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oshothe vigyana bhairava tantra vol two | ||
the book of the secrets : a new commentary : talks given from 25/03/1973 pm to 08/11/1973 pm | ||
the vigyana bhairava tantra vol two chapter one | ||
be a witness not a judge : 25 march 1973 pm in bombay, india | ||
AT THE START OF SNEEZING, DURING FRIGHT, IN
ANXIETY, ABOVE A CHASM, FLYING IN BATTLE, IN EXTREME CURIOSITY, AT THE BEGINNING OF
HUNGER, AT THE END OF HUNGER, BE UNINTERRUPTEDLY AWARE. Life is a paradox.
To reach near you have to travel far, and that which is already achieved you have to
achieve again. Nothing is lost. Man remains natural, man remains pure, man remains
innocent; it is only that he forgets it. The purity is not disturbed, the innocence is not
destroyed. Only a deep forgetfulness is there. That which is to be
achieved you are already. In essence, nothing new is to be achieved. You have only to
discover, uncover, unfold that which is already the case; hence, both the difficulty of
spiritual endeavor and the simplicity. I say "both".... It is very simple if you
can understand, but it is very difficult because you have to understand that which you
have completely forgotten, that which is so obvious that you never become aware of it,
that which is just like your breathing. It goes on continuously, uninterruptedly, but
because it goes on continuously, uninterruptedly, you need not be aware of it. Your
awareness is not needed; it is not a basic requirement. You can forget it or you can
remember it: it is a choice. SANSARA and
NIRVANA, the world and the liberated state of consciousness, are not two things -- just
two attitudes, just two choices. You can choose either. You can be in the world because of
a certain attitude, and the same world becomes NIRVANA, the same world becomes absolute
bliss, just by changing the attitude. You remain the same, everything remains the same;
just a change of focus, a change of emphasis, a change of choice, is required. It is easy.
Once absolute bliss is achieved, you will laugh about it. Once it is known, you will not
be able to understand why you were missing it, how you could miss it. It was there always
just waiting to be looked at, and it was yours. A buddha laughs.
Anyone who achieves it laughs because the whole thing seems to be ridiculous. You were
searching for something which was never lost. The whole effort was absurd. But this
happens only when you have achieved it, so those who have achieved it say it is very
simple. But those who have not achieved it, they say it is the most arduous thing, the
most difficult -- really, not simply difficult, but the most impossible thing. These methods which
we will be discussing are told by someone who has achieved -- remember this. They will
look too simple, and they are. To our minds things so simple cannot be appealing --
because if techniques are so simple and the abode is so near, if you are already in it, if
techniques are so simple and the home is so near, you will look ridiculous to yourself.
Then why are you missing it? Rather than feel the ridiculousness of your own ego, you will
think that such simple methods cannot help. That is a
deception. Your mind will tell you that these simple methods cannot be of any help -- that
they are so simple, they cannot achieve anything. To achieve divine existence, to achieve
the absolute and the ultimate, how can such simple methods be used? How can they be of any
help? Your ego will say that they cannot be of any help. Remember another
thing: ego is always interested in something which is difficult, because when something is
difficult there is a challenge, and if you can overcome the difficulty your ego will feel
fulfilled. The ego is never attracted towards anything which is simple -- never! If you
want to give your ego a challenge, then you have to have something difficult devised. If
something is simple there is no appeal, because even if you can conquer it there will be
no fulfillment of the ego. In the first place, there was nothing to be conquered, the
thing was so simple. Ego asks for difficulties -- some hurdles to be crossed, some peaks
to be conquered. And the more difficult the peak, the more at ease your ego will feel. Because these
techniques are so simple, they will not have any appeal to your mind. Remember, that which
appeals to the ego cannot help your spiritual growth. Only that which has no appeal to
your ego can be a help towards transformation. But this is what happens: if some teacher
says that this or that is very difficult, very arduous, that only after lives and lives
and lives will you have any possibility for any glimpse, your ego will feel good. These techniques
are so simple that right now, here and now, the thing is possible. But then there is no
contact with your ego. If I say that right now, here, this very moment you can achieve all
that is possible to man, that you can become a Buddha or a Christ or a Krishna in this
very moment here and now without losing a single instant, then there will be no contact
with your ego. You will say, "This is not possible. I must go somewhere else to
search for it." And these techniques are so simple that you can achieve all that is
possible to human consciousness at any moment that you decide to achieve it. When I say that
these techniques are simple, I mean many things. First, spiritual explosion is not caused
by anything; it is not a causal phenomenon. If it were caused by something, then time
would be needed, because time is necessary for the cause to take place. And if time is
needed, then it cannot be the case, it cannot happen this very moment. Then you will have
to wait for tomorrow or for another life. The next moment will be needed. If anything is
causal, then the cause has to take place, and then after the cause the effect will
follow,.and you cannot produce the effect right now without the cause; time will be
needed. But a spiritual happening is not a causal phenomenon. You are already in that
state; just a remembering is needed. It is not a causal phenomenon. It is just like
this: in the morning somebody has suddenly awakened you, and you cannot recognize where
you are. For a moment you may not even recognize who you are. In a sudden awakening from
deep sleep, you may not be able to recognize the place, the time, but within a moment you
will recognize. The more alert you will become, the more you will recognize who you are,
where you are and what has happened. This is not a causal thing -- just a question of
alertness. With a growing alertness, you will recognize. All these
techniques are for a growing alertness. You are already the person you long to be, you are
already where you want to reach. You have reached your home already. You have never left
it really. You have always been there, but dreaming, asleep. You can fall asleep here and
then you can dream, and in your dream you can move anywhere; you can go to hell or to
heaven or anywhere. Have you ever
observed that whenever you are in your dream, one thing is certain? -- that you are never
in the room in which you are asleep. Have you observed that fact? You can be anywhere, but
you will never be in the same room, on the same cot where you are. Because you are already
there, there is no need to dream about it. Dream means you have to trek away. You may be sleeping
in this room, but you will never dream of this room. There is no need, you are already
there. The mind desires something which is not, so the mind moves. It may go to London, to
New York, to Calcutta, to the Himalayas, to Tibet, to anywhere. It may go anywhere, but it
will never be here. It can be anywhere, but never here -- and you are here. This is the
case. You are dreaming. Your divine existence is here; you are THAT. But you have been
trekking long.... And each dream creates a new sequence of dreaming. Each dream creates
new dreams, and you go on dreaming and dreaming and dreaming. All these
techniques are just to make you alert so that you can come out of your dreams back to the
place where you have always been, to the state which you have never missed. And you cannot
miss it, it is your nature -- it is SWABHAV. It is your very being, so how can you miss
it? These techniques are just to help your alertness to grow more, to help it become more
intense. With the intensity of awareness, everything changes. The more intense the
awareness, the less the possibility for dreaming; you become more and more alert about the
real. The less intense the awareness, the more you drift into dreaming. So the whole
phenomenon is that a non-alert state of mind is the world, and an alert state of mind is
NIRVANA. Non-alert, you are what you appear to be. Alert, you are what you are. So the whole
question is one of how to change your non-alert state of mind into an alert state of mind,
how to become more aware, how to get out of sleep and dreaming. That is why techniques can
be of help. Even an alarm clock can be of help -- just an artificial device, just an alarm
clock. But if the alarm goes on, it can help to bring you out of your dreaming. But you
can deceive it also; you can even dream about it, and then the whole thing is falsified.
When the alarm goes, you can dream, you can make a dream around the alarm also. You can
dream that you have entered a temple and the bells are going on. Now you have deceived the
alarm. It could have broken your sleep, but you can change it into dream itself; you can
make it part of your dreaming. If you can make it
part of your dreaming, if it can be absorbed into a dreaming process, then it cannot help
you. You can dream anything, and then it will not look like an alarm. It will have become
something else. You have entered a temple and the bells are....; now there is no need to
wake up. You have changed the alarm, the real thing, into a dream, and a dream cannot be
disturbed by another dream, it can only be helped. These techniques
are all artificial in a way. They are just devices to help bring you out of your dreaming
state, but you can make them also part of your dream. Then you miss the point. Then you
MISS the point! Try to understand this because this is very basic. And once understood, it
will be helpful; otherwise you can go on deceiving yourself. For example, I say,
"Take a jump into sannyas." That is just a device. Your old identity is broken;
your old name becomes as if it belongs to someone else. You can look at your past more
detachedly. You can be a witness. You are aloof, a distance is created. I give you a new
name and a new robe just to create the distance. But you can make it part of your
dreaming; then you will miss the whole point. You can still think in terms of the old --
that the old man, A, has taken sannyas. You feel, "I have taken sannyas. "
"I" remain the old. "I" have changed my robe, my name, but
"I" remain the old,.and the old continues. Now this sannyas is just something
added to the old. It is not discontinuous, it is continuous. If it is continuous, if YOU
have taken sannyas, you the old one, if YOU have changed your robe and name, you have
missed the point. You must be dead,
you must not be the old now. You must feel that the old has died, that this is a new
entity which you never knew, that this is not a growth out of the old. This is
discontinuous with the old. Then the device will have helped. Then the alarm will have
worked and the technique is useful. You are not missing the point. All these techniques
are such that you can miss or you can use them; it depends. But remember well, the
techniques are just techniques. If you understand the spirit, you may become alert even
without any technique. For example, the
alarm clock may not be needed. Go deeply into it. Why do you need an alarm clock? If you
want to get up early in the morning at three, why do you need an alarm clock? Deep down
you know that you can deceive yourself, and deep down you know that if you really want to
get up at three, you will get up at three and no clock is needed. But with the clock, the
responsibility is put off. Now you will not be responsible. Now if something goes wrong,
the clock is responsible. You can sleep with ease now. Now the clock is there; you can
sleep without any disturbance. But if you really
want to get up early at three, you will get up early at three. No clock is needed. This
very intensity to get up will bring the happening. This will to get up at three may be so
intense, you may not be able to sleep at all, and there will be no need to get up; you
will already be awake the whole night. But to sleep well the clock is needed. Then you can
go to sleep. But you can deceive. When the alarm goes off, you can deceive; you can dream
about it. These techniques
are helpful only because your intensity is low. If you are really intense, there is no
need of any technique; you can be alert. But your intensity is not such. Even with the
technique you may start dreaming, and many possibilities are there. The first possibility
is that you will not believe that such simple techniques can be of any help. This is the
first thing. Then there is no contact. Secondly, you may think that a very, very long
process is needed, that it will come gradually. But there are certain things that only
happen suddenly, they never come gradually. I am reminded that Mulla Nasruddin was asked to give his
blessings to one of his neighbor's sons on his birthday. So he said, "Son, I hope you
live One hundred and twenty years plus three months." Everyone was wondering at this
"plus three months." The son asked,
"But why? It is okay -- one hundred and twenty years. Why plus three months?" So Mulla Nasrudin
said, "I would not like you to die so suddenly. Just one hundred and twenty years,
and suddenly you die? I would not like you to die so suddenly; that is why plus three
months." But even with
"plus three months" you will die suddenly anyway. Whenever you are going to die,
you will die suddenly. Every death is a sudden death. No death is gradual because either
you are alive or dead. There is no gradual process. One moment you are alive and the next
moment you are dead. There is no time process. Death is sudden;
SAMADHI is also sudden. Spiritual explosion is also sudden. It is like death. It is more
like death than it is like life; it is sudden. It can happen at any moment. If you are
ready, these techniques can be of help. They will not bring it gradually; really, they
will gradually bring you to be ready for the sudden happening. Remember this distinction:
they are preparing you so that the sudden SAMADHI happens. These techniques
are not techniques for SAMADHI; they are techniques to prepare you, and then SAMADHI
happens. So how you use these techniques depends on you. So don't think that a very long
process is needed, because that may be just a trick. The mind says a very long process is
needed so that you can postpone. You can say, "Tomorrow I will do it or the day after
tomorrow," and you can go on postponing forever. A postponing mind goes on always
postponing. It is not a question of whether you are going to do it tomorrow; there is only
a question because you are not going to do it today, that is all. Tomorrow will again be a
today, and the same mind will say, "Okay, I am going to do it tomorrow." And, remember, you
never postpone for years. You postpone for one day because if you postpone for years you
cannot deceive yourself. You say, "It is only a question of one day. Just today I am
not doing it; tomorrow I will do it." And the gap is so small that you never feel you
are postponing it forever. Tomorrow never
comes, it is always today. And this mind which thinks in terms of tomorrow will ALWAYS
think in terms of tomorrow. And it never comes, it has never been, it will never be. All
that you have is this very moment, so don't go on postponing. Now we will enter the
techniques. The first
technique: "AT THE START OF SNEEZING, DURING
FRIGHT, IN ANXIETY, ABOVE A CHASM, FLYING IN BATTLE, IN EXTREME CURIOSITY, AT THE
BEGINNING OF HUNGER, AT THE END OF HUNGER, BE UNINTERRUPTEDLY AWARE." It looks so simple:
at the start of sneezing, during fright, in anxiety or before hunger or after hunger,
"BE UNINTERRUPTEDLY AWARE." Many things have to be understood. Very simple acts
like sneezing can be used as devices, because howsoever simple they look, they are very
complex, and the inner mechanism is a very delicate thing. Whenever you feel that a sneeze
is coming become alert, and the sneeze may not come at all. It may simply disappear,
because a sneeze is a non-voluntary thing -- unconscious, non-voluntary. You cannot sneeze
voluntarily; you cannot "will" it. How can you? How helpless man is! You cannot
"will" a single sneeze. Howsoever you may try, you cannot bring it out. A single
sneeze -- such a small thing, but you cannot will it. It is non-voluntary; volition is not
needed. It does not happen because of your mind; it is because of your total organism,
your total body. And the second
thing: when you become alert, when the sneeze is coming -- you cannot bring it, but when
it is coming -- if you become alert, it may not come, because you are bringing something
new to the process: the alertness. It may disappear, but when the sneeze disappears and
you are alert, there is a third thing. First, a sneeze is non-voluntary. You bring in a
new thing -- alertness. When the alertness comes, the sneeze may not come. If really you
are alert, it will not; it may not happen at all. Then a third thing happens. The energy
that was going to be released through a sneeze, where does it move? It moves to your
alertness. Suddenly there is a flash, a lightning. You become more alert. The energy, that
was going to be thrown by the sneeze moves into alertness. Suddenly you become more alert. In that flash, in
that lightning, even enlightenment is possible. That is why I say that these matters are
so simple, they look absurd. Their promise seems to be too much. Just through sneezing,
how can one become enlightened? But sneezing is not just sneezing; you are totally
involved in it. Whatsoever you do or whatsoever happens to you is a total involvement.
Observe again: whenever a sneeze happens, you are totally in it with the whole body, the
whole mind. It is not just your nose in which the sneeze is happening; every fiber, every
cell of your body is involved in it. A subtle trembling, a subtle wavering goes all over
the body, and with it the whole body becomes concentrated. And when the sneeze has
happened, the whole body relaxes. But it is difficult to bring alertness to it. If you
bring alertness to it, it will not happen, and if it happens you can know that the
alertness was not there. That is why you should be alert. "AT THE START
OF SNEEZING...", because if it has started, nothing can be done. The arrow has gone;
you cannot change it now. The mechanism has started. The energy is on its way to being
released, it cannot be stopped. Can you stop a sneeze in the middle? How can you stop it
in the middle? By the time you are ready, it has already happened. You cannot stop it in
the middle. Just at the
beginning, become alert. The moment you feel the sensation that it is coming, become
alert. Close your eyes and be meditative. Bring your total consciousness to the focus just
where you are feeling the sensation of an oncoming sneeze. Just at the beginning, remain
alert. The sneeze will disappear, and the energy will be transformed into more alertness.
And because in the sneeze the whole body is involved, the whole mechanism is involved --
it is a release mechanism and you are alert at this moment -- there will be no mind, there
will be no thought, no meditation. In a sneeze,
thinking stops. That is why so many people like snuff. It unburdens them, their minds feel
more relaxed because for a moment thinking stops. Snuff gives them a glimpse of
no-thinking. Through snuff, when the sneeze comes, they are not minds, they become bodies.
The head disappears for a single moment, but it feels good. If you become
habituated to snuff, it is very difficult to leave it. It is more penetrating a habit than
smoking; smoking is nothing before it. It penetrates more deeply, because smoking is
conscious and sneezing is unconscious. To leave snuff is more difficult than to leave
smoking. And smoking can be changed, substitutes can be found -- but there is no
substitute for snuff, because, really, sneezing is a very unique phenomenon in the body. The only other
thing that can be compared and which has been compared is the sex act. Those who think in
terms of physiology, they say that the sex act is just sneezing through the sex organ --
and the similarity is there. It is not one hundred percent right because much more is
involved in sex, greater things are involved in it. But in the beginning, just in the
beginning, the similarity is there. Something is thrown
out from the nose and you feel relieved, and something is thrown out from the sex organ
and you feel relieved. And both are non-voluntary. You cannot move into sex with will. If
you try, you will be a failure -- particularly men, because man's sex organ has to do
something. It is active. You cannot "will" its act, and if you try, then the
more you try, the more it will be impossible. It can happen, but you cannot make it
happen. Because of this, in the West sex has become a problem. This half century in the
West sex knowledge has developed, and everyone has become so conscious about it that the
sex act is becoming more and more impossible. If you are alert,
sex will be impossible. If a man is alert while making love, the more he is alert, the
more it will be difficult. He will not be able to get an erection. It cannot be willed,
and if you will it you will lose it. The same method, the same technique, can be used in
sex. Just in the beginning, when you feel the sensation of an erection just coming to you
but it has not yet come, you just feel the vibration, become alert. The vibration will be
lost, and the same energy will move into alertness. Tantra has used
this. It has tried in many ways. A beautiful naked woman will be there just as an object
for meditation, and the seeker, the meditator, will sit before the nude woman meditating
on her body, her form, her proportions, just waiting for the first sensation in his sex
center. The moment the sensation is there, be will close his eyes. He will forget the
woman. He will close his eyes, and he will become alert of the sensation. Then sex energy
is being transformed into alertness. He is allowed to
meditate on the nude woman only up to the point when the sensation is felt. When he has to
close his eyes and move to his own sensation and become alert there, the same as is done
in sneezing. And why does this flash happen? Because mind is not there. The basic thing is
that if the mind is not there and you are alert, you will have SATORI, you will have the
first glimpse of SAMADHI. Thought is the
barrier. So if thought disappears in any way, the thing will happen. But thought must
disappear; only then is alertness there. Thought can disappear even in sleep; thought can
disappear when you go unconscious; thought can disappear when you take some drug. Thought
disappears, but then there is no alertness to be aware of the phenomenon that is hidden
behind thought. So I define meditation as thoughtless consciousness. You can become
thoughtless and unconscious; then there is no meaning. You can be conscious with thought;
you are already that. Bring these two
things together -- consciousness and thoughtlessness. When they meet, meditation happens,
meditation is born. And you can try with very small things because nothing is really
small. Even a sneeze is a cosmic phenomenon. In existence, nothing is great and nothing is
small. Even a minute atom can destroy the whole world, and even a sneeze, a very atomic
phenomenon, can transform you. So don't see things
as small or big. There is nothing small and nothing big. If you have the penetrating eye,
then very small things are vital. Between atoms universes are hidden, and between the
universe and an atom you cannot say which is great and which is small. Even a single atom
is a universe in itself, and the greatest universe is nothing but atoms. So don't think in
terms of great and small. Just try. Don't say, "What can happen in a sneeze? I have
been sneezing the whole life, and nothing has happened." Bring in this
technique: JUST "AT THE START OF SNEEZING, DURING FRIGHT...", when you feel
afraid and fear enters, just when you feel the fear enter, become aware and fear will
disappear. With alertness, there can be no fear. How can, you be afraid when you are
alert? You can be afraid only when you lose alertness. Really, a coward is not a person
who is afraid; a coward is a person who is asleep, and a brave man is a person who can
bring his alertness to the moments of fear. So fear disappears. In Japan, they
train their warriors for alertness. The basic training is for alertness, and everything
else is secondary: swordsmanship, archery, everything is secondary. It is known, it is
said about the great Zen master Rinzai that he never succeeded -- never succeeded in his
archery -- to get to the right point, to the right aim. His arrow always missed; it never
reached to the right point. And he is known as one of the greatest archers, so it is
asked, "How is Rinzai known as the greatest archer when he never succeeded in any aim
and the point was always missed? His arrow never reached to the right point, so how is he
known as one of the greatest archers?" The followers of
Rinzai say, "It is not the end, it is the beginning. We
are not concerned with the arrow reaching to the end, we are concerned with when the arrow
starts its journey. We are concerned with Rinzai. When the arrow leaves the bow, he is
alert; that is all. It is not the result, that is irrelevant." One man was a
disciple to Rinzai. He was a great archer himself, he never missed his aim, and then he
came to Rinzai to learn, so someone said, "To whom are you going to learn? He is not
a master; he is not even a disciple. He is a failure, and you are a great master and you
are going to Rinzai to learn?" So that archer
said, "Yes, because I have succeeded technically. But as far as my consciousness is
concerned, I am a failure. He is technically a failure, but as far as his consciousness is
concerned he is the archer and the master -- because when the arrow leaves he is alert,
and that is the point." This archer who was
a master technically had to learn, for years under Rinzai, and every day he was one
hundred percent accurate in his aiming. Rinzai would say, "No, you are a failure.
Technically the arrow leaves rightly. But you are not there, you are not alert. You loose
it in your sleep." In Japan they have
been training their warriors to be alert first, and everything else is secondary. A
warrior is a brave man if he can be alert. And it was felt in the Second World War that
you cannot match Japan's warriors; their bravery is incomparable. From where does it come?
Physically they are not so strong, but in consciousness, in alertness, fear cannot enter.
They are not afraid, and whenever fear comes they will try Zen methods. This sutra says,
"DURING FRIGHT, IN ANXIETY..." When you feel anxious, much anxiety-ridden, try
it. What is one to do? What do you ordinarily do when anxiety is there? What do you do?
You try to solve it. You try alternatives, and you get more and more into it. You will
create a bigger mess because anxiety cannot be solved through thinking. It cannot be
dissolved through thinking because thinking itself is a sort of anxiety. So you help it to
grow more. Through thinking, you cannot come out of it; you will go deeper into it. This
technique says don't do anything with anxiety. Just be alert. Just be alert! I will tell you
one old anecdote about Bokuju, another Zen master. He lived alone in a cave, all alone, but during the day, or even in the
night, he would sometimes say loudly, "Bokuju" -- his own name, and then he
would say, "Yes, I am here." And no one else was there. Then his disciples
used to ask him, "Why are you calling `Bokuju', your own name, and then saying, `Yes
sir, I am here'?" He said,
"Whenever I get into thinking, I have to remember to be alert, and so I call my own
name, `Bokuju.' The moment I call `Bokuju' and I say, `Yes sir, I am here,' the thinking,
the anxiety disappears." Then, in his last
days, for two or three years, he never called "Bokuju," his name, and never had
to reply, "Yes sir, I am here." The disciples
asked, "Master, now you never do this." So he said,
"But now Bokuju is always there. He is ALWAYS there, and there is no need. Before I
used to miss him. Sometimes the anxiety would take me, cloud me all over, and Bokuju was
not there. So I had to remember `Bokuju,' and the anxiety would disappear." Try your
name. When you feel deep anxiety, just call Try this. This is a beautiful thing. Try your
name. When you feel deep anxiety, just call your name -- "Bokuju" or any name,
but your name -- and then reply to it, "Yes sir, I am here," and feel the
difference. Anxiety will not be there. At least for a single moment you will have a
glimpse beyond the clouds, and that glimpse can be deepened. Once you know that if you
become alert anxiety is not there, it disappears; you have come to a deep knowing of your
own self and the mechanism of inner working. "... Above a
chasm, flying in battle, in extreme curiosity, at the beginning of hunger, at the end of
hunger, be uninterruptedly aware." You can use
anything. Hunger is there, become alert. What to do when you feel hunger is there? What
has happened? When you feel hunger you never see it as something happening to you. You
become the hunger. You feel, "I am hungry." The real feeling is that "I am
hunger," but you are NOT hunger; you are only conscious of it. It is something
happening on the boundary. You are the center, you have become aware of it. It is an
object. You remain the subject, you are a witness. You are not hunger; hunger is happening
to you. You were there when hunger was not and you will be there when hunger will have
gone. So hunger is an accident; it happens to you. Become alert, then
you will not be identified with it. If you feel hunger, become alert that hunger is there.
Look at it, encounter it, face it. What will happen? The more you become alert, the
farther away will the hunger be felt; the less alert, the nearer. If you are not alert,
exactly at the center you will feel, "I am hunger." If you become alert, hunger
is thrown away. Hunger is there, you are here. Hunger is an object, you are a witness. Fasting has been
used only because of this, for this technique. Fasting in itself is of no use. If you are
not doing this technique with the hunger, fasting is foolish -- just foolish, of no use.
Mahavira used fasting with this technique, and Jainas have been simply using fasting
without this technique. Then it is foolish. You are just destructive, and it cannot be of
any help. You can be hungry for months and identified with hunger, feeling that "I am
hungry." It is useless, harmful. There is no need to go on a fast. Every day you can
feel it, but there are problems. That is why fasting may be helpful. Ordinarily, we
stuff ourselves with food before we feel hunger. In the modern world there is no need to
feel hunger. You have a time fixed for your meals, and you take them. You never ask
whether the body is feeling hungry or not; at a fixed hour you take your meals. Hunger is
not felt. You may say, "No, when it is one o'clock I feel hungry." That may be a
false hunger; you feel it because it is one o'clock, your time. Someday you can play a
trick. Tell your wife or your husband to change the clock. It is twelve, and the clock
will show that it is one. You will feel hunger. Or it is already one hour fast: it is two
exactly, and the clock shows one; then you will feel hunger. You look at the clock, and
you feel hunger. This is artificial, false, it is not real. So fasting may be
helpful. If you fast, then for two or three days you will feel a false hunger. Only after
the third or fourth day will real hunger be felt; your body will demand, not the mind.
When mind demands, it is false. When the body demands, it is real. And when it is real and
you become alert, you become totally different from your body. Hunger is a body
phenomenon. Once you can feel that hunger is different from you and you are a witness to
it, you have transcended the body. But you can use
anything, these are just examples. This technique can be used in many ways; you can devise
your own way. But insist on one thing: if you are trying with hunger, then go on at least
for three months with hunger. Then only will you be disidentified with your body someday.
Don't change the device every day because a deepening is needed with any technique. So choose anything
for three months. Stick to it, apply the technique, go on working with it, and always
remember to be aware in the beginning. In the middle it will be very difficult, because
once the identity is felt that YOU are hungry, you cannot change it. You can get changed
mentally. You can say, "No, I am not hunger, I am a witness." That is false.
This is the mind talking, this is not a feeling experience. Just try to be aware in the
beginning, and, remember, you are not to say that "I am not hunger." This is how
mind can deceive. You can say, "The hunger is there, but I am not hunger. I am not
body, I am the BRAHMAN." You are not to say anything. Whatsoever you say will be
false because you are false. This chanting that
"I am not the body" will not help. You go on saying "I am not the
body" because you know that you are body. If you really know that you are not the
body, what is the use of saying "I am not the body"? There is no use, it will
look stupid. Be aware, and then the feeling that "I am not the body" will be
there. This will not be a thought, this will be a feeling. This will not be felt in the
head, this will be felt all over your being. You will feel the distance -- that the body
is far away, that "I am absolutely different." And there is not even a
possibility of mixing both. You cannot. The body is the body; it is matter, and you are
consciousness. They can live together, but they never mix. They cannot become mixed. The second
technique: "THE PURITY OF OTHER TEACHINGS IS AN
IMPURITY TO US. IN REALITY, KNOW NOTHING AS PURE OR IMPURE. This is one of the
basic messages of tantra. It is very difficult to conceive of it because it is absolutely
non-ethical, non-moral. I will not say immoral because tantra is not concerned with
morality or immorality. Tantra says it is irrelevant. This message is to help you to grow
beyond purity and impurity, beyond division really, beyond dichotomy, duality. Tantra
says, existence is non-dual, it is one, and all distinctions are man-created -- all
distinctions, remember. Distinctions as such are man-created. Good-bad, pure-impure,
moral-immoral, virtue-sin: all these concepts are man-created. They are attitudes of man;
they are not real. What is impure and what is pure? It depends on your interpretation.
What is immoral and what is moral? It depends on your interpretation. Nietzsche has said
somewhere that all morality is interpretation. So something can be moral in this country
and immoral in the neighboring country, something can be moral to a Mohammedan and immoral
to a Hindu, moral to a Christian and immoral to a Jaina. Or something can even be moral to
the older generation and immoral to the younger generation. It depends; it is an attitude.
Basically, it is a fiction. The fact is simply the fact. The naked fact is simply the
fact; it is neither moral nor immoral, pure nor impure. Think of the earth
without human beings. Then what will be pure and what will be impure? Everything will be
-- simply "be." Nothing will be pure and nothing will be impure; nothing will be
good and nothing will be bad. With man, mind comes in. Mind divides. It says
"this" is good and "that" is bad. This division not only creates a
division in the world; this division creates a division in the divider also. If you
divide, you are also divided in that division, and you cannot transcend your inner
division unless you forget outer divisions. Whatsoever you do to the world, you have done
to yourself also. Naropa, one of the
greatest masters of Siddha Yoga, says, "An inch division, and hell and heaven are set
apart" -- an inch division! But we go on dividing; we go on labeling, condemning,
justifying. Look at the bare fact of existence and don't label it. Only then can tantra's
teachings be understood. Don't say good or bad; don't bring your mind to the fact. The
moment you bring your mind to the fact, you have created a fiction. Now it is not a fact,
it is not a reality: it is your projection. This sutra says, "THE PURITY OF OTHER
TEACHINGS IS AN IMPURITY TO US. IN REALITY, KNOW NOTHING AS PURE OR IMPURE." "THE PURITY OF
OTHER TEACHINGS IS AN IMPURITY TO US:" Tantra says, "What is very pure for other
teachings, a virtue, is a sin for us, because their concept of purity divides. For them
something becomes impure." If you call a man a
saint, you have created the sinner. Now you will have to condemn someone somewhere because
the saint cannot exist without the sinner. And look now at the absurdity of our efforts:
we go on trying to destroy sinners, and we conceive of and hope for a world where there
will be no sinners -- only saints. This is nonsense because saints cannot exist without
sinners. They are the other aspect of the same coin. You cannot destroy one aspect of the
coin, they both will exist. Sinners and saints are both part and parcel of one thing. If
you destroy the sinners, saints will disappear from the world. But don't be afraid; let
them disappear because they have not proved to be of any worth. Sinners and saints
are both part of one interpretation, of one attitude towards the world, in which one says,
"This is good and that is bad." And you cannot say that "This is good"
unless you say that "That is bad." The bad is needed to define the good. So the
good depends on the bad, your virtue depends on sin, and your saints are impossible; they
cannot exist without the sinners. So they must be grateful to the sinners; they cannot
exist without them. In relation to them, in comparison to them, howsoever much they
condemn the sinners, they are part and parcel of the same phenomenon. Sinners can
disappear from the world only when saints disappear -- not before that; and sin will not
be there when there is no concept of virtue. Tantra says that
the fact is real and the interpretation is unreal. Don't interpret. "IN REALITY, KNOW
NOTHING AS PURE OR IMPURE." Why? Because purity and impurity are OUR attitudes
imposed on reality. Try this. This technique is arduous, not simple -- because we are so
much oriented towards dual thinking, based, rooted in dual thinking, that we are not even
aware of our condemnations and justifications. If someone starts smoking here, you may not
have consciously felt anything, but you have condemned. Deep down within you, you have
condemned. Your look may have condemned or no look may have condemned. You may not have
looked at the person, and you have condemned. This is going to be
difficult because the habit has become so deep-rooted. You go on -- just by your gestures,
your sitting, your standing -- you go on condemning, justifying, not even aware of what
you are doing. When you smile at a person or when you don't smile at a person, when you
look at someone or you don't look, you just ignore someone, what are you doing? You are
imposing your attitudes. You say something is beautiful; then you will have to condemn
something as ugly. And this dual attitude is simultaneously dividing you, so within you
there will be two persons. If you say that
someone is angry and anger is bad, what will you do when you will feel angry? You will say
that this is bad, then there will be problems because you say that "This is bad: this
anger in me is bad." Then you have started to divide yourself into two persons -- a
bad person, an evil person within, and a good person, a saint. Of course, you are bound to
be identified with the saint within, so the devil, Satan, the evil within you is to be
condemned. You are divided in two. Now there will be a constant fight, a conflict. Now you
cannot be an individual; you will be a crowd, a house divided against itself. Now there
will be no peace, no silence. You will feel only tensions and anguish. This is what you
are feeling, but you don't know why. A divided person
cannot be at peace. How can he be? Where to put your devil? You have to destroy it, and it
is you; you cannot destroy it. You are not two. The reality is one, but because of your
divisive attitude you have divided the outer reality. Now the inner is also divided
accordingly -- so everyone is fighting with himself. It is as if you are fighting against
one hand -- fighting the right hand with the left hand -- and the energy is one. In my
right hand and left hand, I am; I am flowing in both. But I can oppose one against the
other, my right hand against my left hand, and I can create a conflict, a bogus fight.
Sometimes I can deceive myself that the right hand has won, and now the left is down. But
this is a deception, because I know that it is me in both and any moment I can put the
left up and the right down. I am in both; both the hands are mine. So howsoever much
you think you have put your saint above and crushed the devil down, know that at any
moment you can change the positions, and the saint will be down and the devil will be up.
That creates fear, insecurity, because you know that nothing is certain. You know you are
so loving this moment and you have crushed your hatred down, but you are afraid because at
any moment the hatred can come up and the love will be just crushed down. And it can
happen at any moment because you are within both. Tantra says don't
divide, be undivided; only then will you be victorious. How to be undivided? You don't
condemn, don't say "this" is good and "that" is bad. Just withdraw all
conceptions of purity and impurity. Look at the world, but don't say what it is. Be
ignorant, don't be too much wise. Don't label, remain silent, non-condemnatory,
non-justifying. If you can remain silent about the world, by and by this silence will
penetrate within. And if the division is not there outwardly, the division will disappear
from the inner consciousness, because both CAN exist together. But this is
dangerous for society. That is why tantra was suppressed. This is dangerous! Nothing is
immoral, nothing is moral; nothing is pure, nothing is impure. Things are as they are. A
real tantric will not say that a thief is bad; he will say that he is a thief; that is
all. And by using the word `thief' there is no condemnation in his mind. This
"thief" is just a fact, not a condemnation. If someone says that "Here is a
man who is a great saint," he will say, "Okay! He is a saint." But there is
no evaluation in it. He will not say, "He is good", he will say, "Okay! He
is a saint and that man is a thief," just like this is a rose and that is not a rose,
this tree is high and that tree is low, night is dark and day is light -- but without
comparison. But this is
dangerous. Society cannot exist without condemning one thing and without appreciating the
other -- society cannot exist! Society exists on duality. That is why tantra was
suppressed. It was thought to be anti-social, but it is not. It is not! But that very
attitude of non-duality is transcendental. It is not anti-society, it is transcendental;
it is beyond society. Try this. Just move
in the world without any values, just with natural facts: someone is this, someone is
that. And then, by and by, you will feel a non-division within yourself. Your polarities
will be coming together, your "bad" and your "good" will be coming
together. They will merge into one, and you will become one unity. There will be nothing
as pure, nothing as impure. Know the reality. "THE PURITY OF
OTHER TEACHINGS IS AN IMPURITY TO US:" Tantra says that "What is basic for
others is poisonous for us." For example, there are teachings which are based on
non-violence. They say violence is bad, non-violence is good. Tantra says that
non-violence is non-violence, violence is violence; nothing is good and nothing is bad. There are teachings
which are based on celibacy -- BRAHMACHARYA. They say that BRAHMACHARYA is good, sex is
bad. Tantra says sex is sex, BRAHMACHARYA is BRAHMACHARYA. One is a BRAHMACHARI and one is
not. But these are simple facts, no values are attached to them. And tantra will never say
that BRAHMACHARYA is good -- the celibate is good -- and that the one who is in sex is
bad. Tantra will not say that. Tantra accepts things as they are. And why? Just to create
a unity within you. This is a technique
to create a unity within you, to have a total existence within, undivided,
non-conflicting, not opposed. Only then is silence possible. One who is trying to move to
some place against something can never be at peace. How can he be? And one who is divided
within himself, fighting with himself, how can he win? It is impossible. You are both, so
who is going to win? No one is going to win, and you will be at loss because you will
dissipate your energy in fighting unnecessarily. This is a technique to create a unity in
yourself. Allow valleys to disappear; don't judge. Jesus says
somewhere, "Judge ye not so that ye may not be judged." But this was impossible
for the Jews to understand, because the whole Jewish conception is morality oriented:
"This is good and that is not good." Jesus in his teaching, "Judge ye
not," is talking in terms of tantra. If he was murdered, crucified, it is because of
this. He had a tantra attitude -- "Judge ye not." So don't say that a
prostitute is bad -- who knows? and don't say that a puritan is good. Who knows? And
ultimately they both are part of one game. They are based on each other -- on a mutual
existence. So Jesus says, "Judge ye not," and this is what this sutra means:
"Judge ye not so that ye may not be judged." If you are non-judging, not taking any moral standpoint, simply observing facts as they are, not interpreting them according to yourself, then you cannot be judged. You are transformed completely. Now there is no need for YOU to be judged by any divine power -- there is no need! You have become divine yourself; you have become God yourself. Be a witness, not a judge. |
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