Suresh, You sure have a big teapot! This is the longest post I think I have ever seen on Yahoo! Zen Forum.
But don't worry. Your words run through me about as fast as tea does. ...Bill! --- In [email protected], SURESH JAGADEESAN wrote: > > FIRST EMPTY YOUR CUP?' > > THE JAPANESE MASTER NAN-IN GAVE AUDIENCE TO A PROFESSOR OF PHILOSOPHY. > SERVING TEA, NAN-IN FILLED HIS VISITOR'S CUP, AND KEPT POURING. THE > PROFESSOR WATCHED THE OVERFLOW UNTIL HE COULD RESTRAIN HIMSELF NO > LONGER: > > STOP! THE CUP IS OVERFULL, NO MORE WILL GO IN.' > > NAN-IN SAID: `LIKE THIS CUP, > YOU ARE FULL OF YOUR OWN OPINIONS AND SPECULATIONS. HOW CAN I SHOW YOU ZEN > UNLESS YOU FIRST EMPTY YOUR CUP?' > > > > > You have come to an even more dangerous person than Nan-in, > because an empty cup won't do; the cup has to be broken completely. > Even empty, if you are there, then you are full. Even emptiness fills > you. If you feel that you are empty you are not empty at all, you are > there. Only the name has changed: now you call yourself emptiness. The > cup won't do at all; it has to be broken completely. Only when you are > not can the tea be poured into you. Only when you are not is there no > need really to pour the tea into you. When you are not the whole > existence begins pouring, the whole existence becomes a shower from > every dimension, from every direction. When you are not, the divine > is. > The story is beautiful. It was bound to happen to a professor of > philosophy. The story says a professor of philosophy came to Nan-in. > He must have come for the wrong reasons because a professor of > philosophy, as such, is always wrong. Philosophy means intellect, > reasoning, thinking, argumentativeness. And this is the way to be > wrong, because you cannot be in love with existence if you are > argumentative. Argument is the barrier. If you argue, you are closed; > the whole existence closes to you. Then you are not open and existence > is not open to you. > When you argue, you assert. Assertion is violence, aggression, and > the truth cannot be known by an aggressive mind, the truth cannot be > discovered by violence. You can come to know the truth only when you > are in love. But love never argues. There is no argument in love, > because there is no aggression. And remember, not only was that man a > professor of philosophy, you are also the same. Every man carries his > own philosophy, and every man in his own way is a professor, because > you profess your ideas, you believe in them. You have opinions, > concepts and because of opinions and concepts your eyes are dull, they > cannot see; your mind is stupid, it cannot know. > Ideas create stupidity because the more the ideas are there, the > more the mind is burdened. And how can a burdened mind know? The more > ideas are there, the more it becomes just like dust which has gathered > on a mirror. How can the mirror mirror? How can the mirror reflect? > Your intelligence is just covered by opinions, the dust, and everyone > who is opinionated is bound to be stupid and dull. That's why > professors of philosophy are almost always stupid. They know too much > to know at all. They are burdened too much. They cannot fly in the > sky, they can't have wings. And they are so much in the mind, they > can't have roots in the earth. They are not grounded in the earth and > they are not free to fly into the sky. > And remember, you are all the same. There may be differences of > quantity, but every mind is qualitatively the same, because mind > thinks, argues, collects and gathers knowledge and becomes dull. Only > children are intelligent. And if you can retain your childhood, if you > continuously reclaim your childhood, you will remain innocent and > intelligent. If you gather dust, childhood is lost, innocence is no > more; the mind has become dull and stupid. Now you can have > philosophies. The more philosophies you have, the more you are far > away from the divine. > A religious mind is a non-philosophical mind. A religious mind is > an innocent, intelligent mind. The mirror is clear, the dust has not > been gathered; and every day a continuous cleaning goes on. That's > what I call meditation. > This professor of philosophy came to Nan-in. He must have come for > wrong reasons: he must have come to receive some answers. Those people > who are filled with questions are always in search of answers. And > Nan-in could not give an answer. It is foolish to be concerned with > questions and answers. Nan-in could give you a new mind, Nan-in could > give you a new being, Nan-in could give you a new existence in which > no questions arise, but Nan-in was not interested in answering any > particular questions. He was not interested in giving answers. Neither > am I. > You must have come here with many questions. It is bound to be so, > because the mind gives birth to questions. Mind is a question-creating > mechanism. Feed anything into it, out comes a question, and many > questions follow. Give an answer to it, and immediately it converts it > into many questions. You are here filled with many questions, your cup > is already full. No need for Nan-in to pour any tea into it, you are > already overflowing. > I can give you a new existence - that's why I have invited you > here - I will not give you any answers. All questions, all answers, > are useless, just a wastage of energy. But I can transform you, and > that is the only answer. And that one answer solves all questions. > Philosophy has many questions, many answers -- millions. Religion > has only one answer; whatsoever the question the answer remains the > same. Buddha used to say: You taste sea water from anywhere, the taste > remains the same, the saltiness of it. > Whatsoever you ask is really irrelevant. I will answer the same > because I have got only one answer. But that one answer is like a > master key; it opens all doors. It is not concerned with any > particular lock -- any lock and the key opens it. Religion has only > one answer and that answer is meditation. And meditation means how to > empty yourself. > The professor must have been tired, walking long, when he reached > Nan-in's cottage. And Nan-in said, "Wait a little." He must have been > in a hurry. Mind is always in a hurry, and mind is always in search of > instantaneous realizations. To wait, for the mind, is very difficult, > almost impossible. Nan-in said, "I will prepare tea for you. You look > tired. Wait a little, rest a little, and have a cup of tea. And then > we can discuss." > Nan-in boiled the water and started preparing the tea. But he must > have been watching the professor. Not only was the water boiling, the > professor was also boiling within. Not only was the tea kettle making > sounds, the professor was making more sounds within, chattering, > continuously talking. The professor must have been getting ready -- > what to ask, how to ask, from where to begin. He must have been in a > deep monologue. Nan-in must have been smiling and watching: This man > is too full, so much so that nothing can penetrate into him. The > answer cannot be given because there is no one to receive it. The > guest cannot enter into the house-there is no room. Nan-in must have > wanted to become a guest in this professor. > Out of compassion, a Buddha always wants to become a guest within > you. He knocks from everywhere but there is no door. And even if he > breaks a door, which is very difficult, there is no room. You are so > full with yourself and with rubbish and all types of paraphernalia > which you have gathered in many, many lives, you cannot even enter > into yourself; there is no room, no space. You live just outside of > your own being, just on the steps. You cannot enter within yourself, > everything is blocked. > Then Nan-in poured tea into the cup. The professor came to be > uneasy because he was continuously pouring tea. It was overflowing; > soon it would be going out on the floor. Then the professor said, > "Stop! What are you doing? Now this cup cannot hold any more tea, not > even a single drop. Are you mad? What are you doing?" > Nan-in said, "The same is the case with you. You are so alert to > observe and become aware that the cup is full and cannot hold any > more, why are you not so aware about your own self? You are > overflowing with opinions, philosophies, doctrines, scriptures. You > know too much already; I cannot give you anything. You have travelled > in vain. Before coming to me you should have emptied your cup, then I > could pour something into it." > But I tell you, you have come to a more dangerous person. No, an > empty cup I won't allow, because if the cup is there you will fill it. > You are so addicted and you have become so habituated that you cannot > allow the cup to be empty even for a single moment. The moment you see > emptiness anywhere you start filling it. You are so scared of > emptiness, you are so afraid.: emptiness appears like death. You > will fill it with anything, but you will fill it. No, I have invited > you to be here to break down this cup completely, so that even if you > want to you cannot fill it. > Emptiness means there is no cup left. All the walls have > disappeared, the bottom has fallen down; you have become an abyss. > Then I can pour myself into you. > Much is possible, if you allow. But to allow is arduous, because > to allow you will have to surrender. Emptiness means surrender. > Nan-in was saying to that professor: Bow down, surrender, empty > your head. I am ready to pour. That professor had not even asked the > question and Nan-in had given the answer, because really there is no > need to ask the question. The question remains the same. > You ask me or not, I know what the question is. So many of you are > here but I know the question, because deep down the question is one: > the anxiety, the anguish, the meaninglessness, the futility of this > whole life - not knowing who you are. But you are filled. Allow me to > break this cup. This camp is going to be a destruction, a death. If > you are ready to be destroyed something new will come out of it. Every > destruction can become a creative birth. If you are ready to die you > can have a new life, you can be reborn. > I am here just to be a midwife. That's what Socrates used to say > -- that a master is just a midwife. I can help, I can protect, I can > guide, that's all. The actual phenomenon, the transformation, is going > to happen to you. Suffering will be there, because no birth is > possible without suffering. Much anguish will come up, because you > have accumulated it and it has to be thrown. A deep cleansing and > catharsis will be needed. > Birth is just like death, but the suffering is worth taking. Out > of the darkness of suffering a new morning arises, a new sun arises. > And the dawn is not very far when you feel darkness too much. When > suffering is unbearable, bliss is very near. So don't try to escape > from suffering -- that is the point where you can miss. Don't try to > avoid it, pass through it. Don't try to find some way which goes round > about- no, that won't do- pass through it. Suffering will burn you, > destroy you, but really you cannot be destroyed. All that can be > destroyed is just the rubbish that you have gathered. All that can be > destroyed is something that is not you. When it is all destroyed, then > you will feel that you are indestructible, you are deathless. Passing > through death, consciously passing through death, one becomes aware of > life eternal. > These few days you will be here with me many things are possible, > but the first step to remember is to pass through suffering. Many > times I create suffering for you; many times I create the situation in > which all that is suppressed within you comes up. Don't push it down, > don't repress it. Allow it, free it. If you can free your suffering, > your suppressed suffering, you will become free of it. And you can > come to the state of bliss only when all suffering has been passed > through, thrown, completely dropped. And I can see through you: the > flame of bliss is just near the corner. Once glimpsed, that flame > becomes yours. I will push you in many ways to have a glimpse of it. > If you miss you will be responsible, no one else. The river is > flowing, but if you cannot bow down, if you cannot come down from your > egoistic state of mind, you may go back thirsty. Don't blame the > river. The river was there but you were paralyzed by your ego. > Empty the cup- that's what Nan-in said. That means empty the mind. > Ego is there, overflowing and when ego is overflowing nothing can be > done. The whole existence is around you but nothing can be done. From > nowhere can the divine penetrate you, you have created such a citadel. > Empty the cup. Rather, throw the cup completely. When I say throw the > cup completely I mean be so empty that you don't have even the feeling > that "I am empty." > Once it happened, a disciple came to Bodhidharma and said, > "Master, you told me to be empty. Now I have become empty. Now what > else do you say?" > Bodhidharma hit him hard with his staff on the head, and he said, "Go > and throw this emptiness out." > If you say "I am empty," the "I am" is there, and the "I" cannot be > empty. So emptiness cannot be claimed. No one can say, "I am empty," > just as no one can say, "I am humble." If you say, "I am humble," you > are not. Who claims this humility? Humbleness cannot be claimed. If > you are humble, you are humble, but you cannot say it. Not only can > you not say it, you cannot feel that you are humble because the very > feeling will give birth to the ego again. Be empty, but don't think > that you are empty otherwise you have deceived yourself. > You have brought many philosophies with you. Drop them. They have > not helped you at all, they have not done anything for you. It is time > enough, the right time. Drop them wholesale; not in parts, not in > fragments. For these few days you will be here with me just be without > any thinking. I know it is difficult but still I say it is possible. > And once you know the knack of it, you will laugh at the whole > absurdity of the mind that you were carrying so long. > have heard about a man who was travelling in a train for the > first time, a villager. He was carrying his luggage on his head, > thinking, "Putting it down will be too much for the train to carry, > and I have paid only for my own self. I have purchased the ticket but > I have not paid for the luggage." So he was carrying the luggage on > his head. The train was carrying him and his luggage, and whether he > carried it on his head or put it down made no difference to the train. > Your mind is unnecessary luggage. It makes no difference to this > existence that is carrying you; you are unnecessarily burdened. I say > drop it. > The trees exist without the mind and exist more beautifully than > any human being; the birds exist without the mind and exist in a more > ecstatic state than any human being. Look at children who are still > not civilized, who are still wild. They exist without the mind, and > even a Jesus or a Buddha will feel jealous of their innocence. There > is no need for this mind. The whole world is going on and on without > it. Why are you carrying it? Are you just thinking that it will be too > much for God, for existence? Once you can put it down, even for a > single minute, your whole existence will be transformed. You will > enter into a new dimension, the dimension of weightlessness. > That's what I'm going to give you: wings into the sky, into the > heaven -- weightlessness gives you these wings- and roots into the > earth, a groundedness, a centering. This earth and that heaven : they > are two parts of the whole. In this life, your so-called ordinary > life, you must be rooted; and in your inner space, in the spiritual > life, you must be weightless and flying and flowing, floating. > Roots and wings I can give to you- if you allow, because I am only > a midwife. I cannot force the child out of you. A forced child will be > ugly, and a forced child may die. Just allow me. The child is there, > you are already pregnant. Everybody is pregnant with God. The child is > there and you have already carried too long. Long ago the period of > nine months passed. That may be the root cause of your anguish -- > that you are carrying something in the womb which needs birth, which > needs to come out, which needs to be born. Think of a woman, a > mother, carrying a child after the ninth month. Then it becomes more > and more burdensome, and if the birth is not going to happen the > mother will die, because it will be too much to bear. That may be the > reason why you are in so much anxiety, anguish, tension. Something > needs to be born out of you; something needs to be created out of your > womb. > I can help. This Samadhi Sadhana Shibir this camp for inner > ecstasy and enlightenment is just going to be a help for you so that > which you have carried like a seed up to now can come out of your soil > and become an alive thing, an alive plant. But the basic thing will be > that if you want to be with me you cannot be with your mind. Both > cannot happen simultaneously. Whenever you are with your mind you are > not with me; whenever the mind is not there, you are with me. And I > can work only if you are with me. Empty the cup. Throw the cup away > completely; destroy it. > This camp is going to be in many ways different. This night I > start a completely new phase of my work. You are fortunate to be here > because you will be witnesses to a new type of inner work. I must > explain it to you because tomorrow morning the journey starts. > The first meditation, which you will be doing in the morning, is > related to the rising sun. It is a morning meditation. When the sleep > is broken the whole of nature becomes alive. The night has gone, the > darkness is no more, the sun is coming up, and everything becomes > conscious and alert. So this first meditation is a meditation in which > you have to be continuously alert, conscious, aware, whatsoever you > do. The first step, breathing; the second step, catharsis; the third > step, the mantra, the mahamantra: HOO. > Remain a witness. Don't get lost. It is easy to get lost. While > you are breathing you can forget; you can become one with the > breathing so much that you can forget the witness. But then you miss > the point. Breathe as fast, as deep as possible, bring your total > energy to it, but still remain a witness. Observe what is happening as > if you are just a spectator, as if the whole thing is happening to > somebody else, as if the whole thing is happening in the body and the > consciousness is just centered and looking. This witnessing has to be > carried in all the three steps. And when everything stops- and in the > fourth step you have become completely inactive, frozen-then this > alertness will come to its peak. > In the afternoon meditation -- kirtan, dancing, singing -- > another inner work has to be done. In the morning you have to be fully > conscious; in the afternoon meditation you have to be half conscious, > half unconscious. It is a noontide meditation -- when you are alert, > but you feel sleepy. It is just like a man who is under the influence > of some intoxicant. He walks, but cannot walk rightly; he knows where > he is going, but everything is dim. He is conscious and not conscious. > He knows he has taken alcohol, he knows his feet are wavering, but > he knows this half-asleep, half-awake. So in the afternoon meditation > remember this -- act as if you are intoxicated, drunk, ecstatic. > Sometimes you will forget yourself completely like a drunkard, > sometimes you will remember, but don't try to be conscious just like > the morning, no. Move with the day -- half-half in the noon. Then you > are in tune with nature. > In the night, just the opposite of the morning -- be completely > unconscious; don't bother at all. The night has come, the sun has set, > now everything is moving into unconsciousness. Move into > unconsciousness. This whirling, Sufi whirling, is one of the most > ancient techniques, one of the most forceful. It is so deep that even > a single experience can make you totally different. You have to whirl > with open eyes, just like small children go on twirling, as if your > inner being has become a center and your whole body has become like a > wheel, moving- a potter's wheel, moving. You are in the center, but > the whole body is moving. Start slowly, clockwise. If somebody feels > it is very difficult to move clockwise then anti-clockwise, but the > rule is to move clockwise. If a few people are left-handed then they > may feel it difficult; they can move anti-clockwise. And almost ten > percent of people are left-handed, so if you find that clockwise you > feel uneasy, move anti-clockwise; but start with clockwise, then feel. > Music will be there, slow, just to help you. In the beginning move > very slowly; don't go fast, but very slowly, enjoying. And then, by > and by, go faster. The first fifteen minutes, go slowly; the second > fifteen minutes, fast; the third fifteen minutes, faster; the fourth > fifteen minutes, just completely mad. And then your total energy, you, > become a whirlpool, an energy whirlpool, lost completely in it: no > witnessing, no effort to observe. Don't try to see; be the whirlpool, > be the whirling. One hour. > In the beginning you may not be able to stand so long, but > remember one thing, don't stop by yourself, don't stop the whirling. > If you feel it is impossible the body will fall down automatically, > but don't you stop. If you fall down in the middle of the hour there > is no problem; the process is complete. But don't play tricks with > yourself, don't deceive; don't think that now you are tired so it is > better to stop. No, don't make it a decision on your part. If you are > tired, how can you go on? You will fall automatically. So don't stop > yourself; let the whirling itself come to a point where you fall down. > When you fall down, fall down on your stomach; and it will be good if > your stomach is in direct touch with the earth. Then close the eyes. > Lie down on the earth as if lying down on the breast of your mother, a > small child lying down on the breast of the mother. Become completely > unconscious. And this whirling will help. > Whirling gives intoxication to the body. It is a chemical thing, > it gives you intoxication, to be exact. That's why sometimes you may > feel giddy just like a drunkard. What is happening to the drunkard? > Hidden behind your ears is a sixth sense, the sense of balance. When > you take any drink, any alcoholic thing, any intoxicating drug, it > goes directly to the center of balance in the ear and disturbs it. > That's why a drunkard cannot walk, feels dizzy. The same happens in > whirling. If you whirl, really, the effect will be the same: you will > feel intoxicated, drunk. But enjoy this drunkenness is worth > something. This being in a drunken state is what Sufis have been > calling ecstasy, masti. In the beginning you may feel giddy, in the > beginning sometimes you may feel nausea, but within two, three days, > these feelings will disappear and by the fourth day you will feel a > new energy in you that you have never known before. Then giddiness > will disappear, and just a smooth feeling of drunkenness will be > there. So don't try to be alert about what is happening. Let it happen > and become one with the happening. > In the morning, alert; in the afternoon, half alert, half unalert; > in the night, completely unalert. The circle is complete. > And then fall down on the ground on your stomach. If anybody feels > any sort of pain in the navel center lying down on the ground, then he > can turn on the back, otherwise not. If you feel something, a very > deep painful sensation in the stomach, then turn on your back, > otherwise not. The navel in contact with the earth will give you such > a blissful feeling -- just the same as once you had, but now you have > forgotten, when you were a child lying down on your mother's breast, > completely unaware of any worry, any anxiety, so one with the mother, > your heart beating with her heart, your breath in tune with her > breath. The same will happen with the earth because earth is the > mother. That's why Hindus have been calling earth the mother and sky > the father. Be rooted in it. Feel a merger as if you have dissolved. > The body has become one with the earth; the form is there no more. > Only earth exists; you are not there. This is what I mean when I say > break the cup completely: forget that you are. The earth is, and > dissolve in it. > During the one hour of whirling the music will continue. Many will > fall before the hour but everybody has to fall by the time the music > stops. So if you feel that you are still not in the state of falling > then go faster and faster. After forty-five minutes go completely mad, > so by the time the hour is complete you have fallen. And the feeling > if falling is beautiful, so don't manipulate it. Fall, and when you > have fallen then turn on your stomach, be merged, close your eyes. > This merger has to be there for one hour. > So the night meditation will be of two hours, from seven o'clock > to nine o'clock. Don't eat anything before it. At nine o'clock the > suggestion will be given to come out of this deep drunkenness, this > ecstasy. Even out of it you may not be able to walk correctly, but > don't be disturbed, enjoy it. Then take your food and go to sleep. > Another new thing, I will not be there; only my empty chair will > be there. But don't miss me because in a sense I will be there, and in > a sense there has always been an empty chair before you. Right now the > chair is empty because there is no one sitting in it. I am talking to > you but there is no one who is talking to you. It is difficult to > understand, but when the ego disappears processes can continue. > Talking can continue, sitting and walking and eating can continue, but > the center has disappeared. Even now, the chair is empty. But I was > always with you up till now in all the camps because you were not > ready. Now I feel you are ready. And you must be helped to get more > ready to work in my absence, because feeling that I am there you may > feel a certain enthusiasm that is false. Just feeling that I am > present you may do things which you never wanted to do; just to > impress me you may exert more. That is not of much help, because only > that can be helpful which comes out of your being. My chair will be > there, I will be watching you, but you feel completely free. And don't > think that I am not there because that may depress you, and then that > depression will disturb your meditation. > I will be there, and if you meditate rightly whenever your > meditation is exactly tuned, you will see me. So that will be the > criterion of whether you are really meditating or not. Many of you > will be able to see me more intensely than you can see me right now, > and whenever you see me, you can be certain that things are happening > in a right direction. So this will be the criterion. By the end of > this camp I hope ninety percent of you will have seen me. Ten percent > may miss because of their minds. So if you see me don't start thinking > about it, what is happening, don't start thinking whether it is > imagination or a projection or am I really there. Don't think, because > if you think immediately I will disappear; thinking will become a > barrier. The dust will come on the mirror and there will be no > reflection. Whenever the dust is not there, suddenly you will become > aware of me more than you can be aware here right now. To be aware of > the physical body is not much awareness; to be aware of the > non-physical being is real awareness. > You must learn to work without me. You cannot be here always, you > will have to go far away; you cannot hang around me forever, you have > other works to do. You have come from different countries all over the > world; you will have to go. For a few days you will be here with me, > but if you become addicted to my physical presence then rather than > being a help it may become a disturbance, because then when you go > away, you will miss me. Your meditation should be such here that it > can happen without my presence, then wherever you go the meditation > will not be in any way affected. > And this too has to be remembered: I cannot always be in this > physical body with you; one day or another the physical vehicle has to > be dropped. My work is complete as far as I am concerned. If I am > carrying this physical vehicle, it is just for you; some day, it has > to be dropped. Before it happens you must be ready to work in my > absence, or in my non-physical presence which means the same. And once > you can feel me in my absence you are free of me, and then even if I > am not here in this body the contact will not be lost. > It always happens when a Buddha is there: his physical presence > becomes so meaningful. and then he dies. Everything is shattered. Even > a disciple like Ananda, his most intimate disciple, started crying and > weeping when Buddha said, "Now I have to leave this body." For forty > years Ananda was with Buddha, twenty-four hours, just like a shadow. > He started crying and weeping like a child; suddenly he had become an > orphan. > Buddha asked," What are you doing?" > Ananda said, "It will be impossible now for me to grow. I couldn't > grow when you were there so how can I grow now? It may be now millions > of lives before I come across a buddha again, so I am lost." > Buddha said, "My understanding is different, Ananda. When I am not > there you may become enlightened immediately, because this has been my > feeling -- you have become too much attached to me, and that > attachment is working like a block. You have become too much attached > to me; that very attachment is working like a barrier." And this > happened as Buddha said. The day Buddha died, Ananda became > enlightened. There was nothing to cling to then. But why wait? When I > die, then you will become enlightened? Why wait? > My chair can be empty; you can feel my absence. And remember, only > when you can feel my absence can you feel my presence. If you cannot > see me while my physical vehicle is not there, you have not seen me at > all. This is my promise: I will be there in the empty chair, the empty > chair will not really be empty. So behave! The chair will not be > empty, but it is better that you learn to be in contact with my > non-physical being. That is a deeper, more intimate touch and contact. > That is why I say a new phase of my work starts with this camp, > and I am calling it a Samadhi Sadhana Shibir. It is not only > meditation, it is absolute ecstasy that I am going to teach to you. It > is not only the first step, it is the last. Only no mind on your part > is needed and everything is ready. Just be alert not to think much. > The remaining time between these three meditations, remain more and > more silent, don't talk. If you want to do something, laugh, dance: do > something intense and physical but not mental. Go for a long walk, go > jogging on the grounds, jump under the sun, lie down on the earth, > look at the sky, enjoy, but don't allow the mind to function much. > Laugh, cry, weep, but don't think. If you can be without thinking for > these three meditations and the time between them, then after three, > four days you will feel suddenly a burden has disappeared. The heart > has become light, the body weightless and you are ready to take a jump > into the unknown. > Anything more? > > > > > > -- > Thanks and best regards > J.Suresh > New No.3, Old No.7, > Chamiers road - 1st Lane, > Alwarpet, > Chennai - 600018 > Ph: 044 42030947 > Mobile: 91 9884071738 > ------------------------------------ Current Book Discussion: any Zen book that you recently have read or are reading! Talk about it today!Yahoo! 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