As you know the subject of the seminars problems of meditation. But the word meditation in English is usually associated with thinking things over. And what I’m talking about is not that at all. But we use the word to translate Indian words such as tyana,which in Chinese is Chanon in Japanese Zen. And we use it to translate words like yoga. And sadhana which means more or less a spiritual discipline. But, the function of what we call meditation, in the East, is a process for changing consciousness. Changing the quality of consciousness changing the way in which you experience your own existence. And as you know, all over the world, with some exceptions among quite primitive people, we experience our existence in a rather odd way that is to say as being isolated individuals. Highly disconnected from the external world. We feel that we are almost strangers in the earth, even though we are just as symptomatic of the earth as a tree or a cloud or the oceans or mountain. Only we move around rather more freely. And our behavior is extremely complicated. Also, we are more responsive to the movements of nature than say a mountain is. If you hit a bell, it will just say dong. But if you hit a human being, something much more complicated will happen. But it’s quite clear that this way in which we experience our existence as a hallucination. It just doesn’t fit the facts it doesn’t fit the facts of science. Because when scientists describe the behavior of human beings or the behavior of any other living organism whatsoever. They find they can’t do so unless they describe the behavior of the environment at the same time. That is to say, of the external world. And this forces one to the conclusion that what you are describing is not simply the behavior of an individual but the behavior of what we would call a physical field. And so in this sense then, the individual and the field the environment are the same process only it’s a highly complex process and the difficulty we have in seeing it as a unity is simply that we suffer from a kind of myopia.
You see if you take… let’s put it in a sort of an abstract way. There are a whole series of bodies points and they may be planets they might be cells in tissue or they might be a flock of birds. And as you watch them you see that they’re all moving in the same way. Supposing you saw a vast chessboard with innumerable squares covered with Knights. And all the knights were moving through the knights move but in exactly the same pattern. You would then identify this whole performance as a thing. You would say it is one thing. It is a bevy of knights. Or a flock of birds. Or a Ganglion of cells. Now, the performance of this collective, might become a little bit more complicated as one sees a difference between a surface with an even pattern. With a uniform pattern and a surface with a complex pattern on it although with a surface with a complex pattern you might call a picture and a picture is a thing. So let us suppose that on our vast chess board, the Knights still kept the essential pattern of the knights move but certain groups of them did it towards the Far Side of the board, and others that it was the near side some did it towards the left and some did it towards the right then you would see a much more complicated process happening, but you would still call it a process. Well, let’s make it a little more complicated you see. And soon you will see the whole movement of the Knights will assume before your eyes what I would call a wiggly performance. It will look like a let’s say a bucket of worms where they’re all wiggling in different directions and the only reason you don’t call it a thing anymore, is it’s too complicated to figure out what is the pattern of the whole thing. There are as we say in it, too many variables. But it still essentially is the same sort of thing it was in the beginning except that it’s just become more complicated.
And so, if you want to keep track of it, the only thing to do and that really isn’t keeping track of it but it sort of keeping some sort of hold on it is to focus your attention on one of them. And you follow the path of one worm in the bucket. You watch that going around and watch it going around you see you know you get rather fond of it. You begin to take sides with it. And before you know where you are you’ve identified yourself with that particular worm. You’re on its side. And if either one should clobber it you say don’t do that because it loses my thread see my worm. I want to keep track of all this and if you Club of my why my I’m at a loss how to pick up another. And you see every individual is exactly in that situation. We have identified ourselves with a particular organism. And we’re interested in it we would been very carefully brought up to take that point of view to take one’s own side. And it’s taken many, many millenia to produce that point of view in us, and therefore it isn’t going to be easy to take another point of view altogether. We are myopically, in other words fixated on our what we call our own body.
And a little while ago I don’t know if I’ve told you this story before but I was asked by the weapons research laboratory of the US Air Force to go there and consult with them about moral behavior, of all things. They were they got a panel of four philosophers. All there was at least one theologians and they wanted to know what was our basis for moral conduct. Well I said when it came my turn to tell them, You gentlemen here of course are all very realistic hard boiled people, and I’m not going to mess around with you and give you a lot of mawkish sentimentality. I tell you frankly in my bases for moral behavior is total self-interest. Cos I’m not crude about it I just don’t go around and bang people on the head and tell them to give me what I want I do it much more subtly I’m in great shape I tell them I give the impression that I very fond of them and going to be sociable and well behaved and so by this setting honey to catch flies I’ll get what I want. And naturally, we must observe this basis for moral behavior not only on a personal level but also on a national level. And it’s your job to conduct the strategy of the United States by such subtle methods as we get what we want and of course you other other hard hitting fellows and it’s up more to the secretary of state to put on the counting. Now I said the problem about this is it raises two further questions. The first question it raises is what do I want? And the second question is who am I? And this it becomes an extraordinarily interesting and quite complicated when you really begin to think it through and it is your job as a high strategist to think these things through and not just take shots sighted goals because if you do you can get in tremendous trouble and what will you do with Vietnam when you get it? Any conqueror has a terrible time looking after his victory. Because just more responsibility and is that what you want you want all that responsibility. Do you want to be God? Do you want to rule the world? Well of course, nobody does. We don’t in the first place want to rule our own bodies let alone the world and so we’ve got a marvelous contraption going insiders whereby most of the things that go on are inside our bodies don’t even have to be thought about. And so it goes very well the only time we have to think about anything is when it goes wrong. We have this homeostatic process going on inside us which takes care of temperature and all that sort of stuff to digest our food for us without having to think about that. And that’s just great and another word for that system is democracy. Because all we’ve delegated the authority. For regulating our bodies to all the organs and cells and so on and they they manage pretty well another name for it is an icky not in the sense of chaos but in the sense of anarchy as it was taught by Prince creep up in philosophical anarchy which is he would say for example that if you have a bunch of pebbles in a box and you shake it they will eventually arrange themselves in an order.
And, so in the same way he said you can only get human beings to behave themselves properly by trusting them. By letting them bite it was say in a big business you have to delegate authority or you go quite mad a person who tries to govern a large corporation or a political unit of some kind, must delegate off because if he doesn’t he’ll have to think of everything that’s going on all the time and you’ll never even get a moment to sleep because he’s the perpetual policeman of the Big Brother and there he’ll be sitting in his super office with hundreds of television screens. Peeking at what people are doing because he’ll probably have some subordinate peakers but he’s got the peak of the beakers and see that they do their jobs and he just didn’t In other words he he’s tied up he’s completely in a trap. So, then you know, we got into this kind of thing and what do you want. And they began to have their minds expanded. Because nobody really knows what he wants. It’s perfectly fantastic to talk as I have for many years with young people when I’ve been in college situations. And the thing that one talks about most in the long run is what is generally called vocational guidance. What do you want to do? Well, some people say they just want to paint. Or write poetry. And others say they’d like to ride horses. Others say they want to make money. And they laugh at the people who want to paint and ride horses, because they say you never make any money that way. But I always said in this kind of counseling. Do what you really want to do and to hell with the money. Because you will find out that if you think that what you want is money that that’s not what you want at all. Unless you are merely fascinated in the mathematics of making money, which of course has a certain interest to it, because it’s like playing poker. But if you think you want money and that will make you happy it won’t do anything of the kind because all the extraordinarily rich people I know, are for the most part miserable and have no idea how to enjoy themselves. They, they are either so absorbed in making and keeping the money and defending it against other people and against the government, that they worry about it their night or if they don’t worry about it they worry instead about their health. Or their family relationships. There’s always something to worry about it doesn’t matter how secure you are how well off you are there’s always something to keep you awake at night if you’re the worrying type. And the people who think that what they want is money. They say Well I’d like to be rich. Well, I would say Be specific. What sort of wealth you want? You know you can’t drive six cars at once You can’t live in ten homes at once not eat twelve roast beef that one meal. So in concrete terms, please. Please make it as concrete as possible I say is material possible what do you want under Who do you want to marry? Be specific. Don’t just say I want a beautiful and intelligent woman. Because there is no such thing in the abstract there is only this particular beautiful and intelligent woman or that one.
So you have to get very specific in thinking this question through. And soon you discover. And let’s just take the question of marriage the sample This may seem to be a little bit off the subject but it really leads directly into a. Let’s take the question of marriage. Now, you say yes, I want this I want that I want the other right let’s go along now would you like. A woman. Who always does exactly what you wanted to do. And that she fulfilled your wishes even before you’ve expressed them. That she is completely responsive to [you]. You think that over for a while and some people would jump at it and say Yes, that’s exactly what I want. But last said to think about it just a little bit more when you. And they go on thinking a while and they suddenly realize that what they would have would be a plastic doll. Very highly mechanized one, but very complicated one. But that’s what it would be because if she would never be able to surprise you. And so when you it would be like where plastic covers when you push a plastic doll it yields and then when you take your figure away it goes back to its ordinary position. Well then you push that and it behaves that way you say that’s not alive that’s just a doll. But what you like about a real live woman is that if you push it a little bit you don’t know what it what she’s going to do next. And so she comes back at you, and you realize that she is a center of life, just like you are. See which is another one. And that’s interesting now this more all in the in other words applicable to everything if you want to control everything all you will have will be a dull. But we want it to bounce back in an unpredictable way. Not too unpredictable. But there’s something else we want to see and we want a relationship with it with that with. With a real living being and that means you’ve got to let things get out of control. So that you can be surprised. And I notice and we’re going to come back to this notice notice notice that’s the state of affairs we are in however much we may complain about. We are in this state of affairs where we’re always being surprised, and where things are only very vaguely predictable. We can push technology and we can push science maybe in the coming centuries to extraordinary degrees, where we can predict all kinds of things, but I’m quite sure that as we approach that goal there will be an increasing anti-scientific revolution. We can see it already among the hippies that there is a tendency to want to abandon very, very high technology. Because it is as they say, and this is a sort of symbolic expression, covering the earth with concrete. Taking away the thing that we call …and we really don’t know what we mean, we call it nature. It’s somehow against nature. And when we say nature we mean the. Well of the earth we mean the wind in the trees we mean vegetation grass clouds water. All sorts of funky things. And there’s something in us you see that yearns for that always. And yet we have a battle inside ourselves when it gets too funky we say it stinks and we want to clean it up. And we’re always trying to straighten things out nature is always really all over the place but whenever you see anything straight like a house or a highway or factories you know people have been around because they always make things straight. They they’re bothered by weekly things even though we’re all very wiggly. So we’re always straightening it out. And so yet at the same time when we get it too straight we don’t like it. But what do we want? Well, you can always say we want something ‘twixt in between. We want a certain amount of control Yes but we also want to certain amount of randomness. We like things to be tidy we like things to be simple we like things to be comprehensible and yet we don’t really. Know what we want is a kind of. Orderly randomness and a random orderliness. That’s what Buddha called the middle way. And the maintenance of the middle way is very difficult. It’s like walking a tightrope. And when you walk a tightrope you’re always swaying a little bit from side to side your counterbalancing itself. And so to keep the middle way is a matter of constant counterbalancing, and that’s difficult. And so we say well, I know I did want the middle way but it’s awfully difficult to keep it and that’s rather bored do. It sir. If you really don’t know what we want. And yet it away we want what we’ve got, because profoundly looking at it from the most profound point of view, we wouldn’t have what we’ve got if we didn’t want it. That’s what the Buddhists and Hindus call karma. The doctrine that what comes to you is a return to you of what goes out of your. Karma, I, when you say it is your karma that this has happened it means very strictly it is your doing that it has happened but as the word karma means doing action. But of course, we, because we are constantly complaining, and say I didn’t want this and I didn’t want that and somebody else is to blame and you did it, or the universe did it, doesn’t thing like that or God did it. We are constantly unaware. Of the fact that we get what we want. And we are unaware of what we want also because. We want a lot of things that we don’t admit we want. And we don’t admit it to ourselves you know that time and time again where somebody wishes their mother was dead but can’t possibly admit that. And, finally they go to psychoanalysis and it comes out they really do wish their mother were out of the way and, you know, that’s a great revelation. So in the same way, you will find we have all kinds of concealed wishes that we won’t admit. And if we really went into it I think we would find that we are on the whole living the way we want to live. And that would be embarrassing to find out from the very many reasons not only because we would discover all sorts of villainy within ourselves, but also because we would discover a great deal of power within ourselves. And that’s dangerous because. You might begin to think you were God. Then, this is then raises the second problem the moment you get really get into it when you ask what do you want it raises the second problem who are you? What are you? And we haven’t thought that over by a long shot.
Because, let’s just consider a very simple problem in perception.
You cannot identify visually a figure without a background. You cannot identify a sound unless it can be heard against relative silence. Or in combination with a limited range of other sounds again against silence as in listening say two four part music. Now, if you can have the sound without the silence, if you can’t have the figure without the background, doesn’t it occur to you if you think about it, that the sound down the silence are all part of the same process. One of the most curious problems of human consciousness is what I will call ignorance or ignore and of space. Of background. Of the field in which any given event happens or in which any so-called thing exists space is ordinarily understood to be nothing. So we ignore space. There are all kinds of space. We can talk about intergalactic space, interstellar space, the space between people, space in a room. Space to stretch in. And only physicists and architects and painters. Really begin to be aware of space as something that they’re. And so when astronomers talk about curved space. Or properties of space, the average person says they’re talking total nonsense. You can’t have curved nothing. You can’t have properties of pure emptiness. And so they feel just the same way as people used to feel long ago when it suggested that the earth was spherical. Well they said you can’t have a spherical earth, because the people on the opposite side would fall off. Because they thought of gravity. As one directional through space and they couldn’t see it as some a force that was centripetal. So, when we say for example we should go on to higher things well who’s higher? Because every one of us being, as it were, having our feet pointing to the center of the Earth must have our heads which are up pointing to regions of space which are vastly differentiated. So which way is up. Your up or my up? That people have a great difficulty you see in getting new ideas of the skyline and this is the difference that is so often brought up by people who discuss oriental philosophy or mysticism. They say I understand. But you say in theory but I don’t actually feel that I don’t realize it.
So in the same way, somebody hundreds of years ago might have said to a geographer. Yes I understand your theory of the earth being that of all. But I don’t feel I feel I’m living on a flat thing. I suppose a lot of people living today feel they’re living on a flat thing but if you’ve done a great deal of travel by air certainly if you’ve been in orbit as an astronaut you jolly well know it isn’t flat. You realized it. So in a similar way, I think that in the course of history we have realized colors. There’s evidence to show that only quite recently have people really been able to differentiate blue from Green. In Chinese, there is one word meaning blue and green and it means the color of nature. You know how much there’s a reference to the wine dark sea. And we wonder whether those early Greeks were aware of the differentiation of blue from the dark red of wine. See the dark red of wine is beginning to approach purple. You see, that the spectrum is…we always look at it in books when we study physics and in certain physical experiments we see the spectrum of as a band, as when we look at a rainbow we look at a section of the rainbow and we see a band with red at one side and purple at the other what we don’t realize is that the spectrum should be drawn as a circle in which the different colors radiate from the center and we would see that when you have gone through red orange yellow etc around the purple you go again to red. Because after all what is purple except the mixture of red with blue.
So, everything goes around like that. Everything in the world, as a matter of fact, is a crisscrossing or interlocking of many Dimensions of spectra. You take the spectrum of sound. If anybody thought to do it they could make up a spectrum of smells. You can make a spectrum of emotions you can make a spectrum of tactile vibrations you could make a spectrum of texters. And when you put all these things together as you say. It is blue and hard. Or that’s where you’ve crossed two spectra. We don’t usually think of something that is blue and noisy. But, it would really be quite easy to conceive something that was. We don’t ordinarily hear colors but you can you can take L.S.D. and hear colors and or see the color of sounds and realize that your senses are fundamentally one sense differentiated, is very tender and sensitive in the eyes because it can by being so sensitive respond to the extremely subtle vibrations of light with the ears it’s a little less stander but the ears respond to the subtle vibrations of sound. Vibrations in the air. And then the nerves on the epidermis, they are a little cruder. That they respond to the vibrations of the so-called hard objects. Or through vibrations on the same spectrum as light but we call it heat. And then when you begin to think about these spectra. You just begin to feel about them. You find there are some places in this interlocking measure of specter that you have rather be than others. You don’t want to be where it’s too hot. You don’t want to be where the light’s too bright. Or where there isn’t any light. You don’t want to be on the spectrum of touch with the sense of touch is excruciating, sharp, you’re always try to move away from that. But you see there are so many spectra interlocking with each other the when you move away from one point that you don’t like you’re very liable to bump into another that you don’t like on a different level. And so eventually you realize, that just as you can have the red and without the purple you can have the pleasure and of the tactile sensation, without there being also the pain end. Because if you weren’t responsive to the pain and you couldn’t respond to the pleasure end. You must have the whole spectrum to have any of it.
And the longer you go into that, the more you think it over, the more you realize that. You say something that Mystics often say, but which ordinary people just can’t understand, when they say that everything is harmonious. It’s absolutely absurd but everything. It is really harmonious in the end. And it’s all of it is somehow just as it should be. And the ordinary person says Well that’s absurd. Let’s take the problem say that we’re all faced with the atomic age. There’s a real possibility we can blow up the planet. And we might do just that. When I mean, I’m involved in the situation if I were going to bet on it and they were somewhere to place my bet which there isn’t. I would bet that human beings will blow up the planet. Taking a hard, realistic point of view as I think human beings are going to do the most stupid things they can do like I’ve never been anywhere anytime I’ve voted in an election my candidate never won. So I tend not to vote. But I but I realize at the same time I’m involved in the scene. I can’t get out of it. There’s nowhere to place my bet therefore I have to do something to make things come out the way I think I want them to come out. But let’s suppose they do blow up a planet. Well this is just a fantasy but supposing they turn it into a star. Maybe that’s the way all stars started. Maybe there’s a sort of a process which works like this that there is a star and it as it blows up it’s got hoes all sorts of fragments out and these become planets. And then every so often and some star has a planet that starts generating life. And life gets more and more intelligent, and starts working around and fiddling and then it starts asking questions what is all this you know what is matter? They investigated for they prod it, and they electrify it and do this that and the other finally [explosion].
And so that you could say in this way in the evolution of the universe. All stars mean that there were once people around and. So in this way, then you could construct a vision of things where it was all perfectly all right that you have to have bad people as well as good people just as you have to have. The slugs in the garden and weeds and all sorts of things you don’t approve of in order to have something that you can approve of. You see oil is the this is that this is what the mystic feels he suddenly gets it is say that it’s all OK. And of course, the average person thinks that’s a very dangerous thought and there are several reasons for thinking it’s a very dangerous thought one is that. It seems to give justification for any kind of behavior and therefore to overrule all the ordinary reasons for being moral and cooperative. Although, it neglects the fact that the might you might then discover quite other reasons for being moral. And you might be so happy as a result of finding this out that you’re happiness would become infectious After all if I’m suddenly going to be given a million dollars I’m not going to suddenly run out of doors and shoot everybody. I’m much more liable as a good Gareth on the road to invite people in for a party. And so, also, people would say if somebody realized that, well that’s a that’s subversive, that’s awful, because that’s bringing democracy into the kingdom of heaven, which is a point, which I won’t go into right now but it’s enormously interesting what that implies. Or other people would say, It’s just the opposite of bringing democracy into the kingdom of heaven it’s that you feel you’re God. And that from your point of view everything’s all right. God’s in his heavens, all’s right with the world. Or else they say, well it’s sentimental. A lot of people say this. I’ve run into this type, particularly in the academic world. They say the truth of life is fundamentally if you’re a realist and if you’re really sensitive and aware life is tragedy. And that is a noble set they feel that if they face the fact that the world is basically tragic. That human existence in particular is tragic because it’s full of hope and love and joy and so on but it’s doomed to come to a bad end that’s tragic but to face tragedy and so on is to be very noble. I thought to disagree with this. I say you’re just strutting on the stage. And saying how noble you are because that’s the only result you’ve got. And wouldn’t it I mean be better wouldn’t you really enjoy your life much more if you could see that there was behind it all the possibility that it wasn’t tragic and that it was a chronic tremendous celebration only, that on the way to realising that it is there are all kinds of things that go bang and rolls nasty shock from horrible surprises and difficult problems because you would be bored if there weren’t. You have to wiggle yourself through all these mazes because that’s what there is. That’s the way we do it otherwise we get bored. But you know when the wiggling through the mazes of the shocks and the bangs and everything get too much. Some people say well isn’t it time to wake up. Isn’t it time to stop this myopia of imagining that there is a right place in the spectrum where you could be comfortable, and I’m talking about the multidimensional spectrum of all the different levels on the river. But can’t we see that the whole thing is necessary and that as a matter of fact you are the whole thing. Only the whole thing as a very fascinating to pass city which is to be able to concentrate its attention in various places, and we call these places people. And therefore to surprise itself with another person. In the Upanishads, this one a bunch of which says that in the beginning was the self. And it said I am. And thus it is that when anyone is asked Who is there he says it is I and after that gives whatever particular name he may have. And when it realize that it was alone the self was afraid. But then it said of what have I be afraid where I am all that there is and fear can come only from another Keep that in mind then it said but I am alone and experience no joy delight as one who is alone has no delight. And therefore it split itself. And one half was male, and the other half female. So you can have delight without, now we’ve got another you’ve got the possibility of fear. And so that he-part copulated with the she part and produced all human beings. But she said how can he have intercourse with me since he is originally me this is incest and so she turned herself into a cow. He immediately turned himself into a bull and from that population were produced all cattle. But then she turned herself into a mare but he immediately into a stallion and so they made all horses then she turned herself into a you and he became around. And so came all sheep and then all the various beasts down to the very ants and so the world was created as a sort of interesting backwards creation story in which the human beings come first and then all the other creatures. But that’s that’s the I mean, in a mythological way of talking that’s the kind of game we’re involved in. And so the process of meditation. Has as its objective. To enable us to have the vision of the mystic. To have what is called I think. Perhaps unfortunately a cosmic consciousness trouble with the word cosmic is that it’s so associated with the daft old ladies who Wear Violet and read Madame Blavatsky or something. And always going around telling people that something’s very cosmic. I remember I had a friend who became like that she was a very pretty girl when I first knew it and. When she she she always talked about body consciousness and I that said why do you use that word but it why don’t you just say Buddhist it’s an ordinary word in the dictionary and but it sounds spooky. But she went on talking about but it things and. Eventually. Dressed in pure white and had all things in her robe white and crystal balls on the tables of it you know there was nothing at the left about it she was much too pure.
Anyway, to to realise cosmic consciousness, to say that this universe that there state that what there is is all of a piece doesn’t mean that it’s like this lady’s room all white or without any differentiations in it it sure is full of differentiation look at it but actually these differentiations are all the dancing of a single energy and you are that energy. And the thing that you don’t realize in the ordinary way is that all energy goes on and off it’s pulsing things so, now you see it, now you don’t know. You’re alive and now you’re dead. See, and we because of our limited vision don’t see that no that doesn’t matter in the least. The conceit of thinking that when you’re dead that will be the end of everything you know is just appalling. Naturally you will come back but you won’t remember how it was when you were here before for the simple reason that if you did it would be a bore. You know just like you feel you’re here now without remembering ever being here before you can feel you’re here again without ever remembering you were there before which is a definition of simply a definition of what we mean by somebody else. After you’re dead you’ll be somebody else, who thinks he’s you. Because that’s what he says he is. He says, I am I, That’s your name. So I mean just don’t worry about it the only thing is that it’s some sense in looking toward the future so that when you come back again the world will be a reasonably decent place to appear in. Only as a matter of fact you simultaneously appear in all worlds. In whatever planets there may be with other people on them each one of them as it comes into the world is you. Those Because that’s how you feel they all feel like that air from the point of view of Astrophysics. In a curved space-time continuum, every point in this universe can be regarded as its center. It’s like you look out what is the central point on the surface of a sphere. Well any point can be the center. So in the same way, the fact that you feel that you are the center of the world is exactly the truth. You can see equal distantly around you in all ways you see and you feel as when you are out on a ship on the ocean, and that the horizon seems to be a circle Well that’s just because you’re in the middle. But everybody’s in the middle. Wherever you are you’re in the middle that’s why St Bonaventure referred to God as that circle whose center is everywhere and whose circumference is nowhere.
So, modern man in the West in particular after he abandoned the Ptolemaic theory of the world and took on the Copernican. And then realized that the solar system is only on the edge of a galaxy has felt awfully put down. It’s a terrible shock to find out that. Because he felt again he says if he wasn’t in the center and wasn’t really mean it didn’t really belong. And that’s why that having become our common sense we have such hatred of nature and have been fighting against it so hard. But the more you study astronomy the more you realize that that isn’t that only a partial look at things I know a psychiatrist who uses astronomy for psychotherapy. He himself has an office where he practices but no home. Lives are not time of pies in a tent. And every night he enjoys the view. People perhaps don’t realize that. You don’t have to have a beautiful home like this to have a good view or you have to lie on your back. And you’re looking straight out into the most incredible view. Goes on and on forever. And to begin to realize that your You’re on a spaceship the big spaceship beautifully equipped. And you’re going on a long long journey because it’s not just the orbit of the earth around the Sun. The Sun’s moving and carrying you along, and at a pretty good clip. It isn’t quite fast enough for anyone. And there are the beautiful thing about this existence is. That, in a certain sense, everything moves by falling. But there’s nowhere for it to hit and when the something should collide in the COS but we’re all in a completely relativistic space. And there’s no up there’s no down no right direction no wrong direction. Where we are behaving on this, in this galaxy, like a whole bunch of gulls you know when the wind blows the gulls like to get up high and they rock around in the wind and they plunge and they they they dance and this whole cosmos is going to live there in our little swimming around having a ball. Well it’s all a lot of balls. Naturally it has a ball.
So, but, it needs an extension it needs an enlargement. Universalization of our consciousness in order to be able to feel it that way and know that that’s what it is. And so therefore to do that, there must be some way of overcoming myopia, of overcoming shall I call it, fascinated identification with only a single part of the process. And so meditation, yana, yoga is the art of de-fascination, and that is why it is called. Liberation from Maya. From illusion. From being spellbound and chanted bewitch befuddled and bewildered. The Buddha. Means the one who is awake the wake, as in the man it was called Hara with the wake, in the early English history. So Guatama Wake, would be an excellent translation of go to my brother. Wake up. So meditation then is a process of clarifying your consciousness. Rather as one allows a pull to be clarified. When it’s clear you can see what’s on the bottom of it and you can see the sky reflected in it. You see both the heights and the depths in a clear pool. But in order for a pool to become clear. Either cleared of mud or cleared of waves, there’s only one way to do it, which is to leave it alone. If you try to smooth the ways with your hand over the flat on your to start up more trouble if you try to push the mud down you would just make it all the worse. So you have to leave it alone. It’s very difficult however to leave your mind alone without going to sleep. But doing that is the whole art of meditation.