Now the sutras.

If you bring your samadhi consciousness to the process of time - to the moment which is, to the moment that is gone, to the moment that is to come - if you bring your samadhi, suddenly the knowledge of ultimate reality. Because the moment you look with samadhi,  the distinction between present, future, and past disappears. They dissolve. The distinction is false. Suddenly you become aware of eternity. Then time is a simultaneity.

Nothing is passing, nothing is coming in; everything is, simply is. This is-ness is known as God; this is-ness is the idea of God.

"Performing samyama on the present moment, the moment gone, and the moment to come brings knowledge born of the awareness of the ultimate reality."

If you can see time through the eyes of satori, samadhi, time disappears.

But this is the last miracle; after it there is only kaivalya, liberation. When time disappears, everything disappears because the whole world of desire, ambition, motivation is there because of the wrong conception of time. Time is created; time as process - past, present, future - is created by desiring.

This is one of the greatest insights of the Eastern sages: that time, the process, is really a projection of desire. Because you desire something, you create future. And because you cling, you create past. Because you cannot leave that which is no longer before you, and you want to cling to it, you create memory. And because that which has not come yet, you expect it in your own way, you create future. Future and past are mental states, not part of time. Time is eternal. It is not divided. It is one, whole.

"KSHANA-TAT-KRAMAYOH SAMYAMAD VIVEKAJAM GYANAM."

One who has come to know what the moment and the process of time is, becomes aware of the ultimate. Becoming aware of time, one becomes aware of the ultimate. Why? Because the ultimate exists as real time.

If you live in the chronological; then you live in the newspaper world. Then you live in the world of the politicians, of the mad, ambitious people. Or, if you live in the psychological time, you live in the world of the mad, the insane, or the world of fantasy, dream, poetry.

A new doctor was looking around the asylum. He came across one inmate and said to him, "Who are you?"

The man drew himself up to his full height and said, "I, sir, am Napoleon."

The doctor said, "Really? Who told you that?"

The patient said, "God told me, who else?"

A little man Lying in the next bed looked up and said, "No, I didn't."

A Madhouse Painting

Go to the madhouses; it is worth visiting. Just see people. They are living in a fantasy world. They have completely moved out of the collective world and they have not entered the universal world. They are hanging in between; they are in the limbo.

The psychiatrist was surprised to see his young woman patient standing outside his office looking very perplexed. It was not half an hour since he had been treating her. He said, "What is the matter?"

She said, "Oh, dear, I don't know whether I am coming or going."

The doctor said, "Exactly, that is why you have come to see me."

"Oh," she said, "who are you then?"

"I am your lousy psychiatrist."

A world of limbo arises. If you lose contact with the chronological world and you don't become connected with the world of the universal, the ultimate, suddenly you don't know whether you are coming in or going out. Everything becomes doubtful, everything becomes suspicious. You cannot trust yourself, you cannot trust your eyes, you cannot trust anybody. You are closed in, caved in. You become a windowless being, a monad.

This is what hell is. You cannot move out of yourself; you are crippled. Remember, a meditator passes consciously through the world of the madman - consciously. And it is good to pass consciously because if you don't pass consciously there is every possibility you will become an unconscious victim of it. It is better to go through it alert & aware, rather than being forced into it. If life forces you into it, then you will not be able to come out of it. It will be very, very difficult.

Psychoanalysis only makes you abnormally normal.

And the psychoanalyst can only help to bring you back to the chronological world. That's the difference between a Master and a psychoanalyst. The psychoanalyst brings the man who has got lost in the psychological back to the chronological - through shock treatment, electric shock, insulin shock - because if you are shocked very much, suddenly your dream is broken. You become a little alert; you move back to the chronological world.

The Master, if you are lost in the psychological, takes you further back in, takes you to the universal. You will never become part of the chronological world, but you will become part of the universal time.

Once you know the ultimate, a totally different kind of knowing arises in you. Right now you know things only from the outside. Somebody comes, you look at the clothes, and you think, "Yes, she is a woman," or "a man."   You look at the tree and you recognize it - "It is a pine tree" - because you know the description. You see a man and you know that he is a doctor because of his stethoscope. But these are outer indications of things. He may not be a doctor; he may be just a pretender. And the pine tree may not be a pine tree; it may just look like a pine tree. And the woman may not be a woman; she may be just acting. 'She' may be a man; she may be a 'he'. You cannot be absolutely certain about it, because you know only from the outside.

When time disappears and eternity surrounds you, when time is no longer a process but a pool of energy, eternally now, then you become capable of entering into things and of knowing without any definitions from the outside.

That's what happens between a Master and a disciple. He need not ask you anything, really. He can see from your very being. He can stand within you - not only in your shoes but in your being.

He can fit exactly in your innermost vacuum. He can be you, and look from there.

... And transcends the process world, and transcends the world of all processes. Through the eye we can see only a part of reality. Because of that part, life looks like a process.

Just for example, you are sitting under a tree and the road is empty, and then suddenly a man appears on the road from the left side; he goes on the right side; after walking a little distance he disappears again. Somebody is sitting in the tree. Long before the man appeared to you, he appeared to the man who is in the tree. When the man disappears to you, he does not disappear for the man who is sitting in the tree; but after a time the man disappears for him also. But somebody is in a helicopter. Now his vision goes farther; the man continues to walk - long before you became aware that he was on the road and long after he disappeared for you.

What is happening?

Exactly this is the case with things. The higher you rise, the closer you reach the sahasrar - you are climbing the tree of life. Sahasrar is the ultimate point to look from. There is no more height than that. From sahasrar you see things: everything goes on and on and on. Nothing stops, nothing disappears.

It is very difficult; it is as difficult as the physicists' explanation of the ultimate electron, quanta, that it is both a wave and a particle, both a dot and a line.

You are flying in an aeroplane, over the Ganges, and the Ganges is flowing. If I ask you, "Is the Ganges a process? Is the Ganges flowing, or is it that the Ganges just 'is'?"  What will you say? You will say, "Both." You will say, "The Ganges is," because you can see it from one end to the other simultaneously. You can see the Ganges in the Himalayas, you can see the Ganges on the plains, you can see the Ganges falling into the ocean, simultaneously - past, present, future have disappeared. The whole Ganges is available to you from a certain altitude. It is, and yet you know it is flowing. It is both being and becoming; it is both wave and particle, dot and line; is and still a process.

It is paradoxical, it looks paradoxical, because we don't know how things appear from that height.

This sutra says,

"The highest knowledge born of the awareness of reality is transcendent...."

It transcends all dualities, polarities of 'is-ness' and of 'process', of static and dynamic, of wave and particle, of life and death, of past and future, of all dualities, all polarities. It is transcendent.

"TARAKAM SARVAVISHAYAM" 

-  it transcends all the objects of knowledge.

"... includes the cognition of all objects simultaneously...." 

- for this consciousness is used the word "omniscient."

Everything exists for it simultaneously. Very difficult to understand, almost impossible to comprehend. It means for a man of ultimate understanding, if he looks at you, he will see you while you were in your mother's womb - simultaneously - and you are being born - simultaneously - and you are growing and you have become a child and you have become a young man and you are marrying a woman and you have fallen in love and your children are born and you have become old and you are dying and people are going in a funeral procession - all simultaneously. The whole will appear in total.

Difficult to comprehend, because how is it possible? A child is being born. How can he die right this moment? He is either a child or young or old, either in the womb or in the coffin, either in the cradle or in the grave. But that is our division because we cannot see totally.

Kirlian Photo - Energy Field of Organic Sprout

A certain scientist in Soviet Russia has photographed buds with such a sensitive photographic instrument, films, that nobody has tried before; and the picture has come of the flower. The bud has been photographed, but in the picture the flower has come. It is still a bud.

What has happened?

Because the bud is also a flower, simultaneously. You cannot see it because you see only in parts. First you see it as a bud; then a few petals open, then a few more, then a few more; then the whole flower opens. But with a very sensitive camera - Kirlian photography has given a tremendous insight into reality. You can photograph a bud, and the photograph comes of a flower. Because when the bud is there, deep down, surrounding the bud, the energy flower has already opened. The visible petals will follow, but the energy field has already flowered. It is there. And later on, when the real flower had flowered, they were surprised to see that the photograph was absolutely exact. They could compare the real flower later on.

Some day, or other, it will be possible to photograph a seed, and one photograph will not come but many - of the seed, of the sprout, of the buds, of the flowers, of the tree, and the falling of the tree, and the disappearing of the tree.

" TARAKAM... SARVATHAVISHAYAM AKRAMAM...."

 Ordinarily we see everything in a gradual process, in karma, in a gradual process - a child becoming young, a young man becoming old - slowly, as if a film is being projected very slowly on the screen. That's how we see it.   But the ultimate knowledge is total and absolute. In a single moment everything is revealed.

Ordinarily we move with a small torch in a dark night.

When the torch shows us one tree, other trees are hidden in darkness. When the torch moves to other trees, the first tree has moved into darkness. You can see only a little patch of the path. But that ultimate knowledge is like lightning: suddenly you see the whole forest, in a single vision.

These are all just symbolic. Hmm?... don't extend and don't stretch these symbols too much. They are just to give you subtle indications of what happens. In fact, it cannot be said, just an indication can be given.

1. Chronological time is politics, history, economics, money, things, intellect, the market, Wall Street.

2. Psychological time is dream, myth, poetry, love, art, intuition, painting, dance, drama.

3. Real time is existential, science and religion.

Science is trying to penetrate the existence through the objective approach; and religion tries to penetrate the same reality through the subjective approach; and yoga is the synthesis of both.

The word "science" is beautiful; it means "the capacity to see." It exactly means what the Indian word darshan means. The word darshan should not be translated as "philosophy"; it can be translated more accurately as "science" - the capacity to see.

Science is trying to penetrate the ultimate through the objective, from the outside. Religion is trying to penetrate the same ultimate through the subjective. And yoga is the highest synthesis; yoga is both, science and religion together.

Yoga is the suprascience and suprareligion. Yoga is neither Hindu nor Mohammedan nor Christian - it is suprareligious. And of course it is a suprascience because it is the science of man - it is the science of the scientist himself. It touches the ultimate. That's why I call it the Alpha & the Omega -> UNIO MYSTICA -> the ultimate synthesis.