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of its blossoming does not hinder the blossoming of its neighboring bud. Help and cooperation become possible, but there is certainly no hindrance. A thousand roses can bloom to their fullest capacity: the totality of existence is endless totality. Out of endless totality, endless wholes can be born. Each individual is existence in toto. Each atom is this vast universe in toto; there is not an iota of difference between it and the whole. If there is any difference then it can never be the whole, then there is no way to make it whole; and if it is ever going to become the whole then it is whole right now -- we are just ignorant of the fact. The deficiency is simply in our knowledge.
Keep this sutra in mind during these days of our sadhana -- our work together. Repeat to yourself, "The whole comes out of the whole, and the remainder is whole. When the whole is absorbed in the whole, the whole still remains the whole." It all makes no difference! Remember this, and go on humming it within you with every breath you take. Every day its many interpretations will be revealed in various forms and in various ways. Keep the sutra in mind, and as we go on discovering it, keep going deeper and deeper into its meaning, and into your remembrance of it. Let these processes go on working within you. During these seven days it is possible that at any moment something may happen -- all of a sudden this sutra may tumble from your lips, and you will feel the whole coming out of the whole, and the whole remaining. The whole is lost in the whole and yet the whole remains the whole. There is no difference at all. All this takes place like a dream and yet nothing really happens. All this happens like play-acting, and yet the whole remains as undisturbed and untouched as ever.
To remember the sutra as much as you possibly can will help you. Try to live in its spirit twenty-four hours a day.
The substance of the Upanishads cannot be understood through the mind alone; it must be comprehended by living it. This sutra is not proclaiming theories; it presents certain sadhanas, certain practices. It does not consist just of conclusions arrived at with the help of knowledge;
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