Hypnotherapy goes still deeper. It touches the vigyanmayakos: the fourth body, the body of consciousness. It does not use medicine. It does not use anything. It simply uses suggestions, that’s all. It simply puts a suggestion in your mind, call it animal magnetism, mesmerism, hypnosis or whatsoever you like – but it works through the power of thought, not the power of matter. Even homeopathy is still the power of matter in a very subtle quantity. Hypnotherapy gets rid of matter altogether, because howsoever subtle, it is matter. Ten thousand potencies, but still, it is a potency of matter. It simply jumps to the thought energy, vigyanmayakos: the consciousness body. If your consciousness just accepts a certain idea, it starts functioning.

Hypnotherapy has a great future. It is going to become the future medicine, because if by just changing your thought pattern your mind can be changed, through the mind your vital body and through the vital body your gross body, then why bother with poisons, why bother with gross medicines? Why not work it through thought power? Have you watched any hypnotist working on a medium? If you have not watched, it is worth watching. It will give you a certain insight.

You may have heard, or you may have seen – in India it happens; you must have seen fire-walkers.

It is nothing but hypnotherapy. The idea that they are possessed by a certain god or a goddess and no fire can burn them, just this idea is enough. This idea controls and transforms the ordinary functioning of their bodies.

They are prepared: for twenty-four hours they fast. When you are fasting and your whole body is clean, and there is no excreta in it, the bridge between you and the gross drops. For twenty-four hours, they live in a temple or in a mosque, singing, dancing, getting in tune with God. Then comes the moment when they walk on the fire. They come dancing, possessed. They come with full trust that the fire is not going to burn, that’s all; there is nothing else. How to create trust is the question. Then they dance on the fire, and the fire does not burn.

It has happened many times that somebody who was just a spectator became so possessed. Twenty persons walking on fire are not burned, and somebody would immediately become so confident: “If these people are walking, then why not I?”; and he has jumped in, and the fire has not burned. In that sudden moment, a trust arose. Sometimes it has happened that people who were prepared, were burned. Sometimes an unprepared spectator walked on fire and was not burned. What happened? – The people who were prepared must have carried a doubt. They must have been thinking whether it was going to happen or not. A subtle doubt must have remained in the vigyan mayakos, in their consciousness. It was not total trust. So they came, but with doubt. Because of that doubt, the body could not receive the message from the higher soul. The doubt came in between, and the body continued to function in the ordinary way; it got burned. That’s why all religions insist on trust.

Trust is hypnotherapy. Without trust, you cannot enter into the subtle parts of your being, because of a small doubt, and you are thrown back to the gross. Science works with doubt. Doubt is a method in science because science works with the gross. Whether you doubt or not, an allopath is not worried.

He does not ask you to trust in his medicine; he simply gives you medicine.

But a homeopath will ask whether you believe, because without your belief it will be more difficult for a homeopath to work upon you. And a hypnotherapist will ask for total surrender. Otherwise, nothing can be done.

Religion is surrender. Religion is a hypnotherapy. But, there is still one more body. That is the anandmayakos: the bliss body. Hypnotherapy goes up to the fourth. Meditation goes up to the fifth.

‘Meditation’ – the very word is beautiful because the root is the same as ‘medicine’. Both come from the same root. Medicine and meditation are off-shoots of one word: that which heals, that which makes you healthy and whole is medicine; and on the deepest level, that is meditation.

Meditation does not even give you suggestions because suggestions are to be given from the outside. Somebody else has to give you suggestions. Suggestion means that you are dependent upon somebody. They cannot make you perfectly conscious because the other will be needed, and a shadow will be cast on your being. Meditation makes you perfectly conscious, without any shadow – absolute light with no darkness. Now even suggestion is thought to be a gross thing. Somebody suggests – that means something comes from the outside, and in the ultimate analysis that which comes from the outside is material. Not only matter, but that which comes from the outside is material. Even a thought is a subtle form of matter. Even hypnotherapy is materialistic.

Meditation drops all props, all supports. That’s why understanding meditation is the most difficult thing in the world, because nothing is left – just a pure understanding, a witnessing. That is what this first sutra is.

THE MODIFICATIONS OF THE MIND ARE ALWAYS KNOWN BY ITS LORD… who is the lord within you? That lord has to be found.


In you two things are happening to you. One is a cyclone of thoughts, emotions, desires – a great whirlwind around you, constantly changing, constantly transforming itself, constantly on the move. It is a process. Behind this process is your witnessing soul – eternal, permanent, not changing at all.

It has never changed. It is like the eternal sky: clouds come and go, gather, disperse… the sky remains untouched, uninfluenced, unimpressed. It remains pure and virgin. That is the Lord, the eternal within you.

Mind goes on changing. Just a moment before you had one mind, a moment afterwards you have another mind. Just a few minutes before you were angry, and now you are laughing. Just a moment before you were happy, and now you are sad. Modifications, changes, continuous waves up and down; like a yo-yo you go on. But something in you is eternal: that which goes on witnessing the play, the game. The witnesser is the lord. If you start witnessing, by and by, you will come closer and closer to the lord.

Start witnessing objects. You see a tree. You see the tree, but you are not aware that you are seeing it; then you are not a witness. You see the tree, and at the same time you see that you are seeing; then you are a witness. Consciousness has to become double-arrowed: one arrow going to the tree, another arrow going to your subjectivity.

It is difficult, because when you become aware of yourself you forget the tree, and when you become aware of the tree you forget yourself. But by and by, one learns to balance, just as one learns to balance on a tight-rope. Difficult in the beginning, dangerous, risky, but by and by, one learns the balance. Just go on trying. Wherever you have an opportunity to be a witness, don’t miss it, because there is nothing more valuable than witnessing. Doing an act: walking or eating or taking a bath, become a witness also. Let the shower fall on you, but inside you remain alert and see what is happening – the coolness of the water, the tingling sensation all over the body, a certain silence surrounding you, a certain wellbeing arising in you – but go on becoming a witness. You are feeling happy; just feeling happy is not enough – be a witness. Just go on watching – “I’m feeling happy… I’m feeling sad… I’m feeling hungry” – go on watching. By and by, you will see that happiness is separate from you, unhappiness also. All that you can witness is separate from you. This is the method of viveka, discrimination. All that is separate from you can be witnessed, and all that can be witnessed is separate from you. You cannot witness the witnesser; that is the lord. You cannot go behind the lord; you are the lord. You are the ultimate core of existence.


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