a hundred times. He comes always to the same memory. Certainly, it is not imagination. Certainly, it is not dreaming. It is very difficult to dream the same dream again. And he is unconscious, so he cannot manipulate.
He comes back to the same point again.
Now scientists, particularly brain surgeons, have discovered seven hundred centers in your brain which contain all your life. And the strangest phenomenon that they discovered, and could not believe in the beginning, but had to believe because there is no other way, is that those seven hundred centers each control one aspect. For example, one controls your sex. Ordinarily, you think that the genitals is where sex is. It is not the genitals; it is in your brain from where your genitals are just offshoots. Your hands are controlled by the brain, your legs, everything; your tongue, your eyes, everything is controlled from the brain. And if you touch with an electrode -- a very thin needle with electricity running through it -- if you touch a center, suddenly the man starts doing things. For example: if you touch his dream center, even if he is awake he starts talking as if he is in the dream. You take away the electrode and he stops talking. The great surprise was that if you put the needle again on the same center, the man does not start talking from the point where he has stopped. He starts the dream again from the very beginning.
It seems there is an automatic reversal process. You have to reverse a tape, but your brain reverses immediately. When you put the needle on the dream center again it starts from A B C, not from the point where it has stopped. If you take the needle away again, it reverses so quickly that no time is lost. Put the needle back and it starts from A B C again. If the man was saying, "I am Alexander the Great..." -- if you have touched his past life memory center and he was saying, "I am Alexander the Great," and if you take the needle away and put it back again, he will again start with, "I am Alexander the Great."
Your brain contains all the memories, psychological memories of your past lives. But the more you meditate, the more you go on erasing all psychological memories. Begin first from this life, then slowly, slowly your meditation gets deeper and the past life's memories are also removed, erased. And a man with no psychological memory at all is the man we call enlightened. I am trying to give you different dimensions of enlightenment.
Just a joke after a serious matter in which you had to contain your laughter. It has no concern with the question; it concerns you. So my tapes, my videos, my books should be read with the idea clearly that I am not concerned what I am saying, I am more concerned to whom I am saying, and why I am saying.
My concern is not theoretical.
It is absolutely practical.
So just to erase the seriousness which I know... past lives, new information, psychological memories, spiritual memories, factual memory. These are not the things that are going to help you have a good laugh. This is none of those memories....
"Mommy," asked little Sadie, "does everyone have their legs up in the air when they go to heaven?"
"No," the mother replied. "Where did you get such a silly idea?"
"Well, I just came from the bedroom. The maid had her legs up in the air and was screaming, 'God, I'm coming. God, I'm coming.' But daddy was on top of her and he would not let her go."