WHAT IS THE INTRODUCTION OF 66 & 67 th & THE DESCRIPTION OF 66th TECHNIQUE ( THIRTEEN T

THE INTRODUCTION OF 66 & 67th TECHNIQUES OF MEDITATION;-

66- ''Be the unsame same to friend as to stranger, in honour and dishonour.''

67- ''Here is the sphere of change, change, change. through change consume change''.

15 FACTS;-

1- Science has been continuously searching for the theoretical component of existence ..the causal link for how things happen, what is the cause, how the effect can be controlled, how man can manipulate nature. And the Eastern mind, has been on a different adventure. The search has been to find the aesthetic component of reality ...not the theoretical, but the aesthetic.

2-The Eastern mind has not been much involved with the search to know how to manipulate nature, but it has been interested in how to be one with nature ..not in how to conquer it, but in how to be in a deep friendship, a deep participation with it. The Western mind has been in a conflict, a struggle; the Eastern mind has been in a mystique, a love relationship.

3-The science is a relationship of hatred with nature; hence, struggle, fight, conquering, the language of victory.Religion is a love relationship;

hence, no conflict, no struggle. In another way, science is a male attitude and religion a female attitude. Science is aggressive, religion is receptive. The Eastern mind is religious.The scientific mind is Western. It makes no difference whether a man is born in the East or the West.

4-East and West are as two attitudes, two approaches, not as two geographical denominations. You can be born in the West, but you may not belong there; you may be Eastern through and through. You may be born in the East, but you may not belong; you may be scientific, the approach may be mathematical, intellectual.

5-Tantra is absolutely Eastern. It is a way of participating with reality ...a way how to be one with it, how to dissolve boundaries, how to move in an undifferentiated realm. Mind differentiates, creates boundaries, definitions, because mind cannot work without definitions, without boundaries. The more clear-cut the boundaries, the better the possibility for the mind to work. So mind cuts, divides, chops everything.

6-Religion is a dissolving of boundaries in order to move to the undifferentiated where there is no definition, where there is no limit to anything, where everything moves into everything else, where everything is everything else. You cannot cut, you cannot chop existence. The consequences are bound to be very different in each approach. By the scientific approach, by dividing, chopping, you can come only to dead particles, atoms, because life is something which cannot be cut into divisions. And the moment you cut it, it is no more there.

7-It is as if someone goes to study a symphony(a long piece of music) by studying each single note. Each single note is part of the symphony, but it is not the symphony. The symphonyis created by many notes dissolving into each other. You cannot study a symphony by studying notes. When you divide and cut and analyze, life disappears; only dead parts are left. That is why science will never be capable of knowing what life is, and whatsoever is known through science will be about death ... matter ..it will never be about life.

8-Science may become capable of manipulating life, of knowing the parts, the dead parts. It may be capable of manipulating life, but, still LIFE is not known, not even touched. Life remains unknowable for science. By the very method of its technology, its methodology, by the very approach, life cannot be known through it.

9-That is why science goes on denying ...denying anything else other than matter. The very approach debars any contact with that which is life. And the vice versa happens also: if you move deeply into religion, you will start denying matter. Adi Shankara says that matter is illusion, it is not there; it simply appears to be. The whole Eastern approach has been to deny the world, matter, anything material. Why? Science goes on denying life, the divine, consciousness. Deeper religious experiences go on denying matter ..all that is material. Why? Because of the very approach.

10-If you look at life without differentiation, matter disappears. Matter is life divided, differentiated. Matter means life defined, analyzed into parts.

So, of course, if you look at life undifferentiatedly and become part of it, in a deep participation, if you become one with existence as two lovers become one, matter disappears. That is why Adi Shankara says that matter is illusion. If you participate in existence, it is.

11-But Marx says that consciousness is just a by-product, it is not substantial; it is just a function of matter. If you divide life, then consciousness disappears, becomes illusory. Then only matter is.

Actually, Existence is one. If you approach it through analysis, it appears material, dead. If you approach it through participation, it appears as life, as divine, as consciousness.

12-If you approach it through science there is no possibility of any deep bliss happening to you, because with dead matter bliss is impossible. At the most it can only be illusory. Only with a deep participation is bliss

possible.Tantra is a love technique. The effort is to make you one with existence. So you will have to lose many things before you can enter. You will have to lose your habitual pattern of analyzing things; you will have to lose the deep-rooted attitude of fighting, of thinking in terms of conquering.

13-When Edmund Hillary reached to the highest peak of the Himalayas, Mount Everest, all of the Western world reported it as a conquering ..a conquering of Everest. Only in a Zen monastery in Japan, on a wall newspaper, it was written, “Everest has been befriended” ..not conquered! This is the difference ..“Everest has been befriended”; now humanity has become friendly with it. Everest has allowed Hillary to come to it. It was not a conquering.

14-The very word `conquer’ is violent. To think in terms of conquering shows aggressiveness. Everest has received Hillary, welcomed him, and now humanity has become friendly; now the chasm is bridged. Now we are not unacquainted. One of us has been received by Everest. Now Everest has become part of human consciousness. This is a bridging.

Then the whole thing becomes totally different. It depends on how you look at it.

15-Remember this before we enter the techniques : tantra is a love effort towards existence. It is love between you and existence .This meeting can become just a stepping stone toward a greater meeting with universe, with existence, with reality.Tantra is based not on intellect but on heart.

It is not an intellectual effort, it is a feeling effort. Remember this, because that will help you to understand the techniques. Now we will enter the techniques.

THE INTRODUCTION OF 66 th TECHNIQUE OF MEDITATION ;-

32 FACTS;-

1-LORD SHIVA REPLIES;-

''Be the unsame same to friend as to stranger, in honour and dishonour.

BE THE UNSAME SAME” .

2- This is the base....Two things are happening in you . Something in you remains continuously the same, it never changes. You may not have observed it, you may not have encountered it yet, but if you observe you will come to know that something in you remains constantly the same. Because of that sameness, you can have an identity. Because of that sameness, you feel yourself centered; otherwise you will be a chaos.

3-You say, “My childhood.” Now what has remained of it? WHO says, “My childhood”? Who is this “my, me, I”?Nothing has remained of your

childhood. If your pictures of your childhood are shown to you for the first time, you will not be able to recognize them. Everything has changed. Your body is no more the same; not a single cell has remained the same. Physiologists says that the body is a flux, it is river-like. Every moment many cells are dying and many new ones are born. Within seven years your body will have changed completely.

4-So if you are going to live seventy years, ten times over your body has

renewed itself completely.Every moment your body is changing, and your mind. You cannot recognize a photograph of your childhood, and if it were possible to give you a photograph of your mind, of your childhood mind, it would be impossible to recognize it. Your mind is even more of a flux than your body. Every moment everything changes. Even for a single moment nothing remains the same. In the morning you were different as far as your mind is concerned. In the evening you are totally a different person.

5-When someone would come to meet Gautam Buddha, before the person would depart, take leave of him, Buddha would say, “Remember, the man who has come to meet me is not the man who is going back. You are totally different now. Your mind has changed.” Meeting with a buddha is, of course, bound to change your mind for better or worse, but you cannot be the same.

6-You will go somewhere with a different mind & came back with a different mind;Something has changed. Something new has been added, something has been deleted. And even if you are not meeting anyone, if you are just remaining by yourself, then too you cannot remain the same. Every moment the river is moving.

7-Heraclitus a Greek philosopher,has said, “You cannot step twice in the same river.” The same can be said about man.. you cannot meet the same man again ...impossible.. And because of this fact, and because of our ignorance of it, life becomes a misery ..because you go on expecting the other to be the same. You marry a girl and you expect her to be the same. She cannot be... Unmarried, she was different; married, she is completely different.

8-A lover is something else, a husband is something totally different. You cannot expect your lover to meet you through your husband. That is impossible. A lover is a lover; a husband is a husband. The moment a lover becomes a husband, everything has changed. But you go on expecting. That creates misery .. unnecessary misery. If we can recognize this fact that mind goes on moving and changing continuously, we will escape many, many miseries without any cost. All you need is simple awareness that mind changes.

9-Someone loves you and then you go on expecting love. But the next moment he hates you; then you are disturbed ..not because of his hate, but only because of your expectation. He has changed. He is alive, so he is bound to change. But if you can see the reality as it is you will not be disturbed. The one who was in love a moment before can be in hate a moment later, but wait... One moment later he will be in love again. So don’t be in a hurry, just be patient. And if the other can also see this changing pattern, then he will not be fighting for changing patterns. They change; that is natural.

10-So if you look at your body, it changes. If you try to understand your mind, it changes. It is never the same. Even for two consecutive moments, nothing is the same. Your personality goes on like a flux. If this is all and there is nothing which remains the same continuously, eternally, timelessly, then who will remember that this was “my childhood”? Childhood has changed, the body has changed, the mind has changed. Then who remembers? Then who knows about childhood and about youth and about old age? Who knows?

11-This knower must remain the same; this witness must remain the same. Only then can the witness have a perspective. The witness can say, “This was my childhood, this was my young age, this was my old age. This moment I was in love, and this moment the love changed into hatred.” This witnessing consciousness, this knower, is always the same.

12-So you have two realms or two dimensions existing together in you. You are both .. the changing which is always changing and the non-changing which is always remaining non-changing. If you become aware of these two realms, then this technique will be helpful: “BE THE UNSAME SAME.” Remember this: “BE THE UNSAME SAME.” You are bound to be “unsame” on the periphery, but at the center remain the same.

13-Remember that which is the same. Just remembering will be enough; you need not do anything else. It is non-changing. You cannot change it, but you can forget it. You can be so engrossed, obsessed with the changing world around you .. with your body, with your mind .. that you may completely forget the center. The center is so much clouded by the changing flux ..and, of course, there are problems: that which is constantly the same is difficult to remember because change creates problems.

14-For example, if a constant noise goes on around you, you will not be aware of it. If a clock on the wall goes on, tick-tock, tick-tock the whole day, you are never aware of it. But if suddenly it stops, you will immediately become aware. If something is constantly the same, there is no need to take any notice. When something changes, the mind has to take notice. It creates a gap, and the pattern vibrates. You were hearing it continuously, so there was no need to hear it. It was there, it became part of the background. But if now suddenly the clock stops, you will become aware. Your consciousness will suddenly come to the gap.

15-It is just as if one of your teeth falls out; then your tongue goes continuously to the place. When the tooth was there the tongue never tried to touch it. Now the tooth is not there ..just a gap is there .. then the whole day, howsoever you try, you cannot help it: the tongue goes to the gap. Why? Because something is missing and the background has changed. Something new has entered.

16-Whenever something new enters, you become conscious ..for many reasons. It is a safety measure. It is needed for your life .. to survive. When something changes you have to become aware. It may be dangerous. You have to take notice, and you have to adjust again to the new situation that has come into being. But if everything is as it was, there is no need. You need not be aware.

17-And this same element in you, called as ATMAN, the soul, has been there always from the very beginning ; And it is going to the very end . It has been eternally the same, so how can you be aware of it?

Because it is so permanently the same, eternally the same, you are missing it. You take notice of the body, you take notice of the mind because they are changing. And because you take notice of them, you start thinking that you are them. You know only them; you become identified.

18-The whole spiritual effort is to find the same amidst the unsame ..to find the eternal in the changing, to find that which is always the same. That is your center, and if you can remember that center, only then will this technique be easy ..or if you can do this technique, remembering will become easy. From both the ends you can travel.

19-Try this technique. The technique is to “BE THE UNSAME SAME TO FRIEND AS TO STRANGER.” To the friend and to the enemy, or to the stranger, be the “unsame same.” What does it mean? It seems contradictory. In a way you will have to change, because if your friend comes to meet you, you will have to meet him differently, and if a stranger comes you will have to meet him differently. How can you meet a stranger as if you know him already? You cannot. The difference will be there, but still, deep down remain the same. The attitude must remain the same, but the behavior will be “unsame.”

20-You cannot meet an unknown person as if you know him already.You can pretend at the most, but pretensions will not do. The difference will

be there.There is no need to pretend with a friend that he is a friend. With a stranger, even if you try to act as if he is a friend, it will be pretension (posing).. something new. You cannot be the same; unsameness will be necessary. As far as behavior is concerned you will be different, but as far as your consciousness is concerned you can be the same. You can look at the friend as at the stranger.

21-It is difficult. You may have heard, “Look at the stranger as if he is a friend,” but that is possible ... provided that , first look at your friend as the stranger; only then you can look at the stranger as at the friend. They

are correlated.Have you ever looked at your friends as if they are strangers? If you have not, then you have not looked at all. Look at your close one: do you really know him or her?

22-You may have lived with him or her for twenty years or even more, and the more you live with , the more is the possibility that you will go on forgetting that he/she is a stranger — and he/she remains a stranger. Howsoever you love him/her, it will not make any difference.Because the more you love, the deeper you penetrate and the more you know how river-like he/she is, moving, changing, alive, every moment different.

23- if you just stick to the level of relation, that this is the name or that, then you have chosen a particular fragment, and you go on thinking of that particular fragment as ...Then everything becomes false.He /she

is not allowed to change; not allowed to be himself/herself. Then something is being forced. Then the whole relationship goes dead.

24-You cannot predict; you cannot say how your close one is going to behave tomorrow morning. You can predict only if you have a dead relation: then you can predict. Predictions are possible only about things, never about persons. If some person is predictable, know well he/she is dead ...has died. His living is just false, so you can predict. Nothing is predictable about persons because of the change.

25-Look at your friend as at a stranger; he is one... Don’t be afraid. We are afraid of strangers, so we go on forgetting that even a friend is a stranger. If you can look at the stranger in your friend also, you will never get frustrated because you cannot expect anything from a stranger. You take your friends for granted; hence, expectations and then frustrations ..because no one can fulfill your expectations, no one is here to fulfill your expectations.

26-Everyone is here to fulfill his own expectations; no one is here to fulfill you. Everyone is here to fulfill himself or herself, but you expect others to fulfill you and others expect you to fulfill them. Then there is conflict,

violence, struggle and misery.Go on always remembering the stranger. Don’t forget, even your closest friend is a stranger ..as far removed from you as possible. If this feeling happens to you, this knowing, then you can look at the stranger and you can find a friend there also. If a friend can be a stranger, then a stranger can be a friend.

27-Look at a stranger: he doesn’t know your language, he doesn’t belong to your country, he doesn’t belong to your religion, he doesn’t belong to your colour. You are white and he is black or you are black and he is white. You cannot communicate through language; you don’t belong to the same temple. So there is no common ground in nation, religion, race or colour .He is totally a stranger. But look into his eyes, and the same humanity is there, that is the common ground; and the same life, that is the common ground; and the same existence, that is the root of your being friends.

28-You may not understand his language, but you can understand him. Even silence can be communicative. Just by your looking deep down into his eyes, the friend will be revealed. And if you know how to look, then even an enemy cannot deceive you. You can look at the friend in him. He cannot prove that he is not your friend. Howsoever far removed, he is near you because you belong to the same existential current, to the same river to which he belongs.

29-You belong to the same earth of being.If this happens, then even a

tree is not far away from you, then even a stone is not far away from you. A stone is very strange. There is no meeting ground, no possibility of any communication ..but the same existence is there. The stone also exists, the stone also participates in being. ''He'' the stone is there .. he also takes up space, he also exists in time. The sun also rises for him .. as it rises for you. One day he was not, as you were not, and one day you will die and he will also die. The stone will disappear. In existence we meet. The meeting is the friendship. In personality we differ, in manifestation we differ; in essence we are one.

30-In manifestations we are strangers, so howsoever close we come we remain far away. You can sit close, you can embrace each other, but there is no possibility to come more close. As far as your changing personality is concerned, you are never the same. You are never similar; you are always strangers. You cannot meet there because before you can meet you have changed. There is no possibility of meeting. As far as bodies are concerned and minds are concerned there can be no meeting, because before you can meet you are no more the same.

31-Have you ever observed? You feel love for someone ...a very deep upsurge. You are filled with it, and the moment you go and say, “I love you,” it has disappeared. Have you observed? It may not be there now, it may be just a memory. It was there, but it is not there now. The very fact that you asserted it, made it manifest, has made it enter into the realm of change. When you felt it, it may have been deep in the essence, but when you bring it out you are bringing it into the pattern of time and change, it is entering into the river.

32-When you say, “I love you,” by then it may have disappeared completely. It is so difficult, but if you observe, it will become a fact. Then you can look. In the friend there is the stranger and in the stranger the friend. Then you can remain “THE UNSAME SAME.” You change peripherally; you remain the same in the essence, in the center.

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WHAT IS THE SIGNIFICANCE OF EQUANIMITY IN ''BHAGAVAD GITA''?-

07 FACTS;-

1-ACCORDING TO Bhagwat Geeta , (Chapter 12;Verse 18-19)

समः शत्रौ च मित्रे च तथा मानापमानयोः ।

शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ।।

तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् ।

अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ।।

2-MEANING;-

''Those, who are impartial to friend and foe alike, equipoised in honour and dishonour, cold and heat, joy and sorrow, and are free from all unfavorable association; those who take praise and reproach alike, who are given to silent contemplation, content with what comes their way, without attachment to the place of residence, whose intellect is firmly fixed in Me, and who are full of devotion to Me, such persons are very dear to Me'' ..

3-Bhagavad Gita teaches Samatva, the path of Equanimity ,the key message of all the Yogas (Bhakti, Karma, Dhayaan, and Gyaan) . This samata can only be attained by self-purification ..anntahakarana shuddhi ..the purification of mann, buddhi, chit, and ahankaara.

4-The best means to attain this is to realize that all happenings occur due to variouspermutations (arrangement), and combinations of the three modes, i.e., gunas—satt, raajas, and taamas. These gunas are born of Prakriti (Nature) which operates under the direction of Purusha

(Paramatama).This enables us to carry out our prarabdha-vash actions in a detached manner without the tag of doership. Arjuna is therefore advised to go beyond these three modes of Nature.

5-Aniketah is a word Krishna has used in this verse ;

literally means one who has no place of dwelling. To be so will only please the Supreme, says Krishna. Aniketatva however, carries great significance, especially when Krishna includes it in the concluding part of his definition of a dear devotee.

6-The devotee has to realize that he is not the body, but the Soul. When the subtle, spiritual awareness becomes stronger and deeper, the gross material physical affinity becomes weaker.

7-Concluding the verse, Krishna brings in sthira-matitva which emphasizes spiritual firmness and resolve. This means that the seeker is free of all doubts, desires, ego and possessiveness. The least insufficiency in any of these will make the mind waver. That should not be.

HOW CAN WE RECEIVE ANASAKTI NATURALLY IN HONOUR OR DISHONOUR?-

15 FACTS;-

1-Anasakti is derived from the Sanskrit asakti, which means "attachment." Hence, the term anasakti means "non-attachment." Anasakti yoga is described at length in the Bhagavad Gita. It is the guiding principle that Krishna lived by, with selfless work and service being central to the philosophy. These selfless actions should be conducted without any attachment to their results.

2- The meaning of 'anasakti' sounds very simple but it's very difficult to practice, it's not easy to detach ourselves from everything (whether we love or hate those things),

This so called detachment of many people is very superficial and just for show, in real sense everyone is attached to something no one is completely detached with everything.

3-Someone honours you; if you take it that he is honouring YOU, you will be in difficulty. He honours a particular manifestation in you, not you. How can he know you? You don’t even know yourself. He honours a particular manifestation; he honours something which has come into your changing personality. You are kind, loving; he honours it. But this kindness and this love are just on the periphery.

4-The next moment you will not be loving, you may be filled with hate. There may be no flowers ..only thorns. You may not be so happy. You may be just sad, depressed. You may be cruel, angry. Then he will dishonour you. Then again the loving manifestation. Others come in contact not with you, but with your manifestations.

5-Remember this, they are not honouring and dishonouring YOU. They cannot do either because they don’t know you; they cannot know you. If even you are not aware of yourself, how can they be? They have their own formulas, they have their theories, they have their measurements and criteria. They have their touchstones and they say, “If a man is such and such we will honour him, and if a man is such and such we will dishonour him.” So they act according to their criteria, and you are never near their touchstones .. only your manifestations.

6-They can call you a sinner one day and a saint another. They can call you a saint today, and the next day they may go against you, stone you to death. What is happening? They come in contact with your periphery, they never come in contact with you. Remember this, that whatsoever they are saying, it is not about you. You remain beyond; you remain outside. Their condemnations, their appreciations, whatsoever they do is not really concerned with you, just with your manifestations in time.

7-In honour and dishonour, you must remain “THE UNSAME SAME.” The innermost center must remain the same, whatsoever happens to the periphery. The periphery is bound to change, but you must not change. And because you are two, the periphery and the center, that is why opposite, contradictory terms have been used: “BE THE UNSAME SAME…” And you can apply this technique to all opposites: in love and hate, poverty and richness, comfort and uncomfort, or in anything, remain “THE UNSAME SAME.”

8-Just know that the change is happening only to your periphery; it cannot happen to you, it is impossible. So you can remain detached, and this detachment is not forced. You simply know it is so. This is not a forced detachment; this is not any effort on your part to remain detached. If you TRY to remain detached, you are still on the periphery; you have not known the center. The center is detached; it has always been so. It is transcendental. It is always the beyond. Whatsoever happens below never happens to it.

9-Try this in polar situations. Go on feeling something in you which is the same. When someone is insulting you, focus yourself to the point where you are just listening to him ..not doing anything, not reacting ..just listening. He is insulting you, and then someone is praising you. Just listen. Insult-praise, honour-dishonour: just listen. Your periphery will get disturbed. Look at it also; don’t change it. Look at it; remain deep in your center, looking from there. You will have a detachment which is not forced, which is spontaneous, which is natural.

10-And once you have the feeling of the natural detachment, nothing can disturb you. You will remain silent. Whatsoever happens in the world, you will remain unmoved. Even if someone is killing you, only the body will be touched ..not you. You will remain beyond. This “beyondness” leads you into existence, into that which is bliss, eternal, into that which is true, which is always, into that which is deathless, into life itself.

11-You may call it God or you can choose your term. You can call it NIRVANA, whatsoever you like, but unless you move from the periphery to the center and unless you become aware of the eternal in you, religion has not happened to you, neither has life happened to you. You are missing, simply missing all. That is possible ..to miss the ecstasy of living.

12-Adi Shankara says that “I call the man a SANNYASIN who knows what is changing and what is non- changing, who knows what is moving and what is non-moving.” This, in Indian philosophy, is known as discrimination ..VIVEK. To discriminate between these two, the realm of the change and the realm of the unchanging ...this is called VIVEK, discrimination, awareness.

13-This sutra can be used very, very deeply and very easily with whatsoever you are doing. You feel hunger? Remember the two realms. Hunger can only be felt by the periphery because the periphery needs food, needs fuel. You don’t need food, you don’t need any fuel, but the body needs them.

14-Remember, when hunger happens it is happening to the periphery; you are just the knower of it. If you were not there, it would not be known. If the body were not there, it would not happen. By your absence only knowledge will not be there because the body cannot know. The body can have it, but it cannot know it. You know it; you cannot have it.

So never say that “I am hungry.” Always say within, “I know that my body is hungry.”

15-Give emphasis to your knowing. Then the discrimination is there. You are becoming old: never say, “I am becoming old.” Just say, “My body is becoming old.” Then in the moment of death also you will know, “I am not dying; my body is dying. I am changing bodies, just changing the house.” If this discrimination deepens, one day, suddenly, there will be enlightenment.

...SHIVOHAM.....