THE ENERGY ENHANCEMENT MEDITATION COURSE BY VIDEO
MEDITATION
THE SECRET OF SECRET VOL1
Real is for Always
MEDITATION
THE SECRET OF SECRET VOL1
Real is for Always
The
first question:
Question 1
WOULD YOU TALK ABOUT THE RELATIONSHIP BETWEEN DISILLUSIONMENT AND
CELEBRATION. I'M FEELING A STRANGE MIXTURE OF THE TWO -- A DYING AND A
COMING TO LIFE AT THE SAME TIME.
Venu
Gopal, mind lives in illusions. And to live in illusions is to be miserable,
because they cannot be fulfilled. You can go on hoping but you will always
be moving into a mirage. The moment you reach the place you were hoping for,
the mirage will disappear, you will be in utter despair. Out of your despair
you will again hope.
Hope is just an effort to keep oneself alive somehow. You will again create
illusion. And this is how the whole game goes on: you are in despair, out of
despair you create an illusion. Out of illusion more despair is created, and
out of more despair, more illusions. And one goes on from despair to
illusion, from illusion to despair. No energy is left to celebrate. You are
in a constant tension between despair and hope. Your life becomes nothing
but a tension between that which is and that which should be.
You cannot feel being, you remain engrossed in becoming. Becoming is
misery, being is celebration. Celebration is not because some desire is
fulfilled -- no desire is ever fulfilled. Desire as such cannot be
fulfilled. Desire is only a way to avoid the present moment. Desire creates
the future and takes you far away. Desire is a drug. It keeps you stoned, it
does not allow you to see the reality -- that which is herenow.
Celebration means: dropping this whole trip of becoming and just being
here. When becoming disappears, all the smoke of becoming disappears, there
is the flame of being. And that very flame is celebration.
Celebration is without any cause. Celebration is simply because we are. We
are made out of the stuff called celebration. That's our natural state: to
celebrate -- as natural as it is for the trees to bloom, for birds to sing,
for rivers to flow to the ocean. Celebration is a natural state. It has
nothing to do with your desires and their fulfilment, with your hopes and
their fulfilment; it is already the case. But to see the celebration that is
already happening at the deepest core of your being you will have to drop
becoming, you will have to understand the futility of becoming.
So something tremendously beautiful is happening, Gopal. Allow it.
Yes, it is exactly so. When you are utterly disillusioned and you don't
create any more illusions -- that is what I mean by utterly disillusioned..
. Disillusionment comes many times in everybody's life, but out of
disillusion you again create new illusions. You cannot live without
illusions; it has become a habit, a habit of many lives. You cannot live in
the reality as it is, you want it to be something else -- you are always
wanting it to be something else. And reality has no obligation to anybody to
change itself. And it is good that it doesn't bother about your desires,
otherwise there will be chaos because there are so many people desiring,
projecting.
Reality remains as it is, utterly unaffected by what you desire. It never
takes any notice of your desires. But once you are absolutely
disillusioned... and by 'absolute disillusionment' I mean you no longer
create any more illusions, you simply remain with it -- even if it is
despair, you remain with it. You remain in it, you accept it. The moment you
accept despair, it starts disappearing, because it can exist only as a
shadow of hope; it cannot exist on its own. You cannot just be in despair
without any illusion, that is impossible -- it is as impossible as if there
were just a shadow walking on the road. If you walk there will be a shadow,
but the shadow cannot walk alone. Despair is a shadow of illusion. If you
are utterly disillusioned, despair starts disappearing. And a new being, a
fresh being, a resurrection, a celebration arises in you.
Aniruddha has written a question saying that when he came here he was
thinking about me as vast, special, extraordinary. Now he says, 'Living here
with you for so many days, you appear ordinary, just as any other man. So
what is the fuss all about?'
I have no obligation to fulfil your demands. I am just as I am, utterly
ordinary. Reality is ordinary. The rose is a rose is a rose. The rock is a
rock, the river is a river. Reality is absolutely ordinary, utterly
ordinary. I am an ordinary man. Then what is the difference between you and
me? The difference is: I celebrate my ordinariness, you don't celebrate it.
That is where the difference is. I welcome it, I am utterly blissful with
it; you are not. I am a being, you are a becoming. There is the difference.
Not that I am special and you are ordinary -- that is utter nonsense -- if I
am special then everybody is special, if you are ordinary, then I am
ordinary. We belong to the same reality. I am utterly ordinary. But the
difference is that I am celebrating it. I have no grudge, I have no
complaint, I am not trying to become somebody that I am not. I have accepted
myself in absoluteness -- not even a single thing do I want to change. In
this relaxation, in this acceptance, celebration has started happening to
me.
Now Aniruddha says he is in a difficulty. He has created his difficulty
himself. I have never told anybody that I am special. That was your idea,
your projection. And, in fact, why was Aniruddha thinking that I am special?
Deep down he wants to be special, that's why he stayed here, seeing that
'Here is a special man, so there must be some secrets to being special.
Learn from this man so you can also become special, so you are no longer
ordinary.'
People have such condemnation for the ordinary. I have tremendous respect
for it because the ordinary is the real. God is the most ordinary thing in
existence -- has to be. How can he be special? -- compared to what, compared
to whom? He alone is, he cannot be special. He can only be ordinary, as
ordinary as the rose and the peacock and the eagle, and the river and the
rock and the cloud.
But Aniruddha must have had a desire deep down to become special. People
search for Masters in order to become special. People search for Masters out
of their ego desires. The very search is an ego trip. Then, naturally, one
day you will be disillusioned. That was your illusion; I have nothing to do
with it. If you project something on me, how am I supposed to be responsible
for it? You project; sooner or later your projection will fall down. In
fact, I will help in every way so that it is broken, shattered, so that you
can see me as I am, so that one day you can see yourself too as you are.
My whole teaching is: drop all these stupid efforts to become special,
extraordinary. Just enjoy reality as it is wherever you are, whosoever you
are. Celebrate it. This I call prayer, this I call being religious:
celebrating one's being. It is a gift from God. Just to be is more than you
can ask for. Just to be is the greatest miracle. What more of a miracle can
happen?
Venu Gopal, something tremendously beautiful is on the way. Don't create
any more illusions again. The mind will try. Don't listen to the mind.
Remain disillusioned. It will be a kind of dying, because you have lived up
to now through illusions. That has been your nourishment. You will feel like
dying. But die; and with this death a new life will arise in you, you will
be resurrected. Let this be a death -- and a total death. Don't die in a
lukewarm way, die totally, wholly. Allow this death to happen, and the next
moment, out of this death, some new life arises that you have not seen and
that has been always within you -- but you were not available to
And to Aniruddha also I would like to say: It is very good, Aniruddha. Now
you are seeing my reality. I am an ordinary man, and I am here to make you
ordinary also. I am here to help you come out of your ego trips. I am here
to help you to celebrate this immense ordinariness. Only then are you
grateful to God.
What are you trying to do? -- trying to become somebody else, trying to
decorate yourself? But all those decorations will be falsifications. You can
never be anybody else, you can only be yourself. There is no way for the
rose flower to become a lotus. There is no way for the lotus to become a
rose flower. You can only be yourself. If you allow it, there will be
celebration, because there will be no possibility of misery. And the energy
that becomes misery becomes celebration. If you don't allow it to move into
becoming misery, what else will you do? It is the same energy that cries in
you -- it can become laughter. It is the same energy that becomes hate in
you, sour, bitter -- it becomes love. It is the same energy that can become
destruction -- it becomes creation. The energy is not different. When you
are engaged in an ego trip of becoming somebody special, then your whole
life will be nothing but a long tragedy.
What is the difference between Alexander and a Buddha? Alexander wants to
be special, wants to possess the whole world, wants to be unique. And
Buddha? -- Buddha simply wants to be himself. There is no need to go
anywhere, there is no need to become at all. No future is needed. No time is
required. Buddha can be this very moment what he wants to be because he
already is that. But for Alexander, even millions of lives will not be
enough. His journey will remain incomplete; he will never be able to bring
it to a conclusion. It is a vicious circle. He will be frustrated again and
again, and out of frustration he will create bigger illusions, stronger
illusions. He will need bigger illusions and stronger illusions.
It is like a drug, I say again. If you take a drug, any drug, sooner or
later you become accustomed to it. Then you need more quantities of it,
stronger doses of it, and so on and so forth. Small illusions won't do; Once
you have become accustomed to them, you will need greater illusions.
This is how people become mad. A madman is one whose illusions have gone
completely contrary to reality. Now he lives only in his illusions -- there
are not even intervals when he sees reality as it is, not even moments of
truth. He simply lives in his illusions. He is a madman. And what others are
may be a lesser madness, but the madness is there. The difference is only of
degree, quantity, but not of quality. Unless you are ready to relax into
your being as you are, you are not sane.
I am ordinary, and I say to you Bud&a is ordinary. And I say to you all
the Buddhas have always been ordinary. That is their specialness, because in
this world nobody wants to be ordinary. That is their extraordinariness,
because they are people who have chosen to be ordinary. That is their
humbleness. Jesus says, 'Blessed are the meek for theirs is the kingdom of
God.' By 'meek' he means exactly this: to be just what God has meant you to
be; not to aspire to anything at all; to live in a relaxed state.
It is good, Aniruddha, that your illusion is broken. Thank me for it. Feel
grateful for it, that I have not supported your illusion at all. If you
carried it for so many months it was just your work. I was not a support to
it.
But his question shows that now he thinks I am ordinary the problem is
arising for him again. Then what is he doing here? Then he should go again
to somebody else who is extraordinary. Now will be the decisive moment for
him. If, seeing that I am ordinary, he understands the beauty of being
ordinary, celebration will start. If he is feeling frustrated -- as if I had
deceived him, as if I had been pretending to be extraordinary and now he has
found that I am not -- then he will have new illusions. He will project his
desires onto somebody else. He will find another screen and again he will be
frustrated. And he will need bigger and bigger doses, and sooner or later he
will be a victim of somebody who is there to exploit people, who is there to
pretend according to your illusion.
That's why I am so much against Satya Sai Baba. He is trying to help your
projections. That is my criticism of his effort. He tries to go with your
projections. He is not an independent man, he depends on you. You project
and he will try to fulfil your projections -- at least he will pretend that
you are in the close vicinity of a special man who can do miracles, who can
make things appear from nowhere.
Now Aniruddha can become a victim of a man like Satya Sai Baba because then
he will think this is special; no ordinary man can do it. That's true, but
ordinary magicians ARE doing it. But these tricks are very dangerous. They
are very subtle in their exploitation. Aniruddha can easily become a victim
of any charlatan, of any deceiver. Now will be the decisive moment for him.
He will have to decide either to live with this man who is ordinary and drop
all desire for extraordinariness and all projections and to become ordinary
himself and let celebration happen, or he will have to project his illusions
somewhere else.
And then you can go on and on. That's how you have been going on for
centuries. For so many lives you have been going on and on. You simply
change your screen, but you don't drop your projection. You carry your
projector and your whole film of hopes, dreams, desires. You just become
frustrated with the screen -- 'This screen is not right' -- so you find
another screen. When are you going to drop the projector and the film? When
are you going to burn the whole ego trip? In that very moment death has
happened, and resurrection.
Venu Gopal, you say, 'I'm feeling a strange mixture of the two -- a dying
and a coming to life at the same time.'
That's how it will happen in the beginning: you will die a little bit and
you will be born a little bit. Learn a lesson from it: die totally so that
you can be born totally. And then you know that each moment one has to die
so that each moment one again becomes fresh, young -- is born. This can
happen each moment, and a true life consists of death-resurrection,
death-resurrection. Each moment it happens, each moment one has to die to
the past. Only then does the present become available and there is
celebration, and there is great joy, and there is great flowering. The
Golden Flower blooms if you are ready to die to the past, if you are utterly
in the present. And you can be utterly in the present only if you have no
desire to be anywhere else in the future, if you have no desire to be
somebody else. This I call enlightenment.
The second question:
Question 2
WHY IS LOVE SO ESSENTIAL FOR SPIRITUAL GROWTH?
Love and awareness is the highest form of polarity -- just like man/woman,
life/death, darkness/light, summer/winter, outer/ inner, yin/yang, the body
and the soul, the creation and the creator. Love and awareness is the
highest form of polarity, the last polarity, at which transcendence happens.
Love needs two. It is a relationship, it is outgoing, it is energy moving
outwards. There is an object: the beloved. The object becomes more important
than yourself. Your joy is in the object. If your beloved is happy, you are
happy; you become part of the object. There is a kind of dependence, and the
other is needed. Without the other you will feel lonely.
Awareness is just being with yourself in utter aloneness, just being alert.
It is not a relationship, the other is not needed at all. It is not
outgoing, it is ingoing.
Love is the movement of the light out of your being. Awareness is the
reverse movement, the backward movement of the light to the source again,
returning to the source. This is what Jesus calls repentance -- not in the
sense of repentance, but in the sense of returning to the source. Patanjali
calls it PRATYAHARA, coming back home, Mahavir calls it PRATIKRAMAN, coming
back to oneself; the circle is complete. THE SECRET OF THE GOLDEN FLOWER IS
based, totally based, on this backward movement of your energy. But the
backward movement is possible only if you have moved forward. You have to go
into love, you have to relate in order to come to yourself. It looks
paradoxical.
The child has to get lost into the world to become a child again. The
innocence has to go into all the turmoil of cunningness and calculation to
become really innocent again. A child is innocent, but his innocence is that
of ignorance. A saint is also innocent, but his innocence is not of
ignorance but of experience, of ripeness, of maturity. He is again innocent,
but that again has great importance -- he cannot be distracted from his
innocence anymore. The child is bound to get distracted: every Adam has to
leave the Garden of Eden, the world of innocence. Every Adam has to go into
the world, into the mud of it, because only there will you mature, will you
ripen. Only there will you learn, only there will you see in contrast the
beauty of innocence, will you understand the splendour of innocence. The day
you have learned the beauty of innocence, you have become aware of it, you
will have come back home.
The Adam cannot become Christ if he does not leave paradise; he will remain
a child. Adam means outward movement, Christ means inward movement. Adam
means love, Christ means awareness. The circle is complete. The difference
between Adam and Christ is only that of direction. Adam is going
extrovertedly, and the same person, when he turns back and becomes
introverted, is Christ. Adam is the potential Christ, Christ is the
actualized Adam.
Love is very essential. You have to lose yourself to gain yourself. Love is
the only possibility of losing yourself totally. When you are lost totally,
then you will be able to remember what you have done.
It is like a fish which has always lived in the ocean. It will never become
aware of the ocean and the benediction of it. It has to be caught in a net,
a fisherman has to come to take it out, throw it on the shore. Only on the
shore, in the hot sun, will it remember for the first time. Although it
lived for years in the ocean, it was oblivious, completely oblivious, of the
ocean. Now the thirst, the heat, makes it mindful of the ocean. A great
longing arises to go back to the ocean. It makes every effort to jump back
into the ocean.
That is the state of a seeker: thirsty to be back at the original source.
And if this fish can enter the ocean again... can't you imagine the
celebration! And the fish has lived in the ocean forever but there was no
celebration. Now there is the possibility of celebration. Now it will feel
so delighted, so blessed.
Love is a must for spiritual growth. And, moreover, love functions as a
mirror. It is very difficult to know yourself unless you have looked at your
face in the eyes of someone who loves you. Just as you have to look into the
mirror to see your physical face, you have to look in the mirror of love to
see your spiritual face. Love is a spiritual mirror. It nourishes you, it
integrates you, it makes you ready for the inner journey, it reminds you of
your original face.
In moments of deep love there are glimpses of the original face, although
those glimpses are coming as reflections. Just as on a full moon night you
see the moon reflected in the lake, in the silent lake, so love functions as
a lake. The moon reflected in the lake is the beginning of the search for
the real moon. If you have never seen the moon reflected in the lake you may
never search for the real moon. You will go again and again into the lake to
search for the moon because in the beginning you will think, 'This is where
the real moon is, somewhere deep down at the bottom of the lake.' You will
dive again and again and you will come up empty-handed; you will not find
the moon there.
Then one day it will dawn on you that maybe this moon is just a reflection.
That is a great insight. Then you can look upwards. Then where is the moon
if this is a reflection? If it is a reflection you have to look in the
opposite direction. The reflection was there, deep in the lake -- the real
must be somewhere above the lake. For the first time you look upwards and
the journey has started.
Love gives you glimpses of meditation, reflections of the moon in the lake
-- although they are reflections, not true. So love can never satisfy you.
In fact, love will make you more and more dissatisfied, discontented. Love
will make you more and more aware of what is possible, but it will not
deliver the goods. It will frustrate you; and only in deep frustration --
the possibility of turning back to your own being. Only lovers know the joy
of meditation. Those who have never loved and have never been frustrated in
love, those who have never dived into the lake of love in search of the moon
and are never frustrated, will never look up to the real moon in the sky;
they will never become aware of it.
The person who loves is bound to become religious sooner or later. But the
person who does not love -- the politician, for example, who cannot love any
person, he loves only power -- will never become religious. Or the person
who is obsessed with money, who loves only money, who knows only one love --
love of money, will never become religious. It will be very difficult for
him for so many reasons. Money can be possessed; you can have money and you
can possess it. It is easy to possess money, it is difficult to possess a
beloved -- impossible, in fact. You will try to possess, but how can you
possess a living person? The living person will resist in every way, will
fight to the last. Nobody wants to lose their freedom.
Love is not as valuable as freedom is. Love is a great value, but not
higher than freedom. So one would like to be loving, but one would not like
to be imprisoned by love. Hence, sooner or later you become frustrated. You
try to possess, and the more you try to possess, the more impossible love
becomes and the more the other starts going away from you. The less you
possess, the closer you feel to the other. If you don't possess at all, if
there is freedom flowing between the lovers, there is great love.
Firstly, the effort to possess a person is bound to fail: in that
frustration you will be thrown back on yourself. Secondly, if you have
learned not to possess the person, if you have learned that freedom is a
higher value than love, a far more superior value than love, then sooner or
later you will see: freedom will bring you to yourself, freedom will become
your awareness, meditation.
Freedom is another aspect of meditation. Either start with freedom and you
will become aware, or start with awareness and you will become free. They go
together. Love is a kind of subtle bondage -- they go together -- but it is
an essential experience, very essential for maturity.
There is a beautiful definition of realness through love in Margery
William's beautiful book THE VELVETEEN RABBIT.
'What is REAL?' asked the Rabbit one day. 'Does it mean having that buzz
inside of you, and a stick-out handle?'
'REAL isn't how you were made,' said the Skin Horse. 'It's a thing that
happens to you. When a child loves you for a long time, not just to play
with, but really loves you, then you become REAL.
'Does it hurt?' asked the Rabbit.
'Sometimes,' said the Skin Horse, for he was always truthful. 'When you are
REAL, you don't mind being hurt.'
'Does it happen all at once like being wound up,' he asked, 'or bit by
bit?'
'It doesn't happen all at once.' said the Skin Horse. 'You become. It takes
a long time. That's why it doesn't often happen to people who break easily,
or have sharp edges or who have to be carefully kept. Generally, by the time
you are REAL, most of your hair has been loved off, and your eyes drop out
and you get loose in the joints and very shabby. But these things don't
matter at all, because once you are REAL, you can't be ugly, except to
people who don't understand... Once you are REAL, you can't become unreal
again. It lasts for always.'
Love makes you real; otherwise you remain just a fantasy, a dream, with no
substance in it. Love gives you substance, love gives you integrity, loves
makes you centred. But it is only half of the journey; the other half has to
be completed in meditation, in awareness. But love prepares you for the
other half. Love is the beginning half and awareness is the ending half.
Between these two you attain to God. Between love and awareness, between
these two banks, the river of being flows.
Don't avoid love. Go through it, with all its pains. Yes, it hurts, but if
you are in love it doesn't matter. In fact, all those hurts strengthen you.
Sometimes it really hurts badly, terribly, but all those wounds are
necessary to provoke you, to challenge you, to make you less sleepy. All
those dangerous situations are necessary to make you alert. Love prepares
the ground, and in the soil of love the seed of meditation can grow -- and
only in the soil of love.
So those who escape from the world out of fear will never attain to
meditation. They can sit in the Himalayan caves for lives together, they
will not attain to meditation. It is not possible -- they have not earned
it. First it has to be earned in the world; first they have to prepare the
soil. And it is only love that prepares the soil.
Hence my insistence for my sannyasins not to renounce the world. Be in it,
take its challenge, accept its dangers, its hurts, wounds. Go through it.
Don't avoid it, don't try to find a short-cut because there is none. It is a
struggle, it is arduous, it is an uphill task, but that is how one reaches
the peak.
And the joy will be more, far more, than if you were dropped on the peak by
a helicopter, because you will have reached there ungrown; you will not be
able to enjoy it. Just think of the difference... You try hard to reach
Everest. It is so dangerous -- every possibility of dying on the way, every
possibility of never reaching to the peak; hazardous, dangerous; death
waiting for you at each step; so many traps and so many possibilities of
being defeated rather than being successful. Out of one hundred
possibilities there is only one possibility that you may reach. But the
closer you come to the peak, the higher the joy rises in you. Your spirit
soars high. You earn it; it is not free. And the more you have paid for it,
the more you will enjoy it. Then think: you can be dropped from a helicopter
on the top. You will stand on the top and you will just look silly, stupid
-- what are you doing here? Within five minutes you will be finished, you
will say, 'So I have seen it! There is nothing much here!'
The journey creates the goal. The goal is not sitting there at the end of
the journey, the journey creates it at each step. The journey is the goal.
The journey and the goal are not separate, they are not two things. The end
and the means are not two things. The end is spread over all the way; all
the means contain the end in them.
So never miss any opportunity of living, of being alive, of being
responsible, of being committed, of getting involved. Don't be a coward.
Face life, encounter it. And then slowly slowly something inside you will
crystallize.
Yes, it takes time. The Skin Horse is right: 'Generally, by the time you
are REAL, most of your hair has been loved off, and your eyes drop out and
you get loose in the joints and very shabby. But these things don't matter
at all, because once you are REAL, you can't be ugly, except to people who
don't understand... Once you are REAL, you can't become unreal again. It
lasts for always.' It is forever.
But one has to earn it. Let me repeat it: in life you cannot get anything
free. And if you do get it, it is useless. You have to pay, and the more you
pay for it the more you will get out of it. If you can risk your whole life
in love, great will be your attainment. Love will send you back to yourself;
it will give you a few reflections of meditation. The first glimpses of
meditation happen in love. And then a great desire arises in you to attain
to those glimpses, not only as glimpses but as states, so that you can live
in those states forever and forever. Love gives you the taste of meditation.
A loving orgasmic experience is the first experience of SAMADHI, of
ecstasy. It will make you more thirsty. Now you will know what is possible
and now you cannot be satisfied with the mundane. The sacred has penetrated
you, the sacred has reached your heart. God has touched your heart, you have
felt that touch. Now you would like to live in that moment forever, you
would like that moment to become your whole life. It does become -- and
unless it becomes man remains discontented.
Love on the one hand will give you great joy and on the other hand will
give you a thirst for eternal joy.
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The third question:
Question 3
WHY DO YOU LIVE LIKE A KING?
Why not? I am an old Jew! You know Jews -- if you ask them a question, they
answer it with another question.
There is a famous story about a king. He had many Jews in his court because
they were rich people, but he was very annoyed by their habit. Whenever he
asked anything, they would answer it with another question. He became so
tired, so irritated that he asked his Grand Vizier, 'What to do about these
people? They cannot be thrown out of the court, but they annoy me very much.
Whenever I ask something they always answer with another question.'
The Vizier said, 'It will be good if we ask the rabbi. Call the rabbi. He
is a wise old man, he will help us and he will be able to explain to us what
is the cause of this Jewish habit.'
So the rabbi was called and the king asked the rabbi, 'Why do you Jews
always answer a question with another question?' And the rabbi said, 'Why
not?'
You ask me, 'Why do you live like a king?'
There are four possibilities after you become enlightened. The first
possibility Nanak and Marcus Aurelius followed. They were born as kings;
after they became enlightened they remained kings.
The second possibility Jesus and Kabir followed. They were born as beggars,
after they became enlightened they remained beggars.
The third possibility was followed by Mahavir and the Buddha: they were
born as kings; when they became enlightened they remained beggars.
Then, I thought, for a change... I was born as a beggar; I decided to live
as a king. That is the fourth possibility and there is no other, so I am
finishing the last. Somebody had to do it, otherwise history would remain
incomplete.
One Zen Master was dying. Just before he breathed his last he opened his
eyes and asked his disciples, 'Please help me to find an alternative way to
die.'
They asked, 'What kind of question is this?'
He said, 'Should I die lying down or sitting or standing? Have you ever
heard of anybody dying sitting?'
They said, 'Yes, we have heard. Many people, particularly Buddhist monks --
they sit in a SIDDHASAN in the full lotus posture and die. We have heard of
many dying in a sitting posture.' 'Have you ever heard,' the Master asked,
'of anybody dying standing?'
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