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Karma.
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We ve heard it said probably hundreds of times, but what does it mean?
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Karma is a vehicle for transformation.
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It s about free will, controlling your own destiny, and the belief that we can change our future.
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That s why this episode is brought to you by Unleash the Power Within, the signature event from Tony Robbins that has helped millions of people identify their patterns and claim their true identity.
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And now, after two years of being virtual,
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Tony is hosting the biggest UPW ever in Florida, November 11th through the 14th.
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Get your ticket now at upwflorida.com.
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We hope to see you there.
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Today we have many special guests.
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One is beside me here, my wife, Sage.
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Hi.
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We re excited today because we re going to introduce you to a dear friend of ours.
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He s a voice of love and warmth and generosity and truth and compassion.
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He s an environmentalist.
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He s humanitarian.
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He s one of those influential people, 50 top in India.
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And we re going to be meeting this beautiful man named Sadhguru today, ladies and gentlemen.
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Sadhguru.
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Namaste, Sadhguru.
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Namaste.
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As Tony mentioned, Sadhguru is a dear beloved friend and a true luminary of our time.
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Sadhguru, we loved and enjoyed reading Karma, A Yogi s Guide to Crafting Your Destiny.
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Can you share and describe what karma is for the listeners right now and how it s affecting us right in this very moment?
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and perhaps really clarify the myths about it.
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The myth, the idea that the someone in the sky is keeping track of your good and bad deeds.
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Because so many people use the word karma.
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It s in every language of the world.
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It s thousands of world Sanskrit word, but it s through every culture.
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But most people think of it as, well, this is my bad karma, or this is a past life, and therefore I m paying for it today.
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And it becomes a lack of responsibility.
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The reason we want to bring you on is, you know, we share the same philosophy just from an Eastern and Western perspective maybe.
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but it s 100% responsibility for the experience of our lives and what we can do, not only for ourselves, but others.
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So if you can kind of give us the picture of what are the myths about it and what s the truth about what karma really is.
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And once again, thank you for joining us.
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Yes.
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Thank you, Sadhguru.
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reward and punishment, we must understand, starts from simple things that parents and teachers will say.
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And when it doesn t work, it goes to heaven and hell that if you re good, or if you fit into their idea of what is good, you will go to heaven.
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If you don t fit into their idea of goodness, you will go to hell and burn forever.
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not for a few days.
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It is not a correctional, it is a torture place, that s where you will go.
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These are instruments of ways to control a human being, different ways to control human mind and also control human behavior.
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The stark difference between these kind of controlling patterns
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which are essentially based on generating a certain amount of fear and guilt in people.
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If there is no fear in you, if there is no guilt in you, well, there are no controls on you.
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So generally, whatever people may call it, they may call it morality, they may call it religion, they may call it ethics.
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Essentially, people are trying to create instruments through which they can create fear and guilt.
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If you have experienced either fear or guilt, you know these are not fantastic emotions to experience.
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These are not wonderful things that you do.
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You are not in the most wonderful state.
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Whether you re in fearfulness or in guilty states, sense of guilt within you, you re not in your wonderful best.
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So essentially, this is about curtailing and controlling a human being.
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And as opposed to that,
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Karma is not about control, karma is about liberation.
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If you re interested in liberating your life, liberating all aspects of your life from within you, then karma becomes relevant.
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If you think this is a way of controlling somebody else, well, it doesn t really work because somebody else may be willing to do what they re willing to do because they may also be willing to face the consequences.
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which most people may not be, some people are.
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Having said that, the significant aspect of karma is, when we say, my life is my karma, we are essentially saying, my life is my making.
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See, with all the other creatures on this planet, nature has fixed ninety percent of their lives according to natural order of things.
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Only ten percent latitude of individual behavior is allowed for them.
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I m... I m giving these numbers not as exact percentages, but it s like that.
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But in the case of a human being, only ten percent is fixed by nature, ninety percent is in our hands.
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When I say ninety percent is in our hands, that is if you take it into our hands.
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Otherwise, it s very much possible that
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whatever the accumulated memories that we have within us, which is like a unconscious software that we wrote over a period of time.
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So whether you wrote your software consciously or unconsciously, once it is written, the rest of it functions that way, it develops those tendencies and moves in that direction.
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It is like you have a machine, let s say you have a computer, all of you are on it right now,
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If it doesn t have software, this is as good as a brick, your computer.
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only because of the software it functions.
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So similarly, you as a person exist.
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You exist only because there is a certain amount of memory.
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There is evolutionary memory which tells you you re a human being.
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There is genetic memory which tells you what type of human being you are.
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There is karmic memory which makes you an individual.
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And there are articulate and inarticulate forms of memory.
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And
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on the whole eight different forms of memory.
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We will not go into that aspect now.
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But essentially, if you allow the past or the already set software to function within you, you will become automatic.
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Life seems to be easy and effortless because everything is automatic.
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It is only when you face new situations, situations that you re not familiar with, situations for which in your memory there are no solutions, that is when people who are entirely on auto drive collapse, they will... they will get shattered.
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So this is happening because they re trying to live out of their memory.
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The entire education system is about memory.
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Scholarship is about memory.
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Religions are about memory.
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Because of this, when your memory doesn t provide you solutions, you feel completely broken.
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So karma means
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One fundamental aspect of karma is when you understand what I m doing right now is my karma, or this is clearly my action, my physical actions, my psychological actions, my emotional actions and my energetic reverberations are all my doing.
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If I know this, this moment I will naturally behave consciously.
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So essentially karma means another way of approaching how to move a human being from unconscious existence to a conscious level of existence.
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Why this is important is,
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See, of all the heaps of creatures that are there, millions of species which are here, of all this, we only refer to this human species as a being because this is the only one which has choice of being the way they want to be.
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All other creatures are compelled by their compulsive, instinctive reactions to life around them.
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This is the only being who is capable of responding rather than reacting.
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If you give away this privilege of responding and you re in a state of reaction, whether you like it or you don t like it, slowly animalistic tendencies will manifest in one s life.
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Right now, if you re driving on the street, if as much as somebody crosses your lane,
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I see people are growling like wild creatures at each other.
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But this is happening simply because we have done nothing about moving from unconscious existence to conscious ways of existing within ourselves.
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And naturally, that leads to a conscious response and takes away the reactionary aspect of life.
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As long as we re in a state of reaction, we are enslaved to something.
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Only when we have a choice of responding the way we think is appropriate right now to the best of our intelligence, we will start moving towards freedom.
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Otherwise, compulsive reaction enslaves us to whatever we react to.
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You know, the karma then is really driven by the blueprint that the human being has developed.
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You know, we both talk about the idea of inner re-engineering what s going on inside.
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So my question is this, how, what do you believe are the best ways to wake people up from the habitual instinctive or reactive mind and back to consistently staying conscious?
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Cause we all wake up at times and then often we fall back asleep, so to speak.
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So what do you think are the best ways to create that kind of a ongoing, consistent, permanent change of awareness as opposed to moment to moment reaction?
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Well, Tony, mental alertness is for long been misunderstood as consciousness.
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Mental alertness will empower us to live better in this world, survive better among people.
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But that s not liberation.
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That doesn t lead us to any kind of freedom.
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It just makes us pass this day better than maybe
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ten other people who may not be doing it the same way.
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Is it useful?
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Is it... It is absolutely useful, there is no question.
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But consciousness is a different aspect.
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Let me put it this way.
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See, as we sit here, this is my body, that is your body, distinctly separate.
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This is not going to be ever confused that this is my body, that is your body.
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Unless sometime later, maybe much, much later for you, that both of us are buried in adjacent graves.
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After some time, we may understand we are the same body because we are the same soil.
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But right now, this body is different, that body is different.
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This mind is different, that mind is different.
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Well, our minds may overlap here and there, but they re essentially different because the content is different.
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How it is accumulated is different because right now the content of your mind is just your memory.
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There is no way two individuals can have the same memory.
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So there is no way two minds can be the same way.
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So my body is different.
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Your body is different.
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My mind is different.
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Your mind is different.
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My emotions are different.
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Your emotions are different.
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My energies are different.
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Your energies are different.
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but there is no such thing as my consciousness is different and your consciousness is different.
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There is just one conscious existence.
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This is a conscious cosmos.
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You have captured a little bit, I have captured a little bit.
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Rest of it is the play that is happening.
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Now, if your body is the foremost aspect of who you are,
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Well, your life will be of a certain way, you will move in certain directions, certain things will come your way because your body is the front end of your life.
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Then you attract a certain kind of life and a certain quality of life.
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If your intellect is the front end of your life, you live differently from the body people
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If your emotions are the front end of your life, well, there will be lot of drama and juice, sometimes pleasant, sometimes unpleasant.
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That is one kind of life.
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If your energies, life energies are the front end, you live very differently.
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But what you call as consciousness is not my doing or your doing, it is there.
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We know that we are alive only because we are conscious.
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Consciousness is not something that we do.
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Mental alertness we can do.
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Controlled behaviors we can do.
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We can do many things with body, mind and emotion and energy, but consciousness is not something that we do because that is the basis of this existence.
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That is an intelligence which is unsullied by memory.
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Whatever you put on it, everything works according to its merit, but it has no quality of its own.
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It is just the fundamental aspect of creation.
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It is a fundamental aspect of who we are.
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So in that context, there is no such thing as my consciousness and your consciousness.
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There is just a cosmic consciousness.
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Are you a part of it or are you a bubble?
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It s like you blew a bubble and you think this is my bubble, but when it bursts, you don t say this is my air.
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So consciousness is just like this, we have captured some, we can enjoy it, we can make it the front end of our life or it is somewhere far behind.
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There is nobody who is completely not conscious, everybody is conscious in a different way.
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This is only about increasing the voltage.
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Suppose there is a light in the roof and the voltage is low, it only lights up one small circle on the floor.
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If you increase the voltage, it lights up a bigger circle.
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If you increase the voltage, it lights up the whole room.
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Consciousness is just like this.
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You don t try to be conscious.
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You just energetically make yourself far more exuberant than the way you are right now.
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If your energies are raised, yogic practices, when I m a little apprehensive of using the word yoga in America, because it turns out to be so many things,
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which has got nothing to do with yoga.
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But anyway, yogic practices have specific ways as to how you can make your life energies far more exuberant and vigorous.
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If this happens, being conscious is a natural consequence.
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You don t try to be conscious, you increase the voltage of your life, you will naturally be conscious.
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So anything that increases your joy, your happiness or your expression and feeling of love then,
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would automatically by its voltage increase your consciousness.
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Is that true?
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A lot of people struggle to be peaceful and of course they go through enormous struggles to be loving because they re trying to do it knowing that it s a good thing.
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If you want sweetness, don t try to squeeze it out of the soil.
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you need to plant a sugarcane crop, then sweetness will come.
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But if you re trying to squeeze it out of the soil, you may find something, somewhere a sweet spot, but that is going to be an arduous task.
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This is the reason why people are... who are thinking they must be happy, they must be loving, they must be peaceful, they are very super stressed in the world because they re trying to... they re trying to create a consequence.
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See, you never try to create a fruit, you nurture the root, fruit will happen.
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But if you try to create the fruit, we may end up with plastic fruits that we will be deeply disappointed after some time.
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So, this whole thing about, I want to be happy, I want to be loving, we must leave that.
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What is the fundamentals of disturbance?
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See, if we want to be free, we need not be thinking about freedom.
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We just have to understand what sort of ropes are tying us down and how to cut these ropes.
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You don t have to have any clue about what is freedom.
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If you cut the ropes, you will be free and you will experience it.
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So similarly, these aspirations of happiness in pursuit of happiness, in pursuit of love, one can become hallucinatory for a period of time and later on life can get you once again.
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If life throws a very... an unfamiliar ball at you, then you will see everything gets shattered again and again.
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So it s important that we don t try to create the consequence.
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We nurture the root, the fruit will anyway happen, there is no question about that.
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Sadhguru, you mentioned in the book about vasana, I believe I m saying it... if I m saying it correctly, that each individual has a unique fragrance or smell that we emit
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due to our past accumulation of impressions both physically, emotionally.
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Can you speak on that and describe how that affects us?
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What can I do when sage talks about smell?
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So, what is referred to as vasana is an appropriate description in terms of how it works.
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That is, if you have a certain type of accumulation, there will be a certain type of vasana.
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This is not a physical smell, this is not a odor as you know it, but it will create a certain amount of energy, certain kind of tendencies, which will make you lean in a certain way, which will in turn make certain aspects of life come towards you and you move in certain directions.
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This is happening because
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Probably in today s world it s better, I say, because you have a certain software, that is how you function.
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That is the leaning that you have.
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So if you have written your software unconsciously at one time, is it possible to rewrite your software consciously now?
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Definitely it is possible.
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The question is, are you willing to keep the old software aside and rewrite it or do you want to overwrite it with corrections and corrections?
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Well, both are possible.
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But if you re willing to rewrite, then it is possible.
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It doesn t matter what your karmas have been till this moment.
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till this moment, but from the next moment, life can be entirely different.
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There is today substantial scientific evidence.
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We all know... always know this by experience.
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For example, I ve been working in southern Indian prisons and also a few prisons in United States.
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This program is referred to as Enough Freedom for Impression.
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These are all people who have criminal background.
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Generally because I worked with long term prisoners, they ve all come either for murder or more.
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So if you look at their history sheets, they ve done terrible things.
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Many of them are there for life.
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Some of them that I worked with were on death row.
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So when you meet these people,
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Well, those people who met them in the wrong situations, unfortunately, probably they lost their lives or something terrible was done to them, all those things happen.
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But now here they are with me, but they are like little children jumping and laughing and playing around like little kids because
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This moment s karma, you can decide, it doesn t matter what it s been.
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Your fears, your guilts, your struggles, everything can be left behind if only you perform this moment s karma consciously.
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So whatever the vasana, whatever the natural tendencies that you have, or let me take away the word natural because it s not created by nature, it is self-scripted.
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But maybe you re writing in your sleep, so you do not understand that you wrote it.
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So, if we look at this thing from morning to evening, let s say from the moment you woke up till this moment, your physical karma, your mental karma, emotional and energetic activity that s happening in these few hours of wakefulness, how much of it happened consciously if you look at it?
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For almost all human beings, it is less than one percent, way below one percent.
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If we want to experiment with this, you take a bicycle, please don t drive a car like this.
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Take a bicycle, ride for ten minutes, but nine minutes your eyes are closed.
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Well, you know where... you know where we can pick you up, all right?
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This is all that s happening because a large part of the karma is being created unconsciously.
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Now, life and its consequences are looking accidental.
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If you became unconscious when you re driving,
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definitely accidental events will happen.
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When that happens, you always tend to ascribe it to something else, either somebody else s bad driving, or some divine will, or some negative force acting upon you, things like this.
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If you don t stop these things, you cannot transform your vasana.
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Your tendencies have to be transformed, means it is important that you rise above the accumulation, first of all.
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If you are dipping into the accumulation, then your tendencies cannot change.
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See, this is almost now nearly forty years ago, thirty-nine years ago to be precise.
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One day I m just sitting there and I just burst into ecstasy for no reason.
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Every cell in my body is dripping ecstasy.
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When I sit down and examine this, what is happening within me, what I found was, if I don t put my hand into the mess of my mind, every cell in my body bursts with ecstasy.
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I experimented this for a few weeks and then I decided this is it.
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I have discovered this, if you don t mess with your mind, everything becomes ecstatic.
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Who wouldn t want it?
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I could not imagine who wouldn t want it.
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So I sat down and made a plan.
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On that day, the world s population was 5.6 billion people.
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And I made a plan in two-and-a-half years  time, I will make the whole world ecstatic.
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This was the plan when I was twenty-five years of age.
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Look at me, forty years.
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Today people say we ve touched over a billion people, but billion people is still not the world.
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There are 7.6 billion people, populations have gone up.
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So what I m saying is, people are so deeply invested in their miseries, even if you offer the best, they will hang on to that because they like the familiar.
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It is the attraction of the familiar that will not allow a human being to step out of their pasts.
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Because they re always harping on the past, simply because they want to be in familiar terrain.
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At the same time, they complain their life is boring, nothing new is happening.
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It is like a person who ties his boat to the pier and then starts rowing.
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If you keep on rowing hard, it ll give you a lot of good exercise, maybe you ll grow muscles, but you will not go anywhere.
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you will not go anywhere.
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This is happening to a whole lot of humanity.
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All that s happening is something is growing.
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Maybe their body is growing, maybe the information is growing, maybe their bank balances are growing, but they are not going anywhere simply because they are tied down to the familia.
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They have a bond with the familia.
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This essentially comes from the fear of freedom.
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Everybody talks about freedom, but when it comes to them, they are terrified.
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Freedom means you must be free from yourself also, because you are the biggest bondage.
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Your own memories, your own genetics, your own other memories which are there, which is largely unconscious, this is the biggest bondage.
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But everybody seeks bondage when people seek in variety of ways, whether they like to hold the hand of the God that they ve been taught about, or they can only be friendly with people that they know,
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There are known people and strangers in their life, it s not like one humanity.
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When their experience of life is always about being comfortable with the familia, they will not want to rewrite their software.
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As I said, even if you teach them a simple way that they can live in an ecstatic way,
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No, they have an attachment to the old experiences of life and this will not let them be what they want, what they could be.
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They cannot explore the full potential of their life simply because their attachment to the past is such.
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This attachment to the past is essentially coming from the fear of freedom.
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Everybody thinks bondage causes suffering.
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No, human suffering is essentially because of the freedom that nature has offered to us.
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That if a dog or a cat or a tiger or a lion, if you take any of the animals, they have no freedom of how to be.
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It has been determined by nature.
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Little bit of latitude is there for them.
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But for a human being, there is a total freedom
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you can be whichever way you want, this moment you can be a wonderful human being, next moment you can be a horrendous human being, next moment you can be godlike, next moment you can be the very devil, you can be whatever in a given moment.
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From a little child, let s say when you were five, six years of age, how joyful, exuberant and alive you were, and how alive and joyful you are today.
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It has largely gone down for people.
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This means they are practicing suicide in installments.
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Because today everything is done in installments.
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You want to buy a house, it s in installments.
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You want to buy an automobile, it s in installments.
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Even if you want to get married, it happens in installments.
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So naturally, this also happens in installments, that people die in installments, that slowly they are killing themselves.
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Killing themselves means just this, the more and more they become hesitant to leave the memory and step into the new moment, the less and less alive they become.
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Or, see, what is life and what is death are two faces of the same coin.
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We can say right now, I am living.
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Or we can say, right now I m dying, one day the process will be complete.
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Both are same thing said in two different ways.
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So it is the same coin flipping this way and that way.
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So either you can be living or you can feel the power of life within you, or you can feel the power of death within you every moment of your life.
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So when fear, anxiety, this and that takes over, you are feeling the power of death.
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When love, joy, exuberance takes over, you re feeling the power of life.
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Now the question is just this, which one do we need to invest in?
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It s not about right and wrong.
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See, with death, the very nature of death is such, death has never happened inefficiently to anybody.
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When death happened, it happened absolutely total.
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Nobody died half.
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But life, whichever way you live your life, there is still room for improvement.
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You can do it whichever way you want, still you can make it better, you can live it better, you can experience it better because of this possibility and because of this sense of
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limitless possibility of life that you can make it, not little more better, you can endlessly push the boundaries of life.
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Because of that, your attention and involvement needs to be with life.
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Death you don t have to worry, you will do it very efficiently, believe me.
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You know, with COVID, so many people in the world found themselves trapped in their memories, trapped in how they think things should be, trapped in their old blueprint.
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And there was tremendous suffering that was brought to that.
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And I ve always said that when the external circumstances change, sometimes people are awoken
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because they suffer so much.
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The old plan does not give them comfort.
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It s not something they can return to because the life conditions have changed.
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So if someone wants to consciously create their own destiny, if they want to cut the bonds of those ropes that are self-imposed, what actions could they take right now to break from the old version of karma that s coming from their old blueprint, their old way of being, of coming up with meaning and emotion, and creating a new destiny more consciously?
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everything that happens within us in the form of psychological manifestations, or on a certain level, just our imagination.
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This imagination may be so powerful that it also affects the body seriously.
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Well, in... in yoga there is one classic example that is always used, that is, if I... if you re sitting somewhere and if I take a rope and throw it at you and say,
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Well, it is just a rope.
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but you will go through everything that a snake would have caused in terms of heightened palpitations, your experience, your fear, the terror, everything happened to you, but it was just a rope.
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So, the experience of life is entirely manufactured within you.
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It is not the snake which does it, it is not the rope which does it, it is you who crafts your experience of life.
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If you understand where is the seat of your experience,
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If you experientially know where is the seat of your experience, you must be sitting on that seat and determining the nature of your experience.
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Right now, all sorts of people are sitting there in the sense, people you like, people you don t like, all kinds of people are sitting there and manipulating your happiness, your joy, your miseries, everything.
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Too many people, a crowd of people are sitting there because what
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Right now, most human beings call as their persona or themselves is a collage of things that what their parents were, what their teachers were, what their friends were, the movie that they saw, the book that they read, all kinds of pieces, they re still a collage.
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They have not become a whole human being.
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Becoming a whole human being means... See, body is a collage because body is accumulated over a period of time.
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When you came, you had such a big body, now you have whatever you have, and in between, you know, it was in different stages.
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So this is a collage that you slowly added up, accumulation.
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And so is the picture of mind.
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It is a collage of information and impressions that we have taken in.
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So these two large collages or accumulations that we have, as long as you think this is you, then your struggles are never going to be over.
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One day you will be happy, another day miserable, this, that, struggling.
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The problem is not about happiness and unhappiness.
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The problem is, in your life, you will end up
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not being able to do what you could do.
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In your life, you will end up being... not being able to be what you can be.
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That is the disaster.
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The problem is not about happiness, are you happy, are you unhappy?
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No, this is happiness, unhappiness, love, peace, these are just inner ambience.
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If you don t have the right ambience, the chances of you overflowing with your genius will not happen.
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So creating the right ambience is important.
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In that context, these words, happiness, joy, this, that is important.
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But I would rather put it this way, your physical pleasant... pleasantness of your body, pleasantness of your mind, pleasantness of your emotion, pleasantness of your energies, these are referred to like this.
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If you are
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Pleasant in your body, we call this health.
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If you become very pleasant, we call it pleasure.
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If your mind becomes pleasant, we call this peace.
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Very pleasant, we call this joy.
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Emotion becomes pleasant, we call this love.
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If it becomes very pleasant, we call it compassion.
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If your life energies become pleasant, we call this blissfulness.
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If it becomes very pleasant, we call it ecstasy.
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If your surroundings have to become pleasant,
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then we say you are in success.
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Only for this surroundings being pleasant, you need the cooperation of many people and many forces around you.
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But pleasantness of body, mind, emotion and energy is one hundred percent your business.
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If you realize this, you have some mastery over your present karma.
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Past karma you don t try to fix.
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Oh, but there are so many bad things there, so many unpleasant things there.
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See, the more unpleasant things happen to you in your life, the wiser you should become.
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Instead of becoming wiser, you re becoming wounded.
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You re becoming wounded because you let the past live.
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Past is... The word past means it s over, but you make the past live.
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That means you have this fascination to keep the dead alive.
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When you keep the dead alive, the living will slowly die.
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You know, in many ways, human beings have died in installments.
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If you look at their face when they re five, six, it was like this.
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Now it s like this.
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At that time, you had to do something terrible to make them unhappy.
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Now, so many terrible things have to be done to the whole world to make you happy.
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Yes, very true.
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Sadhguru, can you speak about, you know, you mentioned
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about the fact that it s not about trying to change past karma.
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So therefore, can you speak about the power of intention and why intention is so important?
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You gave beautiful examples in the book that illustrated you can be doing the same thing, but somebody s intent, their intention makes all the difference for, you know, more accumulated karma or not.
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Well, it happened once that Shankaran Pillai went to his lawyer and he wanted to divorce his wife.
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The lawyer asked, why, you ve been okay with her, what s the problem?
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Shankaran Pillai said, her table manners are so bad, her table etiquette is so terrible, I can t live with her anymore.
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But the lawyer asked, you ve been married for eighteen years, only now you realized her table etiquette is bad?
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He said, well, only yesterday afternoon, I happened to pick up a book.
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on table etiquette.
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As I read it, I realized her table etiquette is terrible.
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So I want to divorce her.
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So people are constantly changing their intentions.
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Holding on to certain intent means holding on to a basic plan.
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Rest of the plan can go whichever way, whether it ll go as a straight line, as a curve or a zigzag, we don t know.
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There are many life situations, but the basic intent has to be held in place.
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Your intent cannot be held in place unless you change your identity in the sense, if your identity is too much about your body or your intellect or your emotions, then you can only operate as an individual.
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So your intent
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is very important, but at the same time, more than the intent, the intent is a consequence of the type of identity you have taken.
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If you have taken an identity of being very, very strong person, then you will see with best intentions, still worse things could happen.
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I must tell you that the most horrific things on the planet have happened with best intentions.
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People who believe that they re doing great things,
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they did the most horrific things.
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People who even today believe they are doing God s work, they do the most terrible things in the world right now.
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Because intention without fixing the identity could become very powerful weapon.
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The most important thing is to fix the identity.
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How small is your identity or how large is your identity will determine even what your intent is.
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Your ability to develop an intent
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What sort of intent you are... Please understand this, somebody who is committing a crime, he also has a strong intent.
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Somebody who is doing something else, many nations, businesses, you know, various kingdoms in the past, they all believed they had a good intent of conquering the world.
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And you know the consequences of those intents, all right?
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We have suffered imperialism, maybe not so much here, you have also suffered to some extent.
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But in other parts of the world, in Africa, Asia, we know the fruits of imperialism, what we have gone through because of that.
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But in their minds, their intent was a powerful, wonderful intent of their idea of a one world, okay?
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So it s very important that we first fix the identity.
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If you fix the identity as not a limited identity, but as a cosmic identity, then intentions will naturally flow.
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See, whatever you identified with, with that you always have the best intentions.
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You don t have to culture those intentions.
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You have a little baby, now you don t have to think, I will do only good things to this child.
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Trubbish, you don t even have to... you don t even need a thought like that, because you see it as yours.
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Naturally, all the intention is there.
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You just have to see the world as yours.
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You have to see this universe as yours and it is yours.
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What is your identity and how did it evolve?
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It might be nice for people to hear a little bit of the story of your background for a moment to create a context.
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And what does the name Sadhguru mean so that people understand the difference in the way that you have come upon this as opposed to a traditional education?
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Well, there are various types of gurus and today in America, you know, there are management gurus, there are what?
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Marketing gurus and various other kinds of gurus.
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So even among the spiritual traditions, there have been various types of gurus.
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There are very scholarly gurus, there are gurus who are teaching only devotion, a variety of people.
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Well, if you want to learn scriptures, you go to one kind of person.
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If you want to understand the traditions, you go to another kind of person.
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If you want to learn the rituals, you go to another kind of person.
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But in that sense, I m a... I m an uneducated guru because I have no scripture, I ve never bothered to approach them.
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I have no tradition, I have not been taught by anybody anything.
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Maybe I was too big-headed to learn anything from anybody.
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So I only trusted my own experience.
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So I invested myself only in looking at what s happening within me, what s happening within me endlessly.
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From that,
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When I... when I came out with a certain experience and a certain sense of... for lack of words I m saying, a downloaded wisdom,
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Suddenly, I was a different human being altogether, none of the past remained.
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And because of that, people started referring to me as Sadhguru, because the word sadh means from within.
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A guru who comes from within, that means he knows no scriptures, no traditions, no rituals, he knows only one thing.
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I know this piece of life from its origin to its ultimate.
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Fortunately, every other piece of life is made exactly the way this one is made.
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Because of that, it looks like I know everybody and everything.
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I love your sense of freedom in every sense, including your motorcycle.
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So you live life on your terms, which is a beautiful thing, quite spontaneously.
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Yeah.
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Sadhguru, you mentioned in the book that there s two ways to liberate karma.
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One is obviously to act awarely or with awareness.
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And the second is to act without abandon, like to act completely spontaneously in the moment.
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And how does one who s been so habituated start that path of awareness?
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Because it takes not effort, but I guess is this the sadhana, the tools that are the keys that open that path for awareness to come at a deeper level for those who are longing for this?
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See, essentially these two paths that you re mentioning now, awareness and abandon, traditionally is called as prajna and samadhi.
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Prajna is the path of awareness, samadhi is the path of abandon.
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So when we say awareness,
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Awareness is a step-by-step work.
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It s an arduous amount of work.
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It s a laborious process of constantly trying to fix every aspect of your life.
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It is... It is... It will drive you to a point of distraction and frustration where you will come to abandon.
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That is, if you pursue hard enough, if you pursue full time.
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See, this happened in Gautama s life.
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I m talking about Gautama
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because two days ago is a Buddhaparnami, it is a day.
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It is a full moon night when he got enlightened.
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So it happened one day, early morning one man came into his congregation.
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And you know, this is a man who is a great devotee, well-known devotee.
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He not only went to temples, he built many temples.
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But slowly there is a little bit of doubt.
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See, most people are using devotion and their belief in God as it s convenient for them.
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Only when it s... for most people, God is like insurance, they do everything.
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Just in case if it fails, I have also paid my premium.
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You know, that is the kind of approach they have.
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There is... there are extremely small number of people who trust God with their money, with their family, with their profession and leave it in his hands and do whatever you want to do.
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There are extremely few people like that.
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Rest it all only to a point of convenience.
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I do everything, in case it doesn t work, it s you.
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If it works, of course it s me, you know.
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So, God is a kind of insurance to fall back on when things don t work.
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So, this would have... this would come face to face with you only if you invest your life fully.
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So, this is a full-time devotee.
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He only does uttering God s name, his God is Rama.
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So he sit down Rama, stand up Rama, if he wants to address you Rama, if he wants to call you Rama, if he wants you to go Rama, everything is Ram.
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Apart from that, he will not say anything.
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So full-time devotee, as he ages, a question has come in his mind, suppose there is no God,
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my whole life will be wasted.
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See, you are smart, all of you.
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You re very smart.
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You invest in God only one day in a week or maybe once, I don t know, in Thanksgiving Day or something like that.
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This is a smart investment.
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You know, it s... it s good.
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But this man invested his entire life into it.
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And now suppose it is not there, what will happen?
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Whole life will go waste.
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And there s a whole lot of people who are saying, there is no God and this and that.
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They re not suffering, they also seem to be having a good time.
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Actually better time than me.
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So little doubt.
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So early morning he came when it is still shadows.
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He stood in a corner in the shadows and asked Gautama, is there God?
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Gautama looked at the man.
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Oh, you.
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He gave a clear, emphatic answer, no God, there is no God.
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This whole congregation of monks who are sitting there, one big relief, oof, because in their mind also daily the same struggle, is there God, is there no God, is there God, is... See, these struggles will come to you only if you invest everything that you have in it, then you will worry.
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Is it true or is it not true?
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Right now you have found a convenience, five minutes a day your prayer and after that he doesn t exist, it s just you and your own things, all right?
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This is a smart way of doing it.
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But he is fully invested, so doubts have come.
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Then in the evening, then this... all these monks, big celebration started because Gautama, the enlightened being has declared there is no God.
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Look at the relief.
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Nobody sitting up there, keeping accounts of what you re doing, waiting to burn you in heaven... I m waiting to burn you in hell and give your enemies some rewards in heaven, all these complications.
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Nobody.
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Your life is entirely yours.
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Look at the freedom of that.
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So there was one big relief and celebration going on.
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In the evening, another man came.
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India is one country which has cultivated and encouraged both.
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This man is a Charvaka.
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Charvaka means he s an out-and-out materialist.
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He doesn t believe anything other than what he sees.
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So he comes, all his life he s gone about proving to people how there is no God.
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Even if you are a big believer, if you talk to him for ten minutes, he will get you out of your belief and at least make you doubt whether there is God or not.
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So he s proved to thousands of people there is no God.
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Now age is passing away, little doubt has come, suppose there is God, then I go there.
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Will he leave me alone?
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People also say he has all kinds of torture equipment up there.
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And will he leave me alone?
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So he wants to confirm.
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He knows there is no God, but he just wants to confirm there s an enlightened being here.
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So he came in the evening and asked the same question, is there God?
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Gautama looked at the man and said, yes, there is God.
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All the people got terribly confused.
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Morning you say no God, evening you say there is God.
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What is this game?
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The game is just this, whether you say there is God or whether you say there is no God, both are concoctions of your mind.
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The fact of the matter is you do not even know a minuscule part of the creation.
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How the hell do you know what is the source of creation, where it is, how it is, its characteristics and how many children they have and whatever?
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Okay, in India we have a whole lot of information about God that you can t think of here.
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So how did you get all this when you do not even know a thing about yourself?
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I ve always said it, the belief is a poor substitute for an experience, right?
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That s really, if you haven t experienced it, you re coming up with something in your mind.
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So many people feel compulsions to be a certain way, act a certain way, do things a certain way, based on memory, based on their blueprint.
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And you talk about even, you know, some of this being passed down, you know, they begin to study with, I think it was with the mice, where they put the cherry blossom smell and then they shock them.
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And after a while, most people know you smell the cherry blossom smell and they go into aversion.
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But what was really interesting is,
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the next generation that didn t have the experience still had it in their body.
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How do we transform that or compulsion?
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I know you talk about the importance of that pause.
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Can you address that a little bit?
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See, the genetic compulsions are there in all of us.
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This a whole lot of people can observe in their lives.
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When they were 18, 20 years of age, they rebelled and they looked at their mother or father and said, I m not going to be like you.
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I m going to be something else.
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But the time they become 40, 45,
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They speak like their parents, they walk like their parents, they sit and stand like their parents.
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It s happening to a whole lot of people because the genetic compulsions will take over.
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This is why making a little bit of distance between you and your bag of karma is very needed.
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When I say you and your bag of karma, see, karma is a very good thing.
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Without it, you won t exist.
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Without karma,
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without all this memory, you can t be in existence.
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Your individual existence is only because of the memory that you carry, either in a conscious or unconscious form.
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Because there is memory, you are a human being.
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Because there is memory, you are a man or a woman.
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Because there is memory, you are so many things that you are in your life.
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If there is no memory, none of these things would exist.
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So karma should not be understood as a burden.
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It is from the past.
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Generally, if you observe the existence, if you observe the nature... See, let us say... I ll take a cruel example because this is not a good time to choose this example, but I m choosing this.
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Or let me take a... Why am I walking into trouble all the time?
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I have this propensity of taking the most extreme example.
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Let us say there is a mango, so sweet and wonderful, but once its time passes, it rots.
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So is a human being.
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Right now, there may be some human being here so wonderful, but once they have passed, it rots.
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Now, should you get rid of it?
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No, you should allow it to rot, because the rotting process is about converting filth into manure.
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Manure, if properly used, will become flower, fragrance and fruit.
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Will you transform this manure of the past?
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Will you transform your karma?
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mind to manure and in turn flower, fragrance and fruit, or will you carry the filth on your face that this is my past, so I ll carry it on my face?
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This is the choice that everybody has.
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Whatever is there within us, not all of it is ours.
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There are generations of people who have contributed to who we are right now.
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Now, they did right, they did wrong, it doesn t matter.
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How will you use it right now?
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This freedom you have, you cannot change the past.
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Because that is why it is past and you cannot change it because it is not here.
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If you want to change something, it must be here.
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It is not here, so how can you change it?
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Past cannot be fixed.
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Present can only be experienced.
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future can be crafted.
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For this to happen, you need a little distance from what is you and what is your karma.
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So where is your karma?
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How are you carrying your karma?
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Well, this body is the bag which is carrying this karma in the form of memory, evolutionary memory, genetic memory, every kind of memory, everything is in this body.
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If you just learn to live here with a little space between you and your body,
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You will see, karma is not at all a problem.
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Karma is a great wealth.
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If you know how to put your hand to the bag and pick up what you want from this, this is wealth.
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But the bag is leaky, it is always smearing your face with all that... that is past, then it is very painful.
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It is about how we... in what condition we keep the bag and how we carry the bag.
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You talked also just for a second about the idea of pausing though.
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You got a compulsion to do something, a short pause that goes to a longer pause.
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Could you address that?
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Because I think people are looking for what, if karma is action and that s the little definition, what can I do right now to shift that karma by breaking from that past, by taking that pause?
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How do you coach people to do that?
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So the simple thing is this.
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identify what are all the survival instincts within us and which play up anyway.
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Now, I feel hunger, I must eat.
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The need for food, sleep, sexuality and, you know, various other things that people may gather, essentially these three are survival instincts.
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Survival of the individual, survival of the species, that is... these are the instincts which drive that.
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all these instincts of survival, if you just conduct it little consciously, to... to give that time for consciousness, to act consciously, whatever it is, any of these requirements of the body, if you just wait for two minutes.
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You want to eat right now, very hungry, just look at your food,
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Maybe close your eyes, don t... don t find distractions of prayer and something else, that is not going to help.
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Just... you know food is here, you appreciate it s here, but you just wait for a minute or two, you will see your instincts will lose power over you.
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You can manage your instincts consciously.
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This must happen.
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Otherwise, if we instinctively react to everything,
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we will go back in evolutionary scale and become like every other creature because all of them live by their biological instincts.
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If we also live like that, maybe there is a sense of power to that, but it is a limited manifestation.
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The whole evolutionary process was about moving you from the limited manifestation of being some creature to a conscious being.
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This is what the evolutionary process is about.
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Now that we are there as human beings, falling back may look attractive.
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May look attractive for those who do not know how to handle their own cerebral activity.
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Right now, one thing, only one thing that human beings are suffering is,
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their own cerebral activity.
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If they had the brain of an earthworm, they would be quite happy, I believe.
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And that two minutes can turn into 20 minutes or two hours or two days of fasting.
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And then you are now in charge.
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You are creating the karma as opposed to just responding to history, memory and instinct.
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And habit.
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You also mentioned, Sadhguru, just as a practice is to just simply look around, you know, look around without an outcome, without looking
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for a meaning or looking for God or looking for something, just simply experience and be with life and notice.
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Can you expand on that for those that are at home and want to implement some of these practices?
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Obviously, you go into the sadhanas and the keys and the karmic yogi that s, you know, a part of this process.
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But can you just share about that practice of just seeing and looking?
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See, it is in the nature of other creatures.
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For example, if you leave a dog outside, he s always looking.
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He s looking for something, all right?
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He s not simply looking.
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He s not ever looking to enjoy the scenery.
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He s looking for something.
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What is that something?
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That something is, you know, his instinct for self-survival, self-sustenance.
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He s always looking out for that.
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So once we become human beings, we must learn to look
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without looking for something, otherwise you will never ever be a... a genuine seeker.
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People say, I m a seeker.
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What are you seeking?
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I m seeking God.
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So if you already know what you re seeking, how is it a seeking I m asking?
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You already made up something and then you say, I m seeking.
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Seeking means first and foremost thing is you realize, I do not know.
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Once you realize I do not know, it is natural for human intelligence to seek.
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You don t have to brand yourself, I m a seeker.
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If you genuinely realize and acknowledge you don t know a damn thing about life, which is a fact, in this vast cosmos, in this tiny little mud ball which is spinning around as planet Earth, we are all sitting here and talking all this stuff.
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We definitely do not know where it begins, where it ends.
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We re just enjoying the privilege of our individual nature, which has been given to us.
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We didn t make it.
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When we were monkeys, we did not decide, let s become humans.
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There was no such intent.
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It is just because of the nurture of life, we became like this.
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Now we are capable of being conscious.
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Will we exercise that or not is also left in our hands.
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For all the other creatures, the qualities that they possess, they will get to exercise, not because... simply because it s not by their intent, but by their instinct.
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Because instincts have been lowered within us and we are given the freedom to choose, now human beings are struggling with every little thing.
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So this process of how... how to look, to simply look, because
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Looking means simply looking.
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When you simply look, you will see what is there.
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If you re looking for something, the nature... because seeing is not just photography.
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Seeing is a very, you know, the visual apparatus are very complicated.
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You are not using your eyes just as a camera.
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There is a whole process happening in the brain.
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depending upon what type of memories, what type of intentions you have, accordingly you see things.
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two human beings see the same things and one person thinks it s fantastic, another person thinks it s horrible.
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Always it is happening, between generations of people it s happening, between neighbors it s happening, between two different religions and races it s happening, two different nationalities it s happening.
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What one group of people think is fantastic, another group of people think it s horrible.
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So this is simply because of the type of intent we have,
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which in turn depends on the type of identities we have.
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So looking means simply looking, not through the... not through the kaleidoscope of my karma.
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If you look at life through the prism of your karma, it lacks
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it gets all distorted.
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Each one of us will see it in our own way.
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Nobody will see it the way it is.
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The most important aspect of life is to see it the way it is.
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People keep asking me, Sadhguru, what does the word mystic mean?
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This happened some time ago.
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Normally, except for these three books which have come out in the last three to four years, the Inner Engineering, the Death Book and the Karma Book, upon which I ve sat down and worked,
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All the other books are just compilations of my talks, I ve never really looked at them, I never worked on them.
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What I ve spoken, they just printed it as it is, raw, in spoken language.
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So, one of those books came to me, they usually come to me for titling.
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So it came, I flipped around with a few pages and I gave a title of Mystics and Mistakes.
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Then our publication department said, Sadhguru, this is too much in the face.
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Can you give a milder title?
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I said, no, no, this is a good title.
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Because there are only... there are only two kinds of people, mystics and mistakes.
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Those who are making a mistake about their perception, because they re always looking at everything through their limited identifications, intentions and karmic substances, they are looking through multiple prisms and seeing something of their own.
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If you remove all the prisms and look at everything just the way it is, unfortunately, you get labeled as a mystic.
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So, so much suffering is happening in the world and you and I both know there s a big difference between pain and suffering.
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I think you talk about misery is not just what s happening in the physical body or what s happening in your life, it s what you do with it.
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We ve always said that, you know, suffering is not in the fact, it s in your perception of the fact.
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What can people do to shift that perception from
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Suffering to just simply what it is the pain of the moment.
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And would you share because I can talk about identity.
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I loved your story of the crippled fox and the generous lion and the particular identity.
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Shaping how that person acts behaves and sometimes creates pain for themselves.
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So could you address those two.
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Not sometimes, Tony, all the time, a whole lot of people are doing it.
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So earlier we were talking about identity that s related to this.
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If you want to keep your karma aside and sit here free, and also related to the question that Sage asked about looking, if you want to look at something simply the way it is, not through the prism of your accumulations, then you must be able to keep it aside.
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as I was saying, it is all in your body.
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You need to create a little distance between you and your body.
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Today, millions of people are practicing this process called Isha Kriya, which is available for free for everybody to do.
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You know, probably hundreds of millions of people are today practicing that practice across the world because
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Once you create a little distance between you and your body, you have a distance between you and your karma, between you and your memory, between you and all the accumulations that you hold, you are not trying to throw it away.
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You have a choice either to carry your bag on your head and walk or
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keep it beside you and it will come anyway.
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These are the choices we have.
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So we must... our karma is important because without it, we will not exist.
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But we must be able to pick out what we want from our karma.
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If this has to happen, if you re immersed in it, it will not happen.
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there must be little space.
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So there are methods and processes with which one can bring a little space between what is me and what I have gathered.
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If this happens, all these three questions that you re asking, in that there is a solution.
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In that there is an absolute solution.
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Without that, if you try hard mentally to drop the karma, to change these factors,
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That itself can become a lot of struggle.
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This is happening to, unfortunately, happening to a whole lot of people who think they re on the spiritual path and struggling with their mind to change the quality of their life.
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Well, they may change the external situations with the power of their mind, but they will not change their experience of life.
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Their experience of life cannot be changed like that.
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It s important the experience of life has to come to some relaxation.
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If it has to come to some relaxation,
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Initially, there needs to be a certain amount of space between you and your body.
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Without that space, there is no ease.
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Where there is no ease, there is no enough foundation for joy or love or ecstasy to persist.
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or to sustain.
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Here and there people may go up and down.
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To live blissfully every moment of your life, it s not possible unless you bring absolute ease into the system.
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Ease is not possible when you re trying to live a thousand years of past memory at a time.
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It s important that you re able to keep it aside, not by distraction.
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that right now you get busy with something, you watch a movie, you sing a song, listen to music, you may be off, but that is of no use because that is another kind of karma.
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Consciously, you re little away from your body.
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you are keeping the bag aside.
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If this one thing you do, all these three aspects that you brought up, this is... these are natural consequences of a little space between you and your body, which is the main body of karma.
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What life throws at us is not always our choice.
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What we make out of it is hundred percent our choice.
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There is nothing pleasant or unpleasant.
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For example, you know, right now, let s say there s a volcano blowing,
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If your home is within the range of this, you know, rain or fire, then it s a terrible thing, this volcano.
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But if you have had a distant view, you re sitting on another hill and watching one hill explode, it is the most spectacular experience of your life.
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So is volcano good or bad, it s not for you to decide, just don t be in its range, that s all.
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If you re in its range, it s a terrible thing, but if you have a good gallery view, it s a fantastic thing.
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So what life throws at you is not your choice.
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What you make out of it is a hundred percent yours.
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You don t have to ever identify anything that comes our way as good or bad, pleasant or unpleasant.
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You don t have to do this because good and bad experiences, pleasant and unpleasant experiences happen only within you.
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It is not because of what s coming at you.
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What is coming at you is just a situation.
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Are you competent to handle it or not?
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Should you go head on at it or should you step aside is a judicious choice every human being has to make in a given situation.
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I loved the notion of in America or in the West anyways, so many people are seeking happiness.
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They re searching after happiness.
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They re trying to find happiness.
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And I loved the awareness and the notion of rather than seeking it, embody it.
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embody that bliss embody that happiness embody that state of being you also shared how you know as human beings we forgotten the significance and the beauty of what it means to be human.
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Can you just expand on that?
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That one statement has just lingered in my being and it s just so true.
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As human beings, we can all go so blind to the absolute beauty of this existence, nevermind the gift to be human being and that we actually have the capacity to shift our reality and to create our reality.
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It s just, it s magnificent.
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Can you share from your perception?
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See, all other creatures in the world, if their stomach is full, they re happy.
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They re fulfilled, you can see that.
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Stomach full, life settled.
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But for human beings, stomach empty, only one problem.
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Stomach full, one hundred problems is simply because we have been
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given a cerebral capability that most people have not learned how to harness and employ.
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Right now, if they had half the brain that they have right now, a whole lot of people would be peaceful and happy, believe me.
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It is the extra capability which they don t know how to handle, they re poking themselves every moment of their life.
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They don t need anybody s support, all by themselves they can do it.
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See, if you are with me and you feel miserable, you can always blame it on me.
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But if you re alone and you re miserable, obviously in bad company, isn t it?
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So this is happening all the time, but people are failing to see that.
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So when you say embodying happiness or embody... becoming an embodiment of joy, we must understand, in the simplest possible way to see it, human experience
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All human experience, joy and misery, tranquility and tension, agony and ecstasy, everything and everything has a chemical basis to it.
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If you create the right kind of chemistry, you re joyful by your own nature.
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Because you have a joyful, blissful chemistry.
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If you don t do this, being happy is always going to be hard work.
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not only hard work, it is terribly damaging to everything else.
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We must understand this ecological disaster we are talking about in the world is essentially a consequence of human pursuit for happiness.
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It is like this, you went to an apple tree, you wanted to eat the fruit, but you are a potato farmer.
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So you started digging up the roots, trying to find apples there.
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Well, maybe you will destroy the tree, but you will not find apples.
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If you just look up, apples are right there hanging, but your vision is elsewhere.
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This is the only problem.
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Right now, human happiness, we are trying to squeeze from the world around us, from the people around us, from the things around us.
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No, this must be settled for once for all.
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All human experience happens from within.
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What happens from within must happen my way.
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It should not happen anybody else s way.
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What happens around me,
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So many people are involved, my way is a little bit, your way is a little bit, somebody else, you know, there are too many forces on the surroundings.
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But within myself, what happens must happen my way.
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Tell me if your within or your insides happen just the way you want, would you choose joy or misery?
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Would you choose bliss or, you know, suffering?
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What would you choose?
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Definitely you would choose highest levels of pleasantness for yourself.
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Sometimes what you want for your neighbor may be debatable.
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But what you want for yourself is highest level of pleasantness.
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So why such a simple thing is not happening?
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Simply because we have lost this distinction as to what is psychological and what is existential.
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We are misunderstanding our psychological process.
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Our happiness, our misery, our love, our compassion, our everything, all these things are our psychological realities.
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Why is this important?
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It is important because if you do not create a pleasant ambience of psychological well-being within yourself, your ability to live life will be greatly diminished.
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Your ability to see life just the way it is will be gone.
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It will be clouded with a cataract that you cannot remove.
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So it s important that your experience of life is pleasant.
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Joy is not the ultimate goal.
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Joy is an ambience that you need to live a fruitful life.
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Without this ambience, living itself becomes an impediment.
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You yourself become a terrible impediment or a big issue.
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When you are a big issue, how will you address any issues in the world?
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If you really want to handle the issues in the world, one important thing is, you are not the issue.
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There are many problems in the world, but you should not be the problem in your life.
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If this one problem if you remove, that you are not the problem, you will see, rest of the problems we ll handle it to the best of our capabilities, and that s all there is.
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Sadhguru, we always enjoy the time with you so much.
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You bring so much spiritual nourishment, so much awakening.
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We really are so grateful to you, both to have you as a friend and to share you with our audience.
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So thank you for joining us again today.
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We appreciate it very much.
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Thank you, Tony and Sage, wonderful.
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Thank you, Sadhguru.
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Thank you.
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All the best for you.
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The Tony Robbins Podcast is directed by Tony Robbins and produced by the Tony Robbins team, Copyright Robbins Research International,