taoshobuddha upanishad vol 1 - the goose was never in sample copy
TRANSCRIPT
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Compiled and Edited by
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Taoshobuddha Upanishad Vol 1The Goose w as never in
2011, Taoshobuddha, Swami Anand Neelambar
Printed and Published by TAOSHOBUDDHAMEDITATIONSTM
All rights are reserved. No part of this publication maybe reproduced, stored in a retrieval system ortransmitted, in any form or by any means, mechanical,photocopying, recording or otherwise, without priorwritten permission of the original publisherTAOSHOBUDDHA MEDITATIONSTM.
Cover design and graphics: Anand Neelambar
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TAOSHOBUDDHA
The word Taoshobuddha comes from three words,
tao, sho, and Buddha. The word Tao wascoined by the Chinese master, Lau Tzu. It means
that which is and cannot be put into words. It isunknown and unknowable. It can only beexperienced and not expressed in words. Itsmagnanimity cannot be condensed into finiteness.
The word Sho implies, that which is vast like the
sky and deep like an ocean carries within its
womb a treasure. It also means one on whom theexistence showers its blessings. And lastly theword Buddha implies the Enlightened One; one
who has arrived home.
Thus, Taoshobuddha implies one who isexistential, on whom the existence showers its
blessings and one who has arrived home. TheEnlightened One!
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Swami Anand Neelamber
SWAMI ANAND NEELAMBER is officially known as SamarooAnand Avatar. He comes from humble family of indenturedlabors in Trinidad, people of Indian Origin who came to
these shores nearly 170 years ago. In spite of the oddities
of life and conditions he has maintained the inner valuesand aspirations from his childhood.
During his early life he was inspired by his Grandfather whowas a priest. However he was nourished and nurtured bythe eternal master intuitively. Later when he came in
contact with an Enlightened Sufi Master Taoshobuddha the
missing dimensions in life attained fulfillment.
Swami Anand Neelamber is the chief editor of a monthly
downloadable E magazine MEDITATION TIMES, QuarterlyJournal Of Gita Dhyan Sadhana, Quarterly Journal ofNaqshbandi Tariqat, and Quarterly Journal Of Rama Vigyan
Sarovar. He is the chief editor of the TAOSHOBUDDHA
MEDITATIONS. He has compiled and edited many works:MEDITATION THE WAY TO SELF REALIZATION; THESECRETS OF BAHKTI; LEAVES FROM A SUFI HEART VOL 1 &
VOL 2; TASAWWUF-THE SPIRIT OF SUFISM.
A MAN OF MANY TALENTS HE IS IT EXPERT, POET, and yet
still down to earth.
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Contents
1. Preface 7
2. Message from Taoshobuddha 11
3. Enlightenment 16
13. Consciousness and meditation 278
4. Master appears when disciple is ready 131
5. Inner and the outer 180
14. Transcendence not synthesis the way 284
15. Life after death 332
10. Love gives birth to True God 258
9. Love and victory 255
8. Meditation the ultimate healing 230
7. Living in the Present Moment 216
6. Living without desire 191
11. Achieve Total Consciousness 264
12. Consciousness needs more meditation 272
16. The Goose was never in 377
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Preface
aoshobuddha is an enlightened master. Sitting
in his presence one feels the call from thebeyond within the being. This first volume in the
series Taoshobuddha Upanishad is entitled TheGosse was never in.
In the past Upanishads were very brief treaties on
spiritual visions that the seers had in communionwith their Guru Master. Yet still these
overflowed profound wisdom beyond thedimensions of the known. The Prasnopanishad is
an appendix of the Atharvana Veda. It is namedso, since it is in the form of questions (Prasna)
and answers.
T
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This implies, the Upanishad discusses more
elaborately some topics dealt with briefly in theMundakopanishad. It has thus become a
commentary on the Mundakopanishad.
For example, the Mundaka says that Vidya is oftwo types: Para and Apara, and that Apara Vidya
is of two kinds: Karma and Upasana. Of these,the second and third Prasnas in this Upanishad
deal with Upasana. Since the discipline of Karmais fully covered in the Karma Kanda it is not
elaborated here. When both Karma and Upasanaare practised, regardless of the fruits thereof,
they promote renunciation and non-attachment.
This is the conclusion arrived at by the FirstPrasna. So, if the Prasnopanishad is studied after
the Mundaka, the subject would become evenclearer.
Of the two entities, Parabrahma - God, UniversalOversoul and Aparabrahma - The lower self-unrelated to the Oversoul, the Aparabrahma is
incapable of conferring the Purushaarthas - goalsof life, which are of lasting value. Realising this,
and eager to attain the Eternal Parabrahma, theaspirants approached the competent Teacher,Pippalada. The word Anveshamaanaa - seekingused here to signify the attitude of the disciple
shows that these, attached to the Aparabrahma,fail to identify their own basic truth as the Atman.
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That is why they still seek it, somewhere
outside the truth of their being! The eternalunique Parabrahma principle can be known only
through the discipline of the Sastras, directedpersonally by a Guru or Teacher.
The seekers have to approach the Guru, as a
Samithpaani; that is to say not simply holdingthe ritualistic fuel, the sacrificial fire. It also
implies the presentation of worthy desirableofferings. The seekers meet Pippalada and he
tells them, The rare and precious teachingrelated to the fundamental mystery of the
Universe and the Self, known as Brahma Vidya,
cannot be imparted to the uninitiated. Thestudents have to be first kept under observation
and tested for a year.
The modern mind has since lost the spiritual
intuitive flights of consciousness and so Mastersare given to more elaborate discussion onquestions posed by their disciples.
In this initial volume Taoshobuddha responds tosome probing questions posed by his friends on
the spiritual sojourn.
I have chosen to compile these responses into aseries of talks in the spirit of Upanishads. The title
The Goose w as never ingives a fundamentalinsight into the dilemma of the mind. We are too
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Nature cannot be amended. It has to be accepted
as it is. There is no way to be otherwise.Whosoever and whatsoever you are, that is how
you are and that is what you are. It is a greatacceptance. Buddha calls it Tathata - suchness, a
great acceptance.
Nothing is there to be changed. How can you
change it, and who is going to change it? It isyour nature and you will try to change it? It would
be just like a dog chasing its own tail. The dogwould go crazy. But dogs are not as foolish asman. Man goes on chasing his own tail, and themore difficult he finds it the more he jumps and
the more he tries and the more and more bizarrehe becomes.
Nothing has to be changed, because all is
beautiful and that Total Acceptance is
enlightenment. All is as it should be, everything isperfect. This is the most perfect world, thismoment lacks nothing. The experience of this is
what enlightenment is.
Enlightenment is finding that there is nothing to
find. Maybe you are lost in many dreams. That isall but you are already there. God is your very
being. So the first thing is, do not think aboutenlightenment as a goal, it is not. It is not a goal.
Also it is not something that you can desire.
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warm water. Everything was absolutely routine
making arrangements for the shower of my uncle,warming the water. And then by six I will leave
for the university campus that was a college.Even if I had a fever or I was ill, there was no
difference I would simply go on the same way.
They had known me to sit in meditation for hours.
And the time was spending in introspection.
That time I did not have camera. The financialresources were scanty. So there are no picturesof that time, except that in my memory. Thosedays the tea-stall vender outside the college
campus was the only breakfast venue. I used tohave tea and Indian Potato filled patties as
regular breakfast. And at lunch time the samething. And occasionally have something for dinner
as I will go again for library. Such was regular
routine. Such memory is good as this is notpsychological.
Since then I will wake up only when sleep leaves
me, and I will go to sleep only when sleep comesto me. There was no set pattern. I am no longer
going to be a slave to the clock. I will eatwhatsoever my body feels like eating and I will
drink whatsoever I feel like drinking and that toowhen I was hungry. The entire routine changed
completely. This has continued even today.
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That is why when Buddha and Shankar say the
world is Maya, a mirage it is difficult for us tounderstand. We know only this world and have its
experience. This is the only reality we know. Whatare these people talking aboutthis is Maya, or
illusion? This is the only reality. Unless you cometo know that which is really real, their words
cannot be understood, their words remain
hypotheses. Maybe this man is propounding aphilosophyThe world is unreal.
Ordinarily one whose focus is on the unrealcannot understand what Buddha means when hesays the world is a mirage. He does not mean
that you can pass through the wall. He is notsaying that you can eat stones and it will make no
difference whether you eat bread or stones. He isnot saying that.
Instead Buddha is saying that there is a reality farbeyond your understanding. Once you come toknow it, this so-called reality simply fades out.
With the vision of a higher reality the comparison
arises, not otherwise.
When you are in dream the dream stuff looks realand you cannot think otherwise. You dream every
night. One important thing about dream is that nodream lasts longer than 60-90 seconds and you
do not have more than three dreams each night.
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because we are born in a low or high family. Our
goodness depends on our actions.
So Buddha stayed under the tree. In the eveninghe heard a song coming from the nearby forest.
The song was being sung by a group of girls whowere collecting firewood in the forest. The song
meant that if the strings of the musical
instrument were too tight they would break onbeing used. Also if the strings were too loose the
instrument would not make the right sound. Thestrings would have to be neither too tight nor tooloose.
Thus, Buddha saw the futility of the extremepaths and also the dangers of attachment to
them. So he decided to pursue the middle pathhimself. He realized the significance of the middle
path. He then went to Niranjana River and sat on
the bank to meditate and discover the middlepath.
It is said that Buddha wanted to cross the river
Niranjana but he was so weak that he fell into it;it was a shallow stony river. He held on to the
branch of a tree leaning from the other shore. Hethought about the futility of his actions of the past
few days.
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may wake up at a certain stage in my dream; you
may wake up at another stage in your dream.How they can be the same?
Enlightenment is nothing but awakening. For the
enlightened person, all our lives are just dreams.They may be good dreams, bad dreams,
nightmares, and very nice and beautiful dreams,
but all the same they are dreams.
You can wake up any moment. That is alwaysyour potentiality. Sometimes you may need aneffort to wake up, and you find that it is difficult.You may have had dreams in which you are trying
to shout but you cannot shout. You want to wakeup and get out of the bed, but you cannot, your
whole body is paralyzed, as if. But in the morningyou wake up and you simply laugh at the whole
thing, but at the moment when it was happening,
it was not a thing to laugh at. It was reallyserious.
Your whole body was almost dead, you could not
move your hands, you could not speak, and youcould not open your eyes. You knew that, now
you are finished. But in the morning, you simplydo not pay any attention to it you do not even
reconsider it, what it was. Just knowing that itwas a dream, it becomes meaningless. And you
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was surrounded by the silence of the river and
the nearby forest. He was all alone in the boat.Occasionally a bird may call. And that was all.
And afterwards silence will get deeper.
Tagore was inside the boat. Pondering over thequestion what is beauty. So he was looking into
an ancient scripture. Tagore was seeking the
wordless in the word. Or the formless in the form!Only a small candle was lit in his cabin. Tired and
frustrated as he was it reached the middle of thenight? And Rabindranath could not find anythingon beauty in the scripture. Only words werethere. He blew out the candle. And as he did so,
he could not believe his eyes.
Suddenly as he blew out the candle, somethingmajestic happened. From the windows, from the
door and from all corners the moon light just
rushed in. Moonlight was already waiting to comein. He was transported into another world. Herushed out of the cabin. He looked at the moon,
and the silence of the night. The reflection of the
moon on the river, the silvery river, and thedense forest on the bank too he looked at. This
was beauty. In all its splendour beautysurrounded him and he was seeking beauty in the
word.
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is right to say desire it because it is the only
thing desirable. Do not desire it once again he isright because desire becomes a barrier in the
ultimate fruition.
If a situation can be created in which you are soblissful, and contented, that just for a moment
there is no desire in your mind, you have learned
a great lesson. This is what a master does. And ifthis state of no-desire can continue every
moment, you need not bother aboutenlightenment. It will come to you but you do nothave to go to it. It is not an object sittingsomewhere that you have to desire and find and
work hard and go to it. It is simply your own statewhen there is no desire.
I am using it as a device to avoid any confusion
and puzzle in your mind. Being in my company
you get the taste, and then the same taste willtake care of you. First, the desire forenlightenment will look so far away. And by and
by you will forget all about it because you will be
in it, it will be within you. And certainly in thebeginning it looks like a beautiful dream, because
we are accustomed to reality and its ugliness. Weknow beauty only in dreams.
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Love g ives b ir t h t o
True God
Question:
I t i s sai d l ove g i ves b i r t h t o God . I do no t
unde rs t and t h i s s t a t emen t . God i s t he
c rea t o r . Does t h i s mean t he re i s ano t he r
c rea t o r above w ho g i ves b i r t h t o God?
Taoshobuddha:
t happened once. There was a conference of
the learned ones. Somehow a master happenedto reach there. In that conference he read aI
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evolved animal. God created him - not only did
He create him He created him in His own image.
Now, do you think the monkey is the image ofGod? That He created the monkey in His own
image?
Charles Darwin was also a very orthodox
Christian. But he never thought about it, whetherGod created the monkey and then said, I create
you in my own image, and thanked Himself andsaid, Good. He then rejoiced seeing the monkey: I have succeeded in creating myself. NeitherCharles Darwin bothered about that, nor does his
follower Alistair Hardy bother at all. They continueto remain Christians and they continue to believe
in the theory of evolution. You cannot be aChristian and a believer in the theory of evolution.
Whatever God created must have been somethingtotally different. In all these millions of yearseverything must have changed, if evolution is
true. But they do not see the simple
contradiction. Evolution denies God.
Evolution denies God because evolution deniescreation. And if there is no creation there is no
need of a creator. These are simple implications.God is a hypothesis to support another hypothesis
- the creation.
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blissful flowering of being, so silent and so
timeless that you cannot conceive that anythingbetter is possible. And there is nothing which is
better than the state of a meditative mind.
So you can say these are the three quantumleaps:
1. Adinatha drops God because he finds God isbecoming too heavy on man; rather than helping
him in his growth he has become a burden. Buthe forgets to replace him with something. Manwill need something in his miserable moments, inhis suffering. He used to pray to God. You have
taken God away, you have taken his prayer awayand now when he will be miserable, what will he
do? In Jainism meditation has no place.
2. It is Buddhas insight to see that God has
been dropped; now the gap should be filled,otherwise the gap will destroy man. He puts inmeditation. Meditation is something really
authentic, which can change the whole being. But
he was not aware perhaps he could not be awarebecause there are things you cannot be aware of
unless they happen. There should be noorganization, that there should be no priesthood,
that as God is gone religion should also be gone.But he can be forgiven because he had not
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and that, but he has not to be a divine being, he
has not to function blissfully.
The society is very afraid of blissful people for thesimple reason that bliss is such a tremendous
experience that one can sacrifice ones life for itbut cannot sacrifice bliss for anything else. One
lives for bliss, one dies for bliss, once one has
known what bliss is. Hence the blissful person isabsolutely beyond the imprisoning forces of the
society. The society can only rule the miserablechurches can only exploit the miserable.
And Zen is not a solution of opposites, instead it
is transcendence.
The most important thing that happened to thefirst man who walked on the moon was that he
suddenly forgot that he was an American.
Suddenly the whole earth was one there were noboundaries, because there is no map on theearth. The American continent, the African
continent, the Asian continent, this country and
that country all disappeared. Not that he madeany effort to put all the opposing camp together;
there was not even a Soviet Russia or anAmerica, the whole earth was just simply one.
And the first words that were uttered by the
American were My beloved earth! This is
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transcendence. For a moment he had forgotten all
conditionings: My beloved earth! Now the wholeearth belonged to him.
This is what actually happens in a state of silence:
the whole existence is yours and all oppositesdissolve into each other, supporting, dancing with
each other. It becomes an orchestra.
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Taoshobuddha Upanishad volume 1The Goose w as Never I n
My experience is that once you are enlightened, you are sofull, just like a rain cloud, you want to shower. The momentI was fulfilled, the moment I was blessed by truth, of courseI wanted it to be shared. There is utter overflowing silencethat cannot be contained. The more you share it getsintensified. This is what I have been doing for the last thirtyyears.
And in that state of utter silence, no-mind, he is capable ofanswering any question with tremendous profundity andclarity. It needs no preparation. He himself does not knowwhat he is going to say. The response comes spontaneously.Sometimes he himself is surprised. But that does not meanthat he has answers inside himself, ready-made. He has noanswers at all.
He has no questions at all. He has just clarity, a light thatcan be focused on any question, and all the implications of
the question, and all the possibilities of its being answered,suddenly become clear.
But the enlightened one has no answers, no scriptures, andno quotation marks. He is simply available; just like amirror. He mirrors your innerness and thus he responds theseeker. He responds, and he responds with intensity andtotality.
This is master disciple communion in the past this is howthe Upanishads happened the master was overflowing and
the disciple was ready. This is transcendence.