Taoshobuddha Upanishad Vol 1 - The Goose Was Never in Sample Copy

8/4/2019 Taoshobuddha Upanishad Vol 1 - The Goose Was Never in Sample Copy

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Taoshobuddha Upanishad volume 1

The Goose was never in Page 2

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.

Taoshobuddha Upanishad Vol 1 - The Goose Was Never in Sample Copy

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