Audio for Concious Death part 15 (click to play or right click to download)

In order for one to stay awake at the time of death, or in order for one to successfully experience a conscious death in meditation, what preparations should the seeker make in relation to the body system, the breathing system, the way of breathing, his life energy, celibacy, and his state of mind? Please explain in detail.

Before one can remain conscious in the moment of death, first one needs to prepare to stay conscious in pain and suffering. Ordinarily, it is not possible for one who becomes unconscious even in suffering to stay awake at the time of death. One needs to understand what it means to become unconscious when in suffering. That will make one understand what it means to be conscious in suffering too.

Becoming unconscious when one is in misery means one has identified oneself with the misery. When you have a headache, you don’t feel any distance between the headache and yourself; you don’t remain just a distant watcher. Rather, you feel as if you are in pain. When you have a fever, it doesn’t feel as though the body is hot, somewhere at a distance from you, instead you feel as if you have become hot. This is identification. When your foot is hurt and wounded, you don’t feel just the affected foot; rather, you feel as if you are hurt and wounded.

Basically, we don’t feel any distance between our selves and our bodies. We live identified with the body. When hunger arises, one doesn’t say his body is hungry and he is aware if it, instead he says, “I am hungry.” But this is not the truth. The truth is, the body is hungry and he is aware of it. He is simply the center of awareness – continuously aware of whatsoever is happening. If there is a thorn hurting the foot, he knows it; if there is a headache, he knows it; if the stomach needs food, he knows it.

Man is consciousness, consciousness which is continuously aware. He is not the experiencer, he is simply the knower. This is the reality. But our state of mind is not that of the knower, it is that of the experiencer. When the knower turns into being the experiencer; when he knows not, but rather becomes identified with the act itself; when he does not remain a witness watching from a distance, but rather becomes the participant in the act, that is when the identification takes place. Then he becomes one with the act. This identification prevents him from waking up because in order to be awake, in order to be aware, a certain distance is required, a space is needed.

I am able to see you only because there is a distance between you and me. If the whole distance between you and me were to be removed, I wouldn’t be able to see you. I am able to see you because there is a space between us. If this entire space were somehow eliminated, it wouldn’t be possible for me to see you. My eyes can see you, because there is a space in between but my very eyes are unable to see themselves.

Even if I need to see my figure, I have to become the other in a mirror; I have to be at a distance from myself – only then can I see my reflection. Seeing the reflection in a mirror means my image is at a distance, and now it is visible to me. All that a mirror does is present your image at a distance from you. The intervening space thus created enables you to see.

In order to see, a distance is needed. For one who lives identified with the body, or thinks he is the very body, there exists no distance between him and his body.

Once there was a Mohammedan mystic called Farid. A man came to see him one morning and raised the same question you have asked me. He said to Farid, “We have heard that when Jesus was crucified he did not cry out, scream, or grow miserable. We have also heard that when Mansoor’s limbs were cut off, he was laughing. How can this be? This is impossible.”

Farid didn’t say a word. He laughed, and from the coconuts offered to him by his devotees, he picked up one that was lying nearby and gave it to the man. Farid told him, “Take this coconut. It is not ripe yet. Break it open, but make sure you keep the kernel from breaking. Break the outer shell and bring me the unbroken kernel.”

The man said, “This is impossible. Because the coconut is unripe, there is no space between the kernel and the outer shell. If I break open the shell the kernel will break too.”

Farid said, “Forget this coconut. Here is another. Take this one, it is dry. There is a space between its kernel and the outer shell. Can you assure me you can break only the shell and leave the kernel intact?”

The man said, “What’s so difficult about this? I will break the shell and the kernel will be saved without any problem.”

Farid said, “Tell me why the kernel will be saved.”

The man replied, “Because the coconut is dry, there exists a distance between the shell and the kernel.”

Farid said, “Now don’t bother about breaking open the coconut; set it aside too. Did you get your answer or not?”

The man said, “I was asking you something else, and you have gotten me into talking about a coconut. My question is, why didn’t Jesus cry out when he was crucified? Why didn’t he weep? Why didn’t Mansoor writhe in pain when his limbs were cut off? Why did he laugh? Why did he smile?”

Farid answered, “Because they were dry coconuts, while we are wet coconuts – there is no other reason than this.”

The reason why Jesus didn’t weep when crucified, and Mansoor didn’t suffer pain, but rather laughed and smiled, is because they had become totally disidentified with their bodies. There was no other reason than this. It was not really Jesus who was being crucified. Jesus was watching his body being crucified from within, and this he did from the same distance as the people standing around him – outside, away from his body. No one from the crowd screamed, none of them cried, “Don’t kill me!” Why? – because there was a distance between them and Jesus’ body.

Within Jesus too, there was a distance between the element that watches and his body. Hence Jesus also didn’t cry out, “Don’t kill me!”

Mansoor’s limbs were amputated and he kept laughing. When someone asked him, “What makes you laugh when your limbs are being cut off?” Mansoor said, “I would have cried had you dismembered me, but it is not ‘me’ you are chopping off; the one you are doing it to, you fools, is not me. I laugh at you because you are taking this body to be Mansoor’s, just as you take the bodies you are in to be your authentic selves. You will obviously suffer painful deaths. What you are doing to me is nothing but a repetition of the mistakes you have committed in treating your own selves. Had you been aware that you are separate from your bodies, you wouldn’t have tried to cut my body. You would have known that you and your body are two different things. Then you would have realized that by cutting up the body, Mansoor is not cut.”

The greatest preparation for entering death in a conscious state is to first enter pain consciously, because death does not occur often, it does not come every day. Death will come only once, whether you are prepared for it or not; there cannot be a rehearsal for death. But pain and misery come every day. We can prepare ourselves while going through pain and suffering – and remember, if we can do so while facing them, it will prove useful at the time of death.

Hence, seekers have always welcomed suffering. There is no other reason for it. It is not that suffering is a good thing. The reason is simply that suffering provides the seeker with an opportunity for self-preparation, self-attainment. A seeker has always thanked God for the suffering he undergoes, for the simple reason that, in moments of misery, he gets a chance to disidentify himself from his body.

Remember, sadhana, spiritual discipline, is a little difficult to follow when you are happy. It is easier when you are miserable, because in moments of happiness one doesn’t want to have even the slightest feeling of separation from one’s body. When you are happy the body feels very dear to you; you don’t feel like being detached from it even for a second.

In moments of happiness we move closer to the body; hence it is not surprising that a seeker of happiness becomes a materialist. It is also not surprising if a person who is continuously seeking happiness believes himself to be nothing more than his body, because in happy times he begins to exist like a green coconut instead of a dry one – the distance between him and his body continues to narrow down.

In moments of pain one wishes he were not the body. Ordinarily, a man who takes himself to be nothing but the body also wishes he were not the body when his head hurts or when his foot is injured or when his body aches. He tends to agree with monks all over the world who go about saying that, “It would have been better if I were not the body.” Feeling the pain in his body, he becomes eager to somehow find out he is not the body too. That’s why I say to you, the moments of pain can become moments of spiritual discipline, they can be turned into moments of sadhana. But ordinarily, what do we do?

Ordinarily, during times of suffering, we try to forget pain. If a man is in trouble, he will drink alcohol. Someone is in pain and he will go and sit in a movie theater. Somebody is miserable and he will try to forget his misery with prayers and devotional songs. These are all different ways and means to forget pain.

Someone drinks; we can say this is one tactic: someone goes and watches a movie, this is another. A person goes to a concert; this is a third way of forgetting pain. Somebody goes to the temple and drowns himself in prayers and hymns; this is a fourth strategy. There can be a thousand and one strategies – they can be religious, nonreligious, or secular. That’s not a big question. Underneath all this, the basic thing is that man wants to forget his misery. He is into forgetting misery.

A person who is out to forget misery can never wake up to misery. How can we become aware of something we tend to forget? Only with an attitude of remembering can we become aware of something. Hence, only by remembering pain can we become aware of it.

So whenever you are in misery, take it as an opportunity. Be totally aware of it, and you will have a wonderful experience. When you become fully aware of your suffering, when you look at it face to face, not escaping the pain, you will have a glimpse of your separateness from it. For example, you fell, were injured, hurt your foot. Now try to locate the pain inside, try to pinpoint the exact spot where it hurts, and you will be astonished to discover how you have managed to spread the pain over a much wider area, away from the original spot where its intensity is not so much.

Man exaggerates his suffering. He magnifies his misery, which is never actually that much. The reason behind this is the same – identification with the body. Misery is like the flame of a lamp, but we experience it as the dispersed light of the lamp. Misery is like the flame, limited to a very small section of the body. But we feel it like the very extended light of the lamp, covering a much larger area. Close your eyes and try to locate the pain from inside.

Remember too, we have always known the body from the outside, never from within. Even if you know your body, it is known as others see it. If you have seen your hand, it is always from the outside, but you can feel your hand from within too. It is as if one were to remain contented with seeing his house only from the outside. But there is an inner side to the house as well.

Pain occurs at the inner parts of the body. The point where it hurts is located somewhere in the interior of the body, but the pain spreads to the outer parts of the body. It is like this: the flame of pain is located inside, while the light radiates outward.

Since we are used to seeing the body from outside, the pain appears to be very spread out. It is a wonderful experience, trying to see the body from inside. Close your eyes and try to feel and experience what the body is like from within. The human body has an inner wall too; it has an inner covering as well. This body has an inner limit too. That inner frontier can certainly be experienced with closed eyes.

You have seen your hand lifting. Now, close your eyes sometime and lift your hand, and you will experience the hand rising from within. From the outside you have known what it is to be hungry. Close your eyes and experience hunger from within, and for the first time you will be able to feel it from inside.

As soon as you get hold of the pain from within, two things happen. One is, the pain does not remain as widely spread as it originally seemed to be; it immediately centers on a small point. And the more intensely you concentrate on this point, the more you will find it becoming smaller and smaller. And an incredible thing happens. When the point becomes very small, you find to your amazement it appears and disappears, goes off and on. Gaps begin to appear in between. And finally, when it disappears, you wonder what happened to it. Many times you miss it. The point becomes so small, that often when the consciousness tries to locate it, it is not there.

Just as pain expands in a state of unconsciousness, in the state of awareness it narrows down and becomes small. In such a state of consciousness the feeling will be that although you have gone through so many painful experiences, although you have lived through so much suffering, yet, in fact, the miseries were not really that many. We have suffered exaggerated pains. The same is true with regard to happiness. The happinesses we have been through were not as many as they seemed to be; we have enjoyed them in an exaggerated form too.

If one were to enjoy one’s happiness with awareness, we would find that happiness becomes very small too. If we were to live through misery with the same kind of awareness, we would find it becomes very narrow as well. The greater the awareness, the narrower and smaller the pains and miseries. They become so small that, in a deeper sense, they turn out to be meaningless. In fact, their meaning lies in their expansion. They seem to be encompassing one’s entire life. However, when seen through great awareness, they go on narrowing down, ultimately becoming so meaningless they don’t have anything to do with life as such.

The second thing that will happen is, when you look at your misery very closely, a distance will be created between you and the misery. In fact, whenever you look at a thing, immediately a distance is created between you and the thing itself. Seeing causes the distance. No matter what we look at, a distance immediately begins to take place.

If you look closely at your misery, you will find a separation between the misery and you, because only that which is separate from you can be seen. Obviously, that which is inseparably one with you cannot be seen. One who is aware of his misery, one who is filled with consciousness, one who is full of remembrance, experiences the misery as somewhere else, and he is somewhere at a distance.

The day a man comes to realize the difference between himself and the misery, as soon as he comes to know his pain is happening somewhere at a distance, the unconsciousness caused by misery ceases to exist. And once a person comes to understand that the sufferings as well as the happinesses of the body occur elsewhere, that one is merely a knower of them, his identity with the body is severed. Then he knows he is not the body.

This is the initial preparation. Once this preparation is complete, then it is easy to enter death with awareness. Not only easy, but it will happen most certainly. As such, we are not afraid of death really. After all, even to be afraid of death, one needs to be familiar with death. How can we feel afraid of something we know nothing about?

So, we have no fear of death really; rather, in our minds death exists in the form of a disease. That’s the idea we have of it. When even minor illnesses leave us in so much trouble – the foot hurts and we suffer so much, the head hurts and we suffer so much – what a torture it will be when the entire body will hurt and fall apart!

The fear of death is the sum total of all our illnesses. Death in itself, however, is not an illness. Death has nothing to do with illness – it is not even remotely connected with it. It is a different matter if illnesses precede death, but there is no cause-and-effect relationship between the two. It is beside the point that a man dies following an illness, but one need not be mistaken and think that illness causes death. Perhaps the reverse is the case.

Because a man comes close to death, he grabs on to illness. No one ever dies of illness. As death approaches, he begins to catch illnesses. As death draws near, his body becomes weak, his receptivity toward sickness increases. He becomes vulnerable, he begins to look for illnesses. The same illness would not be able to affect him were the man closer to life. Perhaps it would not have been able to catch hold of him.

Do you know there are some moments when you are more receptive to illnesses, while there are some when you are not? In moments of disappointment and sadness a person becomes vulnerable to illness, while a man full of hope and optimism becomes unreceptive to it. Even illness does not enter you without your willingness to accept it – your inner acceptance is needed.

Hence, no matter how many medicines are given to them, those who are of a suicidal mind can never be cured. Their minds remain unreceptive to medications. Their minds go on seeking illnesses, inviting diseases with open arms, but keeping their doors very tightly closed as far as medications are concerned.

No, no one ever dies of illness. Rather, one becomes vulnerable to illnesses because of approaching death. That’s why illness occurs first, then death follows. We normally think what happens first is the cause, and that which follows it is the effect. That’s erroneous thinking. Illness is not the cause. Invariably the cause is death. The illness is merely the effect.

So the fear of death in our minds is really the fear of illness. First of all, we create the fear of death by adding up all our illnesses. The second thing worth remembering is that all the people we have seen dying, we have not really seen them dying, we have only seen them falling ill. How can we ever see anyone dying? Death is such an utterly inner phenomenon, no one can be a witness to it. Think twice before you ever testify to seeing such and such a person die, because it is a very difficult thing to see someone dying. To this day it has never happened on this earth.

No one has ever seen anyone dying. Only this much has been seen: a man fell ill, grew more ill, and more and more ill, and one day it became known that the man is no longer alive. But basically, no one has ever seen when a person died. No one has ever been able to pinpoint at which moment a person died, and what exactly happened in the process of dying. The only thing we have seen is a man being set free from life.

We have not seen a boat touching the other shore; we have only seen it leaving this shore. We have seen a consciousness move away from the shores of life, and then after a certain point we have lost sight of it. The body that remains with us is no longer alive, as it was until yesterday, and so we think the man is dead.

For us, death is an inference; it is not an event that occurs right before us. We have seen sick people, we have seen the suffering of a dying man – the cramping of his limbs, his eyes rolling up, his face deforming, his jaws clenching; we have seen that perhaps the man wants to say something but cannot – we have seen all this. We have with us the sum of all this; it has become part of our collective mind. Whatsoever has been happening at the time of death over millions of years, we have collected it all. We are afraid of that.

We are also frightened of facing the same difficulties at the time of our death. Hence, man has devised very clever means. He has dismissed the fact of death from the whole idea of life. We create cemeteries outside the town so that we are not reminded of death more often. Really, ideally a cemetery should be created in the middle of the town, because there is nothing in life more certain than death itself: everything else is uncertain. Other things may or may not be. The only thing which one can believe in definitively is death. Death is the most certain thing; no one can doubt its existence.

We can doubt the existence of God; we can doubt the existence of the soul; we can doubt life itself, but there is no way to doubt death. Death is. That which is so certain we have put outside the town. If a funeral passes by, the mother calls her children to come inside the house, because somebody is dead. Actually, if someone is dead everyone should be asked to come out so they can watch the greatest fact of life passing by. Everyone is bound to pass through death. There is no need to deny it. But we are so scared of death we don’t even want to mention it.————


Man becomes so tied to the familiar that he feels hurt even breaking his chains. We are caught in the familiar, which we take as life. It is because of the grip of the familiar that we are so scared of death. In the first place, we have no knowledge of death. And the first principle for awakening is awareness of misery, so that one can know one is separate from the body.

The second thing is the ability to witness. It has never occurred to us that… Sometimes, walking in the middle of the marketplace, suddenly give a little jolt to yourself, and for two minutes just stand still. Just watch without doing anything – simply be a witness. The moment you stand as a watcher in the middle of the street, suddenly you will be severed from your surroundings and out of them. The moment you become a witness to something, you transcend it, you jump out of it. But it is very difficult to stand on a street and be a witness. It is not easy to be a witness even while watching a movie.

The darkness in the movie theater becomes quite convenient for people watching the movie. One can cry in that darkness without any feeling of embarrassment. If we examine the handkerchiefs of people as they leave the theater, we can find out what went on inside, how many people cried. We know very well nothing really takes place on the screen, it is just a screen. We also know perfectly well that what we see on the screen is merely an appearance, that nothing is happening there. It is simply a play of light and shadow, just a network of rays projected from the rear of the theater. The screen shows nothing except pictures. And yet, everything comes off on the screen, and we don’t remain a witness even to the screen; we become a part of it.

Don’t be under the illusion that while watching the film you really remain a watcher. Don’t be mistaken. You become a participant too; you don’t remain outside the film. Once you are inside the theater, for a short while you enter into the film as well. You begin to like someone in the film, and you dislike someone else. You feel sorry for somebody, while you feel happy about someone else. After a little while you become identified, you become a participant in the film.

It will be indeed difficult to remain a witness in life if we cannot manage to do so while watching a film. As such, life is nothing more than a film. If you look a little deeper, life is not very different from a movie. If you look even more deeply, you will find that just as the network of rays appears on the movie screen, the network of electricity appears on the screen of life.

Life is made up of a profound network of electricity. It is a great interplay of electrons. If the human body were to be dissected in every way, at the end you would find nothing except electrons. If we were to break down the wall of this room and look for the element it is made of, we would find that what is ultimately left is nothing but electricity. Then what is the big difference?

Really, what is the difference between a movie screen and the screen of life? We find the interplay of electrons on the movie screen too. The only difference is, on the movie screen the pictures are two-dimensional whereas on the screen of life they are three-dimensional. But that’s not much of a problem. It won’t be too long before other dimensions, now lacking in films, will be met.

Just as I see you now, someday one will be able to see people on the screen exactly like that. Without any difficulty, it will soon become possible for an actor to step out of the screen and walk around in the movie theater. It won’t be too long. It’s just a matter of developing the technique, which is not too difficult. If a three-dimensional man can move around on the screen, his stepping just ten feet off the screen and walking around the hall is simply a matter of a little advancement in technology. It’s not too difficult to foresee a film actress stepping from the screen, shaking hands with you, or caressing you.

Now, the reverse is happening: the heroine does not step out of the screen; rather, you enter the screen and pat her. You can be saved this trouble! It’s not good to cause you so much bother: you need not go through the inconvenience. It will become possible for you to remain seated in your chair and the heroine will come and caress you!

What goes on in life anyway? What transpires when I take your hand in my hand? When I hold your hand in my hand, you see it either as an expression of love or of enmity. It is just a matter of interpretation. In both cases the hand is held; the difference arises only in the interpretation.

When a hand is being held, in a moment both things can happen without much difficulty: initially the holding of hands can take place with the feeling of love, while in the end, the feeling of enmity may set them apart. This is not difficult to conceive. So much change comes about in a second.

When I hold your hand, you take it as my expression of love. But what is actually happening? Really, what is transpiring? If both our hands were to be examined, what seems to be going on? Some electrons are pressing against some other electrons. And the interesting thing is, my hand never touches yours. A space inevitably remains between the two. And sometimes it shrinks. When there is a distance the space becomes visible. As the distance shrinks, the space becomes less and less visible. If the distance becomes too narrow, the space disappears.

So when one hand is holding the other, there is always a space between the two. The pressure works on that very space, not on your hand. And in effect, the pressure of that empty space works on your hand. We interpret this pressure of the empty space as either love or enmity.

It is all a matter of interpretation. However, if one could become a witness and watch this holding of hands, an incredible thing happens. When someone holds your hand, don’t be in a hurry to see it as either love or enmity. Just remain a witness to the holding of hands, and you will feel a total transformation in your consciousness.

When someone’s lips are pressed on yours, forget about love etcetera, simply become a witness for a moment. You will have such a strange experience in your consciousness, one you may have never had before. Then it is possible you may laugh at yourself.

As long as you laugh at others, you are not a witness. The day you laugh at yourself, you become a witness. From that day on you begin witnessing. People all over the world laugh at others, only a sannyasin laughs at himself. And one who can laugh at himself has begun to see something.

Another thing is, be a witness in life – anywhere, any moment. For example, while eating, suddenly become a watcher for a moment: watch your hand picking up the food; watch your mouth chewing the food; watch the food reaching your stomach. Stand at a distance and simply watch. You will suddenly find the taste has disappeared. All of a sudden, the act of eating will take on a different meaning. You will find that you are not eating – food is being taken and you are merely watching.——–

If you can succeed in keeping yourself removed from your actions, you will be able to stay removed at the moment of death too. Then you will see. The one who was eating until yesterday; the one who was attending to his business, walking down the street; the one who quarreled, fought, loved, it is he who is dying. Then you will be able to watch one additional act, the act of dying. Exactly as other acts involved loving, running one’s business, being in the marketplace, dying will also be an act. You will be able to see the same person who did all these other things dying.

There was a Mohammedan fakir by the name of Sarmad. A very sweet but strange incident took place in his life. As has always happened, the maulvis, the priests, filed a suit against him. The priest has always been against the mystic. Sarmad was summoned to appear in the emperor’s court.

Mohammedans express their belief through a sutra, a maxim, and that is, “There is only one God; other than him there is no God. There is only one messenger of God and he is Mohammed.” But the Sufi mystics drop the latter half of the sutra. They repeat, “There is no other God than the one God,” but they drop the other half, “There is only one messenger of God and he is Mohammed,” because they believe there are many messengers of God. That’s why the Mohammedan theology has always been against the Sufis.

Sarmad was even more dangerous. He would not even repeat the Sufi sutra fully. He had even dropped half of that too. That sutra is, “Other than the one God, there is no God.” Sarmad used to repeat only the latter half “…there is no God.” Now this was too much. It was okay to drop Mohammed’s name; that would not have made him an atheist, it would have simply amounted to his not being a Mohammedan. However, just because one is not a Mohammedan does not mean one ceases to be a religious person. But what can you do with a man like Sarmad? He said, “There is no God!”

Sarmad was brought to the court. The emperor asked, “You say there is no God. Is it true?”

Sarmad answered, “I do say so.” And he proclaimed in a loud voice, “There is no God!”

The emperor asked, “Are you an atheist?”

Sarmad said, “No, I am not an atheist. But I have not known any God as yet, so how can I say God is? I say only as much as I know. In this sutra, so far I have come to know only one half of it, that there is no God. I don’t know anything of the other half. The day I come to know it, I will let everyone know. How can I lie about it if I don’t know? A religious man cannot lie.”

It was a difficult situation. He was ultimately executed, beheaded in front of the Jama Masjid in Delhi.

This is not a story. Millions of people watched him executed. As he was beheaded at the front door of the masjid, the mosque, and as the head started rolling down the steps of the mosque, a voice came out of the rolling head, “There is only one God. There is no God other than the one God.”

His lovers standing in the crowd said, “You crazy Sarmad, if you had to say it, why didn’t you say such a simple thing before?”

Sarmad said, “How can one know him until one has lost his head? Now that I know, I say there is God, that no God exists other than him. But how could I have said this without knowing?”

There are truths we come to know only by passing through them. The truth of death is one of these. But in order that one may know death, one needs to prepare while one is still alive. The preparation for death has to be done while one is still alive. One who fails to do so, dies a wrong death.

Living a wrong life may be forgiven, but dying wrongly can never be forgiven, because it is the ultimate point, it is the very quintessence, the finale of life. Some mistakes committed here and there in life may be overlooked, but a mistake at the last moment of life will become firmly and permanently established forever. And the interesting thing is, you can repent for the mistakes committed in life – they can be rectified – but there is no way one can rectify his mistake, repent and ask forgiveness for it after death. Death becomes the final seal. Hence, a life lived wrongly may be excused, but a wrong death cannot be.

Remember, how can one who has lived wrongly in the first place die rightly? After all, life is bound to come to an end; it is life which will ultimately reach a point from where it departs. In fact, whatsoever I was during my lifetime, I shall depart as the sum total of that at the final moment of death. At that moment everything in my life will stand before me cumulatively. At the moment of death I will be the sum of my whole life.

Let me put it this way: life is a spread out phenomenon; death is a condensed one. In other words, life is a vast expanse, while death is the total, cumulative, condensation of this whole expanse – the abridgment of it. Death is very atomic. Everything has come together in one atom; that’s why there is no other phenomenon greater than death. But it occurs only once. This does not mean, however, that you have not died before. No, it has occurred many times before, but it occurs only once in one lifetime. And if you have lived this life remaining asleep, then death also takes place in the state of sleep. It comes anew in the next life, and again occurs only once.

So keep in mind, one who dies a conscious death takes a conscious birth in the next life – that becomes the other part of his dying. And the life of one who dies and takes birth consciously functions on a totally different plane. For the first time, he is able to grab hold of the entire meaning of life, of the whole purpose of life, of the heights and depths of life, precisely and consciously. He is able to grasp the whole truth of life.

So, I have mentioned two things. First, in order that you may have a conscious death, become alert to the suffering, be aware of it. Don’t run away from pain, don’t escape from misery. The second thing I said, while moving around and performing your day-to-day activities, suddenly stop and become a witness for a moment. Then resume your activity. If you can become a witness even for a few moments in twenty-four hours, you will find all of a sudden what a big madhouse this world is, and how, by becoming a witness, you step out of it.

When someone swears at you, immediately you become such a recipient you lose sight of the person swearing at you. As soon as he swears at you, you receive it. In fact, you receive it even before the words leave his lips. You receive the whole of it before the swearer has even managed to complete it. Actually, you receive twice as much as is sworn at you. Even the person swearing is taken aback to see how you received more than he swore. You completely fail to see what is happening.

If you could really see… Next time when someone swears at you, become a watcher, don’t be a receiver. Just be there and watch the person swearing at you. It will cause you to laugh at yourself, and the laughter will be liberating. You will laugh at your being the constant recipient of profanities all through your life. Perhaps you may even thank him and go your way. Doing so, you may leave the poor man guessing, because such an act would be beyond his comprehension. He would be totally at a loss.

In a period of twenty-four hours, whatsoever may happen – in anger, in hate, in love, in friendship, in enmity, while walking, resting, whatever – watch it sometimes for a moment, just for a moment. Give yourself a jolt just for one moment and watch what’s happening with awareness. At that moment don’t be a recipient, simply be a watcher of whatever is happening. Such calm will surround you in that moment: you will become so very aware, because at that moment you will be filled with meditation. That very moment of awareness is the moment of meditation.

If one could carry on these two experiments, then the rest of the things you have asked will follow.

From Osho, And Now and Here, Chapter 12

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