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    Crossing the Crossroads of Crisis: Women in Training Vol 12
    Crossing the Crossroads of Crisis: Women in Training Vol 12
    Crossing the Crossroads of Crisis: Women in Training Vol 12
    Ebook443 pages7 hours

    Crossing the Crossroads of Crisis: Women in Training Vol 12

    By PhD Yogi Bhajan

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    About this ebook

    Recognizing the need to educate women about women, Yogi Bhajan created a special summer intensive training program for women called Khalsa Women's Training Camp (KWTC). The women in training program took place in Española, NM, USA, during summer starting in 1976 and continued for twenty years. Every year he spent up to 8 weeks directly teaching

    LanguageEnglish
    PublisherKundalini Research Institute
    Release dateJun 18, 2015
    ISBN9781934532263
    Crossing the Crossroads of Crisis: Women in Training Vol 12
    Author

    PhD Yogi Bhajan

    Yogi Bhajan was declared a Master of Kundalini Yoga at the age of 16. He came to the United States in 1969 and openly taught this transformative technology for the next 35 years, until his last breath in Aug 2004. In the turbulent drug culture of the 70s, Yogi Bhajan first reached out to the youth. He recognized that their experimentation with drugs and "altered states of consciousness" expressed a desire to experience themselves and a longing for family, for connection to their soul and their community. In response to this innate longing, he created a family known as 3HO (Healthy, Happy, Holy Organization). Soon, 3HO ashrams began springing up across the United States and throughout the world.He sparked a movement whose tendrils have woven their way into numerous aspects of our culture. Yoga and meditation have gained widespread acceptance in the West and the holistic health movement he introduced through diet, herbs, and lifestyle technologies. Born Harbhajan Singh in what is now Pakistan to a family of healers and community leaders, Yogi Bhajan studied comparative religion and Vedic philosophy in his undergraduate years and received his Masters in Economics with honors from Punjab University. Years later, he earned his Ph.D. in communications psychology from the University of Humanistic Studies in San Francisco. Yogi Bhajan emerged as a religious, community, and business leader with a distinguished reputation as a man of peace, world vision, wisdom, and compassion. He founded several food companies that manufacture and distribute natural products based on these teachings. He fostered economic development in communities around the world. He is also the author of several books on yoga philosophy, business, and communication during his lifetime.The Kundalini Research Institute continues his legacy through The Yogi Bhajan Library of Teachings, the International Teacher Training in Kundalini Yoga as taught by Yogi Bhajan®, and the publications of lectures and kriyas to serve the community of teachers, students, and practitioners around the world. See www.kundaliniresearchinstitute.org to learn how you can help keep the legacy alive!

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      Crossing the Crossroads of Crisis - PhD Yogi Bhajan

      The Projecting Power of the Mind

      June 28

      Teree meher daa bolnaa

      Tudh agai ardaas

      Guru Guru Wahe Guru

      Guru Ram Das.

      Aad gure nameh

      Jugaad gure nameh

      Sat gure nameh

      Siree guru deve nameh.

      Wahe Guru ji ka Khalsa

      Wahe Guru ji ki Fateh.

      The base of Sikh Dharma is called Mool Mantra. Normally in our life our mind is not under control. Mantra means something which can control the mind. The word mantra comes from man and tra. Whatever sets the mind and the faculty of the mind is called tra. It brings harmony and balance. Tra comes from the word thaal. Thaal means harmony; you sing music in certain notes and that you call thaal.

      The sun is considered the base in life and the sun is also considered the base of music, the harmony. Everything goes around the sun in a very great harmony. When the harmony of the orbit and the axle of the planet is out, the planet is out of balance. And within your life when you are out of balance socially and personally, you are in trouble. You cannot be considered in harmony.

      Tra is what brings the ultimate harmony. Dhuraa is the projected wavelength of the harmony when you project in a balanced code. If I say, Put a cannon here and fire at a certain longitude and latitude, I am giving the dhuraa to the gunner. Man dhuraa, means how the mind projects itself.

      Then comes the word mantra. The word mantra means a syllable, a code, a signal, a key, a sound which fixes the projection of the mind. Some people take mantra as some mystical word which we chant and it will do great things because it will project through the mind the projection of that sacred code.

      Guru Nanak gave us the Mool Mantra. Mool means root. When the root of the mind can be projected, it is very powerful. And we have Ek ong kaar sat naam karta purkh, nirbhao nirvair, akaal moorat, ajoonee, saibhang, gurprasaad. Jap. Aad sach, jugaad sach, haibhee sach, Nanak hosee bhee sach.

      Some people think that Mool Mantra ends after gurprasaad and some think it ends after Nanak hosee bhee sach. But if you write down the Mool Mantra from Ek ong kaar in Gurmukhi script, you have to have 108 characters. That is the essential second feature which some people forget. But I am not going to sit here and discuss this syllabic fight which is going on.

      Basically, if you take the beehaaree, as in hosee bhee sach, the beehaaree sounds as two characters. Then it will make 108. That's why we think we can go up to Nanak hosee bhee sach and feel it's all right. But with some people who are technically keyholders of the situation, it is a discussion which they enjoy and find stimulating.

      In this Mool Mantra there is one phrase which Guru Nanak has said; Akaal Moorat. Akaal means the undying God, Para par brahm, the God of gods, the ultimate God, the Source of all sources, the Infinity of infinity. Akaal is that which never dies. Whatever has cause has effect; every effect has to disappear.

      Jo upajio so binas hai. Whatever moves must stop. Whatever is high must have a low. Whatever is right must have a left. What is good must have an equal bad.

      This is the law of God which you are supposed to accept, and you don't. You only accept that all good things come from God. But from where do the bad things come? On one hand you say God is all, and then you say, My God is what gives me good. That's ridiculous. You are making God a cripple. So we all have a very, very crippled God.

      That is why, to show you the two sides of God, Guru Gobind Singh did the namaskaar to rog, sog, vijog--sadness, disease and separation. He bowed to them; he saluted them. He believed that they also came from God. If you read the bani of the tenth Guru, Jaap Sahib, you will find all polarities are saluted.

      So Guru presented the whole sum of the God which we are not willing to accept. The Mool Mantra shows us how to accomplish this whole sum by taking us to our root, which is our soul. In our one trillion cells which have three trillion parts to them, there is a root which combines it all. And that is the soul; atma, pran shakti, prana.

      Prana comes from the pavan, pavan guru. That's why Guru comes riding on the pavan. Guru comes from shabad. Pavan means the power of the prana which makes you talk, makes you listen, makes you see. That is why the word is pavan guru. Guru, the word, the prana, the sound comes on the pran. Pran comes through the air. Some people think it is oxygen. Oxygen is always there. If you pump the body with oxygen, will a person live forever? That's not true.

      Prana makes the oxygen come. Prana makes you live. It is the basic force, the elementary force. It is the root of the human body, the human mind, and it is the soul. Therefore, this prana which comes to you as the process of life and this root, your soul, has the aspects which Guru Nanak has described in the form of Mool Mantra, saying Ek ong kaar, you are the creation of one God.

      But if you are the creation of one God, then everybody is the creation of one God. So there are no two gods. If I say I am good, then it means somebody is bad. But when I accept Ek ong kaar, that I am the creation of One, then I accept that good and bad are the creation of One.

      A thief, a sadhu and a saint are all the creation of that one God. This is very difficult to accept, it's extremely painful. In Christianity we are told not to judge; and though we may not judge, we do feel. We can avoid judgement but we cannot avoid feeling. And we cannot avoid having emotion about it.

      One day a plate fell and broke. And, as a natural rule, I just said, Oh, it's God's will. I was passing through the kitchen, I saw a plate falling, and I said, God's will, and I continued.

      Later on I was punished for that. I was told that by saying that I have condoned the loss of the plate. The set is ruined, the plate is broken. And by saying, It's God's Will, it means the person has earned the right to break more plates. Because I did not punish, I did not rebuke that person for breaking the plate, and that meant that I gave the person license.

      I said, It's not true. It's God's Will. You know, plates break. What is made is broken one day or the other. I was told that she broke another two plates later. And I said, Well, that is God's will. Everything comes in threes.

      This woman said, Then why don't you go in the kitchen and break the fourth yourself if that is your policy?

      I said, That's not my policy. That's not what I'm saying. I'm saying that if three plates got broken that day it means that we may have to buy a new set.

      And she said, Well, I don't think we are financially in a position to have people come and break plates, and we keep on buying new sets.

      I said, That's a very economic question. That's also God's Will. Perhaps the breaking of the plate might have told us, ‘Let us be careful.’ Or maybe we are not supposed to eat on plates anymore. We may eat with our hands or maybe on paper plates. Or maybe it is telling us that we should have steel plates which may fall every day and never break. Who knows? But we have got to do something positive.

      She said, I don't understand your positive and negative.

      I said, I'll tell you something: My positives and negatives are explained in one simple line. You can learn from me forever. My point is I am not interested in how wrong I am; I am interested in how right I can be. That is the bottom line of my life. I'm not interested in how irreligious I am; I'm only interested in how religious I can be. I am not interested in how rotten somebody is; I am interested in how good they can be. I'm not interested in being interested; I am interested in not wasting my interest on something which is the negative of God. I am willing to see what positive of God can be found. And that is all I am about.

      If I start wasting my time in right and wrong, God knows, I may not ever drive a car because you must always be careful whether you are right or wrong. And people who are right and wrong, they think too much. They never see in front, and they cause an accident. People who are too sensitive cause more accidents than those who have a little less sense, because the sensitive ones always think.

      I have driven with somebody who is always thinking, Is a policeman chasing me? Finally we got a ticket because the person took such a slow and wrong turn he was pulled aside.

      The policeman was really mad. He said, You have got this old, beautiful man sitting with you and you do not know how to drive? Show me your license. The policeman refused to believe the person had a driver's license. He said, You were driving so shabbily, so slowly, you jammed the whole traffic. He was too careful. I was sitting in his car, I know. I have never seen a person so uptight.

      And later on when we went over everything, I said, Well, you drive fine.

      He said, How?

      I said, Whenever an accident happens, you are so tight you won't be hurt. You create tension in every muscle.

      So everything has a good and bad aspect to it. Look at the bad aspect and bow to it. When I see something wrong, I bow. I say, Namastang. I say, Namo. I see bad and thank God I am not doing that bad. That's where I give thanks. And when I see great good, I know I am also not that good. But I am grateful; I bow to that because I see something great.

      So great and not great are always there. It is for us to see and salute both and learn from both. And that will nurture our root. The root, the total sum, the basic self, the naked self, the soul is called mool.

      Mantra is that which projects the mind in a fixed direction. In the Mool Mantra of the Sikhs there is one phrase: Akaal Moorat. Akaal is not subject to kaal. Kaal means death, kaal means time. Time means you come and you go. That is how you measure the time. Life and death make the time. The sun rises and the sun sets. That makes time; that makes the day. The phases of the moon are all circulation of time. And that is called kaal.

      Daish means space; kaal means time. When time and space meet, Vidhee bandee eh, then things happen. Action happens. So we have the Mool Mantra, but in that Mool Mantra the most important thing is Akaal Moorat. You are the picture of the deathless God. That's exactly, literally what it means.

      Guru Nanak said it and Guru Gobind Singh gave it. It was said by Guru Nanak, Akaal Moorat. It is in the Mool Mantra, it is the very root lesson for us. And Guru Gobind Singh gave it to us. We in the West call it bana.

      Now questions have been asked, When we wear bana, we separate ourselves and we freak out a lot of people. Is this good? I am going to answer those questions.

      We separate ourselves, true. We are separate because Guru tells us to be separate, not to harass people but to serve people. You only want to remember one part of it. You do not want to remember the second part of it. You have been told to separate yourself, to serve, to love, to elevate others. You have not been told to separate yourself to bug others, to play holier-than-thou to others, to put down others and to insult others.

      If what I am saying is not true, then why should a priest wear a habit? A habit means this is his daily way of life. A habit means it is his habit, and he wears a habit. His habit is to wear that habit so everybody knows he is a padre, he is a father, so everybody can talk to him freely and understand that this man is separate. He is not a man. He is a father living in the body of a man. And he wears the habit so that the entire congregation may know where he is. So when you wear bana, you are in a great difficulty, because you are separate and people approach you because they want to know what you are doing.

      Some student of ours wore bana who didn't have the commitment of the Dharma yet, but he just tried, Let's see how it goes. He went to Las Vegas and he was using those machines and somebody came to him and said, Sat Nam.

      The student replied, Sat Nam. He was very happy somebody recognized him.

      The man said, Are you a Sikh?

      He said, Not yet.

      The man said, Oh, that's why.

      He said, What do you mean, ‘That's why’?

      The man said, Sikhs don't come and gamble. What are you doing here?

      He said, No, no, no. I am trying to be a Sikh.

      And the next day not only did I get a phone call but I got a letter saying, I am your yoga student and I saw one Sikh at the slot machine gambling. Has this been permitted to the Sikhs? I called up this guy and said, What happened?

      He said, Well, you know, I thought just to go there for fun.

      I said, Did you explain to him that you were there for fun? You are seeing the negative part of it.

      He said, Well, I am not trained that way.

      This bana which you do not want to wear sometimes is your state of mind because you do not want to be committed to your own self. Bana has a very powerful effect. It commits a person to the self. Bana is a self-indoctrination. Bana is a self-hypnosis. Bana is a self-analysis. I can bet with you, my dear daughters, that the day your mind is not very clean you cannot tie your turban correctly no matter how you may try.

      I know it myself. I am fifty-eight years old. The day I am disturbed in my mind, when I tie my turban it is always hanky-panky, and I never like it. What I do is, I sit down, I take a cold shower, I calm myself down, and after that I come and tie my turban. It always comes out correctly. Now, is the turban my psychologist and psychiatrist? Yes it is. It is a practical thing which tells me right on the spot, Put your mind straight, then tie the turban. You'll come out all right.

      What is a turban? A turban means you are crowning yourself for the day. It is self-crowning.

      Jab lag Khalsa rahe niaara

      Tab lag tej dee-o mai(n) saaraa.

      Guru Gobind Singh (4)

      I will give divine radiance to the Khalsa who will live as distinct.

      It is that crowning you do in the morning. There has to be a purity of heart behind it. If you put on bana with a purity of heart, the world shall bow to you, because the world does bow to purity, not to impurity. That's always misunderstood. People think they can dress up like a lion and talk like a donkey. Now, that will work for awhile but it won't work for a long time. That's why we have lost so many Mukhia Singh Sahibs.

      This Dharma is a slaughterhouse of Mukhia Singh Sahibs. They become a Mukhia Singh Sahib and then they leave because as a Mukhia Singh Sahib they have to carry themselves, their emotional wives, their commotional children, their neighbor problems, and they are also supposed to carry the regional problems. The guy doesn't know how to brush his teeth, and he has to declare himself to be a dentist. How is it going to work? It won't. He will lose his teeth, because he doesn't know how to brush them.

      So that is why you'll find in Sikh Dharma that we have lost the higher-ups. Hierarchy disappears, and you say to yourself, Am I all right? This person was my ideal. This person was my worship. This person was my inspiration. This person was known to me. Yes, my friend, that person was known to you. That person worked hard. That person did inspire himself to be recognized as Mukhia, but he couldn't carry the load that came with it.

      Life has a load attached to it. An unloaded gun is worse than a stick, a loaded gun is a power in itself. In your life, there is a load. You have to carry the load of your children. You have to carry the load of the whole community. You have to carry the load of whole environments. You can not go away from that commitment. And when you wear bana it is in recognition of the fact that you are competent to bear the load. That is what bana represents when people come to question you.

      One girl said, I am tired of wearing bana.

      I said, Why?

      People ask me questions.

      I said, People pay money to have somebody pay attention to them. People even go punk. They do weird things so that they can be recognized. You are so well recognized that people ask you questions and it bothers you?

      She said, Yes, it does bother me. I don't want to speak to anybody.

      I said, Because, you fool, you have not learned to speak to yourself. You hate yourself.

      It is self-hatred which brings you isolation. It is self-hatred which makes you also feel you are better than others. You do not know what self-hatred does. Self-hatred is the root cause of all your poverty, all your troubles, and all your diseases.

      Look at me, I am very sick. I'm not denying it. Because I have not figured out how to live in constant insult. In the morning when I get up, I'm insulted. Late at night when I put my head on the pillow, I am insulted. Because I have a very bad habit, of speaking directly. It is a terrible habit, I agree with you. My wife is sitting in this congregation, my children are here, and you're all my children. You all have had a taste of that straightforwardness. I'm training myself to learn the manners, the etiquette. But I will admit that in eighteen years in America I have failed absolutely. Otherwise how could you dare to speak to me so insultingly and so ruthlessly? What I'm telling you is nothing but the truth. We have a conflict.

      I am being judged and adjusted on every point of my walk because what I see, I see. I'm just a simple pure reflection, I'm not doing it for myself. After six months or a year, what I say definitely comes true. But you don't want to hear anybody. You only listen to the scriptures, you don't hear them. You have power to not listen to anybody. You have learned this thing and you think it is freedom. Freedom is, Don't listen, don't see anybody and don't feel anybody. Do your thing. That's what you think freedom is, but I call it human suicide.

      It is the greatest insult we give to God when we hear only what we want to hear, see only what we want to see and say only what we want to say. I understand the pain, I understand what that pain is causing you all, I understand what is happening. I have a hope that the Mool Mantra will correct our root and we can nurture ourselves and nurse ourselves so we can learn what we are supposed to learn.

      In that learning there's one requirement of bana. Some of you might have tied a turban on Bibiji's head. She has a turban in her hand and whenever you are in the kitchen she says, Tie me. I like it, because everyday I see one of you on her head. It is very fascinating. One day I see it is Guruke sitting there, one day it's Siri Ram sitting there, one day it is somebody in the kitchen. And when I have a doubt about it I say, Who tied your turban today? Because there is somebody right there. Because projection, mantra, never goes anywhere.

      You have your personality, you have teacher's personality and you have circumstantial and real. There are three personalities that make up your personality. Your own personality doesn't mean a thing. Therefore everybody who participates, every drop of water which comes into the river, every little stream that joins the river, makes the water and makes the river and the color of the river.

      That is why somewhere the ocean is green, which means it is not deep. Where it's very blue it means it is very deep. Color is the reflection of the depth of the ocean. Likewise the command, the directness, is the depth of the soul in the human body.

      It is great to talk diplomatically and for a long time but that doesn't serve the purpose. Between two points there's always one short line. Everything else is a complication. So what you feel and what I feel, we both feel at the same time. And my sickness came and my heart collapsed because my heart does not have the training yet to live in insult and continue doing it. And though personally I ignore it, though I'm trained to be a yogi and tolerate it, though I go along with it, my body doesn't.

      Unfortunately I've learned something more in this sickness. Now you don't have to see me. The moment you come I know where you are at. The projected constitutionality of your elementary projection which you are to put through your magnetic institution of your life force, I can read like an open book. You know how miserable that makes a person? A person comes and says, Sat Nam, ji, but I know he's really saying, You idiot. His words are polished, but underneath that Sat Nam the word idiot is hidden.

      This morning one person called me, Sir! And I just shook. I said, I'm just about four feet away. Why do you have to yell at me?

      She said, I said ‘Sir.’

      I said, Well, is this how they say ‘Sir’?

      She said, What is wrong with ‘Sir’? You don't understand my ‘Sir’?

      I said, No, I don't. I'm sorry to tell you. I want to hear things now in a very low pitch. This Sir does not suit me anymore. I am not willing to take poison in my very delicious dish.

      I said, This ‘Sir’ has upset me more than you even think or feel. Because what it shows clearly is that you do not understand the distance between you and me. I've not gone so far away that I have to be yelled at. I'm not so hard of hearing that I have to be shouted at. If you have undertaken to say ‘Sir,’ then say it with grace and politeness. Otherwise don't say ‘Sir’ to me.

      And then I said, Okay, do what you have to do, and I'll do what I have to do. I walked away. But I thought, the time has come to declare myself. I am not a batting ball, I'm not an emotional practice ground. If you want to hear me, hear me. If you don't want to, I won't bother you, and you won't bother me. But it is a time when we must learn to nurture our root and in that root there's a phrase, Akaal Moorat. You must be the picture, the image of the undying God.

      Why do people get upset by you? I'll tell you how the psychology works. All of you sitting here, whether you like it or not, are out to have success. The purpose of life is to succeed. Sometimes life is like show biz. I have seen spiritual people, holy people who ask me, How many students have you got? How many people follow you? How many centers have you got? How much money comes to you? Sometimes it gives me a headache. And it bugs me to death. What is this man doing? Is he my accountant, has he come to audit me?

      I tell you, my dear students, you also do that. Boy, he's a great yogi because he's followed by so and so. The great yogi in America is that one to whose yoga class actors and actresses come. We all took five cloves of garlic a day to get rid of these actors and actresses. Remember those days? We did it for one month to get rid of all those VIPs. It was a very practical solution. I said, Whosoever comes to my yoga class has to take five cloves of garlic. These actors and actresses couldn't stand it because garlic is very purifying. They couldn't stand the breath so they all left.

      The idea was very simple. If people have their own ego, you can't polish them anymore. They are pre-polished with the shine of maya. They are great people. Great people can not learn great things. It's the raw wood out of which you can make something. Already carved wood is useless wood. So we decided that for my personal ego it would be great to have great actors and actresses in the class, but for the future of this country and the future of the people, it would be a waste of time.

      I'll tell you why you see some Mukhia Singh Sahibs falling apart. They can not carry the load which comes with it. If you have a gun and you put the wrong cartridges in it and you fire it, two things will happen. Either it will blow you up or it will blow up the barrel. Wrong loading in life is a very wrong thing, so load yourself properly.

      Mool Mantra says, Akaal Moorat. You are the picture, you are the play. Part of the undying God, the infinite God, that's what you are. Guru Granth says if you chant the Name, good things will come to you. They will happen to you when you start chanting the Name. Dhuraa, the projection, becomes so infinite, Infinity starts serving you. Things will happen. But between the service of Infinity and you there is a lot of mileage. I am still covering it. I know there's a lot of pain.

      Yesterday I heard Bhai Jiwan Singh talking on the telephone. It was a one hour and thirty-five minute communication. In the end I told him, Today I have learned from you, humility in practice.

      His final words were, For my last day's grace, I ask you to do it for me.

      And I didn't see any difference between that and Jesus Christ saying on the cross, If this cup can pass, it is fine. If not, it is okay. Forgive them who are doing this to me. And that made him Christ.

      Do you know what the people below him were saying? Hey, you walked on water, man, now fly in the air, you special Son of God. They were not saying, You special son of a gun. The expression is the same. I am not saying it because I understand what those idiots were saying. There were many idiots under him at that time. That is what resurrection means; when you rise above the idiots and become something.

      The best resurrection is when you get out of your own idiotic nature, when you get rid of your own insecurity, when you rise above that cross on which you are nailed and then you forgive people. That is called Christ. In simple English, when you get rid of your inner crisis, you become Christ. There is no special Christ. That is what Christ is.

      You call him Jesus, I like to call him by his correct name. Jesu became the Messiah. Jesu became the Christ, not by doing miracles and bringing God to you; Jesu became Messiah because he gave the message that life is for unloading your idiocy and resurrecting yourself above it and becoming the oneness of God and blessing people and forgiving those who are wrong. And when wrong was done to him, openly, publicly and clearly, he forgave them.

      That is the beauty of how Guru has put you on the cross when you are not on the cross. That is the difference between Sikh Dharma and other ways of life. You are on the cross without seeing the cross, and you are nailed to it. That is what your bana represents.

      Bana must be equal to that bani which is uplifting. People are out for success, life is a competition, simple as that. The moment a person sees you in bana he knows you are a committed person and he knows that the race will be tough. And he also subconsciously knows that a committed person has more chance to succeed than a non-committed person. Therefore, you become an automatic subconscious challenge. And that's why there is resentment. On one hand, it is a great shield for you. On the other side, it's a great challenge for the other person. Make a choice.

      I have seen people who go to certain places and make a ponytail of their hair and put on a western cowboy hat because the situation can not accept them as a Sikh. They can not accept the challenge of the situation. That is a coward's death.

      I found somebody like that one day. I said, What are you doing here?

      Oh, sir, uhhhh, I will explain it to you later.

      I said, What are you going to explain to me later? It is Hollywood; every pervert is here. And I am here too. You ask me what I am doing here. I am going to ask you what you are doing here.

      He said, Sir, this is not a time for that godly exchange.

      I said, Well, I am going to sit here right now. Either talk to me or I am going to talk to you. Which way do you want it?

      Finding nowhere to go he said, Can we go in the parking lot?

      I said, Okay. I asked him, What are you doing here?

      What he told me, I can not tell you in the Gurdwara. It would be insulting a holy place like this. And I hugged him. I thanked him.

      He said, Why?

      I said, I am an idiot. I never knew that you have such a perversion. I couldn't see it. It's my fault. I have not managed you right. I have not taught you right. I have not educated you right. It's all my fault. There is something terribly wrong with me that you couldn't tell me. Instead I had to catch you at this place. Well, see me later; we'll talk about it.

      And we talked about it. Since then he has not done it. Because perversion gives you subversion in your own life. It is your own hidden enemy. You don't have to find enemies outside.

      The bana does give you an aura. It is true. But bana also gives a challenge to others. So basically when people see you, you give them a challenge, you give them stimulation. You do not value it and that is the problem with a lot of people.

      I have seen people who say, Sir, don't discuss anything with him. He's a Jesus freak.

      I say, Why not? This is the only man I want to talk to. Let us see what is the degree of his freaking out. Once I met a Jesus freak, he was really something.

      He told me, First, you have to accept my conditions if you want to talk to me.

      I said, Okay, go on, give me the conditions.

      He said, Your soul will be condemned to hell.

      I said, Thank God, I'll teach Kundalini Yoga if I ever go there. I'm not worried about hell and heaven. I'm not in that business.

      He said, Why are you not afraid of hell? I said, There is no worse hell than America. I am here in a living hell, and you talk about hell after death. After death who cares? It will be very pleasant. It will be warm and there will be a lot like me there and I'll teach them Kundalini Yoga. I'll become an automatic leader. There will be something to do. So I am condemned to hell; that's perfect. That's one condition. What's the second?

      You are denying Jesus.

      I said, According to you, yes. According to me, Jesus knows me more than he knows you.

      How?

      I said, You are talking to Jesus.

      How can you be Jesus?

      I said, What an idiot! You are a Jesus freak. Everything should look to you like Jesus and yet I don't. It means you are not a Jesus freak. If you are really a Jesus freak, I should look like Jesus to you. Do I look like Jesus or not?

      He said, No!

      I said, Then you are not a Jesus freak, you are a fake. Because the first condition of a man who is a Jesus freak is that everything should look like Jesus to him. Do you see that dog going over there?

      He said, Yes.

      I said, Does he look like Jesus?

      He said, No.

      I said, Then that is the second mistake. To you everything should look like Jesus. Then you are a Jesus freak. Otherwise you are not a freak, you are a fake, you are a Jesus fake.

      He said, Man, you talk something quite, quite…

      I said, I talk like something you have heard in the Bible. I talk in parables. Do you recognize me?

      He said, I am confused.

      I said, Well, this is a common thing. Three things in America I have learned: ‘I don't know, I am confused, I cannot say.’

      He said, What do these three things mean?

      They mean you deny your soul and condemn your self to the Devil. You don't have the will to talk. That's what the Devil is.

      He said, You are totally twisting the Bible.

      I said, I know it. I can use it any way I like. When you have a car, if you know how to drive it, you can drive in any lane you want. That's the difference between you and me. You are trying to pretend to be a Jesus freak, and I am one. That's the difference.

      I said, When you come across the real thing do you know what happens?

      He said, Well, I don't want to discuss it with you.

      I said, That is not the problem. What is your third condition?

      He said, I have no condition. Leave me alone.

      I said, That is also not like a Jesus freak. Freaks never leave anybody alone. I don't. I call people in the middle of the night and say, ‘Did you do your Rehiras last night?’ What are you talking about?

      Poke, provoke, confront and elevate. These are the four things of communication. If somebody hates you, let that person hate. That is the moment to show love. When somebody loves you, what is the idea to show love? The majority of people who love you shall also hate you, because they are not sure themselves what love is.

      There are two ways to look at life: One is inductive, the other is deductive. When people use the inductive method, they induce negativity, confrontation, abuse and a lot of other things to find out whether they are loved or not.

      When they use the deductive method they say, "He gave me a flower, he sent me a note, he sent me a get

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