This is the world of the Deva. And this is the same root from which we get both divine and devil, but Deva means angel. The highest and most successful beings in the universe, and so opposite this is the world of narac, naraka, who are the most unsuccessful .These are the purgatorial worlds of extreme suffering. This is the world of Assura. They are also angels, but they’re angry angels representing the wrath potential of energy. This is the world of animals. This is the world of Preta, for which we have no English equivalent,hungry or frustrated spirits who have enormous stomachs but mouths only the size of needles a vast appetite and no means of fulfillment. And this is the manu, the world, that is to say the world of man. You don’t have to take this literally. You could say when you are extremely happy or ecstatic you are here. When you are miserable, you are here. When you are dumb, you’re here, when you’re mad you’re here. When you’re frustrated you’re here, but when you’re more or less your normal rational self you are. Now or so you are all life through the period of the Kalpas goes grinding around this wheel. And if you go up and you succeed and you get to the top you have to come down. They don’t look they don’t see success in other words in the world as a method of liberation because it implies failure.

 

So the idea of liberation which is called Moksha. Is the ideal of Hindu life. Wake up, it’s a dream. And in time, there is no hope in time. Everything is going to get worse in time, because as you know it does we all fall apart in the end. Everything falls apart, institutions buildings and nations, it all crumbles. And people say well that’s an awfully pessimistic philosophy. Well is it? I would rather say that the people who have hope in the future are the miserable people. because they are like donkeys chasing carrots that are dangled before their noses from sticks attached to their collars. And they pursue and they pursue in vain, always hoping that tomorrow will be the great thing and therefore incapable of enjoying themselves today.

 

People who live for the future never get there. Because when their plans mature they are not there to enjoy them. They’re the sort of people who spend their lives saving for their old age. And trying to teach their children to do the same thing. So that when they retire at sixty five, you know there have false teeth and wrinkles and prostate trouble and all that sort of thing. Where were you going what did you think it was all about? Furthermore, the fact that life is transient, is part of its liveliness. The poets, in speaking of the transience of the world, always tell their best poetry. You know, our revels now are ended, and these are actors as I foretold you are all spirits and are melted into air into thin air. And like the baseless fabric of this vision, the Cloud-Cap towers, the goddess palaces, the solemn temples, the great earth itself I always did inherit shall dissolve. And like this insubstantial pageant faded, leave not a rack behind. We are such stuff as dreams are made up, and our little life is rounded with a sleep. And said so well it doesn’t seem so bad after all does it. You see there’s always in the poetry of Evanescence a kind of funny nostalgia. Moralists will say all those lovely lips which you so delight to kiss today will in a few years of rot and disclose the grinning teeth of the skull.

 

So what?The skull says lying in the grass chattering Finch in water fly are not merrier than I here among the flowers I lie laughing everlastingly. No, I may not tell the best, surely friends I could have guessed,  death was but the good kings jest, it was hid so carefully. And monks used to keep skulls on their desks. And people nowadays think that was very morbid. But it’s only I went and visited the chapel in the Via Vinetto in Rome where there’s a crypt bones, where all the altar furnishings are made out of human bones. The altars of piles of skulls there are rib bones arranged across the ceiling like floral patterns with vertebrae representing flowers. And they’re all dead cap which in monks. And there’s a funny little monk collecting the admissions up at the top and he has one of the funniest grins on his face I see a long time. I said to him you know the Day of Resurrection is going to be an awful lot of scuttling up this narrow staircase, of people trying to reassemble their bones. Father isn’t that my fifth metatarsal? So the whole idea you see is that everything’s falling apart. So don’t try to stop it! When you’re falling off a precipice it doesn’t do you any good to hang on hang on to rock that’s falling with you. But everything is doing that and so again this is another case of a completely wasting our energy in trying to prevent the world from falling apart don’t do it. And then you’ll be able to do something interesting with the free energy.

 

So that’s Moksha. Because when the Hindu says everything is unreal, the Western reacts and says,  “No no you can treat life as a dream. It’s serious, it’s real, it’s for real!” And what do you mean by? OK how really wanted to be. This is in other words. Everything in so far as it’s falling apart, if one thing is changing, it is like smoke, and we all feel that smoke has a lesser degree of reality than would. It’s is the image of the evanescent, of the ghostly. There’s this idea the whole world is this mirage. That doesn’t mean it’s a bad thing it’s only bad if you cling to it if you try to lean on it. But if you don’t lean on it it’s a grand illusion so the word Maya not means not only illusion but it means art. It means magic and it means creative power. So this is the big act. And it’s perhaps easier to feel the world in that way in a tropical country where death is very common and where you just watch things dissolve before your eyes ad yet burst out and grow again. The whole world is changing. Maybe easier to think that way than in our environment although when you’re out in California, the human landscape changes so fast, that  no town is the same for two years. Any mailing list that you have change one third addresses per annum. Nothing stays put. The hills are shadows and they flow from form to form and nothing stands.

 

Now this you see is not a pessimistic attitude, therefore, at all, to be able to realize that this world is simply a dream. A dancing play of smoke, fascinating yes, but don’t lean on it. Life is a bridge, says one of the Hindu sayings, “Pass over it but build no house upon it.” And so immediately you see that this is responsible for the enormous gaiety of certain Hindu sages. This is a thing that often puzzles Westerners. The element of they expected anybody who’s an ascetic or a sage or something to be rather miserable with a glum face, but on the contrary. You take this character who’s going around these days that Mahashi Mahesh, he’s always laughing. Because he sees through it he looks on every side, and there is the face of the beloved of the divinity in everybody in every direction in everything playing at being you. And you can look down into a person’s eyes way way in and you see the Self, the Eternal Divine, and what is so funny when it puts on an expression saying “What me?” And the guru, the teacher. When people go to a guru, they get all sorts of funny ideas, they think he’s looking right through me. He sees me through and through he knows how awful I am, reads my most secret thoughts because he has a funny look at things. He isn’t even interested in your secret thoughts he is looking straight at the god it in you with a funny expression on his face which is saying “Why are you trying to kid me? You can have it Shiva, I know you are.” But and therefore you see his his role is to gently humor you into waking up as to your true nature. Now of course as I intimated earlier. The Hindu is therefore saying everybody is God. And this is why when a Hindu greets you he does this. That is the word the act of puja or worship to the Godhead in you. And our theologians  get rather worried about that. Because you see the two conceptions of God are different. Our conception is of the boss man the king. Theirs is of the cosmic centipede with the many arms. Who does not have to think, how to make the world or other, to act the world. That would be an insufferable nuisance. You may think it rather wonderful when some Thomas tries to explain that God is fully aware of everything that happens and in every detail is willing each single vibration of any mosquitoes wing.

 

But when you really begin to think about it, that approach is intellectual elephantitis. Imagine the Lord being aware of all the prayers, and having to listen to the sort of prayers that go on every night. God heard the embattled nation shout. Got star for England, then God Save the King, God this, God that, of God The other thing good God said God I’ve got my work cut out.

 

But so therefore when somebody in India suddenly announces that he’s God, nobody accuses him of blasphemy or of being insane. They say simply congratulations, at last you found out. And they don’t immediately request a miracle. As you see, if we get across someone who says “I’m God” or “I’m a Jesus Christ,” they say what they said to Jesus Christ in the first place. Command that this bread, these stones be made bread. And you know, he used to wangle out of it and go out of it by saying “You’re wicked and deceitful generation seek it after a sign, in the show no sign be given.” The Hindu would say, but there is no point in changing it. It’s going the way I want it to anyhow. Only really and truly. There is not this idea of God the technician, but rather the power of omnipotence is not to be able to do anything, but to be doing all things, whatever it is that’s going on. And spontaneously without having to think about it which is very clumsy.

 

Now then, I must say something about how then this relates to the life of the Hindu. Hindus divide life into certain stages what I call the Asharmas. The first is called Brahma Charia. The second Gri Hasta. And the third Vannaprasta. Brahma Charia, means the stage of the student, the apprenticeship. Gri Hasta, to the stage of the householder. And Vanaprasta, the stage of the forest. This is really related to the cultural history of early India. Before we have agrarian communities, we have a hunting culture, which is on the move. In a hunting culture, every male knows the whole culture, there is no division of labor. And the holy man of the hunting culture is of course called a shaman. A shaman is a realized man, a man who knows the in a secret. He’s seen through the game and he finds it by going away alone into the forest. And cutting himself off from the tribe. That is to say, from social conditioning. And he goes maybe for a long period into the forest and comes back. He’s found out who he is, and he sure isn’t who he was told he was. But as hunting culture settle into agrarian patterns of life, what do they do? They build a village. And around the village they set up a stockade, which is known as the pail. And the village is always of course standing at a crossroads. And there you get in an agrarian society a division of labor. And the division of labor comprises four. In medieval Europe we call them lords spiritual. Lords temporal. Commons and serfs. In India they are Brahmins. Chatrya that means fighters. Vichya, merchants or traders. Shudra, laborers. So you’ve got the priests, the Warriors, the merchants, and the laborers. Division of labor. The four sections of town. So the four basic costs. So when you are born you are born into a caste. And your duty as a Gri Hasta, to our householder, is to fulfil your cost function, and to bring up a family. When you’ve done that. You go back to the forest, back to the hunting culture. And you drop your role. And you become nobody. A shaman again. So Hindu calls one who does this, which is of course the same word as Sharman. And the Chinese call him a Shaman. Shaman is an immortal. Why immortal? Because it’s only the role that’s mortal. The big front, the persona. The one who you really are. The common man, that is to say the man, who is common to us all which you could call the Son of Man. That’s the real self that’s the guy who’s putting on the big act. And of course he has no name. Nobody can put the finger on him. Because you can’t touch the tip of the finger with the tip of the finger.

 

So that means in practice then, that when you hand over your vocation in life which is called Svadarma,  that means that’s the same as the Latin, one’s own karma means function your own function or we would call your vocation. When you’ve completed it, you drop out and become a nobody. Because you’re going to find out now who you really are. You’re no longer. Mr. Who is. Trust salesman. You drop that name. And you take on one of the names of God Swami Brahmananda Swami bliss of Brahma. And you’re. You may go quite naked like the Shiite holy man. No clothes and they just go out and wander and don’t make any provisions or anything they in literally take no thought for the morrow, what you shall eat, what you shall drink or where with all those will be clothed. But you seem people respect them. They say are we going to have those people up there because they are doing what human being is ultimately supposed to do, and we should do it in our turn and so give them some food. Now naturally caste holy men and all that kind of thing can be exploited. Anything can be exploited and abused. And we can look at it all and say. What a mess, why don’t you do something for yourselves? Why don’t you kill the sacred cows and eat them? Why don’t you clean up why do you permit all this disease? Just try and see something from another point of view for a change. I’m not saying that we should do what the Hindus do, but just look at it from another point of view. And they would smile at us and say. “You really think it’s as real as all that?” Have you never experienced what’s on the inside of this game.

 

So the trouble with you Westerners is you never experienced bliss. You never got down to the root of reality. You don’t know that state of consciousness. And so you’re frantically trying to patch everything up and pin it all together and screw the universe up so it’s fixed you can never do it or it is going to wildly rushing around and creating trouble. Cos Western educated induce think the same way. They are now rushing around and patching India up. And what’s going to happen is they’re going to arm all the millions of people in India and they’re going to create a lot of trouble in Asia one of these days when they become powerful society. We’re here of course.

 

Yeah that’s true you know. Because of the big fight with the devil you see. The war in heaven, you see now the funny thing about that is, when you read Milton’s Paradise Lost, long before Lucifer decided to rebel, the whole of Heaven was armed. And he describes the legions of angels with their discussions and gone for lungs and military department, who was looking for trouble? You know there Lucifer was a good guy back there,you see, the bearer of light. So the Hindu looks at our Christianity and sort of thinks, my goodness. Here is the eternal Self, but in the idea of Christianity, the God-head is having a real far one. Because not only is he incarnating himself, say as some wretched beggar, but he’s incarnated himself as a Christian soul who believes that in this one short life he will decide his eternal destiny and the possibilities of making a mistake are far greater than the being a lousy beggar. The possibility involved in the Christian gamble is to fry in hell forever and ever and ever and ever. Even the Avici hell  at the bottom of the Naraka only goes on for about one Kalpa. But the everlasting damnation. What an idea. So the Hindu says Bravo, you know. God has really done a dare on himself this time to be a Christian soul.