Gurdjieff used to say, “Unless you are in good communion with your parents, you have missed your life.” Because it is something very deep- rooted. … If some anger persists between you and your parents, you will never feel at ease.
Parents are not just a social relationship. It is out of them that you have come— you are part of them, a branch of their tree. You are still rooted in them.
When the parents die, something very' deep-rooted dies within you.
So while they are alive, everything that can be done should be done.


Love is a must for spiritual growth.
It is very difficult to know yourself unless you have looked at your face in the eyes of someone who loves you.
Love is a spiritual mirror. It nourishes you, it integrates you, it makes you ready for the inner jour­ ney, it reminds you of your original face.

so love functions as a lake. The moon reflected in the lake is the beginning of the search for the real moon. If you have never seen the moon reflected in the lake you may never search for the real moon.
you have to look in the opposite direction.
For the first time you look upward, and the journey has suited.

Love gives you glimpses of meditation, reflections of the moon in the lake—although they are reflections, not the moon itself.
Love will make you more and more aware of what is possible, but it will not deliver the goods. It will frustrate you—and only in deep frustration lies the possibility of turning back to your own being.
Only lovers know the joy of meditation. Those who have never loved and have never been frus­ trated in love, those who have never dived into the lake of love in search of the moon and are never frustrated, will never look up to the real moon in the sky.

If you don’t possess at all, if there is freedom flowing between the lovers, there is great love.
Freedom is another aspect of meditation. Either start with freedom and you will become aware, or start with awareness and you will become free. They go together. Love is a kind of subtle bondage, but it is an essential experience, very essential for maturity.

Love gives you substance, love gives you integ­ rity, loves makes you centered. But it is only half of the journey; the other half has to be completed in meditation, in awareness.
love prepares you for the other half.
Love prepares the ground, and in the soil ot love the seed of meditation can grow—and only in the soil of love.
So those who escape from the world out of fear will never attain to meditation.
Don't renounce the world, take its challenge, accept its dangers, its hurts, wounds. Go through it.

imagine—you can be dropped from a helicopter on the top. You will stand on the top and you will just look silly, stupid—what are you doing here? Within five minutes you will be finished, you will say, “So I have seen it! There is nothing much here!"
The journey creates the goal. The goal is not sitting there at the end of the journey.
The journey is the goal.
So never miss any opportunity of living, of being alive, of being committed, of getting involved.
Don’t be a coward. Face life, encounter it.

in life you cannot get anything free. And if you do get it, it is useless. You have to pay, and the more you pay for it the more you will get out of it.

A loving, orgasmic experience is the first experience of samadhi, of ecstasy. It will make you more thirsty. Now you will know what is possible and now you cannot be satisfied with the mundane.
Now you would like to live in that moment for­ ever. you would like that moment to become your whole life.
Love on the one hand will give you great joy and on the other hand will give you a thirst for eternal joy.



Time is that in which we live - it is horizontal. It is from A to B to C to D; it is a line. Eternity is vertical.
The vertical con­ sists of silences, blissfulness, ecstasies; the horizontal consists of hands, wrork, the world.

Ambitions, desires, jealousies will start evaporating. No effort will be needed to drop them, just your movement on the vertical line and they start disappearing—because they cannot exist on the vertical line. They can exist only in the darkness of the horizontal where everybody is in competition, everybody is hall of lust, full ot will to power, a great desire to dominate, to become somebody special.
On the vertical line all these stupidities simply disappear. You become so light, so weightless, just like a lotus flower: it is in the water, but the water does not touch it. You remain in the world but the world no longer has anv impact on you.

You cannot fulfill the idea of more. It is intrinsically unful- fillable. And this is the horizontal line, the line of more and more and more.
What is the vertical line? Of being less and less and less. To the point of utter emptiness, to the point of being nobody. Just a sig­ nature—not even on sand, but on water; you have not even made it and it has disappeared. The man of the vertical line is the authentic sannyasin. who is immensely happy in being nobody, immensely happy with his inner purity of emptiness because only emptiness can be pure—who is absolutely contented with his nakedness, be­ cause only nothingness can be in tune with the universe.

In nothingness, these birds will be within you; these flowers, these trees, and this beautiful morning. In fact, then there is no “without.’ Everything has become your vision. And you cannot have a richer life than when every thing has become your within.
When the sun
and the moon and the stars and the w hole infinity of time and space is within you, what more do you want?
This is exactly the meaning of enlightenment: to become so non existent as an ego that the whole oceanic existence becomes part of you.

Just as a dew drop slips from the lotus leaf in the early morning sun, shining like a pearl, into the ocean . . . The same has happened to me.
I have been searching, my friend. Rather than finding myself, I got lost in the cosmos. The dewdrop disappeared into the ocean.
My friend, I was seeking and searching myself. Rather than finding myself I have found the whole world, the whole universe. The dewdrop has not disappeared into the ocean but the ocean has disappeared into the dewdrop.

On the vertical line, you become less and less and less and less. And one day, you are no more.

When you are not giving them nourishment, thoughts cannot exist.
Just be indifferent to the whole mind and a distance will be created.
And the moment all thoughts disappear, you will find yourself in the same situation, asking. “Ranzai are you still here?"
And you will wrait for that great moment, that great, rare oppor­ tunity when the answer will be. ‘'No. Who is this guy Rinzai?"

The awareness of your ultimate reality arises only wrhen there is nothing to prevent it.


except death nothing is certain in life.

Buddha became more beautiful than he was m his youth: he became more innocent than he was in his child­ hood—this is growth.

If God exists, or anything similar, it has to be found inside you. It has to be found in your own eternity, in y.our own ecstasy.

The vertical line does not count years, it counts your experi­ ences.
it is the whole treasure of existence: love without hate, compassion, meditation, explosion of enlightenment.
enlightenment has nothing to do with genius, has nothing to do with intellect, it has something to do with discovering your real, au­ thentic being. It is discovering God within you.

On the horizontal line the old man lives in the past. He thinks also of those beautiful days when there was no responsibility and he was a child running after butterflies. In fact, for his whole life he has been running after but­ terflies—even in old age.

You can shift, shift from the horizontal to the vertical; only that is important.



You will not become a woman again but you will not be a man either. You will become totally different.
This is what religions call tran­ scendence, surpassing—and man is the only animal who is capable of surpassing himself. That’s his beauty—that he can surpass man, woman, this role, that role, good, bad, moral, immoral. He can surpass all and come to a point where he is only pure consciousness.


it happens around forty-nine that menopause comes closer.
Sexual energies decline—but with the decline of sexual energies, spiritual energies can increase. If one takes a right step, then the declining energy ot sexuality can become rising energies of spirituality—because it is the same energy that can move upward. And when sexual interest lessens, there is a greater possibility of uplifting your energies.
it can prove a great blessing; just accept it.


It is because of a long, long history of repressiveness in society that the dirty old man exists.
If people are allowed to live their sexual life joyously, by the time they are nearing forty-two sex will start losing its grip on them. Just as sex arises and be­ comes very powerful by the time one is fourteen, in exactly the same way by the time one is forty-two it starts dis­ appearing.

The body sooner or later becomes old; it is bound to become old. But if you have not lived your desires they will clamor around you, they are bound to create something ugly in you. Either the old man becomes the most beautiful man in the world, because he attains to an innocence the same as the innocence of a child, or even far deeper than the innocence of a child … he becomes a sage. But if desires are still there, running like an undercurrent, then he is caught in a turmoil.

The old man is in the same state as when the storm has gone and silence prevails; that silence can be of tre­ mendous beauty, depth, richness.


We are bitter because we are not what we should be. Everybody is feeling sour because everybody is feeling this is not what life should be;
Out of this bitterness comes anger, jealousy, violence, hatred—all kinds of negativities.

the real complaint is somewhere else deep down. It is a complaint against existence: “What am I doing here? Why am I here? Nothing is happening. Why am I forced to be alive, because nothing is happening.” Time goes on passing and life remains without any bliss. It creates bitterness.

It is not accidental that old people become very bitter. It is very difficult to live with old people, even if they are your own parents. It is very difficult for the simple reason that their whole life has gone down the drain and they are feeling bitter. They jump upon any ex­ cuse to throw their negativity; they start catharting and freaking out over anything. They cannot tolerate children being happy, dancing, singing, shouting with joy—they cannot tolerate it. It is a nuisance for them because they have missed their life. And in fact when they are saying, “Don’t be a nuisance to us,” they are simply saying, “How dare you be so joyous!

It is very rare to find an old person who is not bitter—that means he has lived really beau­ tifully, he is really a grown up. Then old people have tremendous beauty, which no young man can ever have. They have a certain ripeness, maturity, they are seasoned. They have seen so much and lived so much that they are tremen­ dously grateful to God.

Bitterness is a state of ignorance. You have to go beyond it.
The moment you have really gone beyond all com­ plaints, all nos, a tremendous yes anses—just yes, yes, yes—there is great fragrance. The same energy that was bitter becomes fragrance.



Freedom implies both the alternatives—to do right, to do wrong. Freedom implies the right to say yes or to say no.
saying no feels like more of a freedom than saying yes.
When you say no, why is bound to be asked. It sharpens your intelligence, it gives you a definition, a style, freedom.

The freedom that is brought by no is a very childish freedom. It is good for seven-year-olds up to fourteen-year-olds.
The ultimate growth is to say yes with such joy as a child says no.
the man who can say yes with tremendous freedom and joy, with no hesitation, with no strings attached, with no conditions—a pure and simple joy, a pure and simple yes—that man has become a sage.


There are twro modes of life. One is the action mode—you do something. The other is the recep­ tion mode—you simply receive.

action mode is outgoing. If you want more money you cannot just sit. It is not going to come that way. You will have to struggle for it, compete, and you will have to use all sorts of ways and means—legal, illegal, right, wrong. Money is not going to come by just sitting. If you want to become powerful, if you want to become a politician, you will have to do something about it. It is not going to come on its own.

And there is an inaction mode too: you don’t do anything, you simply allow it to happen. We have forgotten that language. That forgotten language has to be learned again.
Integration has not to be brought in—it is already there. We have forgotten how to look at it, we have forgotten how to un­ derstand it. Move from the action mode more and more to the receptive, passive mode.

In Tibet They teach that sometimes you can simply disappear. Sitting in the garden, you just start feeling that you are disappearing.
Just see how the world looks when you have gone from the world, when you are no longer here, when you have become absolutely transparent. Just try for a single second not to be.

Just sitting in your chair, you simply disappear, you simply think, “I have no more reality; 1 am not.” And just see how the house contin­ ues. There will be tremendous peace and silence. Everything will continue as it is. Without you, everything will continue as it is. Nothing will be missed. Then what is the point of always remaining occupied, doing something, doing something, ob­ sessed with action? What is the point?
You will be gone, and whatsoever you have done will disappear—as if you had signed your name on the sands, and the wind comes, and the signature disappears. . . and every­ thing is finished. Be as if you had never existed.

et good works come out of your being good.
First attain to the receptive mode, first attain to the passive, first attain to the nonactive. And when your inner being flowers.
Then compassion anses, love arises, prayer arises. You become a showering, a blessing to the world.

My whole effort here is to make you aware that nothing is needed, nothing more is needed. You have it already there, existing inside you. But you have to make ap­ proaches, doors, ways to discover it.
You have to dig for it; the treasure is there.

do only that which you enjoy. If you don’t enjoy, don’t do it. Try it—because enjoyment comes only from your center. If you are doing something and you enjoy it, you start getting reconnected with the center.
You are walking on the road; suddenly you recognize that you are not enjoying the walk. Stop. Finished—this is not to be done.
I used to do it in my university days, and people thought that I was crazy. Suddenly I would stop, and then I would remain in that spot for half an hour, an hour, unless I started enjoying walking again. My professors were so afraid that when there were examinations they would put me in a car and take me to the university hall. They would leave me at the door and wait there: Had I reached to my desk or not? If I was taking my hath and sud­ denly 1 realized that I was not enjoy­ ing it, I would stop. What is the point then?
If I was eating and I recognized suddenly that I was not enjoying, then I would stop.

I had joined the mathematics class in my high school. The first day, I went in and the teacher was just in­ troducing the subject. In the middle I stood up and tried to walk out. He said, “Where are you going? With­ out asking, I won’t allow you in again.” I said, “I’m not coming back again; don’t be worried. That’s why I am not asking. Finished—I am not enjoying it! I will find some other subject that I can enjoy, because if I cannot enjoy it I am not going to do it. It is torture, it is violence.”

And, by and by. it became a key. I suddenly recognized that whenever you are enjoying something, you are centered.
Whenever you are not en­ joying something, you are off center. Then don’t force it; there is no need. If people think you crazy, let them think you crazy. Within a few days you will, by your own experience, find how you were missing yourself. You were doing a thousand and one things, that you never enjoyed, and still you were doing them because you were
taught to.

The secret is that there must be something you have started to enjoy. That’s the whole secret. A painter may be hungry and painting, and still you can see that his face is so contented. A poet may be poor, but when he is singing his song he is the richest man in the world. Nobody is richer than he is.
Whenever you enjoy something, you are in tune with your­ self and you are in tune with the universe—because your center is the center of all.


Something in you dies every moment and some­ thing in you is bom anew. Life and death are not so separate.
Life and death are just like two wings of a bird, simultaneously happening.
Neither can life exist without death, nor can death exist without life.

The child is innocent because he has not entered yet into the dark night of the soul; the old man is innocent—he has come out of the tunnel. One is enter­ ing into the tunnel, the other is getting out of the tunnel.

I want you to be absolutely aware that death is not the end. In existence, nothing begins and nothing ends. Just look all around . . . the evening is not the end nor is the morning the be­ ginning. The morning is moving toward the evening and the eve­ ning is moving toward the morning. Everything is simply moving into different forms.
There is no beginning and there is no end.

all the religions started renouncing life: renounce life because that is the only way to renounce death.
If you don't live life, if you are already finished with the job of living, loving, dancing, singing, then naturally you need not be afraid of death; you have died already.
We have called these dead people saints;

Life is another name of love, and love is nothing but being sensitive to beauty.

I can renounce religion but I cannot renounce life, because life has been given to me by existence itself. And religion is just man-made, manufactured by the priests and the politicians—manufactured to deprive man of his joy, to deprive man of his dignity, to deprive man of his humanity itself.”
I have a totally different definition of being religious. To me the religious person is one who is totally alive, intensely alive, aflame with love, aware of tremen­ dous beauty all around, and has the courage to rejoice each moment of life and death together.


You can be a poor man, you can be very rich; you can be absolutely anonymous, you can be world famous—it makes no difference at all. Unless the mind takes a turn and starts moving inward, unless mind takes a totally new dimension and becomes meditation.
Meditation is mind turning toward its own source.

Your whole life will be nullified. Death will come and destroy all that you have made; death will come and prove that all your palaces were nothing but palaces made of playing cards.

Maturity is to know something in you that is deathless, to know something in you that will transcend death—that is meditation.
Mind becomes obsessed with the clouds, and meditation searches for the sky.
Clouds come and go; sky remains, abides.
Search for the inner sky. And if you have found it. then you shall never die. The body will die, the mind will die, but you will never die. And to know it is to know life. What you call life is not real life because it is going to die. Only a meditator knows what life is because he has reached the very source of eternity.



I am fifty, hut I don’t yet feel really mature and fully grown up. What is the matter with me?

Maybe you have not yet killed anybody. That's a must if you want to become mature.
You have to kill your parents, you have to kill your teachers, you have to kill your leaders. They are all clamoring inside you, and they don’t allow you to become a grown-up person—they go on keeping you childish. They make you a dependent.

A mature person is ready to sacrifice everything, but he is never ready to sacrifice his freedom. Society is afraid of these people; society wants everybody to remain childish. Everybody should be kept at an age somewhere between seven and fourteen—and that’s where people are.

if you want to make a child dependent, do it as early as possible—the earlier, the better.
Before they become in­ dependent, their minds should be conditioned.

So the greatest work for a man who really wants to become free, who really wants to become conscious, who really wants to become dehypnotized—who wants to have no limitations of any kind, who wants to flow in a total existence—is that he needs to drop many things from the inside.

Fifty years is already too late—now don’t waste time anymore. Kill immediately all the impressions inside you. Wash your inside of all old tapes, unwind your mind.

Start living your life, from this moment, as if you don’t know, as if nobody has taught you anything—fresh, clean, from ABC— and you will see maturity coming very soon.

Take your life into your own hands—it is your life.


One day you emphasize being ma­ ture, another day you say “Be like a child.”

… If I adopt a mature attitude, I feel my child is repressed and starved for expression. If I let my child dance, sing, then childish attitudes come up. What to do?

adopting a mature attitude will be one of the greatest barriers to becoming mature.
Adoption means something imposed, adop­ tion means something cultivated, practiced. It is not arising out ot you. It is not your real being.
That’s why on the earth people only appear to be mature—they are not, they are utterly im­ mature—deep down.

I have not been telling you to adopt anything. Be! Adoption is a barrier to being.

Buddha is reported to have said, “You can taste me from anywhere and you will find the same taste, just as you taste the ocean from anywhere and you will find it salty.“
Individuality is one whole, it is organic. Personality is schizophrenic: the center is one thing and the cir­ cumference is something else.

The Veda, the Koran, the Bible—they are in your consciousness!
You are carrying all that is needed by you, it is a gift from God. Everybody is bom with truth in his being—life is truth. But you started learning lies.
Drop all lies. Be courageous— and of course you will feel a great fear.

There is no need to renounce your family but renounce all that pseudofamily that you have created there. Be true, authentic. Sometimes it will be very painful to be true and to be authentic, it is not cheap. To be untrue and inauthentic is cheap, convenient, comfortable. It is a trick, a strategy to protect yourself; it is an armor. But then you will miss the truth that you have been carrying in your soul. Then you will never know what God is, because God can be known only within you.
The lies are so much that you have almost for­ gotten the way to your being. You are lost in the jungle of lies.

unless you can express your rage you will never know how to express your love. A man who cannot be angry cannot be loving either.

When you go too deep you become wild, because your civilization is on the surface. Then anger arises, then all that is hidden inside you arises and then you are almost mad.
To avoid that madness you make love in a very superficial way.
es, people are right when they say that it is just like a sneeze: it relaxes tensions, it relieves you of a certain energy that was getting heavy on you. But this is not the real picture of love. Love has to be ecstasy—not like a sneeze, not just a release but a realization, a liberation.
Unless you know love as a liberation, as ecstasy, as samadhi, you have not known love. But that is possible only if you are not pseudo, if you have been authentic in everything—if you have allowed anger, if you have allowed laughter, if you have allowed tears, if you have allowed all.

Maturity comes through more and more, deeper and deeper experiences of life, not by avoiding life. By avoiding life you remain childish.

the child is doing he becomes absorbed in it, he is never partial. If he is collecting seashells on the beach, then all else simply disappears from his conscious­ ness, then all that concerns him are the seashells and the beach. He is ab­ sorbed in it, utterly lost in it. That quality of being total is one of the fundamentals of being like a child. That is concentration, that is inten­ sity, that is wholeness.

And the second thing: a child is innocent. He functions from a state of not knowing. He never functions out of knowledge be­ cause he has none.
knowledge means that which you have gathered. And every new situation is new, no knowledge is applicable to it.
Respond to the new as new, don’t respond to the new from the old. If you respond from the old you will miss: there will be no bridge between you and what is happening around you. You will always be late, you will always go on missing the train.

It is said you cannot teach the old dog new tricks. It is true. But what makes a dog old?
Knowledge makes a dog old.
Buddha remains young, Krishna remains young.
Krishna lived up to 80 but he continued to function from the state of not knowing.

So first be total. And the second thing is remain a learner.
And the third thing, and the last: a child has a natural quality of trust; otherwise he cannot survive. When the child is bom he trusts the mother, trusts the milk.
His trust is absolute, there is no doubt about anything. He’s not afraid of anything. His trust is so much that the mother is afraid.

Just as in science doubt is the method, in religion trust is the method.
Trust means that we are not sepa­ rate from existence, that we are part of it, that this is our home. That we be­ long to it, that it belongs to us, that we are not homeless, that the universe is a mothering universe.
Religion is a childlike approach toward existence: the world becomes a mother or a father. You are not against nature, you are not fighting with nature. There is no fight, there is great cooper­ ation.

Science means exploring the without and religion means exploring the within.
Science is the religion of things, religion is the science of being.
Trust is the door to being. Only through trust is godliness know'n.

Don’t be bound by your ears or by your eyes, otherwise you w'ill remain poor. You have both!

You can mature only when you become truthful, when you become true.


Is it really possible to drop sex by going through it?

… It seems my mind and body unit never stop asking for it.

How can you understand something that you have already decided is wrong, that it has to be dropped?
Give a chance to your sexuality.

Remain open. It is the antisexual mind that creates perversion.
They watched Buddha and they saw that sex had disappeared, so they made it a dictum that sex has to disappear. You can become a Buddha only when sex disappears—they made a dic­ tum, they made it a rule. And this is just putting things in a wrong order.
misunderstanding the effect as the cause.
When one becomes awakened to one's inner being one is so blissful that who bothers about sex? Who begs for small moments of plea­ sure from somebody else? Who goes begging? When you are the emperor and you have the treasure, the infinite treasure within yourself, you will not go to ask a woman, you will not go to ask a man, to give you a few moments of pleasure.

Just become more watchful, more accepting, more relaxed with your energies. Otherw ise you will be in the trouble Christian saints have been in down the ages.

If you want to get rid of it you will never get rid of it.
It disappears only when you find better blessings arising inside your bejng, never before that. The higher has to be found first, then the lower disappears of its own accord.
Never be against the low'er, search for the higher, and the moment the higher dawns on you suddenly you will see that the interest in the lower has disappeared.
Understanding is freedom, under­ standing liberates.

When sex disappears, in fact you be­ come more sensuous than ever because the whole energy is ab­ sorbed by your being.
A Buddha is more sensuous than you are. When he smells, he smells more intensely than you smell. When he touches, he touches more totally than you touch. When he looks at the flowers, he sees the flowers more beautiful than you can see—because his whole sexual energy has spread all over his senses. It is no longer localized in the genitals, it has gone all over the body.
The grace—the unearthly grace—from where is it coming? It is sex—trans­ formed, transfigured. It is the same mud that you were decrying and condemning which has become a lo­ tus flower.

So never be against sex; it is go­ ing to become your lotus flower. And when sex is really transfigured, then you understand what a great gift sex was from God to you. It is your whole life, it is your whole energy.


our consciousness is far bigger than the whole universe.
There is always more and more. There is always a possibility to go on growing.

The old slavery is no more there; now you are not chained, but there are invisible chains—your children, your old parents, your sick wife, your job.

The universe is infinite. So is the possibility of your maturing.

the container is not you. You are the content. Forms change, your being remains the same. And it goes on grow­ ing, maturing, goes on becoming more enriched.

Awareness is the method; maturation is the result.
I teach you awareness and don’t talk about maturity. It is going to happen if you are aware.

First, become aware of your body—walking, chopping wood, or carrying water from the well. Be watchful, be alert, aware, con­ scious. Don’t go on doing things like a zombie.

When you have become aware of your body and its actions, then move deeper—to your mind and its activity, thoughts, imag­ ination, projections.

When you have become deeply aware of the mind, you will be surprised.
When you become aware of your bodily processes, you will be surprised there too. I can move my hand mechanically, I can move it with full awareness. When I move it with full awareness,
there is grace, there is beauty.

I can speak without awareness. But when you are aware of speaking, it starts becoming art.

When you become aware of the mind, you are in for a greater surprise. The more you become aware, the less thoughts move on the track. If you have one hundred percent thoughts, there is no awareness. If you have one percent awareness, there are only ninety-nine percent thoughts, in exact proportion. When you have ninety-nine percent awareness, there is only one percent thought, because it is the same energy.
When you are one hundred percent aware, the mind becomes absolutely silent.

The third step: to become aware of feelings, moods, emotions. In other words, first the body—its action; second, the mind—its activity; third, the heart and its functions.

When you move to the heart and bring your awareness there, again a new surprise. All that is good grows, and all that is bad starts disappearing. Love grows, hate disappears. Compassion grows, anger disappears. Sharing grows, greed disappears.

When your awareness of the heart is complete, the last surprise and the greatest surprise: you don’t have to take any step. A quantum leap happens on its own accord. From the heart, you suddenly find yourself in your being, at the very center.
There you are aware only of awareness, conscious only of con­ sciousness. There is nothing else to be aware of, or to be conscious of. And this is the ultimate purity. This is what I call Enlightenment.
And this is your birthright! If you miss, only you are responsible. You cannot dump the respon­ sibility on anybody else.
And it is so simple and natural, that you just have to begin.
Only the first step is difficult. The whole journey is simple.