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Chapter 14: I Am Ready, If You Are

For a long time I experimented on a young man. But my problem was how to be sure of the details he gave for January 1. He was able to narrate that day only under hypnosis: in the waking state he would forget everything. So it was difficult for me to determine whether or not he really took a bath at nine o’clock on the morning of January 1 ten years ago. There was only one way to do it. I wrote down everything he did on a certain day. After a few months when I asked him to describe his activities of the same day, he couldn’t recall anything. When I put him under a deep state of hypnosis and asked him to narrate the particular day, he not only recounted all that I had noted down, but described many other things which had not been written. He did not miss anything from what I had written down; rather he added many more things. Obviously I could not have noted everything. I had written only what I saw or what had occurred to me.

In hypnosis you can be taken as deeply inside your self as one would like to go. But it will be done by someone else; you will be unconscious. You won’t know a thing. Under hypnosis you can be taken even into your past lives, but it would essentially be in a state of unconsciousness.

The only difference between jati-smaran regression and the technique of hypnosis is that while regressing you go into your past lives with consciousness; in hypnosis you are taken into your previous lives by being made unconscious. The validity increases a great deal if both the techniques are applied. Suppose you hypnotize a man, ask him about his previous lives and write it down; then in his conscious state you lead him into meditation. If even under the meditative state he gives the same account of his previous lives, you gather additional evidence and the validity of the story is established.

So the same memory can be revived by applying two methods. Although the process of regression is simple, it has its own hazards. That’s why I did not explain all the keys. All the keys can be told only to an individual who is ready to experiment. Otherwise, ordinarily, they cannot be explained to everyone. The whole technique can of course be explained saving one sutra - this one cannot be practiced.

As I said yesterday, our consciousness moves with the aid of will, determination. For example, when you sit for meditation and begin to go deep into it, make a resolve to go back when you were five years old and find out what happened to you then. In that deep state of meditation you will suddenly find you have indeed become five years old, and whatever happened to you at that age is coming back to you.

At first, enter into the memory of this birth. As one gains clarity and depth in meditation, and as it becomes possible to go back into the past - which is not difficult - one can go as far back as the mother’s womb and revive memories of that time. If your mother fell down when she was pregnant with you, her memory of that fall, that hurt, will become part of your memory too. Or, if she was unhappy at the time you were in her womb, her memory of that suffering will be your memory as well, because in the mother’s womb the states of your being and hers were not separate - they were combined. Hence, deep down the experience that your mother had becomes your experience too - it is automatically transferred to you.

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