The Supreme Doctrine 14

Fourteenth Discourse from the series of 15 discourses - The Supreme Doctrine by Osho.
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“That Yaksha was brahman,” said Uma. “It was through the victory of brahman, indeed, that you achieved this glory.” It was from that – from the words of Uma – that Indra understood that the Yaksha was brahman.

Therefore, verily, these gods – Agni, Vayu, and Indra – excel all other gods, for they approached the Yaksha nearest; they were the first to know him as brahman.

And, therefore, indeed, Indra excels the other gods, for he approached the Yaksha nearest; he was the first to know him as brahman.

This is the teaching regarding that – brahman. It is like a flash of lightning; it is like a wink of the eye. This is with reference to the adhidaivatam – its aspect as cosmic manifestation.

Now its description with reference to the adhyatma – its aspect as manifested in man: mind proceeds to brahman in all speed, as it were. By his mind also, this brahman is remembered and imagined as always near.
The mind is abstract. It cannot touch, it cannot see, it cannot hear. It can only think. Thinking is abstract. Thoughts move just in a vacuum. Thoughts have no substance. They cannot be touched, cannot be heard, cannot be felt. So mind is the most abstract faculty in man and when this abstract faculty tries to reach the truth, it can only think about it. It cannot realize it, it cannot feel it. It can only contemplate about it. The approach is going to be indirect. Senses are direct; mind is indirect.
Indra represents the mind; Agni represents the eyes; Vayu, air, represents the ears. Remember this. Ears are the part which is related to the cosmic existence of air. Eyes are the part in man related to the cosmic existence of fire or sun.
Vayu approached brahman, Agni approached brahman: they could hear, they could see. They could be in more substantial touch with the ultimate reality, but they couldn’t recognize. The brahman was present, but the senses could not recognize who he was. For the recognition the mind is needed; only mind can recognize. But then a problem arises: mind cannot approach directly. Mind approaches indirectly. Mind cannot penetrate reality because mind is an abstract sense. It can only think. Through thinking it can recognize, but then the reality disappears. It becomes only a thinking inside. Indra could recognize, but not directly, because when Indra approached, the brahman, the spirit, disappeared.
So the first thing to be understood is that mind is an indirect process. Senses are direct: I can touch you with my hand, but I cannot touch you with my mind. I can see you through my eyes, but I cannot see you through my mind. Mind is enclosed within me and there is no bridge from the mind to reach you directly. If the mind wants to reach you directly, some medium will be needed. If the mind wants to see you, it will see through the eyes. To touch you, it will touch through the hands. A medium, an agency, a mediator, will be needed. Mind needs a mediator.
So whatsoever knowledge mind can give, it can never be immediate. This is one of the findings of the Eastern mind, that mind cannot give you immediate knowledge of anything. A mediator will be there and knowledge will come through a means, through a medium. There is no direct penetration from the mind into reality. Senses are direct, but they cannot recognize. Mind can recognize, but it is indirect. So unless mind and senses are both in a deep harmony, you cannot know reality.
Agni approached alone, Vayu approached alone, Indra approached alone. They all were failures. Brahman was present to Agni, but then Agni had no mind to think, to recognize, to remember; he couldn’t come to any conclusion as to who he was. Indra could recognize, but he had no direct possibility to know who he was. The brahman disappeared before the mind.
So the first thing: if mind is the way to know the reality, the reality will disappear. That is why for science there is no brahman. Science is Indra – mind working. So science goes on denying. Science says there is no spirit in you, no atman, and no brahman, no cosmic soul in the universe. This is a mental approach – abstract. But a very deep phenomenon happens in this parable: brahman disappears and a woman, one of the most beautiful of women, Uma, appears.
Whenever the mind tries to penetrate the mystery of life, brahman will disappear and sex will appear. For the mind, sex is the nearest to brahman, the closest possibility to know the life force. Why? Sex is the nearest to the mind for many reasons. One, brahman is the cosmic life force and sex is your individual life force. Brahman is outside you; sex is within you. To feel brahman, senses will be needed. To understand sex, you can close your eyes and understand it. It is a reality within you. Or, you can say that the brahman has penetrated you in the shape of sex. It has become sexual energy within you. It is the individual counterpart of the cosmic life force.
You can understand brahman through the mind only as sex. So whenever abstract thinking reaches to its climax, brahman disappears and sex becomes the sole reality. It has happened many times before; it is happening right now in the contemporary world. It happened in India and because of that happening Tantra was born. Tantra means to forget the brahman completely; just penetrate the sexual energy to its very core and you will come to brahman.
Tantra was born because India reached to an intellectual climax, to the same climax that now Western countries have reached. India has known that climax – the climax of abstract thinking, the climax of scientific thinking, the climax of conceptualization and philosophy. India reached to a very sophisticated state of mind where the brahman disappeared and the life force became the sex force – appeared as the sex force.
Tantra preaches that there is really no God to be approached directly. Unless you penetrate the mystery of sex, unless you go deep into it, you cannot know brahman. And it is also symbolic that sex appears before Indra in the form of Uma. Uma is the consort of Shiva, and Shiva is the greatest tantric. Uma is the counterpart. In that deeper experience of the life force, Shiva is male, Uma is female. To Shiva, Uma is the source of the life force, the door toward cosmic phenomena. To Uma, Shiva is the door to the cosmic phenomena. And when Uma and Shiva meet in a deep orgasm, they lose themselves and only the cosmic energy vibrates.
You have seen the shivalinga – it is not alone, it is also with the yoni of Uma. The shivalinga is placed in the yoni of Uma. The shivalinga is phallic, and just underneath is the pudendum – the yoni. The shivalinga is the symbol of sexual orgasm and meeting. Through this meeting the individuals disappear and the cosmic is revealed.
Before Indra, Uma appeared; before mind, sex appeared. This is how I decode it. And Indra asked Uma, “Who was this spirit?” When mind reaches to its climax, it can only ask sex energy, “Who is this cosmic force?”
Inside man, mind is one pole and sex is another pole. You exist between two poles. In your head is the thinking force, the reason, the mind. And just on the other pole is sex. On your backbone these are the two poles. Scientists say that your brain is just an extension of your backbone, the spine. On one pole exists sex energy, on the other pole exists reasoning. These are the two poles of your spine, and your spine is your existence. You exist through your spine. When reason comes to its climax, you become polar. You have moved to one extreme, and it is absolutely abstract. And sex is the most substantial; it is not abstract at all.
Through eyes you can see, through hands you can touch, through ears you can hear; but through the sex center you penetrate most deeply. No eyes can penetrate that much, no hands can touch that much, no ears can hear that much. Through sex, you penetrate into the mystery of the other to the very depth. Sex is a deeply penetrating force. Mind never penetrates anything directly; sex penetrates only directly. Sex has no abstraction about it; mind has no substantiality about it. So sex is the earth within you; mind is just the sky. Sex is the root within you; mind is the flower.
So whenever mind wants to know what the life force is, what the brahman is, there is only one way and that is to come back to the roots, because those roots are in the cosmos, those roots are deep in the cosmic life energy. Through sex, mind can move backward to the very source. If you go on thinking, then you move around and around in the mind and there is no way to go out. You can create big philosophies, great systems, but they will be all concepts, words, verbalization; they cannot be realities. Mind can know only if mind falls back to the roots, goes down to the very source. And through that source the brahman can be known.
Now, through Western search, the world has come again to a point where mind has become supreme. Hence, so much interest, so much research and so much philosophizing about sex in the West. God has been pushed aside. Now the basic problem in the West is not God: the basic problem is sex. And if this mystery can be penetrated, only then can God somehow again become a living problem. Western thinkers are continuously thinking about the mystery of sex – what it is.
Uma appeared before Indra and Indra asked Uma, “Who was this force? Who was this spirit? Who was this presence which has disappeared before me?” This is what mind asks the sex force: “What is life? What is God? What is brahman?” Asking the sex center is Tantra. Tantra means the Yoga of sex. This can be said as a prophecy – that for the coming, future generations, only Tantra can be helpful because only Tantra knows the secrets of how to ask Uma, how to ask the sex center, sex energy, about the ultimate source of energy.
And Uma answered:
“That Yaksha was brahman,” said she.
Uma answered that that presence was brahman.
Two things that sex can answer: for a man, a woman is the answer and for a woman, the man is the answer. If you can rightly ask, sex can become for you the deepest answer possible. But there are dangers. If you cannot ask rightly, then sex will prove to be a misery for you. Then sex will become for you the greatest fall. If you can rightly question, then sex can become for you the deepest secret to be known. But if you wrongly question, then sex will become the greatest fall possible. This is bound to be so because sex has a height. If you travel toward that height wrongly, you will fall.
Christianity understands sex to be just a fall, and Tantra thinks sex to be the right answer. Christianity and Tantra are just opposed to each other. Not only Christianity: Jainism and many other religions are also opposed to sex. They are opposed for a reason. The reason is the fifty percent possibility of falling down. It is dangerous.
So try to travel in some other way where this fifty percent fall is not a possibility. And it is mathematically fifty percent. Actually it is ninety-nine percent, because sex is such an attraction and sex is such an unconscious force that it is difficult to remain alert, meditative. While experimenting in it, you will become unconscious. And if you become unconscious in orgasm it leads you nowhere.
The possibility is ninety-nine percent is that you will fall through sex. There is only a one percent possibility that you may rise. But Tantra says that that percentage of fall can be reduced through right techniques and a man or a woman can be trained. Then making love becomes an art – the greatest art. And if you know the art, then you approach very cautiously, very delicately. And then it is not just a temporary release, a relief. It becomes a sacred worship.
So Tantra trains people first to be nonsexual. Tantra teaches first to come to a point where sex is not a madness for you. Tantra first teaches you to be totally unattached, without desire. A nude woman, a beautiful woman will be sitting before a tantric seeker, a sadhak, and he has to contemplate on her, on her beauty, but as a divine force. And he has to go on watching inside that no lust arises. If lust arises the point is lost.
This is the most difficult thing. For months together the seeker is to practice going beyond lust. And when a beautiful woman appears to be just like a beautiful flower and the seeker has no lust in the mind, only then will the master allow the seeker to approach this beautiful woman without lust, to enter this woman without lust. Then it becomes a meditation, and the orgasm becomes cosmic. Then individuals are not there because individuals exist through desire, lust, and passion. Then love happens and this love is prayer. And through each other they have entered the greater depth that encompasses all.
Sex can give you the answer and if you have become too intellectual then only sex can give you the answer. Any intellectual age will have to ask through sex. If you have moved too much in the head you will have to fall back to the other extreme. Only then do your two opposites within meet and you become a unity.
Uma said: “That Yaksha was brahman”… Through deep sex experience, meditative sex experience, you will come to know that this sex energy is nothing but divine energy. Then sex becomes samadhi.
Uma said:
“It was through the victory of brahman, indeed, that you achieved this glory.” It was from that that Indra understood that the Yaksha was brahman.
The mind cannot understand directly. Sex becomes the mediator: Uma becomes the medium. And through that medium Indra could understand who that spirit was, who that presence was. Mind needs a mediator because mind is abstract and reality is not abstract. Only through a mediator, a transformer, can mind come in contact with reality.
Greek philosophy lost its path only because of this – because they depended totally on mind and reason and they thought nothing else was needed: go on thinking and through thinking the truth will be achieved. It has not been achieved yet. Greek philosophy goes on. It has changed its land, it has changed its abode. It has traveled through the whole Western history of thought.
The river that was born in Athens has traveled through Berlin, through Paris, through London, through New York. It has been going on and on, but it simply gives more words. It gives Hegel and Kant, it gives Berkeley and Hume, it gives Russell and Wittgenstein – words and words and words. It cannot produce a Buddha, it cannot produce a Jesus – it cannot produce experience. And now the West is becoming interested in Tantra. That may be the turning-point. The head comes back to the roots.
Through Uma, Indra could understand that the Yaksha was brahman, that this presence which had disappeared, which was now not visible – and instead of it Uma was visible, a beautiful woman, a sex symbol was visible – was brahman. Sex can give you the answer to what the reality of life is because sex is the most alive thing in you. Mind is the most dead thing in you and sex is the most alive thing in you. That is why mind is always against sex, and mind is always for suppressing it. They are enemies. Mind is a dead thing and sex is the life force; they go on fighting. And whenever you move into sex, the mind feels frustrated and the mind says, “This is wrong. Don’t move into it again.”
The mind becomes the moralizer, the mind becomes the puritan, the mind becomes the priest. The mind goes on condemning. All that is alive the mind goes on condemning and all that is dead the mind goes on worshipping. And sex is the most alive thing in you because life comes through it: you are born through it, you can give birth through it. Wherever there is life, aliveness, sex is the source. Not only in man: these trees are also sexual. Flowers are nothing but maturing seeds; they are sexual. The animals are sexual.
Now scientists feel that sex even penetrates matter because there is a polarity of the feminine and the masculine in matter. Even in the deepest atom there exists a force as positive and there exists a force as negative. And those two forces create all that is there. The constant fight between the two forces and the constant meeting – the fight and meeting, the attraction and repulsion – creates energy. The whole existence is a creation between two opposing forces. So whenever you are nearest to life, you are nearest to sex. Or vice versa: whenever you are nearest to sex, you are nearest to life. You are young when sex energy is young; you are old when sex energy is old.
Now, scientists say, biologists say, that if we can replace the sex glands, only then can old age be stopped – because if the sex glands are young, then the whole body will be young. If the sex glands are old, then you cannot do anything to make the body young.
There has been a constant effort: all the medical researchers all over the world have been trying to make man live longer, stay younger longer, and now the right point has been touched. The sex glands become old first and then your whole body follows. Your sex glands become youthful first and then your whole body follows. So really it is not a question of the whole body, it is only a question of the sex center. If the center is young you are nearer to life; if the center is old you are nearer to death.
Some day or other – it is possible now – we will be able to replace the sex glands. Once we are able to replace the sex glands, man can live younger forever. The body will follow. The body is just an expression. You may not have thought about it, but the sex center is the center of your whole body. The whole body is just a circle around it. Biologists say the whole body exists for the sex center to survive. The body is just a situation in which sex hormones can live and survive. The sex glands are not for the body: the body is for the sex glands.
Once the sex energy has traveled and given birth, the body goes on becoming old. Once the sex energy is exhausted, the body has to be discarded. Now the abode is not worth living in. Now the energy will find another body to live in. Now the energy will find another more alive, younger body to live in so that the life force can continue on and on.
You see a fruit: deep in the fruit are the seeds. The fruit exists only to protect the seeds, to give life, energy, food, to the seeds. The seeds do not exist for the fruit. The fruit exists just to protect, so that the seeds can survive. And once the seeds are ready, the fruit is useless. The fruit will ripen, fall down, because the only need was just for the seeds. When the seeds are ready to sprout as a new life, the fruit will become ripe and fall down from the tree. Why does the fruit fall down from the tree? – because the seeds now want to move into the ground. Now they are ready. They want to move into the earth, into the womb.
When you feel sexual you think you can control it just by thinking. But you cannot because now the seeds are ready to move into a woman – and those seeds are struggling to move. So whatsoever you do, just by using your mind you cannot do anything because deep down the mind exists for the seeds, not the seeds for the mind. They will struggle and they will defeat you. They will move out of your body because your body has been just an abode – a fruit. Now the seeds are ready. They want to move out of your body. They will move anyhow. If you don’t make love to a woman, they will move in your dreams. But now they want to move out. They are ready – ready to live in another body, ready to give life a further push.
Unless you understand this sex center and unless you do something deep within the center, you cannot attain brahmacharyayou cannot become a celibate. The so-called brahmacharis are just so-called. They may not be making love to women: that is not difficult. But the seeds of semen are going out; they cannot be contained. Brahmacharis are not honest, so they will not say anything. A person who is honest will say.
Mahatma Gandhi has said – and he was one of the most honest men – that even at the age of seventy he was having wet dreams. He said, “I have come away from sex as far as my conscious mind is concerned, but the moment I fall asleep I cannot do anything. In dreams, sexual imagery comes in and the semen moves out.” He was honest.
Sex energy can be transformed only when sex becomes the door to the cosmic. And once you know the secret that sex can become the door to the cosmic, you have the key – and that key only can make you a brahmacharin. Why? – because now you can give birth to a higher sort of life. Now the sex energy can give birth to a higher sort of life. But it must give birth; if there is no higher movement, then it will move into a lower world. But it will move! Energy needs movement.
Tantra has discovered certain secrets by which a higher form of life is created through sex – not only bodies, but a higher form of energy. And once you know how to create that energy, sex disappears as sex. It starts moving in a higher dimension.
Tantra says – and Tantra has techniques which have been proved right for all those who have experimented with them – that when a woman and a man are in an orgasm, ordinarily the orgasm is a release: the man ejaculates and the orgasm ends. But tantric orgasms are without ejaculation. Simply, the two energies meet – not on the physical plane: the energies meet on a psychic plane. And when they move deeper they meet on a spiritual plane and that meeting becomes the door and energy starts moving. It becomes creative; it gives birth to you on a new plane. With every higher movement of sex energy, you are born on a higher level; you go on becoming superhuman. Sex can become the answer: that is the message of the parable.
Uma said that this Yaksha was brahman himself. “It was through the victory of brahman, indeed, that you achieved this glory.”
So whatsoever man achieves, he achieves because of the life force. At the lowest that life force is known as sex energy; at the highest the life force is known as the brahman. And the mind can approach only the lowest. That is why Uma appeared. And only from that lowest, mind can move by and by to the highest. The lowest will become the medium.
It was from that – from the words of Uma – that Indra understood that the Yaksha was brahman.

Therefore, verily, these gods – Agni, Vayu and Indra – excel all other gods, for they approached the Yaksha nearest; they were the first to know him as brahman.
Three gods – Agni, Vayu, Indra. Agni is represented by your eyes in your body, Vayu is represented by your ears in your body, Indra is represented by your mind in your body. Your body is a miniature cosmos. Whatsoever is in the cosmos is in your body. You are a small representative of the whole cosmic existence, of the whole phenomenon.
So now let us decode these symbols. Agni, Vayu and Indra excel all other gods. Whatsoever you know about brahman is known either through the ears or through the eyes or through the mind. You have heard about him: it is through the ears – Vayu. All the scriptures are for the ears – the god Vayu. All the smritis, shrutis – all that has been known and recorded, is recorded for your ears.
Ears can give you a glimpse, the first glimpse, but if all the scriptures are destroyed and no one says anything to you about God, still your eyes will feel. Your eyes will come to a glimpse of something unknown that is hidden everywhere. That is why we call our rishis, seers, drashta – because it is through the eyes that they have the first glimpse.
Hence, in this parable, Agni approaches brahman first. Agni approaches brahman first: that is, eyes give you the first glimpse. They cannot recognize, of course, but they touch the reality. They have a feeling that something is there, unrecognized. When eyes have known or felt or come to a contact, only then can whatsoever is heard become meaningful. So scriptures will not be of much help unless your own eyes have started to penetrate the reality around you. When you can see something, then scriptures become true. Only through your own seeing do scriptures become true.
So next Vayu approaches brahman – but even through the eyes or through the ears, you will not be able to recognize. Only then can your mind be of help. But when mind approaches it is abstract and the brahman disappears.
There have been philosophers who have believed only in the eyes: for example, Charvakas. They say pratyaksha – that which is before the eyes – is the only reality. They believe only in the eyes, so they say whatsoever is seen is real and because God is not seen, God is unreal.
There are philosophers, for example, mimansakas, who say that whatsoever is heard about him is true – the Vedas are true – and he cannot be known otherwise; the Vedas are the last authority. They believe in the God Vayu. And then there are the rationalists – those who say, “Only through mind can you know; there is no other way to know.” Rationalists exist all over the world. They say that only through reason can you approach the reality.
These are the three doors: through the eyes, through the ears, through the mind. And then there is the fourth, Tantra, which says that the mind must approach through sex; only then will you know the reality.
This sutra says:
Therefore, verily, these gods – Agni, Vayu and Indra – excel all other gods, for they approached the Yaksha nearest; they were the first to know him as brahman.

And therefore, indeed, Indra excels all other gods, for he approached the Yaksha nearest; he was the first to know him as brahman.
So mind is the nearest, but only through a mediator. Alone, it moves in a circle, never reaching anywhere.
This is the teaching regarding that – brahman. It is like a flash of lightning; it is like a wink of the eye. This is with reference to its aspect as cosmic manifestation.

Now its description with reference to…its aspect as manifested in man: mind proceeds to brahman in all speed, as it were. By his mind also, this brahman is remembered and imagined as always near.
So the whole parable comes to a particular conclusion. You can try to approach the ultimate reality through the senses; you will touch it, but you will not be able to recognize it. You can approach the ultimate reality through mind: now you are capable of recognizing it, but it will disappear before you.
Your reason has to be tethered to the life force within you. Your reason must become total with your life force; it must not function as separate. Your head must not function as something separate from your life energy; it must be rooted in it. And you must move into the cosmos with your mind clear and with your life energy joined to it, together. Your life energy will become the mediator. Your mind will be on this side. In between your mind and the brahman will be the life energy. And only through that life energy, Uma, will you be able to know and recognize both.
The experience of the ultimate has to happen through you as a whole. You cannot approach it through parts. All parts will be failures. All your parts must become a whole when you approach the ultimate; only then will you be able to know it.
This is a key – the whole meaning of the parable. You must approach the ultimate as a total, a whole, with all your senses included, your reason included, your life force, sex included; nothing should be excluded. You should not approach in fragments. You should approach the ultimate as a unity – integrated, one.
Then there will be two phenomena. Like lightning the cosmic will appear before you – as if suddenly the darkness has disappeared and there has been lightning, and everything is seen in a flash. Whenever you are a unity, suddenly lightning happens. The very unity of your being becomes the situation in which the whole cosmos becomes lightning. All darkness disappears. In a single moment everything is revealed.
Remember well that the ultimate is not revealed in parts; hence, the use of lightning. If you move in a deep dark forest with a lamp, then that forest will be revealed in parts. Sometimes you will see some trees, and then you will move ahead, and then some other trees will be seen. But those trees which you had seen before will disappear. They will move into darkness. With a lamp, if you move in a dark forest, only in parts will the forest be revealed to you. The brahman is never revealed in parts, but as if you are standing in a dark forest and suddenly there is lightning in the clouds and the whole forest is revealed in a single flash.
So you cannot say, “I have known brahman five percent, ten percent, fifteen percent.” Whenever you know, you know one hundred percent. Either you know one hundred percent, or you don’t know. You cannot know the ultimate in parts. It is indivisible. Just like lightning, when you are ready the ultimate reality is revealed. And it is revealed in such a short time that it cannot be called a fragment of time.
So two things: as space brahman is revealed totally and as time it is revealed without a single moment. It is like a wink of the eye – as if you have winked: that much time. Really, no time – as a flash, as lightning, the whole space, the whole phenomenon of brahman is known, and without a single moment of time. It is not divided either as space or as time.
You are hearing me. I will say a sentence, then time will pass. Then I will say another sentence and time will pass. You cannot hear me totally; there is no possibility. Time will be there. You will hear me in fragments.
But brahman is heard without time; brahman is known without time. Hence, the Upanishads call him eternal, timeless, beyond time, kalateet – beyond time, beyond space. Time and space both disappear in a single moment of meeting. Everything is revealed. That is why the Upanishads say by knowing one, all is known. By knowing one, all is known! That one is the brahman. Enter into it as a total unity.
J. Krishnamurti goes on talking in abstract terms. The whole approach seems to be mental, as if only mind is to be used. The body need not be involved in it, emotions need not be involved in it: only the abstract mind, as if brahman is a mathematical problem. It is not, it is an organic problem.
Listening to Krishnamurti you are listening to the mind – the purest mind. You will feel good. Listening, you will feel that you are understanding. Listening, you will feel you are reaching somewhere. But you are learning only new words. You will learn awareness – the word, not awareness itself. You will learn choicelessness – the word, not choicelessness. And they will go on in the mind, and they will move in the mind, and you will become just a mind – a cerebral center. Your emotions are not touched; your body remains untouched. Only your mind is touched.
That is why Krishnamurti has been a failure. He is himself enlightened, but he has been a failure. His whole life he has been working with the mind and whatsoever he says is true, but it is not applicable because you are not only the mind: you are much more. And that “much more” has to be transformed with the mind.
You have to be transformed as a totality.
You must not only think about God: you must also dance about him. You must not only conceptualize: you must also have emotions about him. You must eat him, you must breathe him, you must walk him, you must dance him. You must come as a totality, as an organic whole. And when you come as an organic whole, undivided, the undivided is revealed to you. If you come divided, the undivided cannot be revealed to you. When you are undivided, you become a mirror for the undivided. You mirror it; it is reflected in you. When you are divided, then everything that you look at is divided.
It is just like a lake. There are waves on it and the full moon is in the sky. But the full moon cannot be reflected on the lake. The lake is disturbed, so the lake will know the full moon in fragments. It will be scattered all over the lake in parts. Then the lake becomes silent and the waves disappear. Not even ripples are there. Now the lake becomes a mirror – undivided, undisturbed. The full moon is reflected in it.
The only thing that is needed is to make you indivisible, without waves and ripples, without fragments – to make you one unity. Your body, your emotions, your thinking, all must become one – integrated. Then you will reflect the divine in a flash, like lightning, with no time lost. The whole will be revealed to you: Knowing one, all is known.

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