... idea that it seems she is sexually repressed -- because so much sexuality is suddenly overwhelming the mind. The mind can only understand logically, rationally one thing: from where is this sexuality coming? -- it must be coming from the repressed unconscious. That is what Sigmund Freud and their followers have been teaching to the whole world. They are right on many points; they are wrong on many...

... you. If you get hurt about something that must be your own mind. But perhaps you are just a victim in that too -- it is unconscious. Devageet, you are asking, "How is it that going into something consciously has such a power to reveal all the threads which make up the tangle?" They have been made in your unconsciousness. They have been made in the darkness of your being. And when you bring...

... not concerned about virtue at all. Virtue is for people who are unconscious; it is a training for them to say, "Don't say bullshit, say fantastic!" Virtue is a training a discipline imposed on unconscious people. All the religions talk about virtue as being against sin. They have made fixed categories. Some things are condemned as sin and some things are praised as virtues. The virtuous...

... paradise. Your virtues give you joy, blissfulness, the moment you act with full awareness. The punishment and the reward is immediate: the reward follows your action. But it depends where your action will lead you. It can be unconscious action, then hell herenow. It has nothing to do with geography; it is something to do with your psychology. Acting consciously, you are in paradise wherever you are. Once...

.... Total unconsciousness is blissful, total consciousness is blissful - and you are in between. A part of you has become conscious, and the major part of you is still unconscious. You are divided. You have become two, you are not one. The integration is lost. Animals are integrated and then saints are integrated. Man is disintegrated: a part remains animal and a part has become saintly. There is a...

... struggle, conflict, and whatsoever you do you can never do with one heart. So there are two ways. One is just to deceive yourself - that is to become totally unconscious again. You can take drugs, you can take alcohol, you can take intoxicants - you fall back to the animal world. You drug the part that has become conscious; you become totally unconscious. But this is a temporary deception; you will arise...

.... You can use a japa, a mantra: you can chant it and create an intoxicating effect. You can do many things which can make you unconscious again, but that is going to be temporary, you will have to come out - and you will come out with a deeper suffering with you, because then you will be able to compare. If in unconsciousness this is possible, what will be possible in total consciousness? You will...

... become more hungry for it, you will feel more starved. Remember one thing: totality is bliss. If you are unconscious totally then too it is bliss, but you are not aware of it. Animals are happy but they are not aware of their happiness. So it is futile. It is just like when you are asleep you are happy, and whenever you are awake you are unhappy. Totality is bliss. You can be total in consciousness...

... mechanical state in which you function but you are not aware what you are doing, in which you move but your movement has no quality of alertness in it. You talk, you listen, you eat, you walk, you go to sleep, but like a zombie, unconscious. This is darkness. When you start becoming more aware of what you are doing, of what you are thinking, of what you are feeling, when you become more and more aware...

... heaven, and they renounce the world. This is a wrong renunciation. Anything that you do out of fear and greed is bound to be wrong because fear and greed are unconscious states. Out of fear you have dreamed about hell, out of fear you have dreamed about heaven. There is no hell, no heaven. These are all your dreams. When you are not dreaming at all, when the sleep has disappeared and you are awake...

... can be done only when you are unconscious. The definition of the wrong and the right according to Buddha is a very different one; it is not moralistic. He will not say, "This is right and that is wrong." He will not give you a list of Ten Commandments; he has not given any commandments. He gives you rather a criterion so that you can judge in your life what is right, what is wrong. He has...

... done that; Buddha has not done that. He gives you a criterion, he gives you an insight. He gives you a touchstone so you can see what is gold and what is not gold. Consciousness is his touchstone. If you are conscious and not doing anything, that is far better than doing something wrong, because doing something wrong means you are unconscious. Doing anything out of unconsciousness is wrong and doing...

... mouse. "Me, I'm going upstairs and making love to the cat!" That's what is happening to everybody, because everybody is living in an unconscious state. You are unaware of what you are doing, why you are doing, who you are, why you are, where you are going. Everything seems to be in darkness, and still you go on doing things. It is better, Buddha says, to do nothing. Be quiet, silent, still...

... to be a pig and happy." Why? If a pig is happy then be a pig. Why be a Socrates and unhappy? The reason is depth. A pig is just without any depth. Socrates has suffering - more than anyone else - but still he chooses to be a Socrates with his suffering. This suffering too has a richness. A pig is just poor. It is like this: someone is in a coma, unconscious; he has no suffering. Would you like...

... to be unconscious in a coma? Then you will be without suffering. If that is the choice, then you will choose to be yourself, whatsoever the suffering may be. Then you win say, "I will remain conscious and suffering rather than be in a coma and not suffer, because that 'not suffering' is just like death." Suffering is there, but still a richness - the richness of feeling, the richness of...

... begins meditation, he will become aware of many things of which he was not previously aware, and because of that awareness he will suffer. This is how things are, and one has to pass through them. So if you start meditation and you do not suffer, it means it is not meditation, but just a hypnosis. That means you are just drugging yourself. You are becoming more unconscious. With a real, authentic...

... aware. If you want to escape, then you will have to leave awareness. Then, somehow, you will have to become unconscious. There are many methods. Alcohol is the easiest, but not the only method and not even the worst. You can go and listen to music and become absorbed in it; then you are using music as alcohol. Then for the time being, your mind is diverted toward music and you have forgotten...

... means this: not escaping from any suffering, but remaining there and living with it with full awareness. If you do not escape, if you remain there with your suffering, one day suffering will disappear and you will have grown into more awareness. Suffering disappears in two ways. You become unconscious; then suffering disappears for you. But, really, suffering remains there. It cannot disappear. It...

... reaches into the unconscious, it helps, because from there one comes back to awakening. The sleep is moving into the unconscious and the suggestion also goes into the unconscious. If the suggestion has reached deeper than sleep ever reaches, there is no problem. That suggestion will work and it is autonomous. This has been the traditional way of the monks, recluses, in the Himalayas. They don't have any...

... the unconscious. And that creates a fear, a fear of explosion. You are afraid of becoming aware of certain things which you have taken for granted are not in you. You can live blissfully oblivious of them but one day or other you will have to face them, and the sooner you face them, the better. There are a few things which can only be solved at a particular age. When the age has gone, those problems...

... example someone has insulted you when you were a small child. That wound is there. You have forgotten it but it continues to function inside your unconscious, and it has to be healed. A child is born; it is a very critical moment, very traumatic, and he suffers much because his whole world in the womb is destroyed. That was the only world he knew... that was his whole life. Then he passed through the...

... birth canal, which is a painful process, almost suffocating. Then he is outside in the world on his own, absolutely helpless... many painful experiences, and there is no way, ordinarily, to erase them. A Primal Therapy group will take you back on an inner journey. It will help your unconscious pains to bubble up, to surface. Of course it is going to be painful, but once you are relieved of that pain...

.... Deva means divine, unmana means no-mind. Animals have no mind, man has a mind, Buddhas again have no-mind. In a sense the state of the Buddha is similar to the state of the animals, but only in a sense - in the sense that he also has no-mind. He is as mindless as the animals, as the trees, as the rocks. But there is a great difference too: trees are unconscious and he is fully conscious. No-mind can...

... exist in two ways: unconscious and conscious. In deep sleep it happens: when dreams disappear you are in a state of no-mind - the mind is not functioning any more; there is no activity going on, all has utterly stopped. You are again like a tree. But this i unconscious. In samadhi, in the highest form of meditation, the same thing happens: the mind stops functioning... but you are conscious. That is...

... starts looking beautiful, again a person starts looking heavenly, again you are falling in the trap - logic is forgotten. Who lives according to logic? When you understand me logically it is not going to help. Logic never transforms anybody because you are dominated by the unconscious, not by the conscious. When you understand that knowledge is futile, that is just on the surface.... But deep down...

... gambling is just superficial. Deep down, from the unconscious, arises this statement: 'And remember' shouted the old gambler 'if you must play, always be sure to take the bank!' You listen to me, you listen, to these murmurs, whisperings, of Tao. For a moment a small light burns on the surface of your consciousness, it lights a little, but it is a very flickering light - it comes and it goes. In that...

... flickering light, for a moment, you seem to understand. But from your deep unconscious will come the great storm and will blow out this small light very easily. I have heard about a great gentleman.... The area had been hit with an epidemic of robberies perpetrated by the notorious gentleman burglar. One night Sadie woke and shook Hymie. 'Hymie, there's a burglar in the house' she said. 'There is not...

... understood one thing - that knowledge is futile. It is just a glimpse. Now carry this glimpse deep into your unconscious. Watch. Whenever you start showing your knowledge, watch why. What are the deep motives? Look into the motives and you will find motives behind motives behind motives. When you have come to know all the motives and all the investments, when you have searched all around in your being...

...; naturally, at the most a consolation, not a revolution. Here, what we are doing is a revolution, it is not a consolation. And man has come to a point where evolution has stopped, now only revolution can help. Evolution means unconscious growth - it has come to a point beyond which it cannot go. Can't you observe the fact that for centuries man has remained the same? Everything else has changed: the...

.... Watch, what does this mean? It means that man has attained to the last stage that can be attained through unconscious evolution. Now everything is stuck. People come to me and they say 'We are feeling very stuck.' It is not an individual problem; the whole of humanity is stuck, everybody is stuck. A cul-de-sac has come. Now evolution is not going to help. You will have to take the reins in your own...

..., many times he would fall and become unconscious. He would be unconscious to us, but to himself he would be superbly conscious. From the outside it looked like he was in a coma. If you had asked psychoanalysts they would say this was hysteria, a hysterical fit. If you go to a psychiatrist and ask about Ramakrishna he will prove that he was neurotic. They have done the same to Jesus so they will not...

... leave Ramakrishna alone. Jesus is neurotic, they say. Ramakrishna would have been even more neurotic to them. For six days sometimes he would remain unconscious - unconscious to us. Let me remind you again and again: to himself he was superbly conscious. In fact, he was so conscious within himself that his whole consciousness was involved there all consciousness was taken from the outside to the...

... inside, it came to the centre. That's why on the outside he was unconscious. You are conscious on the outside because in the inside you are unconscious. In the deepest core of your being you are fast asleep and snoring, that's why you look so awake on the outside. Things change. When a man like Ramakrishna moves into his core he falls asleep on the outside, and in the inside he becomes awake. To us it...

... their being. If you look deep into your saint, you will find a sinner hiding somewhere in his unconscious. And the same is the case with the sinner: look deep, and you will find a saint hiding somewhere in his unconscious. The conscious of the saint is the unconscious of the sinner, and the conscious of the sinner is the unconscious of the saint. The sage is neither this nor that. He is NETI, NETI...

... that you have. He is against foolishness. The moment your passion take the colour of intelligence, they are perfectly beautiful When sex is just an unconscious, mechanical urge in you, it is wrong. Remember, sex is not wrong: the mechanicalness c it is wrong. If you can bring some light of intelligence into you sexuality, that light will transform it. It will not be sexuality any more - it will be...

... unconscious way. And Pythagoras, out of love and compassion, chastised him, was very hard on him. It appeared to the disciple as if the Master was angry. He was not angry, but even to appear angry to the disciple proved very fatal. The disciple must have been of real caliber - he committed suicide. And the wound went deep into Pythagoras. Never was he heard again to be hard on any disciple. Not a single...