Chapter Two
The Sixfold Path of the Universe
$a~adhvan
In Saivism this objective universe is said to be threefold,
because it is composed of three paths (adhvans). These
adhvans are gross (sthiila), subtle (siik~ma), and subtlest
(para). The gross path is called bhuvanadhva, the subtle path
tattvadhva, and the subtlest path ka/adhva-first bhuvanadhva,
then tattvadhva, and finally kaladhva.
The word adhvan means "path." Here, path has a twofold
meaning: it is either that path on which you tread, or that path
which you must dispose of, must discard. You have either to
tread on th,e path or discard the path. You can dispose of this
path only by the grace of your Master. And when you dispose
of this path, you reach the state of P arama Siva.
There is no question of realizing God through treading on
this path. You may tread for centuries and centuries and still
you· will be treading. So you must discard this path, dispose of
it. When you do dispose of the path, that is also called adhvan.
Disposing of it, however, can only be done by the grace of the
Master, who is the embodiment of Parama Siva.
That path which is said _to be gross is known as bhuvanadhva.
Bhuvanadhva means "the path of all the worlds." In
Saivism, these worlds are said to number one hundred and
11
KASHMIR SHAIVISM "The Secret Supreme"
eighteen. By one world, I do not mean one planet. This whole
cosmos, including suns, moons, stars, and planets, is called one
world. It has been found by yogins in samiidhi that there are
one hundred and eighteen worlds like this cosmos which have
been created. This combination of one hundred and eighteen
worlds is called bhuvaniidhva.
The complete system of the thirty-six tattva:;, which I have
explained earlier, is called tattviidhva. Tattviidhva means "the
course of all elements," the path of the tattvas. This is that path
which is subtle.
That path (adhvan) which is more refined than tattviidhva is
known ·as kaliidhva. That path is the subtlest. Kaliidhva consists
of five kaliis, which are five boundaries or enclosures.
These kaliis are enclosures for all of the thirty-six elements, the
thirty-six tattvas, from earth up to Siva. The first and outermost
enclosure is called nivritti kalii. In nivritti kalii you will find the
first tattva,p,ithvz tattva, the element "earth."
The next kalii or enclosure is pratiethii kalii. In pratiethii
kalii you find the twenty-three tattvas from jala tattva, the element
"water," up to and including prakriti tattva. The nextenclosure
is known as vidyii kalii. Vidyii kalii contains the.
seven tattvas, from puruea tattva up to and including miiyii
tattva. The next enclosure is called siintii kalii. Santa kalii contains
the four tattvas from suddhavidyii tattva up to and including
sakti tattva, the thirty-fifth tattva. The fifth and last enclosure
is known as siintiitlfii kalii. Here, you will only find the
existence of siva tattva.
This course of the threefold adhvans is called viicyiidhva.
The word viicya means "that which is observed, spoken, told."
So viicyiidhva is the path of that which is observed, seen, realized.
It is called viicyiidhva because it is seen, it is observed, it
is created, it is felt. It is the objective cycle of this creation.
Now, we must tum to its observer, the creator of this
adhvan. The creator of the threefold path of the universe
12
The Six Fold Path of the Universe ($at;iadhvan)
known as viicyiidhva is called viicakiidhva. The meaning of the
word viicaka is "that which observes, sees, and creates." And
so that path which observes, sees, and creates is called
viicakiidhva. It is the subjective cycle of this creation. And, like
viicyiidhva, viicakiidhva, is also composed of three paths:
gross (sthiila), subtle (siik~ma), and subtlest (para).
Gross (sthiila) viicakiidhva is called padiidhva and consists
of sentences; sentences are said to be gross. Subtle (suk~ma)
viicakiidhva is called mantriidhva and consists of words,
because words are known to be more subtle than sentences.
Subtler than mantriidhva, the world of words, is the path ofletters,
called van:ziidhva.
Take any object, such as a pot. That object will fall in the
threefold world of viicyiidhva. It is an offshoot of the thirty-six
elements. On the other hand, the word "pot" is viicakiidhva for
this object. So, this object is viicya and its viicaka is the word
"pot."
The combination of all of t!Jese six adhvans, the three objective
adhvans and the three subjective adhvans is called
~at;iadhva, the six fold adhvans. This is the explanation of this
whole universe, both subjective and objective.
13

To begin with, I will explain to you the nature of that which
is known as the tattvas, or elements. In Vedanta we are told that
there are only twenty-five tattvas; however, in Saivism we
know that there are really thirty-six tattvas. These thirty six
tattvas are the most important points for entering into Saivism.
I will give the explanation of the tattvas in the manner of rising
not descending . We must rise up to Parama Siva. I prefer
rising, not descending, so we must rise. I will, therefore,
explain the grossest element 'earth' first and then proceed to
explain subtler and subtler elements, until we reach the subtlest
element, t'ie finest, which is Parama Siva.
36 TATIVAS - 36 ELEMENTS
Panca mahiibhiitas - Five Great Elements
prithvi = earth
jala = water
tejas = fire
viiyu = air
iikiisa = ether
1
KASHMIR SHAIVISM "The Secret Supreme"
Paiica tanmiitras - Five Subtle Elements
gandha = smell
rasa = taste
rupa, = form
sparsa = touch
sabda = sound
Paiica karmendriyas - Five Organs of Action
upastha creative
payu = excretion
piida = foot
piil}i = hand
viik = speech
Paiica jiiiinendriyas - Five Organs of Cognition
ghriil}a = nose, organ of smelling
rasana = tongue, organ of tasting
cak~u = eye, organ of seeing
tvak = skin, organ of touching
srotra = ear, organ of hearing
Anta~kara1Jas - Three Internal Organs
manas
buddhi~
ahamkiira
prakriti
puru~a
=
=
=
=
=
mind
intellect
ego connected with
objectivity
nature
ego connected with
subjectivity
2
Thirty Six Elements (Tattvas !
Sar kaiicukas - Six Coverings
niyati = limitation of place
kiila = limitation of time
raga = limitation of attachment
vidyii = limitation of knowledge
kalii = limitation of action (creativity)
miiyii = illusion of individuality
Suddha tattvas - Pure Elements
suddha vidyii = 1-ness in I-ness-Thisness in
Thisness
isvara = Thisness in I-ness
sadiisiva = I-ness in Thisness
sakti = I-ness
siva = I-ness (Being)
We will begin, therefore, from the lowest degree of the
tattvas, which are the gross tattvas. The gross tattv(ls are called
the paiica-mahiibhiitas, the five great elements. They are the
tattvas of prithvi (earth), jala (water), tejas (fire), viiyu (iiir),
and iikiisa ( ether). The element "ether" is not a perceptible element,
such as the elements earth, air, fire, and water. Rather, it
is space, unoccupied space. It gives you room to move. It is
that element in which the other four gross elements have room
to exist. We could say that it is a special vacuum which is filled
by the other four great elements. These tattvas are gross and
are called mahiibhiitas (great elements) because the whole universe
is based on these five elements.
After the five mahiibhiitas, you move up to the five tanmiitras.
The five tanmiitras correspond to the five mahiibhiitas.
Gandha tanmiitra arises from the element of earth (prithvi tattva).
The word gandha means "smell"; however, it is not exact-
3
KASHMIR SHAIVISM "The Secret Supreme"
ly smell, it is the abode of smell, where smell liv~s. And that
abode of smell is called ganda tdnmatra. '1 he next tanmiitra,
rasa tanmiitra, has come out from the element of water (jala
mahiibhuta). Rasa tanmiitra is the residence of the impression
of taste (rasa). And then from the element of fire (tejas mahiibhuta)
issues forth rupa tanmiitra. Though the word rupa
means form, rupa tanmiitra is not exactly form; it is the residence
of form, where the impression of form resides. This residence
·is called rupa tanmiitra. From the element of air (viiyu
mahiibhuta) rises sparsa tanmiitra, which is the tanmiitra of
touch, the sensation of touch. This tanmiitra is the residence of
the sensation of touch. And finally, rising from the element of
ether ( iikiisa mahiibhuta) is sabda tanmiitra, the tanmiitra of
sound. This is the residence of the sensation of sound.
After the five tanmiitras come the five tattvas, which are
known as the five karmendriyas, the five organs of action.
These organs of action are viik, pii,:ii, piida, piiyu, and·upastha.
The first karmendriya is viik tattva, the organ of speech. Next
is piini tattva. The word piini means "hand." Pii,:ii is that organ
of action by which you take and give. Then comes piida tattva.
The word piida means "foot." It is the organ by which you
move about. It is the organ of locomotion. Next is piiyu tattva,
which is the active organ of excretion. It is the organ of passing
stools. The fifth and last karmendriya is upastha tattva.
Upastha tattva is that karmendriya, that organ of action which
is the active organ of sex and urination, the organ by which sex
is performed and by which one urinates.
The next five tattvas are the five organs of cognition
(knowledge) and are known as the fivejniinendriyas. These are
the mental organs with which we experience the world. These
five organs are ghrii,:ia, rasanii, cak~u, tvak, and srotra. The
first jniinendriya is ghrii(ia tattva. The word ghrii,:ia means
"nose." The use of the word nose does not refer to breathing;
4
'
Thirty Six Elements (Tattvas)
rather, nose is used here to indicate smell. This is the organ of
cognition by which you smell. It creates odors. The next tattva
is rasanii tattva. Rasanii means "tongue." Here the use of the
word tongue does not refer to speech but to taste because,
athough speech also comes from the tongue, it is an organ of
action, not an organ of cognition. Rasanii tattva is that organ of
cognition by which you taste. It creates flavors. Now follows
cak.ru tattva. The word cak.ru means "eye." It is that organ of
cognition by which you see. It creates form (riipa!J). The fourth
jiiiinendriya is tvak tattva. Tvak means "skin." It is the organ of
cognition by which you feel. It creates touch. The last organ of
cognition is srotra tattva. Srotra means "ear." It is that organ of
cognition by which you hear. It creates sound.
All of the above twenty elements;-the five mahiibhiitas,
the five tanmiitras, the five karmendriyas, and the five jiiiinendriyas,-
are called gross elements. They are all objective elements.
The following elements, as we continue rising in our
explanation of the tattvas, are said to be objective cum subjective
elements. You should understand though that, in Sa1v1siii',
aITlhe elements are really objective elements. They are called
objects. Only that Super Being is subjective. Yet, as the following
elements are a bit more connected to subjectivity than
the former, we say that they are objective cum subjective elements.
Now we rise to the three tattvas which are known as the
anta!Jkara,:ias. The word anta!Jkara,:ias means "internal
organs." The three internal organs are manas (mind), buddhi!J
(intellect), and aharizkiira (ego).
Manas tattva, the element of mind, is said in Sanslqit to be
sarizkalpasiidhana, the means by which you create thought.
This could be any thought, such as, "I am going there, I will go
there, I have done this, I have done that." This is the action of
manas. The action of buddhih tattva, the element of intellect, is
5
KASHMIR SHAIVISM "The Secret Supreme"
to confirm whether I should do this or not. This is the field of
the confirmation of the rightness of any proposed action,
whether intellectual or moral, because, first, you must determine
the rightness of a proposed decision or action and then
make a choice dependent on this rightness. You ask yourself
internally, "Should I perform this action or not? Is this the right
decision or not?" The buddhi will reply to you, "No, you
should not do it," or "Yes, you should do it." "This is bad, it is
wrong to do it." "This is good, you should do it." "This answer
is right, this answer is wrong." All this is done by the intellect.
Aharizkiira tattva is the element of ego which is connected
with objectivity. When you attribute any action or knowledge
to your self, such as, "I have done this and it was a mistake, I
have done that and I ought not to have done it," or "I did a
wonderful thing today which will benefit me a lot," this is the
action of aharizkiira tattva. It creates limited "I" consciousness,
the limited ego which is connected with objectivity.
Rising still further, we come to the two tattvas of prakriti
and puruea. These two tattvas are interdependent. Prakriti is
dependent upon puruea and puruea is dependent upon prakriti.
Prakriti is the element which is known as "nature." It is the
field where the three tendencies arise and flow forth. These
three tendencies are known as the three gu,:zas, the three qualities.
They are, respectively sattva, rajas, and tamas. Prakriti is
the combination of these three gu,:zas but without any distinction.
The three gu,:ias emerge from prakriti and thus it is ·said
that the three gu,:ias are not in the field of the tattvas. They are
not to be considered as tattvas because they are created by
prakriti. Tattvas are creators, they are not created. It is, therefore,
not the gu,:ias which are tattvas but their creator prakriti.
And that which responds to that prakriti, which owns that
prakriti, is called puruea.
Up to this point, I have explained twenty-five tattvas; five
mahabhiitas, five tanmatras, five karmendriyas, five jnanen-
6
Thirty Six Elements (Tattvas)
driyas, three anta!Jkarai:ias, prakriti, and puru$a. This is the
limit of the Vedantin's understanding of the tattvas. They say
that there are only twenty-five tattvas. Yet in Saivism, nothing
as yet has happened. All these tattvas exist in the field of maya,
in the field of objectivity.
In Saivism, puru$a is not a realized soul. Puru$a tattva is
bound and limited just as ahamkara tattva is. The only difference
between puru$a and ahamkara is that puru$a is connected
with subjectivity and ahamkara is connected with objectivity.
And this puru$a is entangled and bound in five ways, which
are the five kaiicukas: niyati, kala, raga, vidya, and kala.
First, there is niyati tattva. The function of niyati tattva is to
put the impression in puru$a that he is residing in a particular
place and not in all places. You are residing in a houseboat near
the First Bridge and you are not residing simultaneously at
lshiber near Nisha!. You are residing,in Kashmir; you are not
residing simultaneously in Australia or Canada. This is the limitation
which niyati tattva causes for puru$a; that one is residing
in a particular place and not everywhere.
Next comes kala tattva. The word kala means "time." The
action of kala tattva is to keep puru$a in a particular period, the
victim of being in a particular period. For instance, you are 25
years old, I am 64 years old, and he is 43 years old. This limitation
is the result of the action of kala tattva.
The third tattva by which puru$a is limited is known as raga
tattva. Raga means "attachment." This is that attachment
which results from not being full. The action of raga tattva is
to leave the impression in puru$a that he is not full, that he is
not complete, and that he must have this or that to become full.
He feels a lack which he must fill. This is the function of raga
tattva in limiting puru$a.
The fomth tattva which limits puru$a is vidya tattva. Vidya
means "knowledge." The action of vidya tattva is to put the
impression in puru$a that he has this or that particular and lim-
7
KASHMIR SHAIVISM "The Secret Supreme"
ited knowledge, that he is not all-knowing for he knows only
some limited things.
The fifth and final bondage and limitation for puru$a is kalii
tattva. Ka/ii tattva creates the impression in puru$a that he has
some particular creativity, some particular artistic talent. He
has mastered the· art of writing, or the art of music, or the art of
medicine; however, he does not have unlimited creativity. He
is good at some things and not all things.
These five bondages of puru$a are caused by puru$a's ignorance
of his own nature. And this ignorance is another tattva,
which is known as miiyii tattva. These five tattvas are created
by miiyii for puru$a. That puru$a who is the victim of miiyii,
therefore, does not know his .own real nature and becomes
bound and entangled by these five (kancukas) and thus
becomes a victim of prakriti. He takes on individuality and
becomes a limited individual.
These five tattvas plus miiyii are known as $at kancukas (the
six-fold coverings). These are the six coverings which bind and
entangle and, therefore, limit puru~a. He is not limited by only
one covering but by six and these coverings must be removed,
and this is done automatically by the grace of the Master.
Through this grace, at the time of real knowledge, miiyii is
transformed into His sakti, His great energy. In His glory, miiyii
becomes the glory of Parama Siva. When puru$a realizes the
reality of his nature, miiyii becomes glory for him.
We have completed our examination of those tattvas, from
the antaJ;kara,:zas to miiyii, which are connected with objectivity
cum subjectivity. We will now rise to those tattvas which
are connected with pure subjectivity. This is the subjective
course to be entered into by puru$a for rising from pure subjectivity
to purer subjectivity to purest subjectivity.
Pure subjectivity is found in the tattva known as suddhavidyii
tattva. This exists when puru$a actually realizes his own
nature. And yet that realization is not stable; it is flickering, it
8
Thirty Six Elements (Tattvas)
is moving. This is the realization at the level of suddhavidya
tattva. This realization is in motion. Sometimes you realize it,
sometimes you forget it. And the experience (paramarsa) of
suddhavidya tattva is, "I am Siva, this universe is in duality.
This universe is unreal, I am Siva." This is the impression
which comes in suddhavidya tattva and it is pure subjectivity.
Now purer subjectivity will come in the next two tattvas,
isvara tattva and sadasiva tattva. In isvara tattva, you realize,
"This universe is my own expansion. This universe is not an
illusion, it is my own expansion." The realization which takes
place in sadasiva tattva is the same as the realization which
takes place in isvara tattva, but more refined. In sadasiva tattva,
you realize,"! am this whole universe." This is the difference
between these two impressions. In isvara tattva, you have
the impression, "This universe is my own expansion," whereas
in sadasiva tattva, you will find "I myself am this whole
universe." These two tattvas comprise subjectivity in a purer
form.
Now in the final two tattvas, we come to subjectivity in its
purest form. These two tattvas are the interdependent tattvas:
sakti tattva and siva tattva. The impression which comes in
these two tattvas is only I, the pure I, the universal I. It is not
"this universe is my own expansion" or "I am this whole universe."
No, it is just I, pure I, universal I.
Last is that Being which does not come in the cycle of
tattvas that Being called Parama Siva. Parama Siva is not only
found in siva tattva or in sakti tattva. It is not only here, not
only there. You will find It everywhere. You will find It from
the lowest tattva to the highest. It is all levels, and therefore no
level. It is everywhere, that is why It is nowhere. The one
Being who is everywhere, It is nowhere.

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन  । कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते  ॥७॥ yastvindriyani manasa niyamyarabhate ‘rjuna / karmendriyaih karmayogamasaktah sa vishishyate //7// SWAMIJI: Yastu, on the opposite [side], that person who through mind controls all the organs, through mind he controls all the organs, all the temptations of organs he controls through mind; niyami arabhate arjuna karmendriyaih karmayogam, and he does all the activities of the world–karmayoga–he does everything. He goes to the office, he works there for the whole day. And he comes back and he goes to movie, he talks, he laughs, he does everything, but his consciousness, his mind, is focused towards the pathway of God consciousness. That is, he is never absent from the breathing cycle of abhyasa, meditation. Internally, he is watching his breath; externally, he is doing all the activities. Karmendriyaih karma yogam asaktah, without attachment, without being attached to those things which he does outside in the world, sa vishishyate, he is fortunate, he is the right person who is fortunate. So for you, I advise you, O Arjuna . . . नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः  । शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः  ॥८॥    niyatam kuru karma tvam karma jyayo hyakramanah / sharirayatrapi ca te na prasiddhyedakarmanah //8// . . . so niyatam karmanam, only those activities you should do, you should indulge in those activities only, which are advisable. Not to do plundering, not to do looting, not to do adultery, not to do all these wrong activities. But [do] those activities which are advised by your master and your shastras; you should do those activities, you should indulge in those activities. Niyatam (niyatam means shastryam, niyatam does not mean you should do activity always), niyatam, [means] which are nominated by shastras, and which are nominated, prescribed, by your master, those actions you should do. Karma jyayo, doing action is better than doing nothing, because while doing nothing he does everything. Internally, he does everything. When I left . . . one time I left my home and went to the forest . . . DENISE: Sadhuganga. SWAMIJI: Sadhuganga. . . . and in meditation I was . . . [seeing] all those things which were in my bedroom, in my bathroom, in my dressing room, there at Fatakadal [in Srinagar, Kashmir], I would see them. I would see them absolutely vividly there. So impressions were there; all impressions were with me. I had not shunned those things because they came, they appeared at the time of meditation, there, in the forest where there was nothing, only the wind and God. So, sharira yatrapi ca te na prasiddhye, this body cannot stand without doing no actions . . . with doing no actions. If you do no activity body won’t stand, you have to throw this body off. Because sometimes you have to eat, sometimes you have to go to bathroom, sometimes you have to go for playing badminton, sometimes you have to go to see cinema, sometimes you have to go to talk, sometimes you have to laugh. You have to do so many things. This body cannot remain without doing these things. If you maintain this body without doing actions, you will do all those things internally through mind. That is what he says. Sharira yatrapi ca te, this bodily sphere of life also cannot exist without doing actions. The actions will be there. यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः  । तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर  ॥९॥ yajnarthatkarmano ‘nyatra loko ‘yam karmabandhanah / tadartham karma kaunteya muktasangah samacara //9// So, doing actions in this world without sacrificing it for God, that is yajnartha, this activity should be done for God, for the sake of God, for realising God. Activity of cooking, activity of working, activity of going to cinema, should be adopted for realising God, for realising your nature. If it is done without that impression, loko ‘yam karma bandhanah, all this world will be entangled in the trap of activities. He won’t get rid of that cage. Tadartham karma kaunteya muktasangah, so being unattached to it, detached from your activities; do your activities for the sake of realising God but not for the sake of good for your livelihood. This is what I mean, this is Lord Krishna’s . . . DENISE: You mean to keep that idea in mind that, “I am doing this for the sake of God.” JAGDISH: Yajna. SWAMIJI: Yes, yajna. Yajna means . . . yajna does not mean niskama [without desire] there. Yajna is just . . . JAGDISH: Sakam. SWAMIJI: Not sakam [with desire]. . . . just for the sake of God realisation. JAGDISH: That concept. SWAMIJI: That concept. JOHN: So when there is devotion to God, everything should be an offering. SWAMIJI: It is offering, these are offerings to God. I am cooking food, just [think] it is His work, it is His work. So the impression of cooking will be transformed in abhyasa [practice] in the dreaming state. You will see, if you do this way of activity in this world, in wakefulness, [then] in the dreaming state you will see the fruit of that will be that, you are watching your breath in the dreaming state. So this is certificate. That certificate should be produced in dreaming state, then you are on the right path. Otherwise, you are misbehaving . . . DENISE: In waking state? SWAMIJI: . . . in waking, yes. JOHN: So, making offerings of these things to the Lord means to maintain awareness in all of your activities. SWAMIJI: Yes. JOHN: When going to the bathroom, when you are walking . . . SWAMIJI: Yes. Go on, go on, go on; don’t keep yourself away from maintaining that one-pointed-ness. That is what he means by this “doing action, activity.” Tadartham karma kaunteya mukta sangah samacara, O Arjuna (kaunteya means Arjuna), O Arjuna, for that sake you should do activity in this world, not for any other sake. Not for any other selfish things. Not for your husband, not for your sons, not for your kids, not for your own nature, Self, but for the sake of realising God. JAGDISH: Mukta sangah is these worldly things? SWAMIJI: Mukta sangah is yes, be detached from the world. सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः  । अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्  ॥१०॥ sahayajnah prajah srishtva purovaca prajapatih / anena prasavishyadhvamesha vo ‘stvishtakamadhuk //10// Prajapatih Lord Shiva . . . . Prajapatih does not mean as other commentators have commentated upon as Prajapatih is Brahma. It is not Brahma there. Prajapatih means Lord Shiva. . . . Lord Shiva, when he created, while creating this universe, while creating these individuals in this world, purovaca prajapatih, Lord Shiva told them, while creating those individuals, He told them, instructed them, advised them, anena prasavishyadhvam, rise, go on rising in your own way by doing activities in this world. And esha vo astu ishta kamadhuk, this activity will sentence you, will divert you, towards the realising state of God consciousness. He also advised them when He created that world. So . . . देवान्भावयतानेन ते देवा भावयन्तु वः  । परस्परं भावयन्तः श्रेयः परमवाप्स्यथ  ॥११॥ devanbhavayatanena te deva bhavayantu vah / parasparam bhavayantah shreyah paramavapsyatha //11// This also He advised, Lord Shiva advised to people, when he created this universe. Anena devan bhavayata; anena, by this way, you should worship your cycle of organs. Deva means the cycle of organs. The cycle of your organs, you should give life to the cycle of your organs by doing activity in this way; go on doing, go on eating food with awareness, go on seeing forms with awareness, go on smelling worth smelling [fragrant] flowers etc., with awareness, go on hearing sounds with awareness, go on perceiving the touching sensation with awareness, [do activities] all this way. This way you should fulfil the desires of your own organs, this way. And they will fulfil your desire, and those organs will in turn fulfil your desire, parasparam bhavayantah, they will fulfil your desire. What is your desire? To remain in the establishment of God consciousness. Shreyah paramavapsyatha, supreme peace will shine before you, after doing this way of actions. इष्टान्कामान्हि वो देवा दास्यन्ते यज्ञभाविताः  । तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः  ॥१२॥ ishtankamanhi vo deva dasyante yajnabhavitah  / tairdattanapradĺyaibhyo yo bhunkte stena eva sah //12// Ishtankamanhi vo deva, those organs, which you have fulfilled by actions, whose desires you have fulfilled with actions . . . You know, you understand what I mean? DENISE: Yes. SWAMIJI: . . . dasyante yajnabhavitah, ishtankaman, abhishta, desires, desires which you want, which you really desire, wish. What is your desire? Your desire is to remain in God consciousness. They [your organs] will put you in God consciousness. After getting established in God consciousness, tairdattan apradayaibhyo, then if you remain always in God consciousness and do nothing for your organs, you are absolutely [thief]. You have snatched the treasure from your organs, and in return, you have not served them. You are not serving those organs. You are a kind of thief. You have snatched that treasure from them and you do not do activities again. Again, you should do activities in the world. Go on doing activities . . .  . . . God consciousness like that. Remain in . . . come down from that God consciousness with awareness and do the activities of these organs for the organs' sake. DENISE: Satisfy them. SWAMIJI: Satisfy them. Satisfy them, and in turn, they will again push you back in God consciousness. Again, you will come down and satisfy them and they will push you again in God consciousness. This way life must be conducted. This is the real way of life. This we don’t do! Some Vedantists snatch away that God consciousness from them [their organs] and remain there, and then they become vulgar, they become brutes. Because this God consciousness fades away, fades away, by and by, by and by, it fades away, and it is nothing, it is only just deceiving people, deceiving people always. No, you should not do that. You should come down from God consciousness and serve them again with awareness. And in turn they will push you back [into God consciousness. Then you should go again to serve them. This way you should conduct your activities in your lifetime. JOHN: What do Vedantins do? They don’t . . . they get to that state of . . . SWAMIJI: And remain in that [state] saying, bas, they have achieved. They have not achieved. It is temporary achievement. You have to do all this thing up to death, then it will be permanent. यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्विषैः  । भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्  ॥१३॥ yajnashishtashinah santo mucyante sarvakilvishaih / bhunjate te tvagham papa ye pacantyatmakaranat //13//   Santa, those sages who just yajna shishtashinah, they shishta, shishta means what remains behind, what is saved after that, the thing which is saved after doing this activity–organic action, and action of the internal sphere of God consciousness–whatever is saved, that little bit you should eat, you should use that little bit. But don’t strive to enhance that little bit with your own effort. What have you to do there? DENISE: I don’t know what you mean, what is saved? SWAMIJI: For instance you have served your organs . . . DENISE: Yes. SWAMIJI: . . . with awareness. You have to serve your organs, give them whatever they need. And in return they will push you back in God consciousness. But you are established in God consciousness not for always. It is a temporary achievement. That temporary achievement should not be perceived as if it is a permanent achievement. It is not a permanent achievement. It is a temporary achievement. It is temporary just the cost of that service. You have received that cost. Don’t think that it is your own treasure now for your lifetime. You have to come down again and serve them. Whom? DENISE: Your senses, organs. SWAMIJI: Your senses. And they will, in return, they will push you back. You have to serve them then they will push, push, push and go, push and go, push and go . . . and in the end you’ll be established; finally you will be established in the real state of God consciousness in the end. DENISE: And then what’s left over? You were going to tell me what’s left over? SWAMIJI: Hum? DENISE: That little bit that’s left over? SWAMIJI: The actual joy of God consciousness, which you have momentarily, which you have got momentarily, bas, a little bit, that. That is the yajna shishta. But don’t strive to enhance that by yourself. Don’t strive to increase that by yourself. DENISE: It won’t? SWAMIJI: It won’t be, you can’t increase it. You can increase it only by serving your senses in the right way. When you serve your senses in the right way then they will push you back in God consciousness. By this way it becomes stronger and stronger and stronger, and in the end it is strongest. When it is strongest you are one with God. That is the real state of jivan mukta. JOHN: Jagadananda? SWAMIJI: Jagadananda, everything. JAGDISH: Yajna shishta is that what you get after serving . . . SWAMIJI: Yajna shishta. Yajna shishta is that remaining in one-pointed-ness of God consciousness. That is yajna-shesha. Yajna-shesha is not what we do in yajna [when] I perform the yajna of my master, afterwards what we call shesha is that ‘khir’ [rice pudding], and bata [rice] and ‘chapatti’ [unleavened bread] and ‘dhal’ [lentil soup] and ‘paratha’ [ghee chapatti], and you eat that. That is yajna shesha there. But here it is not; yajna shesha is a separate thing. Yajna shesha is the actual joy of God consciousness which remains for some moments. Afterwards, if you are confused [about] what has happened, [when] it is not there. The remedy for catching hold of this is, to go and serve these with awareness. JAGDISH: Senses. SWAMIJI: Senses. That is: you should walk, you should walk with awareness, you should talk with awareness, you should eat with awareness, you should do everything, all external things. And then in its return, you will be pushed back [into God consciousness]. So you have to do this. This way the life is concerned. That is yajna shishta. That yajna shesha, which is used by santa (santa means those ancient sages), mucyante sarvakilvishaih, they are freed, they are liberated, from all the impurities and sins of the world. JAGDISH: Yes. SWAMIJI: Bhunjate te tvagham papa, those people who think that they have snatched this joy from these senses and they take hold of that, it [that joy] does not remain. So that is not yajna shesha, that is not yajna shesha. They are not eating yajna shesha, they are not using yajna shesha, they are using sin [papa], they are eating sin there. GEORGE: Snatching. SWAMIJI: Snatching that temporary joy from them and . . . DENISE: Then not serving them. SWAMIJI: . . . and not serving them in return. GEORGE: Can that also mean that when you are having that glimpse of God consciousness you attribute it [to yourself] that, “I did that, I am great”, rather . . . SWAMIJI: No, what should you do about that ego. That ego, keep that ego on one side. But take care, take care of your senses. Those are gods. Deva indriyani vrittaya, your own organs are devas, gods. You have to serve those gods in return, and in return, they will make you achieve that God consciousness. Afterwards, you have to serve them again. That is [it]. JAGDISH: Ashinah is to be satisfied always? SWAMIJI: Ashinah means eating, using. JAGDISH: And mucyante? SWAMIJI: Yajnashishta-ashinah, those who eat yajnashesha, mucyante sarvakilvishaih, they are liberated from all sins. [But] bhunjate te tvagham papa, those people eat, not yajnashesha; they eat sin, [i.e.,] ye pacantyatmaka, those who eat for their own self [enjoyment], not satisfying their organs. DENISE: Then they are thieves. SWAMIJI: Yes. JOHN: This eating goes to all five senses, this is to all senses, whatever it is. SWAMIJI: Yes. DENISE: I have one question, though. It’s not possible for everybody to watch their breath when they are doing all actions in the world. Is that easier to think when you are doing actions in the world, that I’m doing this for the sake of God? SWAMIJI: That is also maintains awareness [but] not to that extent. But it helps. It is according to the capacity of sadhakas [aspirants]. JOHN: Some things are easier than other things. SWAMIJI: Something is better than nothing. JOHN: Talking is very . . . SWAMIJI: Yes. JOHN: . . . tough.

Secret Supreme – Chapter Thirteen The Birth of the Tantras At the beginning of Satyuga Lord Śiva appeared in the form of Svacchandanātha, with five heads and eighteen arms. His five heads came into manifestation through his five great energies: cit śakti, all consciousness; ānanda śakti, all bliss; icchā śakti, all will; jñāna śakti, all knowledge; and kriyā śakti, all action. These five energies, which appeared in His five mouths, are known as – Īśāna, Tatpuruṣa, Aghora, Vāmadeva and Sadyojāta. Because of the grace (anugraha) of Lord Śiva, these five mouths experienced the sensation of illuminating the Universe.   Svacchandanātha – Aghoranātha You see, Lord Śiva wanted to enlighten the universe by manifesting the existence of the Tantras. In order to accomplish this, He manifested the sixty-four Bhairava Tantras, which are filled with monistic thought (abheda), and which are connected with Kashmir Śaivism. In the three yugas (ages); satyuga, tretāyuga, and dvāparayuga; masters and disciples were very great, and they were initiated verbally. The power of memory in them was so great that they remembered everything instantaneously, so there was no need to write anything down or to refer to books and papers. [But] when kaliyuga occurred, these masters and disciples were so disappointed they hid themselves in unknown places in order to avoid the touch of worldly people living at that time. Because of this the theory of the Bhairava Tantras and Kashmir Śaivism was lost. Lord Śiva, however, always wishes to illuminate the universe and so He reappeared in this world [at the beginning of kaliuga] on Mount Kailash, not in the form of Svacchandanātha with five mouths, but in the form of Śrīkaṇṭhanātha. Śrī Kaṇṭhanāth In the form of Śrīkaṇṭhanātha, [Lord Śiva] again taught the theory of the Bhairava Tantras to the sage Durvāsā Ṛiṣi, instructing him to expand the thought of the Bhairava Tantras in all the universe without restriction to caste, creed, color or gender. After Śrīkaṇṭhanātha taught Durvāsā Ṛiṣi in this manner, he disappeared into the ether. [ END ] — Excerpt #2 — Self-Realization in Kashmir Shaivism Talks on Practice (page 72) Svacchandanatha, while creating these Tantras through His five mouths, possessed eighteen arms. These eighteen arms are symbols of the eighteen elements or tattvas. These tattvas are offshoots of His five great Śaktis and are created in the following manner.  Cit-śakti gives rise to one element, manas-tattva, the element of mind.  Ānanda-śakti gives rise to two elements, buddhi and ahaṁkāra, the elements of intellect and ego.  Īcchā-śakti gives rise to the five vital airs (vāyu) of the body. These are prāṇa, apāna, samāna, udāna, and vyāna.  Jñāna-śakti gives rise to five elements known as the jñānendriyas, the five organs of knowledge: nose (ghraṇa), tongue (rasaṇa), eyes (cakṣu), skin (tvaca), and ears (srotra).  Kriya-śakti gives rise to the five organs of action, karmendriyas. These include the organ of generation (upastha), excretion (pāyu), mobility (pāda), holding (pāṇi), and speech (vāk). These eighteen arms of Lord Śiva, in the form of Svacchandanātha, are created by Lord Śiva for the protection of the individual, but in order to receive this protection, the individual must adhere to divine discipline [i.e., yama and niyama].

गायत्र्या गीयते यस्य धियां तेजः प्रचोदकम् । चोदयेदपि कच्चिन्नः स धियः सत्पथे प्रभुः ॥७८॥ gāyatryā gīyate yasya dhiyāṁ tejaḥ pracodakam / codayedapi kaccinnaḥ sa dhiyaḥ satpathe prabhuḥ //78// There is the mantra of the Gāyatrī mantra.145 The Gāyatrī mantra is: “Oṁ bhūr bhuvaḥ svaḥ, tat savitur vareṇyaṁ, bhargo devasya dhīmahi, dhiyo yo na, praco-dayāt.” Oṁ, I accept,146 bhūr bhuvaḥ svaḥ, there are three worlds (bhūḥ, bhuvaḥ, and svaḥ). There is this universe, there is the universe of planets, and there is the universe of . . .147 ERNIE: Heavens. SWAMIJI: Tat savitur, the sun of all of these three worlds, the shining embodiment of . . . ERNIE: Light. SWAMIJI: . . . He puts, He induces, the light on these three worlds, which are existing, which I confess they are existing (bhūḥ, bhuvaḥ, and svaḥ); tat savitur, He who is the light giver of these three worlds, and His effulgent light is vareṇyam (vareṇyam is “worth having, worth possessing”). Tat savitur vareṇyam bharga (bharga means, light), His effulgent light is worth having, worth possessing. I meditate on That light. ERNIE: That’s the mantra. SWAMIJI: This is the meaning of this Gāyatrī mantra. Vareṇyam teja, vareṇyam bharga, bhargo devasya dhī-mahi, I meditate on It, I contemplate on That light of the Lord, dhiyo yo naḥ, who will elevate our shrunken . . . “Shrunken”? JOACHIM:  Yes. SWAMIJI: . . . shrunken intellectual position, who will elevate our shrunken intellectual position and insert it in that effulgent light of the universal sun–Gāyatrī. This is the mantra of Gāyatrī. He says . . . now he refers to that mantra. JOHN: Gāyatrī means, the universal light, or . . . the word “gāyatrī”? SWAMIJI: The meaning of gāyatrī? Gāyatrī means, he who sings His glory, he is protected by That–the singer is protected. ERNIE: And the singer sings this mantra? SWAMIJI: Yes. Gāyatryā gīyate yasya dhiyāṁ tejaḥ pracodakam; yasya tejaḥ, yasya gāyatryā tejaḥ, gāyatryā gīyate, by this mantra of Gāyatrī, [the purpose for which] it is sung, “Whose effulgent light,” is dhiyām pracodakam, is inducing the power of your individual understanding to insert it in the universal understanding.148. It is pracodakam.149 [Bhaṭṭa Nārāyaṇa says]: I don’t want that! I don’t want that thing to be done in my intellectual cycle. Codayet api kaccit naḥ sa dhiya, let that power of that effulgent light insert me, or direct me, codayet api, on the path of Śaivism. That is my pracodaka. I don’t want to elevate my intellectual cycle. I want to get myself on the path of Śaivism. That is what I . . . I long for this favor from Gāyatrī. ERNIE: Why? Because that . . . SWAMIJI: I want Śaivism, bas, that is all. ERNIE: That is more. SWAMIJI: That is more than That. I don’t want to get my intellectual cycle elevated only. I don’t want that elevation. I want myself to be stepped on the path of Śaivism.

Chapter Fifteen: Kashmir Shaivism and Advaita Vedanta Although the main principle of both Kashmir Śaivism and Vedānta is monism (advaita), pure monism, yet there are many important differences in their thinking. For example, Vedānta masters teach that karmayoga means yoga in action. They believe that you must practice niḥṣkāma karmayoga, which means that you are to perform all the actions of the world without asking for any reward. They say that by acting in this way you are carried toward the existence of the Real Being, the Real Nature of Self. From our Kashmir Śaiva point of view, however, karmayoga means something else. It does not mean carrying out all of the activities of the world. Yoga in action is pure yoga and nothing else. Pure yoga is one-pointedness, and this one-pointedness must be developed in three ways. You must develop one-pointedness in the existence of your being. This is one-pointedness in the state of parā vāk (supreme speech). You must also develop one-pointedness in the state of madhyamā vāk (medium speech). And finally, you must develop one-pointedness in the state of vaikharī vāk (inferior speech), in the state of ordinary speech. In Śaivism, we begin with the central way, the way of madhyamā vāk. Kashmir Śaivism explains that yoga in action means that when you are seated in a bus, or when you are walking on the road, you must observe silence. Walk silently, sit in the bus silently. Do not talk to anybody. Continue your practice of contemplating Lord Śiva as you were instructed by your Master, without talking to anybody. This is how you begin. It is not possible at first to practice yoga while talking. In the beginning, you have to start with silence. This yoga in action is tremendously powerful. For example, if you were to continue your practice of contemplation for just fifteen minutes while walking, the benefit will be the same as you would acquire if you were to continuously practice contemplation in your meditation room for two or even three years. This is because yoga in action makes your practice of contemplation more firm, solid, and substantial. This is why Kashmir Śaivism puts stress on yoga in action, and not on that yoga which is inactive. In the practice of yoga in action in madhyamā vāk, you begin with silence. And when you rise from madhyamā, you will rise in the parā state of Śiva. This parā state will occur, however, only when you have completed your activity. For example, while practicing your contemplation, you take a ten mile walk, five miles going and five miles returning, after which you go home, where you sit in meditation. At this point, you will automatically enter the parā state of yoga in action and this will carry you rapidly to that state of Transcendental Being. You must enter into the parā state of yoga in action automatically. You cannot make it happen. If it does not happen, then you will have to begin again practicing contemplation in action. It is by the strength of yoga in action that you enter into the parā state of yoga. If your contemplation in action is spontaneous and break-less, then you will automatically enter into the parā state of yoga. If, on the other hand, your contemplation breaks at any time while practicing, then when you sit for meditation, contemplation on parā will not take place and you will have to begin again. This is called karmayoga. When you are established in the yoga of action in parā vāk, then, after some time, you have to travel from parā vāk to vaikharī vāk. Practicing yoga in action in vaikharī vāk means that you are to remain established in your own being while talking, while laughing, while carrying out all of the actions of the world. This kind of yoga in action in vaikharī vāk is not possible unless yoga in action in madhyamā vāk and yoga in action in parā vāk are complete. The sign of their being complete is that whenever you practice yoga in action in madhyamā vāk and afterwards you sit and meditate, you enter into parā vāk, you are inside, residing in your own Nature. Establishing yoga in action in vaikharī vāk is the completion of the course of yoga in action. Here, you remain established in your own Being in all the activities of the world. It is said that Lord Kṛiṣṇa was perfectly established in yoga in action in vaikharī. He was very active, doing everything while remaining established in his own nature. The first difference, therefore, between Kashmir Śaivism and Vedānta is in their different understanding of karmayoga. This difference, as you have seen, is very great, with the Vedāntins believing that karmayoga means doing all actions without asking for their reward and our Kashmir Śaivism teaching that yoga in action means doing all actions while maintaining a break-less contemplation of God. Another difference between Kashmir Śaivism and Vedānta concerns the existence of individual being and Universal Being. The Vedāntins explain that individual being is manifested only when Universal Being is reflected in the mirror of the individual intellect. They say that Universal Being is reflected in the intellect (buddhi) and that reflection becomes the existence of the individual being (jīva). Kashmir Śaivism, however, does not recognize this explanation, arguing that it is without any basis. As Universal Being is absolutely pure and perfect and individual being is filled with imperfections (malas) and covered by veils, it is not buddhi that will reflect Universal Being, but rather, it is Universal Being that will reflect buddhi. It is the purer and more refined reality which will take the reflection of that which is less pure and refined and not the other way around. Buddhi cannot hold Universal Being. Kashmir Śaivism explains that when Śiva is reflected by His pure will in the mirror of his freedom (svātantrya), this is the existence of the universe and the existence of individual being. Furthermore, in the theory of the Vedāntins, it is not clearly explained how, if the world were not existing, buddhi, in which Lord Śiva is to be reflected, could exist at all. How could the intellect (buddhi) exist before the existence of the world? Therefore, individual being is the reflection of Lord Śiva in His svātantrya śakti. This is the existence of the universe. The third area of difference between Kashmir Śaivism and Vedānta concerns the essence, the substance, the basis of this universe. Vedānta holds that this universe is untrue, unreal. It does not really exist. It is only the creation of illusion (māyā). Concerning this point, Kashmir Śaivism argues that if Lord Śiva is real, then how could an unreal substance come out from something that is real? If Lord Śiva is real, then His creation is also real. Why should it be said that Lord Śiva is real and His creation is an illusion (māyā)? Kashmir Śaivism explains that the existence of this universe is just as real as the existence of Lord Śiva. As such, it is true, real, pure, and solid. There is nothing at all about it which is unreal. The fourth important difference between Kashmir Śaivism and Vedānta is that Vedānta does not recognize kuṇḍalinī yoga. The Vedāntins say that kuṇḍalinī yoga is meant for those who are treading on the inferior path of yoga. From our Kashmir Śaivite point of view, however, kuṇḍalinī yoga is the most important yoga in this system. Kashmir Śaivism explains that there are three paths of kuṇḍalinī yoga: parā kuṇḍalinī yoga, cit kuṇḍalinī yoga, and prāṇa kuṇḍalinī yoga. Parā kuṇḍalinī yoga is supreme kuṇḍalinī yoga. It is functioned by Lord Śiva with the universal body, not the individual body. Cit kuṇḍalinī yoga is kuṇḍalinī in consciousness. Prāṇa kuṇḍalinī yoga is kuṇḍalinī in breath. The fifth significant difference between Kashmir Śaivism and Vedānta concerns the question of who is fit to practice this monistic teaching. Vedānta holds that this teaching can only be practiced by “worthy people” such as brahmins with “good qualities.” In fact, Śaṁkarācārya holds that Vedānta is meant only for saṁyāsins1 and not others. From the Vedāntic point of view, women and other castes are not allowed to practice the Vedāntic system. This point of view, however, is not recognized by our Kashmir Śaivism. Kashmir Śaivism teaches that this monistic thought can be practiced by anyone, man or woman, without the restriction of caste, creed, or color. In fact, our Śaivism teaches us that this thought can be practiced more fruitfully by women than by men.2 Kashmir Śaivism, therefore, is a universal system, pure, real, and substantial in every respect, which can be practiced by all.

B) The nature of Liberation – Mokṣa (31–35) Now the thirty-first [śloka]: Audio 2 – 0:02 स्वतन्त्रात्मातिरिक्तस्तु तुच्छोऽतुच्छोऽपि कश्चन। न मोक्षो नाम तन्नास्य पृथङ्नामापि गृह्यते॥३१॥ svatantrātmātiriktastu tuccho’tuccho’pi kaścana / na mokṣo nāma tannāsya pṛthaṅnāmāpi gṛhyate //31// Now, he explains in this śloka, the thirty-first śloka, what is really liberation (mokṣa). Mokṣa, he explains, mokṣa is only svatantrātma, when your being becomes absolutely independent from all sides. That is mokṣa, that is liberation, then you are liberated. Without that absolute independence, whatever is existing in this world, if it is tuccha or if it is atuccha, if it is empty (worthless) or if it is worthy, . . . JOHN: Valuable. SWAMIJI: . . . whatever it is, that is not mokṣa. So, there is nothing separately explained as mokṣa except svatantrātma. The thirty-second [śloka]: Audio 2 – 01:23 यत्तु ज्ञेयसतत्त्वस्य पूर्णपूर्णप्रथात्मकम्। तदुत्तरोत्तरं ज्ञानं तत्तत्संसारशान्तिदम्॥३२॥ yattu jñeyasatattvasya pūrṇapūrṇaprathātmakam / taduttarottaraṁ jñānaṁ tattatsaṁsāraśāntidam //32// The essence that we have to perceive [of that which is] worth perceiving, that essence [of that] which is to be perceived (that is, Lord Śiva), and that perception, as long as it becomes full by-and-by, in succession, as much as it is full, you are near mokṣa. If it is not full, if it is incomplete, you are away from mokṣa. So, that [incomplete] fullness is differentiated fullness. For some masters of some other schools, they consider that full, but in other systems it is not, it is incomplete. So that complete fullness lies only in Shaivism, although they77 are liberated from that saṁsāra of their own (tattat saṁsāra śāntidam78). Now he explains the same in the thirty-third śloka: Audio 2 – 03:01  रागाद्यकलुषोऽस्म्यन्तःशून्योऽहं कर्तृतोज्झितः। इत्थं समासव्यासाभ्यां ज्ञानं मुञ्चति तावतः॥३३॥ rāgādyakaluṣo’smyantaḥśūnyo’haṁ kartṛtojjhitaḥ / itthaṁ samāsavyāsābhyāṁ jñānaṁ muñcati tāvataḥ //33// [not recited] Some masters of [other] schools say that, “rāgādi akuluṣo asmi,” the reality of the Self is [realized] when you are absolutely away from the bondage of rāga (attachment), kāma (desire), krodha (wrath), etcetera (rāgādi akaluṣo asmi). SCHOLAR: Free of kleśāvaraṇa–the Yogācāras.79 SWAMIJI: Yes, it is for Yogācāras. Another school of thought explains that the reality of the Self is just to become deprived or away from all substances. When you are an absolute void, [when] you become an absolute void, you are free. Absolute voidness is freedom. SCHOLAR: Śūnya svabhāvako’ham. SWAMIJI: Yes, śūnya svabhāvako’ham. JOHN: Which school is this? SCHOLAR: Mādhyamikā.80 SWAMIJI: Mādhyamikā. And another school explains that the reality of the Self is when the Self becomes absolutely away from kartṛ bhāva (action). JOHN: This would be Sāṁkhya? SWAMIJI: It is Sāṁkhya.81 SCHOLAR: And Patañjali yoga. SWAMIJI: Patañjali yoga also.82 So this way (itthaṁ), samāsavyāsābhyāṁ jñānaṁ, this knowledge, this perception, relieves them from that bondage of their own, collectively83 or separately.84 Some become aware and that jñāna (knowledge) removes the bondage of those people collectively, . . . SCHOLAR: Up to that point. SWAMIJI: Up to that point.85 . . . and to some, one-by-one (vyāsābhyām). SCHOLAR: What does that mean? SWAMIJI: That means, some people are freed from māyīyamala, some people are freed from kārmamala, and some are freed from all these malas. Those who are freed from all these malas, it is samāsena.86 SCHOLAR: But none of these three are freed completely. SWAMIJI: They are not freed completely. SCHOLAR: So, how can he say “samāsa” in that sense? SWAMIJI: From their point of view, [it is] samāsa [totality]. JOHN: And, at the same time, is it possible to be liberated from, say, māyīyamala and not from kārmamala? SWAMIJI: If there is māyīyamala, there is kārmamala also. SCHOLAR: Ārāṅkurakāraṇam.87 SWAMIJI: Yes. JOHN: So, it goes in . . . it’s successive. SWAMIJI: Successive, yes, these two malas. Āṇavamala is the most subtle mala. SCHOLAR: So, vyāsa88 would be just from āṇavamala. SWAMIJI: Āṇavamala. SCHOLAR: Just from that. SWAMIJI: Yes. SCHOLAR: Or from māyīyadmalad aṁśāṁśikāya.89 SWAMIJI: Aṁśāṁśikāya. SCHOLAR: That would be vyāsa. SWAMIJI: Yes. The thirty-fourth [śloka]: Audio 2 – 06:21 तस्मान्मुक्तोऽप्यवच्छेदादवच्छेदान्तरस्थितेः। अमुक्त एव मुक्तस्तु सर्वावच्छेदवर्जितः॥३४॥ tasmānmukto’pyavacchedādavacchedāntarasthiteḥ / amukta eva muktastu sarvāvacchedavarjitaḥ //34//  [not recited] Tasmāt mukto’pyavacchedāt. So, although he is liberated from these bondages, but another class of bondages appears to him on his way, on his path. So, from that point of view, he is not liberated at all. The really liberated person is that person who is liberated from these malas from all sides. So, next, the thirty-fifth śloka: Audio 2 – 07:07 यत्तु ज्ञेयसतत्त्वस्य ज्ञानं सर्वात्मनोज्झितम्। अवच्छेदैर्न तत्कुत्राप्यज्ञानं सत्यमुक्तिदम्॥३५॥ yattu jñeyasatattvasya jñānaṁ sarvātmanojjhitam / avacchedairna tatkutrāpyajñānaṁ satyamuktidam //35// [not recited] The perception of that worthy-[to-be]-known object, Śiva (jñeyasatattvasya), that perception, when it is sarvātmanā ujjhitam avaccheda, when it is absolutely away, absolutely away from all bondages, that kind of perception is nowhere [non]-perception [of the undifferentiated Self], nowhere ignorance, and it gives you the real liberation (satya muktidam), and that is the Shaivite liberation.

“That person who understand this way–what is puruṣa, what is prakṛti, and what is all these three dishes [the three guṇas**], no matter if he becomes the enjoyer of these three dishes, he will never come in this world. He will never be entangled in this field of repeated births and deaths. He’ll become jivan mukta.” And that is catur daśa vidhaḥ sargaḥ, in this creation you get fourteen-fold creations [see footnote]. You know fourteen-fold creations? Fourteen-fold creation is . . . aṣṭa vikalpodaivya  tariyat yonaśca pañcadā bhavatīmanuṣaścaika vidhā samā sato bhāvatika sarga (quote from Samkhyā) This Sāmkhyā admits that this creation of this world is fourteen-fold. Creation of this world is fourteen-fold. Aṣṭa vikalpo daiva, devas, gods are created in six classes . . . eight classes: kinara, asura, rākṣasa, deva, etc, . . . all these. I’ll write down these classes*. ERNIE:  Eight classes of gods. SWAMIJI:  Eight classes of gods are created. This is eight–aṣṭa vikalpodaiva. Taryat yonaśca pañcada bhavati, and the animals are created five-fold, taryakyonaśca panchada bhavati. ERNIE:  Fish, bird . . . SWAMIJI:  That I will tell you tomorrow. . . . snakes. ERNIE:  Bugs? SWAMIJI:  All these. DEVOTEE:  Insects? SWAMIJI:  Yes. Manuṣaścaika vidhaḥ, and the individuals, the manuṣya, human being, is created in one class. So these are fourteen classes of creation of prakṛti. That is, caturdaśi vidaḥ sarga, fourteen-fold creation. And puruṣa, all these fourteen-fold creation and puruṣa, is anādi nityaṁca it is eternal and without beginning. brahmatattvācchuritatve sati tadananyatvāt // (end of comm. verse 23) Because it is soaked with the supreme consciousness. It is soaked with supreme consciousness; all this creation is soaked with supreme consciousness. — This is Śaivism. — Because, tadananyatvāt, it can’t be away from brahma tattvā, it can’t be away from God consciousness.  ya evaṁ vetti puruṣaṁ prakṛtiṁ ca guṇaiḥ saha  / sarvathā vartamāno’pi na sa bhūyo’bhijāyate  //24// That person who understand this way–what is puruṣa, what is prakṛti, and what are these three dishes [the three guṇas*], sarvathā vartamāno’pi, no matter if he enjoys, if he becomes the enjoyer of these three dishes, he will never come in this world. He will never be entangled in this field of repeated births and deaths. He’ll become jivan mukta.  evam – anena sarvābhedarūpeṇa brahmadarśanena (comm.) When he finds and realized that this whole universe is one with God consciousness .  .  . yo yogī (prakṛtiṁ, puruṣaṁ guṇāṁśca tadvikārān jānāti  / ) . . . that yogī who understands prakṛti, puruṣa, and these three dishes . . . sarveṇa prakāreṇ yathātthābartamāno ‘pi, sa mukta evetyarthaḥ  // . . . no matter if he enjoys, if he gets entangled in enjoyment of these three dishes, sa mukta eva, he is liberated, he is always liberated. This is Śaivism! _______ *The eight classes of gods: Brahma, prajāpati, saumya, aindra, gandharva, yakṣa, rākṣasa, piśāca. Fourteen-fold creation… Eight sections of devas are: Brahmas are bent upon reciting mantras of Vedas, and experiencing the secret points of śāstras. Prajāpatis section is just for heavenly sex. Saumyas are bent upon beautifying everything. Aindris are those classes of devas who just want to govern and rule. Indra is from that class. Gandharvas are bent upon divine music. Yakṣas are bent upon worshipping, rituals etc. They want to do pūjā, and worship Rākṣasas crave for sex. They want to loot some girl and have sex with her. Piśācas like collecting too much wealth. They don’t spend so much as they collect. Manuśya is only one, that is human beings. Paśus, beasts are five-fold: 1) four-legged domestic animals; 2) four-legged wild animals; 3) birds; 4) snakes, fish and crawling animals, insects and bugs; 5) plants and minerals. (See: Tantrāloka 9.88. **the three guṇas are sattva (purity), rajas (activity) and tamas (inertia).

अभिलाषाद्बहिर्गतिः संवाह्यस्य ॥४०॥   abhilāṣādbahirgatiḥ saṁvāhyasya  // 40 //   “. . . by that desire to fulfill his nature of being, he feels there is a gap, it must be filled, and by that desire bahir gatiḥ, his flow and his movement move towards the objective world and not towards the subjective consciousness. Thus, he is carried from one birth to another birth, from one death to another death; he is carried just like a beast.”   Carried by whom? Carried by those energies which have been established, or governed, by the supreme wheel of the energies of God. And those are: Kañcukas – six coverings, kalā, vidyā, rāga, kāla, niyati and māyā; Antaḥkaraṇas – mind, intellect, and ego; Bahiṣkaraṇas – organs of actions and organs of senses; and five . . . Tanmātras – śabda, sparśa, rūpa, rasa, and gandha. And by these he is being carried, from one state to another state, from one life to another life; from one womb he is carried to another womb by and by, thus, he is being carried, he is not the carrier. In brief, he is paśu, just like a ‘beast’, dependent upon his past and future actions. Hence, desire is the mala, desire is the dot, impurity. And that is āṇavamala, which has appeared by perceiving one’s own Self as incomplete. When you perceive yourself as incomplete, that is avidyā, that is ignorance, and that ignorance is āṇavamala. And by that āṇavamala, desire rises in you, and by that desire, bahir gati, you are carried in the outside world, not the internal world of spirituality. Hence, your consciousness is diverted towards worldly pleasures. Kālikākrama Śāstra also says the same thing. “When that ignorance covers that Self by the way of treading on vikalpas [thoughts, impressions], then, he cannot perceive this whole universe beginning from earth to Śiva as one with God consciousness. He does not perceive like that. He perceives differentiatedly, in a differentiated manner.” Then what is the fruit of that? He becomes the object of good and bad. And by becoming the object of good and bad, he experiences in his own nature only pain, and pleasure also [which] he experiences as pain.   When, on the contrary the grace of Lord Śiva is infused in his consciousness – pārameśa śaktipāta vaśa unmiṣitam – and by that infusion when he contemplates and realizes his own nature in the true sense, then he destroys all desires in himself, and he does not move towards the outside world, on the contrary, he is always centered in his own God consciousness. That is what he explains in this next śloka. तदारूढप्रमितेस्तत्क्षयाज्जीव संक्षयः ॥४१॥   tadārūḍhapramitestatkṣayājjīva saṁkṣayaḥ  // 41 //   “That fortunate person whose consciousness is established in his own real nature, all desires vanish in him, so the state of being an individual is finished.” As previously, in previous sūtras, we have explained, that state of turya which is only the state of knower, not known or knowledge – only knower, the state of knower – when, the yogi whose consciousness is established, and fully aware in that supreme God consciousness, then, that desire which seemed to be existing there, that desire vanishes, and jīva bhāva, ‘individuality’ is finished. Then, that state of being aware that, “I am puryaṣṭaka, I am the body, I am organs, I am the mind, intellect and ego,” that state is over. That means, it is appeased, it is śānta. On the contrary, his consciousness shines in cit, in his own nature. In Kālikākrama it is said: “When one is experiencing the dreaming state and he perceives so many dreams, various dreams, various ways of the world of dreams, when he gets out of it, when he enters in wakefulness, then all of those dreams vanish altogether, no dream is existing at all.” In the same way, when a fortunate yogi puts awareness in this way on this objective world of the universe, “that this universe is not the objective world, it is only subjective consciousness, nothing else,” and the more he puts awareness on subjective consciousness, he becomes one with subjective consciousness. So, this imagination also becomes true for him. By and by, by and by, you put your awareness in this imagination that – “this whole universe is nothing but my own Self-nature” – go on meditating on it in continuation and a time will come when you will become one with that God consciousness. That person who is established in his own nature always (nityam), and who is bent upon destroying the sphere of time, he wants to destroy the sphere of time by putting consciousness on the timeless point; and the timeless point is found between two breaths, the timeless point is found between one step and another step, one talk and another talk, one word and another word; in between there is the timeless point. When your consciousness is bent upon finding out that point, then you are said to be kāla grāsa-tatpara, you are bent upon destroying the sphere of time. So, in the near future, there will be no time existing for you. So that yogi is established in that final beatitude of God consciousness, and he achieves that state of nirvāṇa, mokṣa – final liberation. But the question is here: when in this way his individuality is destroyed, individuality is dissolved, he must leave the physical body at that very moment, as soon as that individuality is finished. So how can he say that he is established in God consciousness? So this theory of yours is incorrect! For that, he puts now the answer. भूतकञ्चुकी तदा विमुक्तो भूयः पतिसमः परः ॥४२॥   bhūtakañcukī tadā vimukto bhūyaḥ patisamaḥ paraḥ // 42 //   “He is said to be bhūta kañcukī, these five elements are just like covering for him, and at that moment he is vimukta, ‘absolutely liberated’, and he is patisama, ‘just like Lord Śiva’, and supreme.” And in the course of time when he leaves this physical frame also, he becomes one with Lord Śiva. So, for him, this physical frame is just like a blanket, just like some covering. Not like us, just as we do for our physical body, we insert I-consciousness that, “this is my body, this is me.” I go to some doctor, “Please see my pulse.” But I have no pulse! In fact, if you go into the true sense, I have no pulse – pulse is for the body. I say to the doctor, “See my pulse, I don’t feel well.” But the body is unwell, I am always the same. So this previous sūtra (3.26), in which we have explained, his body is just like that sheath in which we put a sword, like that his body exists. But he does not infuse his I-consciousness in that sheath, i.e., sword is sword and sheath is sheath, separate from it. Hence, when a supreme master reveals to you that supreme [state], from that very moment he is said to be liberated, absolutely liberated, and his remaining portion of his life is just like a yantra, just like a machine. So he is centralized in his God consciousness for eternity afterwards, and his existence of body is just like a machine, nothing else. So, what can we say to that wise person who is established in that supreme brahman only for one second; he becomes liberated, and he liberates the whole universe. In the Netra Tantra also it is said: If one realizes the state of supreme God consciousness only for a fraction of time of – nimeṣa unmeṣa – one twinkling, (i.e., eyes open and shut, that is twinkling), only in that fraction of time if you realize that real state of God consciousness, from that very moment he is said to be liberated, absolutely liberated, he is not to come in this world again. In Kulasāra Śastra also it is said: “O dear Devi, (Sundari, O beautiful Goddess, Devi), it is a wonder how great is the glory and greatness of that real nature of God consciousness. If that real nature of God consciousness travels from one ear to another ear – in sound only, not in actual existence – if that word only travels, that word will absolutely liberate him there and then. This is the greatness of that supreme state of God consciousness.”

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते  । सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते  ॥६४॥ क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः  । स्मृतिभ्रंशाट्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति  ॥६५॥ dhyāyato viṣayānpumsaḥ saṅgasteṣūpajāyate / saṅgātsañjāyate kāmaḥ kāmātkrodho ’bhijāyate //64// krodhādbhavati sammohaḥ sammohātsmṛtivibhramaḥ / smṛtibhramśāṭbuddhināśo buddhināśātpraṇaśyati //65//   Anybody who is thinking of . . . one who is meditating upon God consciousness, [he goes] on meditating, meditating, and at the same time he thinks, “this meditation of God consciousness is very sweet.” And this is one thought, this is temptation; temptation is there, it is māyā. And this thought focuses him to things other than Parabhairava. And afterwards, [the mind] goes [to another similar thought]; this [initial] saṁskāra (impression) gives move to another saṁskāra, and another saṁskāra, and he is on the inferior plane of the world. JOHN: The saṁskāra that, “this meditation is sweet”? SWAMIJI: Not meditation. He is dragged away from God consciousness by and by – this is māyā! You must be so alert and so . . . you can’t remain idle. Meditation you have to do with vigor, with alertness. If alertness is a bit lessened, [awareness is] gone! It will carry you to the ordinary course of Being. You become just like dogs in the street. There is no God consciousness. So this is a trick. This is a trick when there is śaktipāta. When there is śaktipāta (grace), you become focused. Kṣiptam, mūdham, vikṣiptam, ekāgram, niruddham – these are the states of mind. The states of mind are five: kṣipta, vikṣipta, mūdha, ekāgra, niruddha. Kṣipta is for yogi – these [states of mind] are for yogis – kṣipta is: “om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya . . . I had been there, I will go to some other shop tomorrow . . . “om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya . . . O Denise is a very good disciple of mine . . . “om namaḥ śivāya, om namaḥ śiv̄āya, om namaḥ śivāya.” Like that, he is dragged [away from one-pointed-ness]. It is called kṣipta; this is the nature of kṣipta. This is the first yoga, the first start of yoga. At that time [when these intervening thoughts arise], you should not allow [your mind] to think other things that are similar to these. It may be similar. Do you know “similar”? And there is another [stage of yoga]: vikṣiptam. Vikṣiptam is: “om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya . . . (what are you doing?) “om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya . . . I have to go there, no! . . . “om namaḥ śivāya, om namaḥ śivāya.” Just at once you . . . JONATHAN: Become aware. SWAMIJI: No sooner has it taken a step outside, you . . . JONATHAN: You pull it back. SWAMIJI: . . . you pull it back at once. That is vikṣiptam. If you do it like this, then there is the third state, that ekāgra. Ekāgra is: “om namaḥ śivāya, om namaḥ śivāya . . . “om namaḥ śivāya, om namaḥ śivāya . . . “om namaḥ śivāya . . . and go on [reciting], “om namaḥ śivāya, and [yawning] . . . “om namaḥ śivāya, om namaḥ śivāya . . . “om namaḥ śivāya, [scratching], “om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya.” This is ekāgra. But these things happen. These things, they destroy your one-pointedness. Then it is nirūddha. At once [you recite]: “om namaḥ śivāya, om namaḥ śivāya . . .  “om namaḥ śivāya, om namaḥ śivāya . . . “om namaḥ śivāya, om namaḥ śivāya . . .” Then it goes on in one chain. [Lord Kṛṣṇa] says in that [śloka]: yatroparamate cittaṁ niruddhaṁ yogasevanāt / yatra caivātmanātmānaṁ paśyannātmani tuṣyati // BG 6.21   [Lord Kṛṣṇa]: Yatroparamate cittaṁ niruddhaṁ yogasevanāt. At that time when, by yogābhyāsa, [the yogi] reaches the state of niruddha, the fifth state of yoga – what happens then? Yatra caivātmanātmānaṁ paśyannātmani tuṣyati, where he realizes his own nature and he is enjoying the super-consciousness of that nature. sukhamātyantikaṁ yattadbuddhigrāhyamatīndriyam / vetti yatra na caivāyaṁ sthitaścalati tattvataḥ // BG 6.22   Sukhamātyantikaṁ yattad [BG 6.22], and the glamour of that sukham (sukham means godly . . . JOHN: Pleasure. SWAMIJI: Not pleasure, you can’t say pleasure. JOHN: Super-pleasure? SWAMIJI: Yes. . . . buddhigrahyam, it is buddhigrāhyam. You can only calculate it with intellect, not with the body. Atīndriyam, it is beyond, that sukha [joy] is beyond the cycle of organs. Organs cannot experience that ānanda (that bliss). And once he is established in that, na calati tattvataḥ, he is not moved at all; for one second also, he is not moved from that [bliss]. JONATHAN: But to achieve that state you have to have that śaktipāta, isn’t it? SWAMIJI: Śaktipāta means you have to maintain your vigor, you have to maintain your will. There must be firm will. That is śaktipāta. Śaktipāta is not derived from other sources. You have got śaktipāta, you have got the power of śaktipāta, i.e., to have it. You [must] possess it with vigor, with force, because you have got that power. But you don’t like it [laughs]! You don’t like it and you go on meeting others and everything. DVD 2.3 (37:16) Now this is the 70th śloka finished. JONATHAN: Can I just ask one question? What causes that change? You said you possess that śaktipāta, that power, but you don’t like it, you just go to these other things. What makes that change, when you suddenly are not worried about these things and you dive into that? SWAMIJI: When śaktipāta comes from within. From within! Śaktipāta does not come from without. It is not [from] without. JONATHAN: It is there already. SWAMIJI: It is there. Because when God is united with limited God, [this is possible only because] limited God is not separate from unlimited God. End of Bhagavad Gita – Sangha 15 (54:04) __________ Now we move to verse 3 of Chapter 6, which is the chapter where Lord Krishna teaches Arjuna the formal practice of Meditation. In verse 3 Swamiji emphasizes the value of Meditation in action. Bhagavad Gita – Sangha 44 (44:17) DVD 6.1 (10:28) आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते  । योगारूढस्य तस्यैव शमः कारणमुच्यते  ॥३॥ ārurukṣormuneryogaṁ karma kāraṇamucyate / yogārūḍhasya tasyaiva śamaḥ kāraṇamucyate //3//   Ārurukṣormuner. Munir, that yogi who is ārurukṣoḥ, who wants to rise step by step; who wants to rise step by step and meditates by successive meditation. Successive meditation does not mean that you meditate one hour in the morning, one hour in the evening – no, it is not that. [You should] go on meditating day and night. Don’t forget your meditation of thinking of the Lord with breath. Go on watching your breath, day and night. Try with all your might to watch it. If sometime you miss [a breath], that doesn’t matter, but it does not mean that you meditate only one hour in the morning and one hour in the evening, and in the remaining period you will do activities [such as] gupshup (idle conversation) and bakwas (nonsense) and everything. Because that impression [of worldly activity] will be stronger, that impression will subside your abhyāsa (practice). Do you understand? So you should not work in that way. Abhyāsa is to start [watching your breath] just like in chain form [i.e., continuously]. Try your best [to practice] that way. ārurukṣormuneryogaṁ karma kāraṇamucyate / yogārūḍhasya tasyaiva śamaḥ kāraṇamucyate //3//   Ārurukṣormuneryogaṁ. Yogam ārurukṣor muner, the one who is trying to reside in yoga abhyāsa, for how long [should he practice]? Day and night. According to his capacity, he should [practice] day and night. But the balance should be of abhyās, i.e., [abhyās should be] more in weight than the daily activities of your worldly affairs. Worldly affairs should be less in balance [in] scale. Worldly activities [should be much] less, just four anas (16 cents) in one rupee, even two annas (8 cents) in one rupee. The [remaining] period of your time must be devoted to abhyāsa, to meditation. That is yogam ārurukṣor muni, one who wants to rise in yoga, who wants to step into yoga. Karma kāraṇam ucyate. Karma kāraṇam ucyate, karma, abhyāsa in action. You should not sit idle, you should go on walking [etc., while] practicing yoga. And it is kāraṇam, these [worldly activities] are the means (upāyas) for him. Abhinavagupta has, in a unique way, translated in two ways kāraṇam and kāraṇam. There are in two places kāraṇ and kāraṇ. End Bhagavad Gita – Sangha 44 (49:02) ________________________ In this next excerpt from Chapter Five, Swamiji explains what happens in meditation when the breath becomes more and more refined. Bhagavad Gita – Sangha 42 (32:30) DVD 5.2 (32:04) स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः  । प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ  ॥२७॥ sparśānkṛtvā bahirbāhyāṁścakṣuścaivāntare bhruvoḥ / prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau //27//   [Lord Kṛṣṇa]: Sparśān kṛtvā bahir bāhyāṁ. Bāhyāṁ sparśān bahi kṛtvā, those outside sensual objects, you should keep them outside. Cakṣu caivāntare bhruvoḥ, [your mind should be focused] in between the two eyebrows; you must feel the sensation inside, between two eyebrows. Prāṇāpānau samau kṛtvā, nāsā abhyantara cāriṇau, you should breathe out and breathe in, in samatā. Samatā means . . . No, this is very important. For instance, you breathe in and you breathe out. Not like [you normally do]. You have not to breathe in and out like that. You have to breathe in your own nāsa (inner consciousness). For instance, you have to breathe like this and this; only this much: [Swamiji demonstrates by showing the tiny distance between his thumb and index finger]. You have not to breathe [heavily] – not like this. You have to breathe very slowly, very slowly. [So] slowly that [you do] not breathe at all. It takes only [a small] space to breathe. Only this much. This is the reality of one-pointedness. JONATHAN: But Swamiji, when you do that though, sometimes in breathing, you don’t get enough breath; it feels like you’re not going to get enough . . . SWAMIJI: (laughs . . .) No, it is not suffocation. You will never become suffocated because it is life; it is life-full at that time. You know when in my courses I was not breathing. I was breathing like this [Swamiji demonstrates]. When I was out [of my courses], then I would [breathe heavily]. JONATHAN: Yes, suddenly you would breathe. SWAMIJI: Yes, that is outside. Inside is this [Swamiji demonstrates again], i.e., when you don’t breathe at all. You breathe only from here to here, bas! That is all. So there is no breath. It is only the glamour of madhya nāḍi, the ‘central vein’. You are residing in the central vein, suṣumnā nāḍi. It is in suṣumnā nāḍi. It goes in suṣumnā nāḍi and [breath] is finished. JONATHAN: But from a practical point of view, you were demonstrating that to me one day when you went to Harvan, and you stopped on the side of the road and you said, “the breath must only go this much.” But if a normal person sits down and makes their breath go like that, then they are short of breath, isn’t it? Or does that feeling go? SWAMIJI: No, shorter breath. JONATHAN: But there is that feeling that you need more breath. SWAMIJI: No, you don’t get urge for breathing. You don’t get urge for breathing. This is something different! JOHN: My experience is though when you try to be one-pointed on watching your breath and so forth . . . SWAMIJI: When it is one-pointed, then you don’t breathe. JOHN: Breathing slows down automatically. SWAMIJI: Not in so much space. JOHN: So it becomes less and less as you . . . SWAMIJI: Huh? JOHN: When you are breathing and you are becoming more one-pointed then your breathing becomes less and less. SWAMIJI: Less and less, less and less. And in the end, it breathes only this much. JOHN: But my problem is before I get to that point . . . SWAMIJI: If it comes down from here, it goes up to this, then it returns there. JOHN: My experience is, when I become more one-pointed and it becomes less and less and less, all of a sudden that panic comes and I go, “aaaaaaaahhhh,” I take that, like I’m not breathing, I get a shock that, “no, I’m not breathing and then I take a breath.” SWAMIJI: (laughs . . .) That is because you are not focused in that Parabhairava state. When once you are focused in the Parabhairava state then you won’t breathe because you are life-full. JOHN: So how do we get over that gap of that panic of not taking full breaths? SWAMIJI: Yes, in both ways it is divine. Both ways. If you breathe, that is also divine; if you don’t breathe, that is also divine. It is this [Swamiji demonstrates the short distance of the movement of breath]. I showed you. JONATHAN: You showed me that day. SWAMIJI: It is said, nāsābhyantaracāriṇa, only breath does not move out from nāsa, out from nāsika [between the eyebrows]. It moves only this much, this much [Swamiji demonstrates]. So there is no such breathing. You should not examine it. It is automatic. It will happen automatically some day when you are glorified with my grace. JOHN: What do you mean, Swamiji, when you say ”lengthen the breath and make it flow longer and longer?” When we were meditating, you said we should lengthen the breath, make it slower and longer – what does that mean? SWAMIJI: Lengthen? Lengthen, not. You should breathe very slowly. JONATHAN: You mean length of time and less in space. SWAMIJI: Less space. JONATHAN: And length in time. SWAMIJI: Yes. JONATHAN: So it should take longer to go even that little distance. SWAMIJI: Yes. JONATHAN: But you shouldn’t make your breath long. SWAMIJI: Long? No [laughs]. JONATHAN: That’s what I am saying. You shouldn’t do that! You should only do this much. But time should be longer . . . SWAMIJI: Yes. JONATHAN: . . . and space should be less. SWAMIJI: Yes. How wonderful! End Bhagavad Gita – Sangha 42 (38:56)

एवंविधे परे तत्त्वे कः पूज्यः कश्च तृप्यति ॥१६॥ evaṁvidhe pare tattve kaḥ pūjyaḥ kaśca tṛpyati // 16b // When you put this thing in your view, evaṁ vidhe, in this supreme essence of transcendental truth, who is to be worshiped and who is the worshiper? Kaḥ pūjyaḥ, who is to be worshiped? Kaśca tṛpyati, who is the worshiper? एवंविधा भैरवस्य यावस्था परिगीयते । सा परा, पररूपेण परादेवी प्रकीर्तिता ॥१७॥ evaṁvidhā bhairavasya yāvasthā parigīyate / sā parā pararūpeṇa parādevī prakīrtitā // 17 // This state of Bhairava that is already sung in the body of the Tantras, yāvasthā parigīyate (parigīyate, sung), that state is in Its supreme way (pararūpena), [and It] is the state of Bhairavī (parā devī). In other words, The real state of Bhairava is the state of Bhairavī. Whenever you explain, whenever you find out, what is the real state of Bhairava, you can’t find it out because the real state of Bhairava is, in fact, the real state of the knower. It can’t be found [because] It is the [finder]. The real state of Bhairava is the perceiver, It is not perceived. You can’t perceive that state. When It is perceived, when there is a desire in you to perceive It, you can perceive It [only] when It comes down in the state of Bhairavī. So that is the way. When you tread on the level of Pārvatī, then you are treading on the path. This is the journey we have to do, the journey we have to do in the field of Pārvatī, not in the field of Bhairava [where] there is no journey. He is the knower of everything, so It can’t be found, that state cannot be found. That state can only be found when It comes down one step lower at the state of Pārvatī. So, now, here we will describe one hundred and twelve ways to enter in the universal and transcendental state of consciousness. One hundred and twelve ways will be explained in this book, and those one hundred and twelve ways will reside only in the field of Pārvatī. It can’t reside in the field of Bhairava because Pārvatī is the way. This is what he puts down [as] the foundation stone for entering in the consciousness of the one hundred and twelve ways. Evaṁvidhā bhairavasya yāvasthā parigīyate, this state of Bhairava, which is sung in the Tantras, is really the supreme state of the Goddess, Pārvatī (sā parā pararūpeṇa, in Its supreme way is parā devī prakīrtitā). But is there any difference of supremacy? Is there a difference of supremeness between Lord Śiva and Pārvatī? This is what he explains now.   शक्तिशक्तिमतोर्यद्वत् अभेदः सर्वदा स्थितः । अतस्तद्धर्मधर्मित्वात् परा शक्तिः परात्मनः ॥१८॥   śaktiśaktimatoryadvat abhedaḥ sarvadā sthitaḥ / atastaddharmadharmitvāt parā śaktiḥ parātmanaḥ // 18 // Just as between energy and the holder of energy there is no differentiation at all to be found–always there is abheda, there is unity, unity between energy and the holder of energy (śakti and Śiva), there is no differentiated-ness–in the same way, tat dharma dharmitvāt (tat dharma means, all the aspects of Lord Śiva–tad dharma; tat means Lord Śiva, of Lord Śiva), all the aspects of Lord Śiva are held by Pārvatī Herself (tat dharma dharmitvāt). “Dharmi” is the holder of all aspects. Dharmi, who is dharmi? Pārvatī. Tat dharma, all the aspects of Lord Śiva are held by Pārvatī. So, parā śakti parātmanaḥ, that supreme energy is the energy of the supreme Lord. There is no difference in any case. न वह्नेर्दाहिका शक्तिः व्यतिरिक्ता विभाव्यते । केवलं ज्ञानसत्तायां प्रारम्भोऽयं प्रवेशने ॥१९॥   na vahnerdāhikā śaktiḥ vyatiriktā vibhāvyate / kevalaṁ jñānasattāyāṁ prārambho’yaṁ praveśane // 19 // Because, when there is a fire (for instance, there is a fire), its energy is dāhikā56, [and dāhikā’s] energy is pācikā57 [and] prakāśikā58. All these energies are owned by fire, but those energies–lightning, giving light, burning, heating, all these energies are produced from fire–but these energies are undifferentiated with fire. From fire, these energies are not different from fire. That is what he says: na vahner, from fire, dāhikā śakti, the energy of burning, burning energy, is not vyatiriktā (separated) vibhāvyate (found), it is not found that it is separated. Kevalaṁ jñāna sattāyāṁ prārambho’yaṁ praveśane, it is just to enter in that state of fire, i.e., to put a kettle on it or to put fuel on it (dāhikā, prakāśikā, and pācikā). It is just to enter in the state of fire, i.e., to put fuel and to put that kettle [on it]. So, [in the same way], it is just to enter in the jñāna sattā59 of Lord Śiva. You have to enter in the jñāna sattā of Lord Śiva, and [although] you are maintaining the nāvatma mantra and all these [processes], these are nothing. [They are] only prārambha, just to begin with.

Browser Observation

Title: Song to Woody | The Official Bob Dylan Site

URL: https://www.bobdylan.com/songs/song-woody/

Selected Text:
Song to Woody WRITTEN BY: BOB DYLAN I’m out here a thousand miles from my home Walkin’ a road other men have gone down I’m seein’ your world of people and things Your paupers and peasants and princes and kings Hey, hey, Woody Guthrie, I wrote you a song ’Bout a funny ol’ world that’s a-comin’ along Seems sick an’ it’s hungry, it’s tired an’ it’s torn It looks like it’s a-dyin’ an’ it’s hardly been born Hey, Woody Guthrie, but I know that you know All the things that I’m a-sayin’ an’ a-many times more I’m a-singin’ you the song, but I can’t sing enough ’Cause there’s not many men that done the things that you’ve done Here’s to Cisco an’ Sonny an’ Leadbelly too An’ to all the good people that traveled with you Here’s to the hearts and the hands of the men That come with the dust and are gone with the wind I’m a-leavin’ tomorrow, but I could leave today Somewhere down the road someday The very last thing that I’d want to do Is to say I’ve been hittin’ some hard travelin’ too

Reflection Note:
CPMI proposed these values from selected text. Review and edit before saving.

Classification Source: automatic

Captured deliberately through the private CPMI browser extension.

Browser Observation

Title: Freight Train Blues | The Official Bob Dylan Site

URL: https://www.bobdylan.com/songs/freight-train-blues/

Selected Text:
Freight Train Blues WRITTEN BY: BOB DYLAN (ARR) I was born in Dixie in a boomer shed Just a little shanty by the railroad track Freight train was it taught me how to cry The holler of the driver was my lullaby I got the freight train blues Oh Lord mama, I got them in the bottom of my rambling shoes And when the whistle blows I gotta go baby, don't you know Well, it looks like I'm never gonna lose the freight train blues. Well, my daddy was a fireman and my mama-ha She was the only daugther of an enginer My sweetheart was a brakeman and it ain't no joke Seems a waste to get a good man broke I got the freight train blues Oh Lord mama, I got them in the bottom of my rambling shoes And when the whistle blows I gotta go mama, don't you know Well, it looks like I'm never gonna lose the freight train blues. Well, the only thing that makes me laugh again Is a southbound whistle on a southbound train Every place I wanna go I never can go Because you know I got the freight train blues Oh Lord mama, I got them in the bottom of my rambling shoes.

Reflection Note:
CPMI proposed these values from selected text. Review and edit before saving.

Classification Source: automatic

Captured deliberately through the private CPMI browser extension.

Browser Observation

Title: House of the Risin’ Sun | The Official Bob Dylan Site

URL: https://www.bobdylan.com/songs/house-risin-sun/

Selected Text:
House of the Risin’ Sun WRITTEN BY: BOB DYLAN (ARR) There is a house down in New Orleans they call the rising sun And it's been the ruin of many a poor girl and me, oh God, I'm one. My mother was a tailor, she sowed these new blue jeans My sweetheart was a gambler, Lord, down in New Orleans. Now the only thing a gambler needs is a suitcase and a trunk And the only time when he's satisfied is when he's on a drunk. He fills his glasses up to the brim and he'll pass the cards around And the only pleasure he gets out of life is rambling from town to town Oh tell my baby sister not to do what I have done But shun that house in New Orleans they call the rising sun. Well with one foot on the platform and the other foot on the train I'm going back to New Orleans to wear that ball and chain. I'm going back to New Orleans, my race is almost run I'm going back to end my life down in the rising sun. There is a house in New Orleans they call the rising sun And it's been the ruin of many a poor girl and me, oh God, I'm one.

Reflection Note:
CPMI proposed these values from selected text. Review and edit before saving.

Classification Source: automatic

Captured deliberately through the private CPMI browser extension.

Browser Observation

Title: Highway 51 | The Official Bob Dylan Site

URL: https://www.bobdylan.com/songs/highway-51/

Selected Text:
Highway 51 Highway 51 runs right by my baby's door Highway 51 runs right by my baby's door If I don't get the girl I'm loving Won't go down to Highway 51 no more. Well, I know that highway like I know my hand Yes, I know that highway like I know the back of my hand Running from up Wisconsin way down to no man's land. Well, if I should die before my time should come And if I should die before my time should come Won't you bury my body out on the Highway 51. Highway 51 runs right by my baby's door I said, Highway 51 runs right by my baby's door If I don't get the girl I'm loving Won't go down to Highway 51 no more.

Reflection Note:
CPMI proposed these values from selected text. Review and edit before saving.

Classification Source: automatic

Captured deliberately through the private CPMI browser extension.

Browser Observation

Title: Pretty Peggy-O | The Official Bob Dylan Site

URL: https://www.bobdylan.com/songs/pretty-peggy-o/

Selected Text:
Pretty Peggy-O WRITTEN BY: BOB DYLAN (ARR) I've been around this whole country But I never yet found Fenneario Well, as we marched down, as we marched down Well, as we marched down to Fennerio' Well, our captain fell in love with a lady like a dove Her name that she had was Pretty Peggy-O Well, what will your mother say, what will your mother say What will your mother say, Pretty Peggy-O What will your mother say to know you're going away You're never, never, never coming back-io ? Come a-running down your stairs Come a-running down your stairs Come a-running down your stairs, Pretty Peggy-O Come a-running down your stairs Combing back your yellow hair You're the prettiest darned girl I ever seen-io. The lieutenant he has gone The lieutenant he has gone The lieutenant he has gone, Pretty Peggy-O The lieutenant he has gone, long gone He's a-riding down in Texas with the rodeo. Well, our captain he is dead, our captain he is dead Our captain he is dead, Pretty Peggy-O Well, our captain he is dead, died for a maid He's buried somewhere in Louisiana-O.

Reflection Note:
CPMI proposed these values from selected text. Review and edit before saving.

Classification Source: automatic

Captured deliberately through the private CPMI browser extension.

Browser Observation

Title: In My Time of Dyin’ | The Official Bob Dylan Site

URL: https://www.bobdylan.com/songs/my-time-dyin/

Selected Text:
In My Time of Dyin’ WRITTEN BY: BOB DYLAN (ARR) Well, in my time of dying don't want nobody to mourn All I want for you to do is take my body home Well, well, well, so I can die easy Well, well, well Well, well, well, so I can die easy Jesus gonna make up, Jesus gonna make up Jesus gonna make up my dying bed Well, meet me Jesus, meet me, meet me in the middle of the air If these wings should fail to me Lord, won't you meet me with another pair Well, well, well, so I can die easy Well, well, well Well, well, well, so I can die easy Jesus gonna make up, Jesus gonna make up Jesus gonna make up my dying bed Lord, in my time of dying don't want nobody to cry All I want you to do is take me when I die Well, well, well, so I can die easy Well, well, well Well, well, well, so I can die easy Jesus gonna make up, Jesus gonna make up Jesus gonna make up my dying bed

Reflection Note:
CPMI proposed these values from selected text. Review and edit before saving.

Classification Source: automatic

Captured deliberately through the private CPMI browser extension.

Browser Observation

Title: Talkin’ New York | The Official Bob Dylan Site

URL: https://www.bobdylan.com/songs/talkin-new-york/

Selected Text:
TOUR NEWS ALBUMS SONGS BOOKS ART STORE CENTER Talkin’ New York WRITTEN BY: BOB DYLAN Ramblin’ outa the wild West Leavin’ the towns I love the best Thought I’d seen some ups and downs ’Til I come into New York town People goin’ down to the ground Buildings goin’ up to the sky Wintertime in New York town The wind blowin’ snow around Walk around with nowhere to go Somebody could freeze right to the bone I froze right to the bone New York Times said it was the coldest winter in seventeen years I didn’t feel so cold then I swung onto my old guitar Grabbed hold of a subway car And after a rocking, reeling, rolling ride I landed up on the downtown side Greenwich Village I walked down there and ended up In one of them coffee-houses on the block Got on the stage to sing and play Man there said, “Come back some other day You sound like a hillbilly We want folk singers here” Well, I got a harmonica job, begun to play Blowin’ my lungs out for a dollar a day I blowed inside out and upside down The man there said he loved m’ sound He was ravin’ about how he loved m’ sound Dollar a day’s worth And after weeks and weeks of hangin’ around I finally got a job in New York town In a bigger place, bigger money too Even joined the union and paid m’ dues Now, a very great man once said That some people rob you with a fountain pen It didn’t take too long to find out Just what he was talkin’ about A lot of people don’t have much food on their table But they got a lot of forks ’n’ knives And they gotta cut somethin’ So one mornin’ when the sun was warm I rambled out of New York town Pulled my cap down over my eyes And headed out for the western skies So long, New York Howdy, East Orange

Reflection Note:
CPMI proposed these values from selected text. Review and edit before saving.

Classification Source: automatic

Captured deliberately through the private CPMI browser extension.

Rock Cellar: Do you consider your band to be a “one-hit wonder”? Why or why not? George Bunnell: We fully understand the tag “One-Hit Wonder” as it applies to our band. Sometimes we’ve just let it go by, but given a fighting chance we may beg to differ. The why? element is obviously because of the magnitude of our first hit reaching the No. 1 slot on the Bil

Stars up in the sky Captured in my eye Shining light that's come From a million miles away The past in all its forms Has brought us to this place Our heart's a beating drum That transcends all time and space La-la-la Show me a way to your heart La-la-la Carry me back to your soul Please take me away Is it not okay? Don't know what I've seen Or is it just a d

"Me And The Township" Yeah, Lord, it's me again Now, I got the mis'ry so we're back again This time I'm down on my knees to pray But I think it's time Yeah, we got together and moved 'Cause me and the township We got the spice that makes life a groove Love, love Yeah, love Ha, yeah, peace and beautiful things I toss out the flowers, hear the bird that sings

"Off Ramp Road Tramp" Oh, yeah, don't you know? Well, I just can't decide, yes Whether I should walk away Or baby, take the ride, yes She looks good in her Morgan Ah, she pulls up alongside me With ring-like curls and homemade clothes And head all stuffed with pride, babe Oh yeah, she's the only one who knows Why insane people sometimes look suspicious Baby,

"Small Package" Mmm, there's a small package waitin' for me And I've got to decide if it's really for me You just can't call and say wrap it up Or want it at all unless you give it up Baby, what happens when you do Finally arrive? How am I to know that you're Really alive? And I gotta have you, oh Yeah In a small town I shouldn't have been in A small package

"Hog Child" Hog child bringin' myself down Hog child, there's one in every town No one seems to know why you're around Yeah You think you're wild, yes, you think you are Lard piled up inside your car Hide at the backstage, go grab yourself a star Teen time magazines, you have them all Pictures of them all you have up on your wall Oh yeah Oh, plaster casters

"(You Put Me On) Standby" Girl, you put me on standby The message was as clear as could be Things didn't work out your way I wasn't what you thought I would be Now, we're playin' your new game Tag, you're runnin' away The rule is not to get caught Caught by me What are you thinkin', baby? What makes you tick? You put me on standby, baby Soon you'll hear a cl

"Dear Joy" Weeping like a fountain Over the days that I'm not countin' And all that's lost is the baby face that I once knew The music that I hear Keeps dancing in my ear The laughter's so soft, I see a patch of blue and it's you Whoa, she's just a queen style lover And I know she'll be under cover with me Start up the count of the very first one Dear Joy wi

"Desireé" When love is first made Like wind in the air And then starts to fade Oh, what did we share? We've had many dreams To pass on the day Oh, where is she now My Desireé? I'm standing alone Like a fool on a hill I'm empty inside And I feel a chill I wish I could cry And there'd be no more pain And if she came back I'd love her again A thousand to one It

"I Climbed The Mountain" I climbed the mountain I saw the other side And I can rest now For I am satisfied I saw a rich land Where each man had his share I saw a free land With freedom everywhere And there was peace in the valley There was hope in the land There was joy in the children There was love, beautiful love, in the heart of man I saw a schoolhouse W

"Three" Oh, I'm in trouble Can't you see me on the double? You know you better take three in the morning and three at night I'm gonna give you a little lovin' Make you feel all right Oh, I feel lonely What's it gonna be, my one and only? You know it's gotta be me in the morning and me at night I'm gonna give you a little lovin' Make you feel all right Three

"California Day" Well, it's a California day, yeah, baby And it's a good-lookin' mornin' outside So don't be so down-hearted We'll make it here okay We'll make love in the sunshine On a California day, yeah, baby Well, it's daylight across the valley now, girl Yes, it's comin' through the roof and shinin' in your hair Girl, I know you're disappointed But don

"Girl From The City" Grew up in a great big city That the people all called L.A. I went to school in the great big city And I learned all I know today Yeah, I left the city tryin' to find the right girl for me I went through mountains and the valleys, even out to the sea All I want is a girl from the great big city All right Had a girl in the great big city

"Sea Shell" We first met At the edge of an ocean Evening came Bringing new emotions In the empty sky, we saw a seagull Kneeling in the sand, we found a sea shell Hold it to your ear and hear the ocean Close your eyes, see waves and gentle motion A souvenir To last a lifetime A memory to somehow soothe the sad times When I'm alone Even now I can hear her laug

"An Angry Young Man" He was born on a Sunday In a one-room rent His daddy left on Monday Didn't leave them a cent So the mother blamed the child For messin' up her plans And now he's growing up an angry young man He got an education From out on the street He despised the wealthy And those who were weak 'Cause he was thrown into a world That he didn't underst

"Home Sweet Home" I can skip your light fantastic Loneliness is idle magic Life is hard to come by So I'll leave no turn unstoned Anyplace I hang my head Is home, sweet home Home, sweet home Happiness is hard to measure A touch of love, a pinch of pleasure Look in every window Leave no turn unstoned Anyplace I hang my head Is home, sweet home Home, sweet hom

"Barefoot In Baltimore" Barefoot in Baltimore Heel and toe with you Summer turns the stove on And fun begins to cook Barefoot walks in Baltimore With empty pocketbook Laugh at sizzling sidewalks Don't step on the cracks Old folks try to catch their breath As children catch their jacks Barefoot in Baltimore Heel and toe with you Baltimore is music Dancing in

"Heated Love" Heated love and summer sky Can give us a vibrant high When our hearts are warm and tight We'll cling together, never die Lazy days with things to do Giving me time to watch over you With dark-light hair and eyes of blue That's my crystalline view of you Our love so intense with the friction of living Knowing the spark of our life's togetherness

"Eulogy" I was too young to know different When I first fell in love with you And though you were in love with him I felt that you loved me too I used all of my little tricks To make sure that you noticed me I was sure that I had you fooled Yet you saw through my strategy As the days wandered into years Seems you still loved the both of us But our silence, m

"Soft Skies, No Lies" On a rainy day, let the children play All the games inside, come and take a ride We'll be on our way, I won't have to say Find a place to hide, on the countryside Where the soft skies, no lies Blue eyes, what lies? Now I'll have to tell you I think, I think maybe I love you When the sun is down, we can run around On a moonlit night, it'

"Tomorrow" Tomorrow Things won't be the same Tomorrow Life would be a different game But right now I am with you, and Together we can make it through Ba-ba-ba... Forever Our love might last Forever Will it come too fast But right now I am with you, and Together we can make it through Ba-ba-ba... We live in a world Of carnivals and clowns And buildings to the

"Go Back (You're Going The Wrong Way)" Once a long time ago the populace did not know How to go about making love In circles they'd walk around and look mostly at the ground They didn't care what was above One couple started out, learned what it's all about At least there's two people happy Soon the rest all caught on, looked up and saw the dawn Now everyone

"Pretty Song From Psych-Out" I can see you, you can see me as we stand We can live forever, God and God is wonderful And your face, I've never seen it quite like this before Though the moon is out, the sun still shines You're beautiful You are on the run and of your problem, I'm aware In the silent world, you see the words I say to you I am lost in a poet's

"Black Butter, Present" Take a mirror from any room Hold it up until you see another person Standing When you see him, try to talk to him He will not answer Just cries the world, then just cries the whole world Oh, yes But you don't know where No, you don't know where, no Thrust it up, then down again Smash it! Oh, do it again Break it! Oh yeah Then destroy

"Black Butter, Future" Step outside, walk down the street And if there's something in your shoe Take it out and look it over Don't be surprised if it talks to you And if it dies, you'll hear the cries And know the meaning of black butter

"The World's On Fire" The world (the world) Is on fire tonight (tonight) And this flame that glows (flame that glows) Is too hot for me to fight (to fight) Dancing flames (dancing flames) Twisting, turning out of sight (turning out of sight) Smoke-filled eyes (smoke-filled eyes) Crying, "Hold me, hold me tight" (me tight) Tears of joy And sad, smiling faces

"Birds In My Tree" Open the door, man Let all the good air come in Freshen the flowers, woman For there are no more sins in Hand me my bag, Frederick Stretch out your mind, feel good Utopia's at my doorstep Come, there is no more hatred Come live a better life All is what you strive for And now there are many birds in my tree Open your eyes to it First pleas

"Lose To Live" Two, three, four! To find peace of mind today You gotta search your thoughts in every way You gotta fight to live And lose to live You gotta hate to love Love to love You're looking hard and waiting for Someone to come through your front door, yeah Nobody comes Yeah All right Come on Ah, yeah There's just no use in trying anymore You'll never

"Strawberries Mean Love" Strawberries mean love What's it made of? Think you need love You can feel love You can find Strawberries' love there Life goes nowhere Why are you there? You cannot hide there What will you find there? You can find Strawberries' love there Time can't end soon Start before noon All but a balloon Cast up to the moon You can find Straw

"Rainy Day Mushroom Pillow" Rainy day mushroom pillow Colors green, brown and yellow Wonder if they'll turn black ever Contemplating one another Poison dreams Distorted dreams Mushroom dreams There's no place that can be better When you're up in clouds forever Pacify your mind with islands Colored snow and green field skies and Poison dreams Distorted dreams

"Unwind With The Clock" Now we'll say goodbye to you The clock says we must go It's been great fun to be with you And we all want you to know That without your loving thoughts of us We'd not be here today It's over now but we'll be back And just for now we'll say So long So long

Fear is not love, dependence is not love, jealousy is not love, possessiveness and domination are not love, responsibility and duty are not love, self-pity is not love, the agony of not being loved is not love; love is not the opposite of hate any more than humility is the opposite of vanity. So if you can eliminate all these, not by forcing them but by wash

Evidence Library Entry

Evidence Type: Speech

Visibility: Public

Migrated from Web Observation #619

Source Title: Krishnamurti Topics • Krishnamurti Foundation Trust

Source URL: https://kfoundation.org/topics/

Domain: kfoundation.org

Captured: 2026-07-10 23:34:59

Analysis Source: selected_text

Classification Source: automatic

Source Handling: selected_excerpt

CPMI: detached-attachment · subjective · Mirror · Present · Individual

Evidence Text:
There must be the flame that cleanses the mind and the heart, making all things new. That flame is not of the mind, it is not a thing to be cultivated. The show of kindliness can be made to shine, but it is not the flame; the activity called service, though beneficial and necessary, is not love; the much-practised and disciplined tolerance, the cultivated co

Evidence Library Entry

Evidence Type: Speech

Visibility: Public

Migrated from Web Observation #617

Source Title: Reading the Book of Oneself • Krishnamurti Foundation Trust

Source URL: https://kfoundation.org/oneself/

Domain: kfoundation.org

Captured: 2026-07-10 23:22:52

Analysis Source: selected_text

Classification Source: automatic

Source Handling: analysed_excerpt

CPMI: attachment · objective · Raindrop · Present · Individual

Evidence Text:
Browser Observation

Title: Reading the Book of Oneself • Krishnamurti Foundation Trust

URL: https://kfoundation.org/oneself/

Selected Text:
THE WHOLE STORY of humankind is in you. The vast experiences, the deep-rooted fears, anxieties, sorrows, pleasures, and all the beliefs we have accumulated for millennia – you are that story, that book. To read that book is an art. The book is not printed by any publisher. You can’t buy it in any bookshop. You can’t go to an analyst or scientist to help you read it because their books are the same as yours. A scientist may have a great deal of information about matter and astrophysics, but their book, the story of humankind, is the same as yours. Without carefully, patiently, hesitantly reading that book, you will never be able to change the society in which we live: a society that is corrupt, immoral, with a great deal of poverty and injustice. Anyone seriously concerned with things as they are in the world, with all the chaos, corruption, war – which is the greatest crime – and concerned with bringing about a radical change in our society and its structure, must be able to read the book which is oneself. That society is brought about by each one of us, and by our parents and grandparents, and so on – all human beings have created this society. Unless it is changed, there will be more corruption, more wars and greater destruction of the human mind. That is a fact. So, in reading this book, which is yourself, there is an art to listening to what the book is saying. This means not to interpret what the book is saying but just to observe it as you would observe a cloud. You can’t do anything about the cloud, nor a palm leaf swaying in the wind, nor the beauty of a sunset – you cannot alter it, you cannot argue with it, you cannot change it. It is so. The book is you, so you can’t tell the book what it should reveal. It will reveal everything. So there is the art of listening to what the book is saying, and that must be the first art. There is another art: the art of observation, seeing. When you read the book, which is yourself, there is not you and the book. There is not the reader and the book separate; the book is you. So you are observing the book, not telling it what it should say. That is, reading and observing all the reactions the book reveals, seeing very clearly without any distortion the lines, the chapter

We now have a browser extension which you can use with Google Chrome, and any browser which lets you manually add browser extensions. Using the CPMI browser extension you can highlight or scan entire websites and get the consciousness posture the highlighted section or page is in. Saved observations can be reviewed in "web observations". Click on "web observations" in the top menu here and install to download the zip file.

"Soul Survivor"

When the waters is rough
The sailing is tough,
I'll get drowned in your love.
You've got a cut throat crew,
I'm gonna sink under you,
I got the bell bottom blues,
It's gonna be the death of me.
It's the graveyard watch,
Running right on the rocks,
I've taken all of the knocks.
You ain't giving me no quarter.
I'd rather drink sea water,
I wish I'd never had brought you,
It's gonna be the death of me.
Soul survivor, soul survivor.
Soul survivor, soul survivor.
Soul survivor, soul survivor.
Soul survivor, soul survivor,
Gonna be the death of me,
It's gonna be the death of me.
When you're flying your flags
All my confidence sags,
You got me packing my bags.
I'll stowaway at sea,
You make me mutiny,
Where you are I won't be,
You're gonna be the death of me.

"Shine A Light"

Saw you stretched out in Room Ten O Nine
With a smile on your face and a tear right in your eye
Oh, couldn't see to get a line on you
My sweet honey love

Berber jewelry jangling down the street
Making bloodshot eyes at every woman that you meet
Couldn't seem to get a high on you
My sweet honey love

May the good Lord shine a light on you
Make every song (you sing) your favorite tune
May the good Lord shine a light on you
Warm like the evening sun

When you're drunk in the alley, baby
With your clothes all torn
And your late night friends
Leave you in the cold gray dawn
Just seemed too many flies on you
I just can't brush them off

Angels beating all their wings in time
With smiles on their faces
And a gleam right in their eyes
Whoa, thought I heard one sigh for you
Come on up, come on up, now
Come on up, now

May the good Lord shine a light on you
Make every song you sing your favorite tune
May the good Lord shine a light on you
Warm like the evening sun

Come on up now, come on up now, come on up now, come on up, come on

May the good Lord shine a light on you
Make every song you sing your favorite tune
May the good Lord shine a light on you
Warm like the evening sun

"All Down The Line"

Yeah, heard the diesel drumming all down the line
Oh, heard the wires a humming all down the line
Yeah, hear the women sighing all down the line
Oh, hear the children crying all down the line

(All down the line)
We'll be watching out for trouble, yeah
(All down the line)
And we'd better keep the motor running, yeah
(All down the line)
Well, you can't say yes and you can't say no
Just be right there when the whistle blows
I need a sanctified girl with a sanctified mind to help me now

Yeah, all the people singing all down the line
Mmmm, watch the men all working, working, yeah. (All down the line)

(All down the line)
We're gonna open up the throttle yeah
(All down the line)
We're gonna bust another bottle, yeah
(All down the line)
I need a shot of salvation, baby, once in a while
Hear the whistle blowing, hear it for a thousand miles

(All down the line)
We're gonna open up the throttle, yeah
(All down the line)
We're gonna bust another bottle, yeah
Well you can't say yes, and you can't say no
Just be right there when the whistle blows
I need a sanctified mind to help me out right now

Be my little baby for a while
Won't you be my little baby for a while?
Won't you be my little baby for a while?
Won't you be my little baby for a while?

"Let It Loose"

Who's that woman on your arm
All dressed up to do you harm?
And I'm hip to what she'll do
Give her just about a month or two

Bit off more than I can chew
And I knew yeah I know what it was leading to
Some things, well, I can't refuse (I can't refuse)
One of them, one of them the bedroom blues

She delivers right on time
I can't resist a corny line
(Can't resist)
But take the shine right off your shoes
Yeah right off your shoes
Carryin', carryin' the bedroom blues

In the bar you're getting drunk
Ain't in love, ain't in luck
Whoa no no no
Hide the switch and shut the light
Won't you shut it
Let it all come down tonight

Maybe your friends think I'm just a stranger
Some face I'll never see no more, no more
Let it all come down tonight
Won't you let it, yeah

Keep those tears hid out of sight, let it loose, let it all come down

Let it loose, let it all come down
Let it loose, let it all come down
Let it loose, let it all come down
Let it loose, let it all come down

Let it loose, let it all come down
Let it loose, let it all come down
Let it loose, let it all come down

Let it loose, let it all come down
Let it loose, let it all come down
Let it loose, let it all come down
Let it loose, let it all come down

Let it loose, let it all come down
Let it loose, let it all come down
Let it loose, let it all come down
Let it loose, let it all come down

Let it loose, let it all come down

"Ventilator Blues"

When your spine is cracking and your hands, they shake
Heart is bursting and your butt's gonna break
Woman's cussing, you can hear her scream
Feel like murder in the first degree

Ain't nobody slowing down no way
Everybody's stepping on their accelerator
(It's alright)
Don't matter where you are
Everybody's gonna need a ventilator

When you're trapped and circled with no second chances
Code of living is your gun in hand
Can't be browed by beating, can't be cowed by words
Messed by cheating, ain't gonna ever learn

Everybody walking 'round
Everybody trying to step on their Creator

Don't matter where you are, everybody, everybody gonna
Need some kind of ventilator, some kind of ventilator

Come down and get it

What you gonna do about it, what you gonna do?
What you gonna do about it, what you gonna do?
Gonna fight it, gonna fight it?
Gonna fight it, gonna fight it?
Gonna fight it, gonna fight it?
Gonna fight it, gonna fight it?
Gonna fight it, gonna fight it?
Gonna fight it, gonna fight it?
Gonna fight it, gonna fight it?

"Happy"

Well I never kept a dollar past sunset
It always burned a hole in my pants
Never made a school mama happy
Never blew a second chance, oh no

I need a love to keep me happy
I need a love to keep me happy
Baby, baby keep me happy
Baby, baby keep me happy

Always took candy from strangers
Didn't wanna get me no trade
Never want to be like papa
Working for the boss ev'ry night and day

I need a love to keep me happy
I need a love, baby, won't ya keep me happy
Baby, won't ya keep me happy
Baby, please keep me

I need a love to keep me happy
I need a love to keep me happy
Baby, baby keep me happy
Baby

Never got a flash out of cocktails
When I got some flesh off the bone
Never got a lift out of Lear jets
When I can fly way back home

I need a love to keep me happy
I need a love to keep me happy
Baby, baby keep me happy
Baby, baby keep me happy
Baby

Happy, baby won't you keep me
Happy, baby won't you keep me
Happy, baby won't you keep me
Happy, baby won't you keep me
Happy, baby won't you keep me
Happy, oh, keep on, baby, keep me
Happy, now baby won't you squeeze me
Happy, oh, baby got to feel it
Happy, now, now, now, now, now keep me
Happy, my, my, my, keep me
Happy, keep on baby, keep me
Happy, keep on baby, got to
Happy, my, my, baby keep me happy

"Loving Cup"

I'm the man on the mountain, come on up
I'm the plowman in the valley with a face full of mud
Yes, I'm fumbling and I know my car don't start
Yes, I'm stumbling and I know I play a bad guitar

Give me little drink from your loving cup
Just one drink and I'll fall down drunk

I'm the man who walks the hillside in the sweet summer sun
I'm the man that brings you roses when you ain't got none
Well I can run and jump and fish, but I won't fight
You if you want to push and pull with me all night

Give me little drink from your loving cup
Just one drink and I'll fall down drunk

I feel so humble with you tonight
Just sitting in front of the fire
See your face dancing in the flame
Feel your mouth kissing me again
What a beautiful buzz, what a beautiful buzz
What a beautiful buzz, what a beautiful buzz

Oh, what a beautiful buzz, what a beautiful buzz

Yes, I am nitty gritty and my shirt's all torn
But I would love to spill the beans with you till dawn

Give me little drink from your loving cup
Just one drink and I'll fall down drunk

"Sweet Black Angel"

Got a sweet black angel
Got a pin up girl
Got a sweet black angel
Up upon my wall

Well, she ain't no singer
And she ain't no star
But she sure talk good
And she move so fast

But the gal in danger
Yeah, the gal in chains
But she keep on pushin'
Would ya take her place?
She countin' up the minutes
Countin' up the days
She's a sweet black angel, whoa
Not a sweet black slave

Ten little niggers
Sittin' on the wall
Her brothers been a fallin'
Fallin' one by one
For a judges murder
In a judges court
Now the judge he gonna judge her
For all that he's a worth

Well the gal in danger
The gal in chains
But she keep on pushin'
Would you do the same?
She countin' up the minutes
She countin' up the days
She's a sweet black angel
Not a gun toting teacher
Not a Red lovin' school mom
Ain't someone gonna free her
Free the sweet black slave
Free the sweet black slave
Free the sweet black slave
Free the sweet black slave

"Torn And Frayed"

Hey let him follow you down
Way underground wind and he's bound
Bound to follow you down
Just a dead beat right off the street
Bound to follow you down

Well the ballrooms and smelly bordellos
And dressing rooms filled with parasites
On stage the band has got problems
They're a bag of nerves on first nights

He ain't tied down to no home town
Yeah, and he thought he was reckless
You think he's bad, he thinks you're mad
Yeah, and the guitar player gets restless

And his coat is torn and frayed
It's seen much better days
Just as long as the guitar plays
Let it steal your heart away
Let it steal your heart away

And his coat is torn and frayed
It's seen much better days
Just as long as the guitar plays
Let it steal your heart away

Joe's got a cough, sounds kind a rough
Yeah, and the codeine to fix it
Doctor prescribes, drug store supplies
Who's gonna help him to kick it?

And his coat is torn and frayed
It's seen much better days
Just as long as the guitar plays
Let it steal your heart away
Let it steal your heart away

And his coat is torn and frayed
It's seen much better days
Just as long as the guitar plays
Just as long as the guitar plays
Just as long as the guitar plays
Just as long as the guitar plays

"Tumbling Dice"

Women think I'm tasty
But they're always tryin' to waste me
Make me burn the candle right down
Baby, baby, don't need no jewels in my crown

'Cause all you women is low down gamblers
Cheatin' like I don't know how
Baby, I go crazy, there's fever in the funk house now

This low down bitchin'
Got my poor feet a-itchin'
You know you know the deuce is still wild
Baby, I can't stay, you got to roll me
And call me the tumblin' dice

Always in a hurry, I never stop to worry
Don't see the time flashin' by
Honey, got no money
I'm all sixes and sevens and nines

Say now, baby, I'm the rank outsider
You can be my partner in crime
Baby, I can't stay
You got to roll me and call me the tumblin'
Roll me and call me the tumblin' dice

Oh, my, my, my, I'm the lone crap shooter
Playin' the field every night
Baby, can't stay
You got to roll me and call me the tumblin' (dice)
Roll me and call me the tumblin'
(Got to roll me) dice

Got to roll me. Got to roll me
Got to roll me. Got to roll me
Got to roll me. Got to roll me
Keep on rolling
Got to roll me
Keep on rolling
Got to roll me

(Oh yeah, keep on rolling)
Got to roll me (Call me the tumbling dice)
Got to roll me (Yeah)
Got to roll me (Roll me, baby [?])
Got to roll me (Ah yeah)
Got to roll me (Oh my, my, my, my)
Got to roll me
Got to roll me (Keep on tumbling down, baby, oh)
Got to roll me
Got to roll me
Got to roll me

"Shake Your Hips"

I wanna tell you 'bout a dance
That's goin' around
Everybody's doin' it
From the grownups down

Don't move your head
Don't move your hands
Don't move your lips
Just shake your hips

Do the hip shake, babe
Do the hip shake, babe
Shake your hip, babe
Shake your hip, babe

What you don't know
Don't be afraid
Just listen to me
And do what I say

Don't move your head
Don't move your hands
Don't move your lips
Just shake your hips

Do the hip shake, babe
Do the hip shake, babe
Shake your hip, babe
Shake your hip, babe

Well ain't that easy

Well, I met a little girl
In a country town
She said, "What do you know
There's Slim Harpo!"

Didn't move her head
Didn't move her hands
Didn't move her lips
Just shook her hips

Do the hip shake, babe
Do the hip shake, babe
Shake your hip, babe
Shake your hip, babe
Well ain't that easy

"Rip This Joint"

Mama says yes, Papa says no
Make up you mind 'cause I gotta go
I'm gonna raise hell at the Union Hall
Drive myself right over the wall

Rip this joint, gonna save your soul
Round and round and round we go
Roll this joint, gonna get down low
Start my starter, gonna stop the show

Yeah!
Oh, yeah!

Mister President, Mister Immigration Man
Let me in, sweetie, to your fair land
I'm Tampa bound and Memphis too
Short Fat Fanny is on the loose

Dig that sound on the radio
Then slip it right across into Buffalo
Dick and Pat in ole D.C.
Well they're gonna hold some shit for me

Ying yang, you're my thing
Oh, now, baby, won't you hear me sing
Flip Flop, fit to drop
Come on baby, won't you let it rock?

Oh, yeah!
Oh, yeah!

From San Jose down to Santa Fe
Kiss me quick, baby, won't you make my day
Down to New Orleans with the Dixie Dean
'Cross to Dallas, Texas with the Butter Queen

Rip this joint, gonna rip yours too
Some brand new steps and some weight to lose
Gonna roll this joint, gonna get down low
Round and round and round we'll go

Wham, Bham, Birmingham,
Alabam' don't give a damn
Little Rock fit to drop
Ah, let it rock

"Moonlight Mile"

When the wind blows and the rain feels cold
With a head full of snow
With a head full of snow
In the window there's a face you know
Don't the night pass slow?
Don't the nights pass slow?

The sound of strangers sending nothing to my mind
Just another mad mad day on the road
I am just living to be lying by your side
But I'm just about a moonlight mile on down the road

Made a rag pile of my shiny clothes
Gonna warm my bones
Gonna warm my bones
I got silence on my radio
Let the air waves flow
Let the air waves flow

Oh I am sleeping under strange strange skies
Just another mad mad day on the road
My dreams is fading down the railway line
I'm just about a moonlight mile on down the road

Yeah, yeah, yeah, yeah, yeah, yeah

I'm hiding sister and I'm dreaming
I'm riding down your moonlight mile
I'm hiding baby and I'm dreaming
I'm riding down your moonlight mile

I'm riding down your moonlight mile
Let it go now, come on up babe
Yeah, let it go now
Yeah, flow now baby
Yeah move on now yeah

Yeah, I'm coming home
'Cause I'm just about a moonlight mile on down the road
Down the road, down the road
Yeah, yeah, baby

"Dead Flowers"

Well when you're sitting there in your silk upholstered chair
Talkin' to some rich folk that you know
Well I hope you won't see me in my ragged company
Well, you know I could never be alone

Take me down little Susie, take me down
I know you think you're the queen of the underground

And you can send me dead flowers every morning
Send me dead flowers by the mail
Send me dead flowers to my wedding
And I won't forget to put roses on your grave

Well when you're sitting back in your rose pink Cadillac
Making bets on Kentucky Derby Day
I'll be in my basement room with a needle and a spoon
And another girl can take my pain away

Take me down little Susie, take me down
I know you think you're the queen of the underground

And you can send me dead flowers every morning
Send me dead flowers by the mail
Send me dead flowers to my wedding
And I won't forget to put roses on your grave

Take me down little Susie, take me down
I know you think you're the queen of the underground

And you can send me dead flowers every morning
Send me dead flowers by the U.S. Mail
Say it with dead flowers at my wedding
And I won't forget to put roses on your grave
No, I won't forget to put roses on your grave

"Sister Morphine"

Here I lie in my hospital bed
Tell me, Sister Morphine, when are you coming round again?
Oh, and I don't think I can wait that long
Oh, you see that I'm not that strong

The scream of the ambulance is sounding in my ears
Tell me, Sister Morphine, how long have I been lying here?

What am I doing in this place?
Why does the doctor have no face?

Oh, I can't crawl across the floor
Ah, can't you see, Sister Morphine, I'm trying to score?

Well it just goes to show
Things are not what they seem
Please, Sister Morphine, turn my nightmares into dreams
Oh, can't you see I'm fading fast?
And that this shot will be my last?

Sweet Cousin Cocaine, lay your cool cool hand on my head
Ah, come on, Sister Morphine, you better make up my bed
'Cause you know and I know in the morning I'll be dead
Yeah, you can sit around, yeah you can watch
All the clean white sheets stained red

"Bitch"

Feeling so tired, can't understand it
Just had a fortnight's sleep
I'm feeling so stuffed, I'm so distracted
Ain't touched a thing all week

I'm feeling drunk, juiced up and sloppy
Ain't touched a drink all night
I'm feeling hungry, can't see the reason
Just had a horse meat pie

Yeah when you call my name
I salivate like a Pavlov dog
Yeah when you lay me out
My heart is beating louder than a big bass drum, alright

Yeah, you got to mix it, child, you got to fix
It must be love, it's a bitch
Yeah, you got to mix it, child, you got to fix
It must be love, it's a bitch, alright

Sometimes, I'm sexy, move like a stud
Like kicking the stall all night
Sometimes, I'm so shy, got to be worked on
Don't have no bark or bite, alright

Yeah, when you call my name
I salivate like a Pavlov dog
Yeah, when you lay me out
My heart is bumping louder than a big bass drum, alright

I want it, woo
I said, hey, yeah, get alright now, get it
Got to be
Hey, I'll get alright now, get it
Hey, hey, hey
Hey, hey, yeah
Hey, hey, hey
Hey, hey, yeah
Hey, hey, hey
Hey, hey, yeah
Hey, hey, hey
Hey, hey, yeah, get on
Hey, hey, hey

"Can't You Hear Me Knocking"

Yeah, you got satin shoes
Yeah, you got plastic boots
Y'all got cocaine eyes
Yeah, you got speed-freak jive now

Can't you hear me knockin' on your window?
Can't you hear me knockin' on your door?
Can't you hear me knockin' down your dirty street, yeah?

Help me baby, ain't no stranger
Help me baby, ain't no stranger
Help me baby, ain't no stranger

Can't you hear me knockin', ah, are you safe asleep?
Can't you hear me knockin', yeah, down the gas light street, now
Can't you hear me knockin', yeah, throw me down the keys
Alright now

Hear me ringing big bell tolls
Hear me singing soft and low
I've been begging on my knees
I've been kickin', help me please

Hear me prowlin'
I'm gonna take you down
Hear me growlin'
Yeah, I've got flatted feet now, now, now, now

Hear me howlin'
And all, all around your street now
Hear me knockin'
And all, all around your town

"Wild Horses"

Childhood living is easy to do
The things you wanted I bought them for you
Graceless lady you know who I am
You know I can't let you slide through my hands

Wild horses couldn't drag me away
Wild, wild horses, couldn't drag me away

I watched you suffer a dull aching pain
Now you decided to show me the same
No sweeping exits or offstage lines
Could make me feel bitter or treat you unkind

Wild horses couldn't drag me away
Wild, wild horses, couldn't drag me away

I know I dreamed you a sin and a lie
I have my freedom but I don't have much time
Faith has been broken, tears must be cried
Let's do some living after we die

Wild horses couldn't drag me away
Wild, wild horses, we'll ride them some day

Wild horses couldn't drag me away
Wild, wild horses, we'll ride them some day

"Sway"

1, 2, 3, 4

Did you ever wake up to find
A day that broke up your mind?
Destroyed your notion of circular time?

It's just that demon life has got you in its sway
It's just that demon life has got you in its sway

Ain't flinging tears out on the dusty ground
For my friends out on the burial ground
Can't stand the feeling getting so brought down

It's just that evil life that got me in its sway
It's just that evil life that got me in its sway

There must be ways to find out
Love is the way they say is really strutting out

Hey, hey, hey now

One day I woke up to find
Right in the bed next to mine
Someone that broke me up with a corner of her smile, yeah

It's just that demon life that got me in its sway
It's just that demon life that got me in its sway
It's just that demon life that got me in its sway

It's just that demon life that got me
It's just that demon life that got me

"Brown Sugar"

Gold coast slave ship bound for cotton fields
Sold in a market down in New Orleans
Skydog slaver knows he's doing alright
Hear him whip the women just around midnight

Brown sugar how come you taste so good?
Brown sugar just like a young girl should

Drums beating, cold English blood runs hot
Lady of the house wonderin' where it's gonna stop
House boy knows that he's doing alright
You shoulda heard him just around midnight

Brown sugar how come you taste so good, now?
Brown sugar just like a young girl should, now

Ah, get along, brown sugar how come you taste so good, baby?
Ah, got me feelin' now, brown sugar just like a black girl should

I bet your mama was a tent show queen
And all her boyfriends were sweet sixteen
I'm no schoolboy but I know what I like
You shoulda heard me just around midnight

Brown sugar how come you taste so good, baby?
Ah, brown sugar just like a young girl should, yeah

I said yeah, yeah, yeah, woo
How come you... how come you taste so good?
Yeah, yeah, yeah, woo
Just like a... just like a black girl should
Yeah, yeah, yeah, woo

"Monkey Man"

I'm a fleabit peanut monkey
All my friends are junkies
That's not really true

I'm a cold Italian pizza
I could use a lemon squeezer
Would you do?

But I've been bit and I've been tossed around
By every she-rat in this town
Have you, babe?

Well, I am just a monkey man
I'm glad you are a monkey woman too

I was bitten by a boar
I was gouged and I was gored
But I pulled on through

Yes, I'm a sack of broken eggs
I always have an unmade bed
Don't you?

Well, I hope we're not too messianic
Or a trifle too satanic
We love to play the blues

Well I am just a monkey man
I'm glad you are a monkey, monkey woman too, babe

I'm a monkey! I'm a monkey!
I'm a monkey man! I'm a monkey man!
I'm a monkey! I'm a monkey! I'm a monkey! I'm a monkey!
M-m-m-monkey! M-m-m-m-monkey! I'm a m-m-m-monkey!
M-m-m-ma ma ma ma!
Ma ma ma ma ma
Ma ma ma ma ma monkey!
Ah! I'm a monkey!
Ah! Ah! Ah! Ah!

"Live With Me"

I got nasty habits
I take tea at three
Yes, and the meat I eat for dinner
It must be hung up for a week

My best friend, he shoots water rats
And feeds them to his geese
Don't you think there's a place for you
In between the sheets?

Come on now, honey
We can build a home for three (Yeah)
Come on now, honey
Don't you want to live with me?
Woo!

And there's a score of harebrained children
They're all locked in the nursery
They got earphone heads, they got dirty necks
They're so 20th century

Well, they queue up for the bathroom
'Round about 7:35
Don't you think we need a woman's touch
To make it come alive?

You'd look good
Pram-pushing down the high street
Come on now, honey
Don't you want to live with me?

Whoa, the servants they're so helpful, dear
The cook she is a whore
Yes, the butler has a place for her
Behind the pantry door

Woo!
The maid, she's French, she's got no sense
She's wild for Crazy Horse
And when she strips, the chauffeur flips
The footman's eyes get crossed
Woo!

Don't you think there's a place for us
Right across the street?
Don'cha think there's a place for you
In between the sheets?

"Gimme Shelter"

Oh, a storm is threat'ning
My very life today
If I don't get some shelter
Oh yeah, I'm gonna fade away

War, children, it's just a shot away
It's just a shot away
War, children, it's just a shot away
It's just a shot away

Ooh, see the fire is sweepin'
Our very street today
Burns like a red coal carpet
Mad bull lost your way

War, children, it's just a shot away
It's just a shot away
War, children, it's just a shot away
It's just a shot away

Rape, murder!
It's just a shot away
It's just a shot away
Rape, murder!
It's just a shot away
It's just a shot away
Rape, murder!
It's just a shot away
It's just a shot away

The floods is threat'ning
My very life today
Gimme, gimme shelter
Or I'm gonna fade away

War, children, it's just a shot away
It's just a shot away
It's just a shot away
It's just a shot away
It's just a shot away

I tell you love, sister, it's just a kiss away
It's just a kiss away
It's just a kiss away
It's just a kiss away
It's just a kiss away
Kiss away, kiss away

"Salt Of The Earth"

Let's drink to the hard-working people
Let's drink to the lowly of birth
Raise your glass to the good and the evil
Let's drink to the salt of the earth

Say a prayer for the common-foot soldier
Spare a thought for his back-breaking work
Say a prayer for his wife and his children
Who burn the fires and who still till the earth

When I search a faceless crowd
A swirling mass of gray and black and white
They don't look real to me
In fact, they look so strange

Raise your glass to the hard-working people
Let's drink to the uncounted heads
Let's think of the wavering millions
Who need leading but get gamblers instead

Spare a thought for the stay-at-home voter
Empty eyes gaze at strange beauty shows
And a parade of the gray-suited grafters
A choice of cancer or polio

When I look in the faceless crowd
A swirling mass of grays and black and white
They don't look real to me
Oh don't they look so strange?

Let's drink to the hard-working people
Let's think of the lowly of birth
Spare a thought for the rag taggy people
Let's drink to the salt of the earth

Let's drink to the hard-working people
Let's drink to the salt of the earth
Let's drink to the two thousand million
Let's think of the humble of birth

Let's take a drink to the salt of the earth
Let's take a drink to the salt of the earth
Let's take a drink to the salt of the earth
Let's take a drink to the salt of the earth
Let's take a drink to the salt of the earth
Let's take a drink to the salt of the earth
Let's take a drink to the salt of the earth
Let's take a drink to the salt of the earth

"Factory Girl"

Waiting for a girl who's got curlers in her hair
Waiting for a girl she has no money anywhere
We get buses everywhere

Waiting for a factory girl

Waiting for a girl and her knees are much too fat
Waiting for a girl who wears scarves instead of hats
Her zipper's broken down the back

Waiting for a factory girl

Waiting for a girl and she gets me into fights
Waiting for a girl we get drunk on Friday night
She's a sight for sore eyes

Waiting for a factory girl

Waiting for a girl she's got stains all down her dress
Waiting for a girl and my feet are getting wet
She ain't come out yet

Waiting for a factory girl

"Stray Cat Blues"

Ah... hey
Yeah, cat's own tail

I hear the click-clack of your feet on the stairs
I know you're no scare-eyed honey
There'll be a feast if you just come upstairs

But it's no hanging matter
It's no capital crime

I can see that you're fifteen years old
No, I don't want your I.D
And I can see that you're so far from home

But that's no hanging matter
It's no capital crime

Oh yeah, you're a strange stray cat
Oh yeah, don't you scratch like that
Oh yeah, you're a strange stray cat
I bet, bet your mama don't know you scream like that
I bet your mother don't know you can spit like that

You look so weird and you're so far from home
But you really miss your mother
Don't look so scared I'm no mad-brained bear

But but it's no hanging matter
It's no capital crime

Oh, yeah
Woo!

I bet your mama don't know that you scratch like that
I bet she don't know you can bite like that

You say you got a friend, that she's wilder than you
Why don't you bring her upstairs?
If she's so wild then she can join in too

It's no hanging matter
It's no capital crime

Oh yeah, you're a strange stray cat
Oh yeah, don't you scratch like that
Oh yeah, you're a strange stray cat
I bet you mama don't know you can bite like that
I'll bet she never saw you scratch my back

"Prodigal Son"

Well a poor boy took his father's bread and started down the road
Started down the road
Took all he had and started down the road
Going out in this world, where God only knows
And that'll be the way to get along

Well poor boy spent all he had, famine come in the land
Famine come in the land
Spent all he had and famine come in the land
Said, "I believe I'll go and hire me to some man
And that'll be the way I'll get along."

Well, man said, "I'll give you a job for to feed my swine
For to feed my swine
I'll give you a job for to feed my swine"
Boy stood there and hung his head and cried
Cause that is no way to get along

Said, "I believe I'll ride, believe I'll go back home
Believe I'll go back home
Believe I'll ride, believe I'll go back home
Or down the road as far as I can go"
And that'll be the way to get along

Well, father said, "See my son coming after me
Coming home to me"
Father ran and fell down on his knees
Said, "Sing and praise, Lord have mercy on me"
Mercy

Oh poor boy stood there, hung his head and cried
Hung his head and cried
Poor boy stood and hung his head and cried
Said, "Father will you look on me as a child?"
Yeah

Well father said, "Eldest son, kill the fatted calf,
Call the family round
Kill that calf and call the family round
My son was lost but now he is found
Cause that's the way for us to get along"

Hey

"Street Fighting Man"

Ev'rywhere I hear the sound of marching charging feet, boy
'Cause summer's here and the time is right for fighting in the street, boy

Well now what can a poor boy do
Except to sing for a rock n' roll band?
'Cause in sleepy London town
There's just no place for a street fighting man
No

Hey think the time is right for a palace revolution
But where I live the game to play is compromise solution

Well now what can a poor boy do
Except to sing for a rock n' roll band?
'Cause in sleepy London town
There's just no place for a street fighting man
No

(Get down)

Hey so my name is called Disturbance
I'll shout and scream, I'll kill the king, I'll rail at all his servants

Well now what can a poor boy do
Except to sing for a rock n' roll band?
'Cause in sleepy London town
There's just no place for a street fighting man
No

(Get down)

"No Expectations"

Take me to the station
And put me on a train
I've got no expectations
To pass through here again

Once I was a rich man
Now I am so poor
But never in my sweet short life
Have I felt like this before

Your heart is like a diamond
You throw your pearls at swine
And as I watch you leaving me
You pack my peace of mind

Our love was like the water
That splashes on a stone
Our love is like our music
It's here, and then it's gone

So take me to the airport
And put me on a plane
I got no expectations
To pass through here again

"I'm Moving On"

I warned you baby from time to time
You don't listen so pay me no mind
About movin' on
Yeah I'm a moving on
I'm through with you
Too bad you're blue
I'll move on

Mister Engineer with your throttle in hand
Take me back to that Southern land
It called moving
Keep a rolling on
You're flying too high
For my old sky
I'll move on

Mister Fireman please won't you listen to me
I got a woman in Tennessee
Keep on moving
Keep a rolling on
You're flying too high
It's all over now
I move on

Yes I'm gonna move
I'm gonna move
Said I'm gonna move
Gotta go home
I gotta go home
I gotta go home
Well tell ya

I I I I'm going home
I I I I'm going home
I I I I'm going home
I've gotta go home

I've gotta go baby
I gotta keep rolling
And I'm gonna move
I said I'm gonna move baby
I said going going home
I'm going home darling

"Blue Turns To Grey"

So now that she is gone
You won't be sad for long
For maybe just an hour or just a moment
Of the day

Then blue turns to grey
And try as you may
You just don't feel good
You don't feel alright
And you know that you must find her, find her, find her

You think you'll have a ball
And you won't care at all
You'll find another girl or maybe more
To pass the time away

Then blue turns to grey
And try as you may
You just don't feel good
You just don't feel alright
And you know that you must find her, find her, find her

She's not home when you call
So you can go to all
The places where she used to go
But she has gone away

Then blue turns to grey
And try as you may
You just don't feel good
You don't feel alright
And you know that you must find her, find her, find her

Blue turns to grey (blue turns to grey)
She has gone away (blue turns to grey)
I feel so bad (blue turns to grey)
I wish you'd come on home (blue turns to grey)
I feel, I feel so down

"As Tears Go By"

It is the evening of the day
I sit and watch the children play
Smiling faces I can see
But not for me
I sit and watch
As tears go by

My riches can't buy everything
I want to hear the children sing
All I hear is the sound
Of rain falling on the ground
I sit and watch
As tears go by

It is the evening of the day
I sit and watch the children play
Doin' things I used to do
They think are new
I sit and watch
As tears go by

"Get Off Of My Cloud"

I live on an apartment on the ninety-ninth floor of my block
And I sit at home looking out the window
Imagining the world has stopped
Then in flies a guy who's all dressed up just like a Union Jack
And says, "I've won five pounds if I have his kind of detergent pack"

I said, "Hey, you, get off of my cloud
Hey, you, get off of my cloud
Hey, you, get off of my cloud
Don't hang around 'cause two's a crowd
On my cloud, baby"

The telephone is ringing
I say, "Hi, it's me, who is it there on the line?"
A voice says, "Hi, hello, how are you?"
"Well, I guess I'm doin' fine"
He says, "It's three A.M., there's too much noise
Don't you people ever wanna go to bed?
Because you feel so good
Do you have to drive me out of my head?"

I said, "Hey, you, get off of my cloud
Hey, you, get off of my cloud
Hey, you, get off of my cloud
Don't hang around 'cause two's a crowd
On my cloud, baby"

I was sick and tired, fed up with this
And decided to take a drive downtown
It was so very quiet and peaceful
There was nobody, not a soul around
I laid myself out, I was so tired
And I started to dream
In the morning the parking tickets were just like flags
Stuck on my windscreen

I said, "Hey, you, get off of my cloud
Hey, you, get off of my cloud
Hey, you, get off of my cloud
Don't hang around 'cause two's a crowd
On my cloud"

Hey, you, get off of my cloud
Hey, you, get off of my cloud
Hey, you, get off of my cloud
Don't hang around baby two's a crowd
On my cloud

Hey, you

"The Singer Not The Song"

Everywhere you want I always go
I always give in because, babe, you know
You just say so
'Cause you give me that feeling inside
That I know I must be right
It's the singer not the song

It's not the way you give in willingly
Others do it without thrilling me
Giving me that same old feeling inside
That I know I must be right
It's the singer not the song

The same old places and the same old songs
We've been going there for much too long
There's something wrong
And it gives me that feeling inside
That I know I must be right
It's the singer not the song
It's the singer not the song
It's the singer not the song

"You Better Move On"
(originally by Arthur Alexander)

You ask me to give up the hand of the girl I love
You tell me I'm not the man she's worthy of
But who are you to tell her who to love?
That's up to her, yes, and the Lord above
You better move on

Well I know you can buy her fancy clothes and diamond rings
But I believe she's happy with me without those things
Still you beg me to set her free
But my friend, that will never be
You better move on

Now I don't blame you for loving her
But can't you understand, man, she's my girl
And I I'm never never ever gonna let her go
'Cause I, yeah, I love her so

Well, I think you better go now, I'm getting mighty mad
You ask me to give up the only love I've ever had
Maybe I would, oh, but I love her so
I'm never gonna let her go
You better move on (you better move on)
Yeah, you better move on (you better move on)
Yeah, you better move on (you better move on)
Yeah, you better move on (you better move on)

"Look What You've Done"

Now look what you've done
Now look what you've done
Look what you've done baby
Now look what you've done
You left me here
The lonely one
And all I can say
Is look what you've done

A broken heart
A worried mind
Because of you baby
Dying all the time
I once had a dream
But now I've none
You're taking your love
And see what it done

I saw you last night
Out moving round
With your new turf
You paint the town
That is OK
You're having your fun
Because some day
They call you done

And now your bird cries
The shadow falls
Gloomy memories
And I recall
Your love is my life
As warm as the sun
But now it is gone
And see what it done

"Talkin' About You"

Let me tell you 'bout a girl I know
I met her walking down an uptown street
She's so fine I wish she was mine
I get shook up every time we meet

Talkin' 'bout you (nobody but you, baby)
Nobody but you (yes you all the time)
I do mean you (yeah my baby)

Just trying to get a message to you

Let me tell you 'bout a girl I know
Help me know she looks so good
Lovely skin, well she's soaked in gin
She oughta be somewhere in Hollywood

Talkin' 'bout you (I'm talkin' 'bout my baby)
Nobody but you (yes she's alright)
I do mean you (yeah my baby)

Just trying to get a message to you

Talkin' 'bout you (nobody but you baby)
Nobody but you (yes you all the time)
I do mean you (yeah yeah)

Just trying to get a message to you

Let me tell you 'bout a girl I know
Sitting right here by my side
Lovely indeed that why I ask if she
Promise someday she will be my bride

Talkin' 'bout you (yeah talk)
Nobody but you (yes my my baby)
I do mean you (yeah yeah)

I'm just trying to get a message through

Talkin' 'bout my baby too much
I'm talkin' 'bout my baby
Yeah yeah yeah
Talkin' 'bout my baby

"Play With Fire"

Well, you've got your diamonds and you've got your pretty clothes
And the chauffeur drives your cars
You let everybody know

But don't play with me, cause you're playing with fire

Your mother she's an heiress, owns a block in Saint John's Wood
And your father'd be there with her
If he only could

But don't play with me, cause you're playing with fire

Your old man took her diamonds and tiaras by the score
Now she gets her kicks in Stepney
Not in Knightsbridge anymore

So don't play with me, cause you're playing with fire

Now you've got some diamonds and you will have some others
But you'd better watch your step, girl
Or start living with your mother

So don't play with me, cause you're playing with fire
So don't play with me, cause you're playing with fire

The Under Assistant West Coast Promotion Man"

Well I'm waiting at the bus stop in downtown L.A.
Well I'm waiting at the bus stop in downtown L.A.
But I'd much rather be on a boardwalk on Broadway

Well I'm sitting here thinkin' just how sharp I am
Well I'm sitting here thinkin' just how sharp I am
I'm an under assistant west coast promo man, yeah, yeah

Well I promo groups when they come into town
Well I promo groups when they come into town
Well they laugh at my toupee, they're sure to put me down

Well I'm sitting here thinking just how sharp I am
Yeah I'm sitting here thinking just how sharp I am
I'm a necessary talent behind every rock and roll band

Yeah, I'm sharp, I'm really, really sharp
I sure do earn my pay, sitting on the beach every day
Yeah, I'm real real sharp, yes I am
I got a Corvette and a seersucker suit, yes I have

Here comes the bus, uh oh
I though I had a dime, where's my dime
I know I have a dime somewhere
I'm pretty sure

"Cry To Me"

When your baby leaves you all alone
And nobody call you on the phone

Don't you feel like crying?
Don't you feel like crying like crying like crying?
Come on baby, cry to me

When you're all alone in your lonely room
And there's nothing but the smell of her perfume

Don't you feel like crying?
Don't you feel like crying like crying like crying?
Come on baby, (come on) cry to me

Nothing could be sadder than a glass of wine alone
Loneliness loneliness, it just a waste of your time
But you don't ever you don't ever have to walk alone
You see, so come on take my hand
Come on walk with me

When you're waiting for a voice to come
In the night and there is no one

Don't you feel like crying?
Don't you feel like crying like crying like crying?
Come on baby, cry to me
Come on baby, that's right cry to me
Yes, I want you to come on baby
Come on come on cry to me
I want you to come on baby
Come on come on and cry to me
Yeah come on baby come on I want you to cry cry cry to me
Yeah I want you to cry cry cry cry cry cry cry
I want you to cry cry cry cry cry cry cry cry

"(I Can't Get No) Satisfaction"

I can't get no satisfaction
I can't get no satisfaction
'Cause I tried and I tried and I tried and I tried
I can't get no, I can't get no

When I'm driving in my car
And a man talks on the radio
He's telling me more and more
About some useless information
Supposed to fire my imagination

I can't get no
Oh no no no
Hey hey hey
That's what I said

I can't get no satisfaction
I can't get no satisfaction
'Cause I tried and I tried and I tried and I tried
I can't get no, I can't get no

When I'm watching my TV
And a man comes on and tells me
How white my shirts can be
But he can't be a man 'cause he doesn't smoke
The same cigarettes as me

I can't get no
Oh no no no
Hey hey hey
That's what I said

I can't get no satisfaction
I can't get no girl reaction
'Cause I tried and I tried and I tried and I tried
I can't get no, I can't get no

When I'm riding round the world
And I'm doing this and I'm signing that
And I'm trying to make some girl who tell me
Baby better come back maybe next week
'Cause you see I'm on a losing streak

I can't get no
Oh no no no
Hey hey hey
That's what I said

I can't get no
I can't get no
I can't get no
No satisfaction
No satisfaction
No satisfaction
No satisfaction
I can't get no

"I'm Alright"

I wanna tell you something baby
That you don't know, no you don't know
I'm gonna tell your heart, better listen to me
'Cause it's alright, yeah it's alright

It's alright it's alright it's alright it's alright
It's alright darling it's alright it's alright baby it's alright
All night long all night long all night long all night long

It's alright it's alright
All day too
Yeah it's alright
All day too

I feel alright I feel alright
I feel alright I feel alright

Do you feel it do you
Do you feel it do you
Do you do do you do you
Do you feel it baby
Do you feel it

C'mon
C'mon yeah
C'mon c'mon c'mon c'mon baby
C'mon c'mon c'mon c'mon baby
C'mon c'mon c'mon c'mon baby
C'mon c'mon c'mon c'mon baby

C'mon c'mon c'mon c'mon darling
C'mon c'mon c'mon c'mon baby
C'mon c'mon c'mon c'mon baby
C'mon c'mon c'mon c'mon

It's alright alright
It's alright it's alright
It's alright
It's alright
Yes baby
It's alright it's alright it's alright
Oh darling
It's alright

Alright alright alright alright alright alright

"Good Times"

Whoa la la ta ta
Whoa la la ta ta
La la la all night long
Wanna tell you

Whoa la la ta ta
Whoa la la ta ta
La la la all night long

C'mon let the good times roll
We're gonna stay here to soothe our soul
It could take all night long

The evening sun is sinking low
The clock on the wall says it's time to go
I've got my plans I don't know about you
I tell you exactly what I'm gonna do

Get in the groove and let the good times roll
We're gonna stay here to soothe our soul
It could take all night long

It might be one o'clock it might be three
Time don't mean that much to me
Ain't felt this good since I don't know when
I might not feel this good again

So c'mon nad let the good time roll
We're gonna stay here to soothe our soul
It could take all night long

All night, all night
All night, all night long
Somebody said it might take all night long
All night, all night whoa

C'mon let the good times roll
We're gonna stay here to soothe our soul
It could take all night long

"That's How Strong My Love Is"

If I was the sun way up there
I'd go with my love everywhere
I'll be the moon when the sun go down
To let you know I'm still around

That's how strong my love is, baby
That's how strong my love is
That's how strong my love is
That's how strong my love is

I'll be the weeping willow drowning in my tears
You can go swimming when you're here
I'll be the rainbow when the sun is gone
Wrap you in my colors and keep you warm

That's how strong my love is
That's how strong my love is
That's how strong my love is
That's how strong my love is

I'll be the ocean so deep and wide
I'll dry the tears when you cry
I'll be the breeze when the storm is gone
To dry your eyes and keep you warm

That's how strong my love is
That's how strong my love is
That's how strong my love is baby
That's how strong my love is

That's how strong my love is
That's how strong my love is
That's how strong my love is, baby
That's how strong my love is, yeah

That's how strong my love is
So deep and so wide my love is
Yes it is so strong can't get over it
Is so wide you can't get around me

That's how strong my love is
Yeah it so strong, so strong, so strong
Yeah yeah yeah, that's how strong my love is, is so strong
I wanna tell you can't say how strong it is
That's how strong my love is

"Mercy Mercy"

Have mercy, have mercy, baby
Have mercy, have mercy on me

Well I went to see the gypsy
To have my fortune read
She said "Man, your baby gonna leave you
Her bags are packed up under the bed,"

That's right

Have mercy, have mercy, baby
Have mercy, have mercy on me

But if you leave me baby
Girl if you put me down
I'm gonna make it to the nearest river child
And jump overboard and drown

That's right

Have mercy, have mercy, baby
Have mercy, have mercy on me

I said hey hey baby, hey hey now
What you trying to do
Hey hey baby, hey hey now
Please don't say we're through

Have mercy, have mercy, baby
Have mercy, have mercy on me

But if you stay baby
I tell you what I'm gonna do
I'm gonna work two jobs, seven days a week
And bring my money home to you

That's right

Have mercy, please, have mercy, baby
Have mercy, have mercy on me
Yeah
Have mercy, have mercy, baby
Have mercy, have mercy on me

"Oh Baby (We Got A Good Thing Goin')"

No matter how much she wants me
I'm not going nowhere
I'm gonna stick right here, babe
You know how much I care

So don't worry 'bout me baby
'Cause I'm right here at home
Oh baby, oh baby, we got a good thing goin'

You may talk all about me
And scandalize my name
But deep down inside of me
I know I'm the only man

So don't worry 'bout me baby
'Cause I'm right here at home
Oh baby, oh baby, we got a good thing goin'

So maybe I knew her
Once upon a time
But that's all in the past babe
Baby let me know you're mine, all mine, all mine

No matter how much she wants me
I'm not going nowhere
I'm gonna stick right here, babe
I know how much you care

So don't worry 'bout me baby
'Cause I'm right here at home
Oh baby, oh baby, we got a good thing goin'

Got a good thing goin' baby
We got a good thing goin'
That's what I said
We got a good thing goin'
Got a thing goin' for ourselves
Got a thing goin' for ourselves
We got a pretty good thing goin'

"Pain In My Heart"

Pain in my heart
Treatin' me poor
Where can my baby be?
Lord, no one knows
Pain in my heart
Won't let me sleep
Where can my baby be
Lord, where is she?

And one day
My days are gettin' tough
Won't you come back, come back, come back, baby
Lord

Pain in my heart
Won't let me be
Oh, oh, oh, oh, I wake up restless night in misery
Lord

Won't somebody stop this pain

Lord, one day
My days are gettin' tough
Won't you love me, love me, love me, baby

Pain in my heart
Pain in my heart
Somebody stop this
Pain in my heart
It's killin' me baby
This pain in my heart
Oh, oh, oh, oh
Pain in my heart
This pain in my heart

"Off The Hook"

Sittin' in my bedroom late last night
Got into bed and turned out the light
Decided to call my baby on the telephone
All I got was an engaged tone

It's off the hook
It's off the hook
It's off the hook
It's off the hook
It's off the hook

Talkin' so long she upset my mind
Why is she talkin' such a long time?
Maybe she's sleeping, maybe she's ill
Phone's disconnected, unpaid bill

It's off the hook
It's off the hook
It's off the hook
It's off the hook
It's off the hook

Don't wanna see her, afraid of what I'd find
Tired of letting her upset me all the time
Back into bed started reading my books
Take my phone right off of the hook

It's off the hook
It's off the hook
It's off the hook
It's off the hook
It's off the hook
It's off the hook
[Repeat and fade]

"Down The Road Apiece"

Now, if you wanna hear some boogie like I'm gonna play
It's just an old piano and a knockout bass
The drummer's man's a cat, they call Charlie McCoy
You know, remember that rubber legged boy?
Mama, cookin' chicken fried and bacon grease
Come on along boys, it's just down the road apiece

Well there's a place you really get your kicks
It's open every night about twelve to six
Now if you wanna hear some boogie you can get your fill
And shove and sting like an old steam drill
Come on along you can lose your lead
Down the road, down the road, down the road apiece

Well there's a place you really get your kicks
It's open every night about twelve to six
Now if you wanna hear some boogie you can get your fill
And shove and sting like an old steam drill
Come on along, you can lose your lead
Down the road, down the road, down the road apiece

"I Need You Baby (Mona)"

I say hey, Mona
Oh, Mona
I say yeah, yeah, yeah, yeah, Mona
Oh, Mona

I tell you Mona what I wanna do
I'll build a house next door to you
Can I see you sometimes?
We can blow kisses through the blinds

Yeah can I come out out on the front
And listen to my heart go bumpety bump
I need you baby that's no lie
Without your love I'd surely die

I say hey, Mona
Oh, Mona
I say yeah, yeah, yeah, yeah, Mona
Oh, Mona

I say hey, hey Mona
Oh, Mona
I say yeah, yeah, yeah, yeah, Mona
Oh, Mona

I tell you Mona what I wanna do
I'm gonna build a house next door to you
Can I see you sometime?
We can blow kisses through the blinds

Yeah can I come out out on the front
And listen to my heart go bumpety bump
I need you baby that's no lie
Without your love I'd surely die

I say hey, hey Mona
Oh, Mona
I say yeah, yeah, yeah, yeah, Mona
Oh, Mona

"You Can't Catch Me"

I bought a brand new airmobile
It was custom made it was a Flight DeVille
With a powerful motor and some hideaway wings
Push in on the button and you can hear her sing

Now you can't catch me
No, baby, you can't catch me
Cause if you get too close
You know I'm gone like a cool breeze

New Jersey Turnpike in the wee wee hours
I was rolling slowly 'cause of drizzlin' showers
Up come a flattop he was movin' up with me
Then come sailin' goodbye in a little old souped-up mini

I put my foot in my tank and I begin to roll
Moanin' sirens, was the state patrol
So I get out my wings and then I blew my horn
Bye-bye New Jersey I become airborne

Now you can't catch me
No, baby you can't catch me
'Cause if you get too close
You know I'm gone like a cool breeze

Flyin' with my baby last Saturday night
Wasn't no gray cloud floatin' in sight
Big full moon shinin' up above
Cuddle up honey be my love

Sweetest little thing that I ever seen
I'm gonna name you Mabelline
Flyin' with all the things set on flight control
Radio tuned to rock 'n' roll

Two, three hours passin' by
Altitude dropped to 505
Fuel consumption way too fast
Let's get on home before we run out of gas

Now you can't catch me
No baby, you can't catch me
Cause if you get too close
You know I'm gone like a cool breeze

"Down Home Girl"

Lord I swear the perfume you wear
Was made out of turnip greens
And everytime I kiss you girl
It tastes like pork and beans

Even though you're wearin' them
Citified high heels
I can tell by your giant step
You been walkin' through the cotton fields

Oh, you're so down home girl

Everytime you monkey child
You take my breath away
And everytime you move like that
I gotta get down and pray

Don't you know that dress of yours
Was made out of fiberglass?
And everytime you move like that
I gotta go to Sunday mass

Oh, you're so down home girl

Oh, you're so down home girl

I'm gonna take you to the muddy river
And push you in
Just to watch the water roll on
Down your velvet skin

I'm gonna take you back to New Orleans
Down in Dixieland
I'm gonna watch you do the second line
With an umbrella in your hand

Oh, you're so down home girl

I'm with you baby
You're so down home
Ow! Yeah, too much
Outta sight
You're so down home girl

"Everybody Needs Somebody To Love"

I'm so glad to be here tonight and I'm so glad to be home. And I believe I've got a message for every woman and every man here tonight that ever needed somebody to love. Someone to stay with them all the time, when they're up and when they're down. You know, sometimes you get what you want, and then you go and lose what you have. And I believe every woman and every man here tonight listen to my song and it save the whole world. Listen to me.

Everybody wants somebody
Everybody wants somebody to love
Someone to love
Someone to kiss
Sometime to miss, now
Someone to squeeze
Someone to please
And I need you you you
I need you you you
I need you you you
I need you you you

Oh, sometimes I feel like
I feel a little sad inside
My baby mistreats me
And I kinda get a little little mad

I need you you you
To see me through, babe
When the sun go down
Ain't nobody else around

That's when I need you baby
That's when I say I love you
That's when I say I love you
Let me hear you say yeah
Let me hear you say yeah
Let me hear you say yeah
Let me hear you say yeah

I need you you you you
Somebody to see me through, baby
I need you you you
I need you you you
I need you you you

When the sun goes down
Ain't nobody else around
That's when I'm all by myself
That's when I need your lovin' darlin'

That's when I need you so bad
You're the one I really need bad [???]

I need you
To see me through baby
In the morning time too
When the sun goes down
Ain't nobody else around
I need your lovin' so bad

Everybody needs somebody to love
I'm not afraid to be by myself but I just need to be somebody to love
All the time
All the time
All the time
All the time
All the time, babe

I said all the time, babe
I said all the time, babe
I need you
I need your lovin' so bad

Let me hear you say yeah
Let me hear you say yeah
Let me hear you say yeah, yeah, yeah
Let me hear you say yeah

Uh, huh, huh, huh
Uh huh, huh huh huh

Yeah, I need you baby so bad bad bad, bad bad, bad bad bad bad

I need you
I need you you you
I need your lovin' babe
I need your lovin' darlin'
Everybody needs somebody
Everybody needs somebody
Everybody needs somebody

Everybody needs somebody
Everybody needs somebody
Everybody needs somebody
I'm saying everybody everybody needs somebody

Everybody needs somebody
Everybody loves somebody
Everybody loves somebody
Everybody needs somebody

You gotta need too baby
To see you through
You gotta need too
To see you through

"Divine Intervention"

Yeah!

Walking down the street in New York City
A sandwich bar at the end of the world at night
I looked up and saw the bare end ass of Scotland
Scrambling to four poles in the sky
Watch them fly!

But meanwhile we just keep on running
Going to the football every Saturday night

Yeah!
Divine intervention
Is out of the question
I go to dance in the flames, yeah
Divine intervention
Is out of the question
Life is a gambling game
It's a gambling game

Driving down an alley in a rundown part of Hollywood
Saw her neon light up the side of the sign
Through the gloom I asked her, "What's my future?"
Well, she threw up and then broke down and cried
Tears in her eyes
But I kept moving on to silver head
To play guitar with a brand-new friend of mine

Yeah!
Divine intervention
Is out of the question
I go to dance in the flames, yeah
'Cause divine intervention
Is out of the question
Life is a gambling game
It's a gambling game

Yeah!
Divine intervention
Is out of the question
I go to dance in the flame, yeah
Divine intervention
Won't give you protection
Life is a gambling game

Yeah
Oh, yeah
Come on, yeah

Mmm, when the walls cave in
And the lights go dim
And I drag you out again
Well, dystopian values are too hot to handle
And I'm going out in a blaze
Can we run any faster?
It's a total disaster
I, I, I'm going down in the flames
Yeah, when they try to arrest you
I'll come to your rescue
Life is a gambling game

"Jealous Lover"

Listen to me
Yeah, yeah

You said you'd let me live my life
No fetters and no chains
I believed your every word
Now your tune has changed
One day after coffee
You fixed me with a stare
And said where were you on Friday night?
Tell me who was there?

Well the only problem is
Well the only problem is
You're such a part of me

Hands off jealous lover
Please let me be
And you pray like a mantis
You're emerald green
Hands off jealous lover
The joke's right on me
You're clinging like ivy
You're choking a tree

We were once so generous
Sharing secrets of the heart
Now the fruit is turning sour
Got a bad taste in my mouth
You can't control the ocean
You can't control the waves
You can't control the shadows
Flickering in my cave

'Cause there's just one thing
Well there's just one thing
They'll only be a half of me, yeah

Hands off jealous lover
Please let me be
Your eyes full of envy
And you're emerald green
Hands off jealous lover
Your words harsh and mean
You pray like a mantis
You're feeding off me

Let it go, let it go, let it go, now
Let it go, let it go, let it go, now
Come on
(Let it go, let it go, let it go)
Hand off me
(Let it go, let it go, let it go)
You got to let me go baby
Let it go, let it go, let it go
Let it go, let it go, let it go
Come on, come on baby

Hands off jealous lover
Please let me be
And you pray like a mantis
You're emerald green
Hands off jealous lover
The joke's right on me
The pearls 'round your neck
They don't make you a queen
Hands off jealous lover
Please let me be
Your eyes are so cutting
You're my own guillotine
Hands off jealous lover
Your words harsh and mean
You pray like a mantis
You're feeding off me

"Rough And Twisted"
(released as The Cockroaches)

Yeah, why don't you drive me
Down that rough and twisted road?
Why don't you guide me
'Cause I don't know which way to go?

Promise to take me
Yeah, to where the water glows
Somewhere, somewhere down to Puerto Rico
Where the tide just ebbs and flows

Flash me all your jewelry, poetry, and friends
Promise me a dance like Nijinsky
Nothing, nothing, nothing but a false pretense

Yeah, all you feed me was just rancid rice and bones
All I drank was muddy water
As lonely as a saxophone

Why don't you take me
To where I wanna go?
To Natchez, Mississippi, Sicily, and Rome

You just took me to a flyblown town
In the back of nowhere
Smell was acrid and toxic
Couldn't breathe the air

The only club was called Conspiracy
They didn't like me much
What they wanted was tyranny
And all that crazy, crazy fucked-up stuff

Why don't you drive me?
Take me where you wanna go

Yeah, why don't you take me
Down this rough and twisted road?

Yes, why don't you teach me
Teach me all those foreign tongues?

Yeah, why don't you take me
'Cause I'm deaf and blind and dumb?

Yeah, drive me
Yeah, drive me
Where I wanna go
Drive me
Take me where I wanna
Take me where I wanna
Take me where I wanna go