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Chapter 6 – The new sannyasin

Nine Sutras

Chapter 6

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Original Title:

Sun of Consciousness

Chapter #5

Chapter title: None

20 October 1970 am in Poona, India

Chapter 6

the new sannyasin

My Bbeloved Oones, .

There are some questions. It will be helpful to discuss them understand some things in that regard.

One A friend has asked : said that some seekers have already been practicing the Kundalini Sadhana. They are gaining much from this experiment, so should they continue it or not? Can there be any harm in it?

 Some seekers have already been practicing the Kundalini Sadhana of different kinds. They are gaining much from this experiment, so should they continue it or not? Can there be any harm in practicing the mixture?

 There is no question of any harm. If you have already been doing something and you are benefiting gaining from it that, then continue with it totally with speed — tThere will be only gain. There is anyway nothing harmful anyway on the path of truth the divine.

Another friend has asked, and two or three more friends have asked the same question : thing — how long will weeping, shouting, laughing, dancing continue?

How long will weeping, shouting, laughing, dancing continue?

It can last from three weeks to three months. If you do the experiment totally, rightly — weeping, laughing and shouting will vanish in three weeks and you will go from the first to the fourth stage. The two stages in between will be dropped. For Tthose who do not do it totally rightly, who do it halfheartedly slowly, for them it may take even more than three month weeks to three months, . bBut it is not something that will go on forever, because once the problems of the mind are dropped, the mind will dissolve on its own. The length of time will depend on how intensely you drop your problems. But if you do the experiment correctly rightly, then usually all this quietens down in less than three months, ; then you will take one or two deep breaths and immediately you will enter into the fourth stage. But this will happen only when you have first done do the two in between stages totally completely. If you are a little miserly, then it may take years. The point is to completely throw out all the rubbish from your inside you completely.

Another A few other friends have said : that weeping and crying will cause difficulty to family members, neighbors. Crying and shouting will cause difficulty to family members, to neighbors. In the beginning it will cause problems; for one or day, two days, it will will cause problems. You yourself gGo and ask make a request to them beforehand, ; tell them saying, “I am going to will do this for one hour, . pPlease excuse forgive me for one hour.” You tTell them first, before they ask what you are doing. And because this experiment is altogether new, it will take a little time. Now if someone starts singing devotional songs loudly in the neighborhood, no one experiences feels any difficulty. If Ssomeone starts saying Rama, Rama, Rama, loudly, everyone thinks and you understand that he is meditating. In a year or two, thousands of people will be doing this meditation throughout it in the world and people will understand that they are meditating. For those who will do it now, iIn the beginning for those who are doing it now there will be a little difficulty for them.

In the beginning there is always a little difficulty in doing something, but that is only a matter of a day or two. Even now, thousands of people have started doing it in this country. The people around you will become curious for a day or two, but then they will forget. And they will also see the changes in your being that will begin to take place within three weeks they will not just see your weeping and crying and shouting only. And if you do did the experiment totally honestly, your neighbors will not be able to escape from it the experiment for very long; it that experiment will start to have a grip gripping on them too also. So do not be unduly worried about take your weeping and crying and shouting to be very disturbing, rRather, it that too will be helpful favorable. When neighbors come to ask, explain the whole meditation to them and tell them that they can also can come to participate the next day tomorrow.

One more question is being asked daily, and I would like to say something about it in that regard.

Quite recently, in the Manali Camp, twenty people entered into a new kind of sannyas. Now every day the question is being asked, : “What is that sannyas?” What is this sannyas?

A few things in brief. Firstly, in the future there is no possibility of the survival of sannyas as it was in the world until now it will not be able to survive. In Soviet Russia today, it will is not possible to be a sannyasin; in China, now it is not possible to be a sannyasin. And wherever socialism is influential, sannyas will become impossible. Wherever the idea arises that anyone who does not do regular work has no right to eat, sannyas will become difficult.

In the coming fifty years, many traditions of sannyas will simply disappear from the world. In China there was a great Buddhist tradition of sannyas; it simply disappeared. Lamas are disappearing from Tibet, they cannot survive. In Russia also, there was a very old tradition of very old Christian mystics; fakirs, it is destroyed ruined. And sSannyas will have difficulty in surviving anywhere in the world. Hence mMy own understanding is that a precious flower like sannyas should not be destroyed. The institution of sannyas may disappear, but sannyas itself should not disappear.

So, there is only one way to save it, and that is that a sannyasin does not renounce and run away from life, but becomes a sannyasin in the marketplace midst of life. He should sit in the shop, do laborer’s work, work in the office. He must not escape; flee, his livelihood should not depend on the society. Wherever he is, whatever he is, he should become a sannyasin there. So these twenty people have been initiated in this direction. They will work in their offices, they will work in their schools, they will run their shops, and also will live the life of a sannyasin.

The results will be twofold. Firstly tThe first result will be that a sannyasin will not seem to be an exploiter, it will not look as if he is dependent on anyone. It will also be advantageous to the sannyasin, because the old tradition of sannyas which depends on the society, makes the sannyasin a slave whether this it is apparent or not. The sannyasin starts living in the slavery to of the society. And tThose to whom we are giving give bread, we are also buying their souls also. The That is why a sannyasin should actually be a rebel but he cannot be, because he has to spend time in the slavery to of the people from whom he gets his food from. He goes on saying only those things which will please are pleasant to you, because you are giving give him his bread.

Sannyas is a revolutionary event. For that it is essential that financially and psychologically a person should be self-reliant dependent on himself. First of all, I would like to make sannyas reach into each and every home.

The Its other profound benefit of this new kind of sannyas great result will be that it will not happen that the sannyasin will not be renouncing renounces his home and running runs away, and the benefits advantages of sannyas that should should come to the world will not be are lost. When good people renounce the world, the world falls into the hands of bad people. This has been a loss to the world. In my understanding, if the flower of goodness has blossomed in someone’s life, he should be sitting right in the middle center of the marketplace, so that his fragrance begins to spread in the marketplace. Otherwise, if he runs away, others who only spread a foul bad smell will be sitting there.

So there should be a sannyasin in each and every house. He may change his garb, he may put all his energies towards godliness the divine, but he should not leave and run away. He should still go on doing Tthe housework that which he was doing until yesterday, but seeing he should still go on doing, thinking himself as to be a vehicle of existence the divine.

He should leave neither leave his wife, nor his home, nor his children. Now hHe should silently go on doing his all this work, seeing thinking it as to be the work of existence the divine. but He should not remain as a doer anymore , now as he should only remain a witness. With this new type of such sannyas, I think thousands of people will become interested. The bliss of sannyas will enter the lives of Those who can never think of leaving home, even those who would never think of leaving in their homes, and these lives there will be bliss of sannyas and this life will also gain some cheerfulness blossom. If we start coming across sannyasins become available to us in the street, in the markets, in offices houses, in the home offices, their self-remembrance clothes, their very air remembrance, their climate, their behavior, their dress, will all affect the whole life of the society.

From this perspective point of view, those of you who whosoever have been asking again and again… iIf you they are interested, you can talk to me separately about it today between three and four whosoever has thought that sannyas can be a possibility in their lives life.

I have added a few more things to this sannyas. Firstly, I have called this sannyas periodical renunciation. My understanding is that no one should make decisions for a whole lifetime. Today you make a decision; maybe after six months you feel that it was a mistake, then so there should be a way path for you to return, otherwise even sannyas can become a burden. Normally, when Once we give sannyas to someone, we expect that he should remain a sannyasin for his whole life. Maybe after a year he feels that he has made a mistake, ; then he should have every right to go back return without any condemnation. Hence this, what which I have called sannyas, is open-ended periodical. Any day you want to, you can quietly go come back. It There will be no be binding on you for it.

This kind of The experiment of this kind of sannyas is being in practice in Thailand and Burma, and it has resulted in caused a difference in the life in the life there. Every man takes sannyas, at least once, for in a while takes sannyas for a few days. If someone has some free time for two months in a year, he will takes sannyas for those two months, and after living as a sannyasin forthat for that period, he comes goes back to the world of and his family life home. The man is transformed. After living as a sannyasin for two months, a man he cannot remain the same as he was. Everything iIn himself, he is completely transformed. Again aAfter a year or two, when it is convenient for him, he can again takes sannyas for a couple of two months.

That is why I have also added another dimension way to sannyas it, that those who want to take sannyas for some limited period can do this that and experiment with it. If their bliss goes on growing becomes enhanced, they can lengthen the period, and if they feel that it is not for them, they can quietly return. It has a twofold advantage. Sannyas will not become a bondage, . sSannyas is freedom, hence it should never not become a bondage. As it now exist, At the present our traditional sannyasin becomes a prisoner in chains.

The first thing is that sannyas will not become a bondage, and the second thing is that sannyas will become available for everyone even if only for only a short period. If a man becomes a sannyasin five times for two months each time during his life of seventy years, becomes a sannyasin five times, for two months each time, he will be a different man at the time of his death. He cannot be the same man. The maximum number of people will get the opportunity to become a sannyasin, ; the maximum number of people will be able to experience the bliss and have a taste of sannyas. And it is my understanding that one who goes for sannyas even once, will not return back. But Tthis not-returning back should not be a as per rule, but it should come be out of the bliss of sannyas, and the freedom to return should always be there. It is not good to talk a lot much on this subject right now. Any The friends who may have a longing for sannyas can see me in the afternoon between three and four.

Perhaps some new friends may be here, so briefly I will repeat the meditation process again. Then we will sit down for the experiment of meditation.

This meditation is an experiment of meditation is an experiment in totality will-power. You will get results according to how total much will power you are use. If you hold yourself back even a little, then there will be no results. You have to jump into it totally ; it cannot work if you spare save yourself. And the process is such that you can can jump into it totally ; it is not difficult.

This meditation It has three stages. In the first stage you have to do fast, intense breathing for ten minutes; you have to go on making increasing it, faster and more intense intensifying it. You have to breathe in such a way that you remember nothing else only the breathing remains. For ten minutes you forget the whole world. And one who breathes vigorously will will forget. Oonly the act of breathing will be left in his consciousness. Inner and outer have to be engaged only in breathing alone.

The second ten minutes are of catharsis. In the second ten minutes, dancing, jumping, shouting crying, weeping, laughing, whatever starts coming to you, you have to do with total energy. For those of you a few friends to whom it may not come on its own... they you have to begin it from your their side... wWhatever they you can think of to do if dancing comes, then dancing; if crying. comes then crying; aAnd do not try, just start it. Yesterday some friends came to me and they said, “We try, but it does not happen to us.” There is no need to try make an effort. For jumping, do you need to try make some effort? Just do it. , Ddo not bother about trying effort. The moment you begin, the current will burst forth be broken and it will become spontaneous. And wWithin a day or two, you will find that it starts coming on its own. Much has been suppressed, Mmany blocked energies suppressions have been accumulated, many energies have accumulated in our minds; they must drop away off.

New Eenergy will be born in you, . tThe whole body will become electrified, will begin to vibrate. To awaken this energy, for ten minutes you will be hammering with deep breathing. Kundalini energy will get awakened by it. So Then, in the second next ten minutes you will be experimenting with dropping the madness of the mind, so that no obstacle remains in the path of the Kundalini . aAll obstacles should drop away, and the energy of Kundalini can go straight upwards. All the madness of the mind should drop away, otherwise the energy awakened by Kundalini is absorbed by the madness of the mind, it enters into the madness of the mind. Hence catharsis is essential; the throwing out of all the rubbish is essential.

Then in the third stage, the pure energy of Kundalini which will be left behind has to be transformed into inquiry. Hence in the third stage you have to ask vigorously for ten minutes, wWho am I? is to be asked.

Today is the last day, so do not ask it quietly within yourself . fFor the entire ten minutes ask it with your total energy, shouting loudly. Ask it so intensely that there simply remains no space for any thought that there is anything else for the existence of any thought or any other world outside. Just immerse yourself drown in asking wWho am I? If someone finds it more convenient to shout ask in Marathi instead of Hindi, they can shout ask in Marathi. ; Tthat is not a problem the prblem. If they find Marathi more convenient, then they should shout ask in Marathi. Ask it in Aany language that which is deep in your heart ask in that language. You have to ask the question with total energy for ten minutes. In these thirty minutes you have to make yourself completely exhausted tired. Not even a little is to be kept back for anything nor should you stop.

In the last ten minutes, you have to wait in silence. These ten minutes of silent waiting are the real point. The Those thirty minutes before it are of preparation, and these ten minutes are the real thing. In those ten minutes, great peace deep energy, bliss, deep light and many other kinds of experiences will start happening.

If you want to, you can may form groups of five, or ten or however many friends, and do this experiment together so that the problems which each person may comes across individually will do not occur appear. Those five to or ten friends could should get together in one house and do the experiment there. Do it together for twenty-one days. , Tthen afterwards sit and start doing it sitting, alone in your house. This shouting and crying weeping will gradually subside and silence will go on increasing. And in within three months time, a continuous current of peace and bliss will begin to flow in you and godliness the divine will start appearing everywhere on all sides. Not that you will find Iit is not that you will find him standing around somewhere. Nno, whatever you see will appear be seen, will begin to be nothing but godliness appear as a form of the divine itself.

Now get up for the experiment. Those of you friends who want to do it sitting, may sit behind me.

 

 

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