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Dropping the Artificial Mind
SAME COIN | TWO SIDES
...OR SAMADHI.
Now, a few things about samadhi will have to be understood.
One: it is not a goal to be achieved, it is not a desire to be achieved. It is not an expectation, it is not a hope, it is not in the future; it is here & now. That's why the only condition for samadhi is desirelessness - not even the desire for samadhi.
If you desire samadhi, you are continuously eroding samadhi yourself. The nature of desire has to be understood, and in that understanding it drops by itself, on its own accord. That's why I say that when your hopes are frustrated, you are in a beautiful space; use it. That is the moment when you can enter into samadhi more easily.
Blessed are those who are hopeless: let it be added to Jesus' other beatitudes.
Jesus says, "Blessed are the meek, because they shall inherit the earth." I say to you: blessed are the hopeless, because they will inherit themselves in being whole.
HOPE | FEAR
Try to see how hope is destroying you. With hope arises fear. Fear is the other side of the same coin.
Whenever you hope you also become afraid. You become afraid of whether you are going to fulfil your hope or not. Hope never comes alone; it keeps company with fear. Then, between fear and hope you are spread out. Hope is in the future and fear is also in the future, and you start swinging between hope and fear. Sometimes you feel, "Yes, it is going to be fulfilled"; and sometimes you feel, "No, it seems impossible," and fear arises. Between fear and hope, you lose your being.
Let me tell you one very famous old Indian story.
A fool was sent to buy flour and salt. He took a dish in which to carry his purchases. He was told not to mix the two ingredients, but to keep them separate. After the shop-keeper had filled the dish with flour, the fool, thinking of the instructions, inverted the dish asking that salt be poured on the upturned bottom. Therewith the flour was lost, but he had the salt. He brought it to his boss who enquired, "But where is the flour?" The fool turned the dish over to find it, so the salt was gone too.
Between hope and fear, your whole being is lost.
Moving Away
That is how one has become so disintegrated, split, schizophrenic. Just see the point of it: if you don't have any hope, you will not be creating any fear - because fear cannot come without hope.
Hope is a step toward fear within you. Hope creates the door for the fear to enter. If you don't have any hope then there is no point in fear. And when there is no hope and no fear, you cannot move away from yourself. You are simply that which you are. You are here-now. This moment becomes intensely alive.
Yoga: The Alpha and the Omega, Vol 10
Chapter #1
Chapter title: Dropping The Artificial Mind
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Aloneness Is The Last Achievement
The last question:
CAN ONE BE INTIMATE WITH YOUR SOUL WITHOUT BEING YOUR DISCIPLE?
It is as if you ask, "Can one be intimate with you without being intimate with you?"
What is a disciple? - a disciple is just an attitude, a readiness to be intimate. A disciple is just a receptivity, a readiness to accept, welcome. A disciple is a gesture: if you give to me, I will not reject it. But you are fogged with words. You have lost all insight into love, intimacy. If you are not a disciple, you will not be intimate from your side. From my side, I am intimate to all, whether they are my disciples or not. I am unconditionally intimate.
But if you are not a disciple - not open - from your side, you are closed. So my intimacy alone won't work for you. It will not get connected with you. You will remain an outsider. Somehow, you will remain in a defending mood. Of course, you will choose whatsoever you like, and you will reject whatsoever you don't like.
A disciple is one who says, "Osho, I accept you totally. Now I will not be a chooser with you" - that's all. "Now I drop my mind; you become my mind. I will listen to you and not to my mind. If there is any conflict, I will go with you and not with my mind" - that's all. "If a decision has to be taken, then you will be closer to me than my own mind" - that's all.
One who is not a disciple stands on the border and he says, "Whatsoever I like, or whatsoever I feel convinced of, I will choose; and whatsoever I don't like and don't feel convinced of I will not choose."
Whatsoever you like will make your mind more and more strengthened; whatsoever you don't like will not allow your mind any transformation. You will become more knowledgeable. You will learn many things from me, but you will not learn me. So it is up to you.
It is not a question, for me, to make you a disciple; it is up to you to be open or closed. When more is available, you decide for less - so far, so good.
Let me tell you one anecdote.
A doctor had two patients from different ends of town, both chronic insomniacs. To help get some sleep, he gave them some sleeping pills. One got blue pills and the other, red ones.
One day, both got into conversation about their sleeplessness, and at the end of the talk, one man felt so annoyed that he rushed to his doctor and said, "How is it that when I take my pills, I go to sleep and dream I am a docker unloading a dirty tramp steamer in Liverpool, getting covered in oil and filth, while Mr. Brown takes his pills and dreams that he is Lying on a beach in Bermuda, surrounded by half-dressed beautiful girls, all caressing him and kissing him and giving him a good time?"
The doctor shrugged and said, "Be reasonable, now. You are on the government-sponsored Medicare, and Mr. Brown is a private patient."
So, only that much can I say to you: be reasonable!
Yoga: The Alpha and the Omega, Vol 10
Chapter #2
Chapter title: Aloneness Is The Last Achievement
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Question 3
YOU HAVE SPOKEN OF THE UNION OF THE SUN AND MOON WITHIN ONESELF AND GOING BEYOND. IT FEELS LIKE HAVING A MATE OUTSIDE ONESELF MAYBE MORE COMPLICATION AND TROUBLE THAN IT IS WORTH.
WILL YOU PLEASE SPEAK ON HOW HAVING A MATE OR NOT ENHANCES OR DETRACTS FROM ONE'S INWARDNESS AND SPIRITUAL DEVELOPMENT.
The question is not of complication. The question is of richness of experience. It is going to be complicated. Alone you are complicated; when you find a girlfriend or a boyfriend, a man or a woman, of course two complicated beings come together. And it is not going to be a simple addition; it is. going to be a multiplication. Things become complicated, certainly.
But through that complexity you have to find a way. It is a challenge. Each woman you come in contact with, or man, is a great challenge. You can avoid those challenges. That's what monks have always been doing - escape from the world, avoid the challenge. Of course you will feel more still, silent, your life will not be complicated; but you will be poor. And when I say "poor," I mean you will be very, very inexperienced, immature.
Because from where will you get the maturity? From where will you get that enrichment that life and experience bring? And there is no other way - it cannot be purchased, it cannot be borrowed. It is not hidden in the Himalayas so you can go and dig it up; it is not there. It is in life, it is with people, it is in relationship.
So I know it is complicated, but just for complications' sake if you think that it will be better to be alone, your aloneness is not going to be spiritual. It will be the aloneness of a coward, not of a brave man.
Let me tell you one anecdote.
A man who was very hard of hearing went to see his doctor, who examined him thoroughly and told him he was in good shape for a man of seventy.
"Do you smoke?" asked the doctor.
"What do you say?" asked the old man.
"I said, do you smoke!" yelled the doctor.
"Oh, yes," said the old man.
"Much?" inquired the doctor.
"Who?" said the old man.
"Do you smoke much?" said the doctor.
"Cigarettes, cigars, and sometimes a pipe. Yes, I am smoking all the time," he told him.
"Drink?" asked the doctor.
"It is after nine," replied the old man.
"No, no," said the doctor. "Do you drink?"
"Oh, yes, I will drink anything," he said.
"I suppose you keep late hours? Lots of parties? Like girls?" The doctor was getting a little annoyed by now.
"Sure thing! And I intend to carry on like this for a long time."
"Well," said the doctor, "I am afraid you will have to cut it all out."
"What?" yelled the old man, more in surprise than lack of hearing.
"You will have to cut it all out!" the doctor yelled.
"Just to hear better?" said the old man. "No thanks!"
Just to avoid complexities? No, never. That is the way of the coward. Never escape from problems. They are helpful, tremendously helpful. They are growth situations.
And if you are going to find a girl, don't try to find a cow. It will be less complicated, again. Find a real woman, who will give you all sorts of troubles. Your mettle will be tested there.
A young man asked Socrates, "Should I get married, sir?" And of course he asked Socrates because he must have been thinking not to get married. And, then, he found the right man to ask because Socrates had suffered so much with his woman.
She was really terrible - a crocodile. She had been beating Socrates, she had poured a kettle of tea over his face and had burned him - half his face remained burned his whole life. Such a beautiful man, such a beautiful person like Socrates, and he had found a very terrible woman.
So this young man asked. Socrates said, "Yes, if you listen to me, get married. There are two possibilities. If the wife is like mine, you will become a great philosopher like me. And if you get a beautiful wife, of course you will enjoy your life. Both the possibilities are good."
He said, "You will become a great philosopher like me. Just the continuous nagging - it is a great help to meditation. By and by one starts feeling unattached. One has to. One starts feeling, 'This is all illusion, maya.'"
So don't avoid complexities in life, because life means complexities. Learn, pass through them, because that is the only way to grow.
A tramp knocked at a door which was opened by a large, muscular, hard-faced woman.
"Get out of here, you miserable tramp!" she yelled. "If you don't clear off I will call my husband."
"I think not," was the calm response of the tramp. "He is not at home."
"How do you know that?" asked the woman.
"Because," said the tramp, "when a man marries a woman like you he is at home only at meal times."
The question is from Alok. Alok, find a real terrible woman.
Yoga: The Alpha and the Omega, Vol 9
Chapter #4
Chapter title: Alok, find a real terrible woman
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The ego's last attack
The Golden Door
A Sufi Story
Two men prayed, and went their separate ways. One gathered wealth and power, people said he was famous, but there was no peace in him. The other saw the hearts of men - glowing as lamps even in the darkness of their own secret fears. He too had found richness and power; and his wealth, his power, was love. When simply, kindly, tenderly he touched his fellowmen with all the richness and power of this love, the light within grew clear and bright with courage and with peace.
Both men one day stood before that golden door through which all men must pass to the greater life beyond. The angel in the soul of each asked, "What do you bring with you? What have you to give?"....
God always asks, "What do you bring with you? What have you to give?" God goes on giving to you, but finally, the last day before you enter into his innermost shrine, he asks, "Now, what have you brought for me? What's your gift for me?"
... The one who was famous recounted his exploits. Why, there was no end to the people he knew, and the places he had been, and the things he had done - and the things he had accumulated.
But the angel answered, "These are not acceptable. These things that you did, you did for yourself. I see no love in them"....
If there is ego, there cannot be love. Remember this. I am going to discuss it later on, because it is one of the most important things: if there is ego there can be no love.
... And the famous one sank outside the golden door and wept....
For the first time he could see the whole futility of all his efforts. It was almost like a dream that has passed and his hands are empty. If you are too full of things, one day or other you will see your hands are empty. It was dream stuff that you were carrying in your hands; they have always been empty. You were just dreaming that something is there. Because you were afraid of emptiness, you had projected something, you had believed. You have never looked deeply whether really it is there or not.
... And the famous man sank outside the golden door and wept. He had been too busy to be kind....
Too occupied to love, too engaged to be himself, too concerned with futile things to be concerned with the essential.
... Then the angel in the soul of the other asked, "And what do you bring? What have you to give?"
And he answered, saying, "No one knows my name. They called me the wanderer, the dreamer. I have only a little light in my heart, and that which I have, I have shared with the souls of men"....
The real people look like dreamers in this world of mad people. Always the sages have been known as wanderers, dreamers, poets, imaginative, living somewhere, lotus-eaters, navel-gazers. These types of labels have been given to real people because the world belongs to 'paper people'. They are not real. Paper people, whenever they come across a real person, call him "dreamer," "poet." That is their way of condemning him, and that is their way of defending themselves.
... And he answered, saying, "No one knows my name. They called me the wanderer, the dreamer. I have only a little light in my heart - nothing else, just a little light in my heart - and that which I have, I have shared with the souls of men."
Then the angel said, "Oh, blessed one, you have the greatest gift of all. It is love. Always and always, there is enough and to spare. Enter"....
That's the beauty of love: the more you give, the more you have it. Let this be a criterion in yom life: don't accumulate that which by giving disappears; only accumulate that which by giving accumulates. Only accumulate that which by sharing increases and grows. That is worth which you can share and by its very sharing it grows and you have more than before.
... "Always and always, there is enough and to spare. Enter."
Then said the wanderer, "But first let me give the extra measure to my brother, that we may both walk through the door."
The angel was silent; for in that moment a great light shone around the simple wanderer like a radiant mantle, enveloping both himself and his friend.
The golden door was opened wide and they walked through it together.
He shared at the very last moment also. This is real richness. A miser is never rich; if you are attached to things in the world, you are not rich. Richness arises out of the heart.
Richness is a quality of the heart, glowing with love.
Yoga: The Alpha and the Omega, Vol 9
Chapter #5
Chapter title: The ego's last attack
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The third sutra:
Whatsoever you want, you bring your samyama to it and it will happen - because you are infinite.
Whatsoever form you want to take you can take after samyama. All miracles are possible; it depends on you. If you want to become so powerful like an elephant, you can become. Just by keeping the idea as a seed inside you and showering it with samyama, you will become that. Because of this sutra, many people have done many wrong things. This is a key, but if you want to become something devilish, you can become. You can misuse yoga as much as you can misuse science.
Science has released the atomic energy. Now you can use it by dropping it on cities and killing people. You can create more Hiroshimas and Nagasakis - you can make the whole earth a dead, burned place, a cemetery.
The same atomic energy can be used creatively. All the poverty that exists on earth can disappear within minutes. All the food that is needed can be created, and all the luxuries that are available only to a very few can become part of the normal life of everybody. Nobody is barring the path, but somehow man does not have that creative understanding.
Yoga has been misused in the same way.
All knowledge brings power, and power can be used positively or negatively.
I have heard an anecdote:
A drunk shuffled up to a rich banker and asked for sixpence for a cup of coffee. Being an extremely generous man, the banker handed him a ten-shilling note.
"Here," he said, "you can buy yourself twenty cups of coffee with that." Next evening the banker saw the drunken tramp again.
"How are you today?" he asked cheerfully.
The tramp glared at him. "Why don't you get lost," he said rudely. "You and your twenty cups of coffee. They kept me awake all last night."
It depends. A blessing can become a curse. What Patanjali is saying is pure white magic; it is a magical formula. You can make it into a devilish black magic. Then you will be destructive to others - and destructive to yourself. Remember that. That's why first he says become friendly; then he talks about power.
People like Patanjali are so cautious. They have to be cautious because of you. They watch their every step. First he tells how to attain to samyama; immediately he talks about compassion and friendliness; then he talks about power. Because when you have compassion then power cannot be misused.
Yoga: The Alpha and the Omega, Vol 8
Chapter #1
Chapter title: Secrets of Death and Karma
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The fourth sutra...
Every dimension becomes available - "of the subtle, the hidden, the distant" - once you know how not to be. Once you know how to be without any ego, once you know how to be a pure consciousness with no subject and no object, everything becomes possible. You can know all. By knowing one all is known.
Secrets of Death and Karma
The 5th sutra...
This sutra is a little complicated - not in itself, but because of the commentators. All the commentators of Patanjali talk about this sutra as if Patanjali is talking about the sun out there.
He is not talking about that sun; he cannot talk about that. He is not an astrologer, and he is not interested in astrology. He is interested in man. He is interested in mapping man's consciousness.
And the sun is not of the outer.
In yoga terminology man is a microcosm. Man is in a subtle way a small universe, condensed into a small existence. The existence, the whole existence, is nothing but man expanded. This is yoga terminology: microcosm and macrocosm. Whatsoever exists outside also exists exactly inside man.
Just like the sun, man has a sun inside; and just like the moon, man has a moon inside. And Patanjali is interested in giving you the whole geography of the inner world, of inner man. So when he says, "Bhuwan gyanam surya samyamat" - "By performing samyama on the sun, knowledge of the solar system is gained," he does not mean the sun that is without. He means the sun that is within.
Where is your inner sun? Where is your center of the inner solar system? It is exactly hidden deep in the reproductive system. That's why sex is hot; it is a sort of heat. We have the expression for animals: whenever a female is ready to be impregnated, we say she is in heat. That phrase is exactly accurate. The sex center is the sun. That's why sex makes you hot and feverish. When you move in a sex act, you become hotter and hotter and hotter. You touch an almost feverish peak; you perspire; your breathing is disturbed. And after it you feel exhausted. Then you fall into sleep.
When sex is exhausted, immediately the moon starts functioning. When the sun sets the moon comes up. That's why after the sex act you immediately fall into sleep. The function of the sun is gone; the function of the moon starts.
Sun is the sex center. By performing samyama on it, you will be able to know the whole solar system inside. By performing samyama on the sex center you will become capable of going beyond it. You will know all the secrets of it; but it has nothing to do with the outer sun.
But if you know the inner sun, by reflection you can understand the outer sun also. This sun is the sex center of the solar system. That's why everything alive needs sun. Trees go higher and higher.
In Africa they go higher than anywhere else because the forests are so dense and there is much competition; because if you don't go high you will die. You will not be able to reach to the sun. You will not be available to the sun and the sun will not be available to you. You will not be showered by the energy of life.
Sun is life; sex is life. All life arises out of sun; all life arises out of sex. All life.
Trees try to reach higher so that they can become available to the sun and the sun becomes available to them. Just watch. The same trees are on this side. These pine-type trees, the same trees are on this side - they have remained small. This side they are throbbing high. Sun is more available on this side; on that side sun is not available.
Sex is the inside sun; the sun is the sex organ of the solar system. By reflection you will be able to understand the outer solar system also, but the basic thing is to understand the inner solar system.
So I will insist on this, remember, that Patanjali is mapping the inner ground. And of course it can be started only from the sun because sun is the center. Not the goal, but the center. Not the ultimate, but the center. One has to rise above it, one has to move above it, but it is the beginning. It is not the omega, but it is the alpha.
Once Patanjali has said how to attain to samyama, how to transform into compassion, love, and friendship, how to become powerful for compassion, for love; he comes to the inner territory, the inner topography: "By performing samyama on the sun, knowledge of the solar system is gained." The whole world can be divided between two types of people: the sun people and the moon people, or you can call them yang and yin. The sun is the male; the moon is the female. The sun is aggression, the positive; the moon is receptive, the passive. You can divide the whole existence between sun and moon. And you can divide your body also between sun and moon; yoga has divided.
It has divided so minutely that it has divided even your breath, your breathing. One nostril is sun breath, another is moon breath. If you become angry you will breathe from the sun side. If you want to become silent, you will breathe from the moon side. The whole body is divided: one of your sides is male, another side is female. The mind is divided: one part of the mind is male, another part of the mind is female.
And one has to move from the sun towards the moon, and then beyond both.
Yoga: The Alpha and the Omega, Vol 8
Chapter #1
Chapter title: Secrets of Death and Karma
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Now the sutras...
You have heard about so many miracles, so many siddhis. Patanjali says there is no miracle possible all miracles follow a certain law. The law may not be known.
When the law is not known, people think out of their ignorance that it is a miracle. Patanjali believes in no miracles. He is utterly scientific in his understanding. He says if something happens there must be a law. The law may not be known, you may be ignorant about it -- even the person who is doing the miracle may be unaware of the law, but he has come to -- stumbled upon -- how to use it, and is using it.
This is the basic sutra for all miracles "The variation in transformation is caused by the variety in the underlying processes." If you change the underlying process, the manifestation changes. You may not be aware of the underlying process; you just see the manifestation. Because you just see the manifestation and you cannot go deep and you cannot see the underlying process -- the undercurrent -- of the basic law, you think there is a miracle. But there are no miracles.
For example, alchemists in the West tried hard for centuries to transform base metal into gold. There are reports that a few of them did succeed. Scientists had always been denying it, but now science itself has succeeded in it. Now you cannot deny -- now we know the underlying process. Now physics says that the whole world consists of atoms, and atoms consist of electrons. Then what is the difference between gold and steel? The difference is not in the basic reality; both consist of electrons, electric particles. Then what is the difference? Then why are they different? Gold, iron, they are different. And what is the difference? The difference is only in the structure, not in the basic substance.
Sometimes electrons are more, sometimes less -- that makes the difference. The quantity makes the difference, but the substance is the same. The structure is different. You can make many types of houses with the same bricks. The bricks are the same. You can make a poor man's hut and you can make a king's palace -- the bricks are the same. The basic reality is the same. If you want, the hut can be transformed into a palace and the palace can be transformed into a hut.
This is the basic sutra of Patanjali "The variation in transformation is caused by the variety in the underlying processes." So if you understand the underlying process you become capable of things which ordinarily people are not capable of doing.
_________________________________
Chi Kung Master Burns Paper With His Hand - John Chang
Jan 9, 2013
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If you concentrate on nirodh, the gaps between two thoughts, and you go on piling up those gaps, you go on accumulating those gaps, that is what Patanjali calls samadhi -- and then arises in you a situation where you become one and one-pointed -- ekagrata -- if this happens knowledge of the past and the future.
It will be a miracle if you can know the future. It is not a miracle.
There is a scientific record about a very rare man in the West, Swedenborg. He wrote a letter to Wesley, a famous priest, and told him, "In the world of the spirits, I have heard the rumor that you want to see me." Wesley was surprised because he was thinking to see him, but he had not said so to anybody. He could not believe it. He wrote a letter saying. "I am simply amazed. I don't know what you mean by the world of spirits, I don't know what you mean that you have heard the rumor, but this is certain that I have been thinking to see you -- and I have not said this to anybody I will be coming on such and such date, because I am going for a tour, and three, four months afterwards I will be coming to you."
Swedenborg wrote to him, "That is not possible because, exactly on that date, I have heard the rumor in the world of the spirits that I am going to die." And exactly on That date he died.
Swedenborg was staying with a few friends at a holiday resort, and suddenly he started crying, "Fire! Fire!" They could not believe what he was saying. They ran out. There was no fire -- nothing a small village, a seaside village. They asked him what he meant -- and he was perspiring as if there was fire, and he was so trembling. Then he said. "Nearabout three hundred miles away a town is on fire."
A horseman was sent immediately. He was right. The town was on fire, and at that moment the people of the town became aware, when he said. "Fire! Fire!" The queen of Sweden became interested in this man. She said, "Can you say something to me which can give me proof that you move in the world of the spirits?" He closed his eyes and he said, "In your palace," where he had never been because he had never been called before to the palace and it was not a public place where anybody could go.... He said, "In a certain room," the number of the room, "in a certain drawer, which is locked, and the key will be found in another room, open it. Your husband has left a letter for you." The husband had been dead for almost twelve years. "And this is the message on the letter...." He wrote the message. The room was found, the key was searched for and found, the drawer was opened, and there was a letter and exactly those were the words that Swedenborg had written on the piece of paper.
Patanjali says if nirodh is accomplished it becomes samadhi. If samadhi is attained, one becomes one-pointed, consciousness becomes a sword, a sharp, one-pointed thing knowledge of past and future. Because then for you time disappears and you become part of eternity. Then past is not past for you and future is not future for you. Then for you all the three are available simultaneously.
But this is not a miracle. This is a simple Law, a basic Law. One has to understand and use it.
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And Patanjali says if you bring your samyama -- that is your dharana - concentration; your contemplation - dhyan; and your samadhi if you bring all these three -- one-pointed -- on any sound uttered by any living being -- animal, bird -- you will understand the meaning of it.
In the West there are stories about St. Francis that he would talk to animals. He would even talk to donkeys and say. "Brother Donkey." He would move into the forest and talk to the birds, and birds would come to him. Once, he called from the bank of the river, "Sisters." as he used to call the fish, and thousands of fish took their heads up all over the river to listen to him. These are records which have been witnessed by many people.
It is said about Lukman, who created the unani system of medicine, that he would go to the trees and ask their properties -- "For what disease can you be used, sir?" -- and the tree would answer. In fact he has reported so many medicines that modern scientists are simply bewildered because methods were not there: experiment was not possible. Only just now are we becoming capable of entering into the hidden properties of things, but Lukman has talked about them.
Patanjali says this too is not a miracle. If you concentrate -- you become one and you listen to the sound without any thought -- the very sound will reveal to you the truth behind it. It is not a question of understanding the language; it is a question of understanding the silence. If you are in silence you can understand silence. Ordinarily, if you know English you can understand English, if you know French you can understand French. The same is true if you are silent you can understand silence. That is the language of the whole.
In one-pointedness one becomes absolutely silent. In that absolute silence everything is revealed -- but not a miracle. Patanjali does not like the word "miracle." He is a man of science. There is nothing magic-like in it; it is simple.
I was at Mulla Nasrudin's house one day. Mulla Nasrudin and his wife were in the kitchen washing the dishes. I and Nasrudin's little son Fajalu were in the living room watching television. Suddenly there was a crash of falling dishes. I and Fajalu listened but heard nothing more.
"It was Mother who dropped them," little Fajalu announced, finally.
I was amazed. "How do you know?" I asked him.
"Because she is not saying anything."
There is a way of understanding when nothing is said -- because that says something. Silence is not just empty. Silence has its own messages. Because you are much too filled with thoughts, you cannot understand, you cannot hear, that small, still voice within.
Just listen to a cuckoo, the cuckoo's song. Patanjali says listen so meditatively that your thoughts disappear -- nirodh comes. Not in gaps showers on you like samadhi. No thoughts interfere, no distraction one-pointedness arises. Suddenly you are one with the cuckoo, you understand why she is calling, because we are part of one whole. Behind that sound there is a hidden meaning in the cuckoo's heart: if you are silent you will be able to understand it.
Patanjali says "The sound and the purpose and idea behind it are together in the mind in a confused state. By performing samyama on the sound, separation happens and there arises comprehension of the meaning of sounds made by any living being."
Mulla Nasrudin stood in an auction room all afternoon waiting for lot 455 which was a South American parrot in a chromium cage. Finally his chance came and the parrot was put up for sale. The Mulla bought it, but it cost him far more money then he had expected to spend on it. Still, his wife badly wanted one just like it.
As the assistant came down to him to get his name and address he said, "You have got yourself a nice bird there, sir."
The Mulla said, "I know. He is a beauty. Just one thing, I forgot to ask if that parrot can talk."
The assistant's eyebrows went up. "Talk?" he said, "Hell, he was bidding against you for the last five minutes!"
But we are so occupied in our own thoughts, who listens? Who listens to a parrot? People don't listen to their lovers. Who listens to the wife? Who listens to the husband? Who listens to the father, or who listens to the child? People are so occupied, preoccupied in their heads -- hung up -- there is no possibility for listening. Listening needs silence. Listening needs attentiveness. Listening needs a deep passivity, a receptivity. It is not absent-mindedness -- it is full of attention, full of awareness, full of light: but passive.
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Once a Master of Zen invited questions from his students. A student asked. "What future rewards can be expected by those who strive diligently with their lessons?"
Answered the Master, "Ask a question close to home."
A second student wanted to know, "How can I prevent my past follies from rising up to accuse me?"
The Master repeated, "Ask a question close to home."
A third student raised his hand to state, "Sir, we do not understand what is meant by asking a question close to home."
"To see far, first see near. Be mindful of the present moment, for it contains answers about future and past. What thought just crossed your mind? Are you now sitting before me with a relaxed or with a tense physical body? Do I now have your full or partial attention? Come close to home by asking questions such as these. Close questions lead to distant answers."
THIS is the yoga attitude towards life. Yoga is not meta-physical. It does not bother about the distant questions - faraway questions - about past lives, future lives, heaven and hell, God, and things of that sort. Yoga is concerned with questions close at home. Closer the question, the more is the possibility to solve it. If you can ask the question closest to you, there is every possibility that just by asking, it will be solved. And once you solve the closest question, you have taken the first step. Then the pilgrimage begins. Then by and by, you start solving those which are distant -- but the whole yoga inquiry is to bring you close to home.
So if you ask Patanjali about God, he won't answer. In fact, he will think you a little foolish. Yoga thinks all metaphysicians foolish; they are wasting their time about problems which cannot be solved because they are so far away. Better start from the point where you are. You can only start from where you are. Each real journey can begin only from where you are. Don't ask intellectual, metaphysical questions of the beyond; ask the questions of the within.
This is the first thing to be understood about yoga. It is a science. It is very pragmatic, empirical. It fulfills all the criteria of science. In fact what you call science is a little far away, because science concentrates on objects. And yoga says unless you understand the subject, which is your nature, closest to you, how can you understand the object? If you don't know yourself, all else that you know is bound to be erroneous, because the base is missing. You are on faulty ground. If you are not enlightened within, then whatsoever light you carry without is not going to help you. And if you carry the light within then there is no fear: let there be darkness outside; your light will be enough for you. It will enlighten your path.
Metaphysics does not help; it confuses.
It happened When I was a student in the university. I joined the subject of moral philosophy, ethics. I attended only the first lecture of the professor. I could not believe that a man can be so outdated. He was talking almost a hundred years back, as if he was completely unaware of what new growth has happened to the subject of moral philosophy. But that could have been forgiven. He was tremendously boring, as if he was making all efforts to bore you.
But that was also not a big problem; I could have slept. But he was annoying also, jarring -- his voice, his manners.... But that, too, one can become accustomed to. He was very much confused. In fact I have never come across a man with so many qualities all joined in one person.
I never went again to his class. Of course, he must have been annoyed by that, but he never said anything. He waited for his time, because he knew one day I will have to appear in the examination. I appeared. He was even more annoyed because I got ninety-five percent marks. He could not believe it.
One day when I was coming out of the university cafeteria and he was going in, he caught hold of me. He stopped me and said, "Listen. How did you manage? You only attended my first lecture, and for two years I have not seen your face. How did you manage to get ninety-five percent marks?"
I said, "It must be because of your first lecture."
He looked puzzled. He said, "My first lecture! Just out of one lecture?" "Don't try to befool me," he said. "Tell me the truth."
I said, "Propriety won't allow it."
He said, "Forget all about propriety. Just tell me the truth. I will not mind."
I said, "I have told you the truth, but you have misunderstood it. If I had not attended your lecture I would have got a hundred percent. You confused me! That accounts for those five percent I lost."
Metaphysics, philosophy, all distant thinking simply confuse you. It leads you nowhere. It muddles your mind. It gives you more and more to think, and it doesn't help you to become more aware. Thinking is not going to help: only meditation can help. And the difference is: while you think, you are more concerned with thoughts; while you meditate, you are more concerned with the capacity of awareness.
Philosophy is concerned with the mind; yoga is concerned with consciousness. Mind is that of which you can become aware: you can look at your thinking, you can see your thoughts passing, you can see your feelings moving, you can see your dreams floating like clouds. Riverlike, they go on and on; it is a continuum. The one that can see this is consciousness.
The whole effort of yoga is to attain to That which cannot be reduced to an object, which remains irreducible, to be just your subjectivity. You cannot see it because it is the seer. You cannot catch hold of it, because all that you can catch hold of is not you. Just because you can catch hold of it, it has become separate from you. This consciousness, which is always elusive and always stands back and whatsoever effort you make all efforts fail... to come to this consciousness -- how to come to this consciousness -- is what yoga is all about.
To be a yogi is to become what you can become. Yoga is the science of stilling what has to be stilled and alerting what can be alerted. Yoga is a science to divide that which is not you from that which is you, to come to a clear-cut division so that you can see yourself in pristine clarity. Once you have a glimpse of your nature, who you are, the whole world changes. Then you can live in the world, and the world will not distract you. Then nothing can distract you; you are centered. Then you can move anywhere you like and you remain unmoving, because you have reached and touched the eternal, which never moves, which is unchanging.
Yoga: The Alpha and The Omega Vol. 7
Discourses on the Yoga Sutras of Patanjali
Talks given from 01/001/76 am to 10/01/76 am
Chapter 1
Chapter Title: Ask a Question Close to Home
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First is concentration - dropping the crowd of objects and choosing one object. Once you have chosen one object and you can retain one object in your consciousness, concentration is achieved. Now the second step - the uninterrupted flow of consciousness towards the object.
As if light is falling from a torch, uninterrupted. Or, have you seen? You pour water from one pot to another pot the flow will be interrupted; it will not be uninterrupted. But if you pour oil from one pot to another pot: the flow will be uninterrupted, continuous; the thread will not be broken.
Dhyan, contemplation, means your consciousness falling on the object in continuity, with no break -- because each break means you are distracted, you have gone somewhere else. If you can attain the first - concentration, the second is not difficult. If you cannot attain the first, the second is impossible. Once you drop objects, you choose one object, then you drop all loopholes in your consciousness, all distractions in your consciousness, you simply pour yourself onto one object.
When you look at one object the object reveals its qualities. A small object can reveal all the qualities of God.
There is a poetry of Tennyson. He was going for a morning walk and he came across an old wall, and in the wall there was grass growing, and a small flower had bloomed. He looked at that flower. The morning, he must have been feeling relaxed, happy, energy must have been flowing, the sun was rising.... Suddenly the thought occurred to his mind -- looking at this small flower he said. "If I can understand you root and all. I will understand the whole universe." Because each small particle is a miniature universe.
Each small particle carries the whole universe as each drop carries the whole ocean. If you can understand one drop of ocean you have understood all oceans; now there is no need to go to understand each drop. One drop will do. Concentration reveals the qualities of the drop, and the drop becomes the ocean.
Meditation reveals the qualities of consciousness, and the individual consciousness becomes cosmic consciousness. First reveals the object: second reveals the subject. An uninterrupted flow of consciousness towards any object.... In that uninterrupted flow, in that unfrozen flow, just in that flow... you are simply flowing like a river, with no interruption, with no distraction... suddenly you become for the first time aware about the subjectivity that you have been carrying all along who you are.
In an uninterrupted flow of consciousness ego disappears. You become the self, egoless self, selfless self - the no-self. You have also become an ocean.
The second, contemplation, is the way of the artist. The first, concentration, is the way of the scientist. The scientist is concerned with the outside world, not with himself. The artist is concerned with himself, not with the outside world. Then a scientist brings something, he brings it from the objective world. When an artist brings something he brings it out of himself. A poem: he digs deep in himself. A painting he digs deep in himself. Don't ask the artist about being objective. He is a subjectivist.
Have you seen Van Gogh's trees? They almost reach to the heavens; they touch the stars. They overreach. Trees like that exist nowhere -- except in Van Gogh's paintings. Stars are small and trees are big. Somebody asked Van Gogh, "From where do you create these trees? We have never seen such trees." He said, "Out of me. Because, to me, trees always seem desires of the earth to meet the sky." "Desires of the earth to meet the sky" -- then the tree is totally transformed, a metamorphosis has happened. Then the tree is not an object; it has become a subjectivity. As if the artist realizes the tree by becoming a tree himself.
There are many beautiful stories about Zen Masters, because Zen Masters were great painters and great artists. That is one of the most beautiful things about Zen. No other religion has been so creative, and unless a religion is creative, it is not a total religion -- something is missing.
One Zen Master used to tell his disciples, "If you want to paint a bamboo, become a bamboo." There is no other way. How can you paint a bamboo if you have not felt it from within?... if you have not felt yourself as a bamboo standing against the sky, standing against the wind, standing against the rains, standing high with pride in the sun? If you have not heard the noise of the wind passing through the bamboo as the bamboo hears it, if you have not felt the rain falling on the bamboo as the bamboo feels it, how can you paint a bamboo? If you have not heard the sound of the cuckoo as the bamboo hears it, how can you paint a bamboo? Then you paint a bamboo as a photographer. You may be a camera, but you are not an artist.
Camera belongs to the world of science. The camera is scientific. It simply shows the objectivity of the bamboo. But when a Master looks at the bamboo he is not looking from the outside. He drops himself by and by. His uninterrupted flow of consciousness falls on the bamboo there happens a meeting, a marriage, a communion, where it is very difficult to say who is bamboo and who is consciousness -- everything meets and merges, and boundaries disappear.
The second, dhyan, contemplation, is the way of the artist. That's why artists sometimes have glimpses as of the mystics. That's why poetry sometimes says something which prose can never say, and paintings sometimes show something for which there is no other way to show. The artist is reaching even closer to the religious person - to the mystic.
If a poet just remains a poet, he is stuck. He has to flow, he has to move: from concentration to meditation, and from meditation to samadhi. One has to go on moving. Dhyan is uninterrupted flow of the mind to the object. Try it. And it will be good if you choose some object which you love. You can choose your beloved, you can choose your child, you can choose a flower -- anything that you love -- because in love it becomes easier to fall uninterruptedly on the object of love. Look in the eyes of your beloved. First forget the whole world; let your beloved be the world. Then look into the eyes and become a continuous flow, uninterrupted, falling into her -- oil being poured from one pot into another. No distraction. Suddenly, you will be able to see who you are; you will be able to see your subjectivity for the first time.
But remember, this is not the end. Object and subject, both are two parts of one whole. Day and night: both are two parts of one whole. Life and death: both are two parts of one whole existence. Object is out, subject is in -- you are neither out nor in. This is very difficult to understand because ordinarily it is said, "Go within". That is just a temporary phase. One has to go even beyond that. Without and within -- both are out. You are that who can go without and who can come within. You are that who can move between these two polarities.
You are beyond the polarities. That third state is samadhi.
Yoga: The Alpha and The Omega Vol. 7
Discourses on the Yoga Sutras of Patanjali
Talks given from 01/001/76 am to 10/01/76 am
Chapter 1
Chapter Title: Ask a Question Close to Home
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Question 4
WHY, WHEN I TRY TO LISTEN TO YOUR LECTURES WITH TOTAL ATTENTION, CAN I AFTERWARDS NOT REMEMBER WHAT YOU HAVE SAID?
There is no need. If you have listened to me with total attention there is no need to remember what I have said. It becomes part of you. You eat something do you remember what you have eaten? What is the use? It becomes part of you -- it becomes your blood; it becomes your bones. It becomes you. Once you eat something, you forget about it. You digest it, not that you remember it.
If you listen totally, I am converting into your blood, I am converting into your bones, I am converting into your being. You are digesting me. There is no need. Whenever there will be a situation, you will respond; and in that response all that you have heard and listened to in totality will be there -- but not as remembered... but as lived. And this difference has to be remembered.
Whatsoever I am trying here is not to make you more knowledgeable, to give you some information. That is not the purpose of my talking or my being here with you. My whole purpose is to give you more being, not more knowledge. So remain with me, listen totally; there is no need to remember afterwards. It becomes part of you. Whenever there will be a need it will arise. And it will not arise as a memory; it will arise as your living response.
Otherwise, there is always a fear it can become your memory. Then you are not changed; only your memory tank becomes bigger and bigger and bigger. Your computer becomes more informed. And whenever there will be a real situation, you will forget: then you will act out of your consciousness, not out of your memory. Then you will forget me. When there will be no real situation and you will be arguing with people and discussing, you will remember.
Watch. If what I say becomes just a memory in you then it will be good for discussion, argument, debate -- showing your knowledge to other people, convincing them that you know -- you know more than anybody. It will be useful for that, but in real life.... If you are talking about love you will be able to talk much from the memory that I have said to you, but when the question arises -- you fall in love -- then you will act out of your self -- not what you have heard -- because nobody can use a dead memory when a real situation arises.
I have heard an anecdote:
One day, while in the jungle, an explorer ran into a tribe of cannibals who were getting ready to sit down to their favorite dish. The head of the tribe, surprisingly, spoke excellent English. When questioned as to the reason, he admitted to having spent a year at college in the United States.
"You have been to college," exclaimed the horrified explorer, "and you still eat humanflesh?"
"Well, yes, I do," admitted the chief. Then he added in conciliatory tones, "But now, of course, I use a knife and fork."
That will be all. If you make me only part of your memory, you will still go on being a cannibal but now you will use a knife and fork. That will be the only difference. But if you allow me to enter your innermost shrine of being, you listen totally -- that is the meaning of listening totally -- then forget about the computer and the memory there is no need.
Your real examination is not going to be in any examination hall of some university. Your examination is going to be in the universe itself. There will be the proof of whether you listened to me or not. Suddenly you will see that you are loving in a different way, that the situation is old but you are responding in a different way. Somebody is annoying you, but you are not annoyed. Somebody is trying to irritate you, but you are silent and tranquil.
Somebody is insulting you, but somehow you are untouched. You are like a lotus flower: in the water, untouched by it. Then you will realize what has happened being with me. It is a transference of being, not a communication of knowledge.
Yoga: The Alpha and The Omega Vol. 7
Discourses on the Yoga Sutras of Patanjali
Talks given from 01/001/76 am to 10/01/76 am
Chapter 2: The mind is very clever
2 January 1976 am in Buddha Hall
Question 5
I WOULD LIKE TO ASK ONE OF THOSE SHORT, FUNNY QUESTIONS WHICH YOU USE AT THE END OF A LECTURE AND TO HEAR YOU SAY, "THIS QUESTION IS FROM DHEERENDRA."
IF I CONTINUE MEDITATING, WILL IT COME?
Never. Then stop meditating. If you want questions then please don't meditate. If you meditate all questions disappear, only the answer remains. If you want more questions to ask, stop meditating. Then you can go on asking a thousand and one questions.
And all are stupid and funny, so there is no need to be worried about it.
But of only one thing should you be aware: Don't meditate! If you want to ask funny and stupid questions, don't meditate. And I say again, all questions are stupid and funny. If you meditate they all will disappear: only silence remains. And silence is the answer.
Remember, either you have questions or you have answers. You never have both. When you have questions you don't have the answer. I can give you the answer, but it will never reach to you. By the time it reaches you, you will convert it into a thousand and one questions again. When you have questions, you have questions. When you have the answer -- and I say answer, not answers -- because, there is only one answer to all questions when you have the answer, questions do not arise.
Meditate if you want the answer which answers all questions. Stop meditating if you want to go on asking questions.
Meditation is the answer.
Enough for today.
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Hindus have two words - satsang & darshan - which are impossible for Westerners to understand...
Without Delgado's wires & electrode implants, a similar phenomenon occurs, as it did with the calming effect that occurred in the charge of a raging bull. It happens to people who are simply in the presence of a yogi who is firmly established in nonviolence. Suddenly, mind slows, and love arises... for no visible cause. Just being in his presence functions like this, in just the way he is -- others moving under his energy field, and one is no longer the same -- the mind slows & a soothing love arises from within.
Hindus have two words. One is satsang, which is impossible for the Westerners to understand because they say some teaching should be given. Hindus say presence is enough, no other teaching is needed. Another word is darshan. That too is difficult to understand: just to see a Master is enough; just to look into his eyes is enough; just to see is enough. Darshan means to see. Westerners come; they come to ask questions. When they remain for a few more days then they understand; then they start feeling that questions are useless. Then they start coming and they say, "I have nothing to say... just to be here." It takes time for them to feel that just to be with one who is firmly established in nonviolence is enough.
A Yogi Firmly Established in NonViolence Radiates a Calming Effect That can be Felt by Others in Close Proximity
That's why when such people who have attained, the masses have always felt that they can somehow hypnotize others. Nobody is hypnotizing, but a kind of hypnosis happens. Their very quality of being is soothing. Their very quality of being silences others; one's inner talk stops in their presence. You don't feel to be yourself; you feel somehow changed. When you go back home, again you have fallen back to the same as before - the same old one returns. Then you look back retrospectively and you feel you were hypnotized? Or what? Nobody is hypnotizing, but this has always been the usual case -- people will say that a Buddha hypnotizes, that a Jesus hypnotizes. Nobody is being hypnotized, but their very being is so soothing that you feel sleepy, relaxed. Their very being stills the minds of others, and relaxes those that are in close proximity.
Under their energy field, something which has been hidden comes up, surfaces, and something which has been up on the surface subsides. You are no longer the same; your very structure changes. If you can understand the process then you can understand the word Hindus have been using; the word is satsang: just to be in the presence of the enlightened ones. Nothing else is needed. The West is almost incapable of understanding it, that just the presence is enough. Satsang means just to be in the presence of one who has attained to truth -- to be with him, to be in his energy field, to feed on his energy.
In the last night, when Jesus was departing from his friends, he broke bread and gave it to his disciples and said, "Eat it; this is me." It is possible. When a man like Jesus takes the bread in his hand, the bread is no longer the same; it has become sacred. And when Jesus says, "It is me," he means it literally. To be in the presence of a Master is to eat him, literally. To be with him is to be in him.
In fact, old Hindu scriptures say that to be with a Master is to be in his womb. That energy field is his womb, and when you are in his womb you are being transmuted, transformed, transfigured; a new being is born. Through the Master, one attains to a new birth -- one becomes dwij, twice-born. One birth is attained through the father and the mother, the parents -- that is the birth of the body. Another birth is attained through the Master -- that is the birth of the spirit, the soul.
To be in the presence of a Buddha is to be on the way to becoming a Buddha. Nothing else is needed. If you can imbibe the presence, if you can allow the presence to work, if you can remain passive in the presence, feeding on it, receptive, everything will happen.
To bring a question is to bring a barrier; to come with questions is to come with a barrier. Just to come with no questions -- nothing to ask, just to be -- is to come without barriers. Then energy floats, meets, merges... But if you have a question then the mind is a buffer. When you don't have a question your being is there, open, vulnerable.
Yoga: The Alpha and the Omega, Vol 6
Chapter #1
Chapter title: A Life is a Mirror
1 September 1975 am in Buddha Hall
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This is even more difficult. When the yogi is established in truth: satya pratishthayam. You have to be alert from the very beginning that when Eastern scriptures say "truth" they don't mean just speaking the true, no. "Established in truth" means to be authentic, to be oneself -- not a single iota of falseness inside.
Of course such a person speaks truth, but that is not the point. Such a person lives in truth -- that is the point. In the West truth means truthfulness, to speak the true, that's all. In the East it means to be the truth. Speaking will follow by itself, that is not the point at all -- it is a shadow -- but to be in the truth means to be absolutely oneself, with no mask, with no personality, just to be the essence.
The word 'personality' is meaningful. It comes from a Greek root, persona: persona means mask. In Greek drama actors used masks; those were called personas. The real is hidden behind and persona is all that is known to the world -- the face.
Without any personality, just the essence.... Zen people say, "Find out your face -- the original face." That is all meditation is all about. They said to their disciples, "Move back, and find out the face that you had before you were born. That is truth." Before you were born: because the moment you are born, falsity starts. The moment you become part of a family, you have become part of a lie. The moment you become part of a society, you have become a part of a greater lie. All societies are lies -- beautifully decorated, but lies. You have to seek the face that you had before you entered into the world, the original virginity.
One has to move back and in. One has to come to feel the center, the essence of your being, beyond which there is no possibility to go. One has to go on eliminating -> the body you are not, the body goes on changing; mind you are not, mind is always in a flux -- thoughts and thoughts and thoughts -- it is a process; emotions you are not, they come and go. You are that which remains and remains and remains. The body comes and goes, the mind comes and goes. That which remains always hidden behind, that is the truth. To be that is the meaning: satya pratishthayam, one who is established in truth.
Here you can understand what Lao Tzu has been saying. If you become attuned to the truth of your being, you need not do anything -- things happen. Not that you just lie down on your bed and sleep, no, but you are not the doer. You do things, but you are not the doer: the whole starts functioning through you . You become a function of the whole, instrumental; what Krishna calls nimitta - just an instrument of the whole -- he flows through you and works. You need not worry about the results; you need not worry about planning. You live moment to moment and the whole takes care, and everything fits well.
Once you are established in your being you are established in the whole, because your being is part of the whole. Your face is part of the society, your personality is part of the world; your being, your essence, is part of the whole. You are deep-hidden gods. On the surface you may be a thief, on the surface you may be a monk, a good man, a bad man, a criminal , a judge -- a thousand and one plays, games -- but deep down you are a god. Once you are established into that godliness, the whole starts functioning through you.
No tree is worried about the flowers, they come. No river is worried about reaching the ocean, never goes neurotic and never goes to consult a psychoanalyst, but simply reaches to the ocean. Stars go on moving. Everything is moving so smoothly, there is no disturbance and the target is never missed. Only man carries so much burden of worries: what to do, what not to do; what is good and what is bad; how to reach the goal, how to compete -- how not to allow others to reach, how to reach first of all. "How to become" - Buddha has called this the disease of tanha, the disease of becoming.
One who is established in truth has become. Now there is no disease of becoming; he has attained to being. Becoming is disease; being is health. And being is available right now if you move within. Only a look is needed.
I have heard about a Zen monk. He was a minor officer in the government service before he became enlightened. He came to his Master and he wanted to become a monk, he wanted to renounce the world. The Master said, "There is no need, because the being can be attained anywhere. There is no necessity to come to the monastery. It can be attained wherever you are. Remain, just allow it to happen."
The man started meditating, and meditation was nothing but just sitting silently, not doing anything. Thoughts come and go. One just witnesses, does not condemn, does not appreciate -- no valuation -- simply looks at them, aloof,
indifferent.
Years passed. One day he was sitting in his office doing some official work. Suddenly -- it was just the beginning of the rains -- a sudden clash of thunder, and he was shocked and thrown into his being: and he started laughing. And it is said then he never stopped laughing. He went laughing to the Master and he said, "A sudden clash of thunder, and I awoke, and I looked within... and the old man was there in all his at-homeness. And I have been seeking and seeking this old man, this ancient one, and he was just sitting there within me completely at home, at ease."
A sudden clash of thunder.... You just have to be in a receptive mood, then anything can trigger it. Just a shout from the Master, a hit from the Master, a look from the Master -- sudden clash of thunder -- and something.... You are that which you are seeking. The only thing needed is a look within. One becomes established, and then one becomes a function of the whole -- and to become the function of the whole is all. Nothing else remains then. Then your river flows towards the ocean, your tree goes on blooming, flowering.
Then there is nothing to be done; everything happens. Not that you don't do -- remember it -- but the whole does it; you are not the doer.
Yoga: The Alpha and the Omega, Vol 6
Chapter #1
Chapter title: A Life is a Mirror
1 September 1975 am in Buddha Hall
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Man has lost the path.
Fasting is one such austerity that can destroy impurities that have been accumulated within the body.
One should learn the whole science of fasting. In fact one should do fasting near somebody who has been fasting for long and who knows the whole path very well, who knows all the symptoms: if it becomes destructive what will start happening; if it is not destructive then what will happen. After a real, purifying fast you will feel new, younger, cleaner, weightless, happier; and the body will be functioning better because now it is unloaded. But fasting comes only if you have been eating wrongly. If you have not been eating wrongly there is no need for fasting. Fasting is needed only when you have already done the wrong with the body -- and we all have been eating wrongly.
Man has lost the path. No animal eats like man; every animal has its chosen food. If you bring buffaloes in the garden and leave them, they will eat only a particular grass. They will not go on eating everything and anything -- they are very choosey. They have a certain feeling about their food. Man is completely lost, has no feeling about his food. He goes on eating everything and anything. In fact, you cannot find anything which is not eaten somewhere or other by man. In some places, ants are eaten. In some places, snakes are eaten. In some places, dogs are eaten. Man has eaten everything. Man is simply mad. He does not know what is in resonance with his body and what is not. He is completely confused.
Man, naturally, should be a vegetarian, because the whole body is made for vegetarian food. Even scientists concede to the fact that the whole structure of the human body shows that man should not be a nonvegetarian. Man comes from the monkeys. Monkeys are vegetarians -- absolute vegetarians. If Darwin is true then man should be a vegetarian. Now there are ways to judge whether a certain species of animal is vegetarian or nonvegetarian: it depends on the intestine, the length of the intestine. Nonvegetarian animals have a very small intestine. Tigers, lions -- they have a very small intestine, because meat is already a digested food. It does not need a long intestine to digest it. The work of digestion has been done by the animal. No w you are eating the animal's meat. It is already digested -- no long intestine is needed. Man has one of the longest intestines: that means man is a vegetarian. A long digestion is needed, and much excreta will be there which has to be thrown out.
If man is not a nonvegetarian and he goes on eating meat, the body is burdened. In the East, all the great meditators -- Buddha, Mahavir -- they have emphasized the fact. Not because of any concept of nonviolence -- that is a secondary thing -- but because if you really want to move in deep meditation your body needs to be weightless, natural, flowing. Your body needs to be unloaded; and a nonvegetarian's body is very much loaded.
Just watch what happens when you eat meat: when you kill an animal what happens to the animal when he is killed? Of course, nobody wants to be killed. Life wants to prolong itself; the animal is not dying willingly. If somebody kills you, you will not die willingly. If a lion jumps on you and kills you, what will happen to your mind? The same happens when you kill a lion. Agony, fear, death, anguish, anxiety, anger, violence, sadness -- all these things happen to the animal. All over his body -- violence, anguish, agony spreads. The whole body becomes full of toxins, poisons. All the body glands release poisons because the animal is dying very unwillingly. And then you eat the meat -- that meat carries all the poisons that the animal has released. The whole energy is poisonous. Then those poisons are carried in your body.
And that meat which you are eating belonged to an animal body. It had a specific purpose there. A specific type of consciousness existed in the animal's body. You are on a higher plane than the animal's consciousness, and when you eat the animal's meat your body goes to the lowest plane, to the lower plane of the animal. Then there exists a gap between your consciousness and your body, and a tension arises, and anxiety arises.
One should eat things which are natural -- natural for you. Fruits, nuts, vegetables -- eat as much as you can. An d the beauty is that you cannot eat these things more than is needed. Whatsoever is natural always gives you a satisfaction, because it satiates your body, saturates you. You feel fulfilled. If some thing is unnatural it never gives you a feeling of fulfillment. Go on eating ice cream: you never feel that you are satiated. In fact the more you eat, the more you feel like eating. It is not a food. Your mind is being tricked. Now you are not eating according to the body need; you are eating just to taste it. The tongue has become the controller.
The tongue should not be the controller. It does not know anything about the stomach. It does not know anything about the body. The tongue has a specific purpose to fulfill: to taste food. Naturally, the tongue has to judge, that is the only thing, which food is for the body -- for my body -- and which food is not for my body. It is just a watchman on the door; it is not the master. And if the watchman on the door becomes the master, then everything will be confused.
Now advertisers know well that the tongue can be tricked, the nose can be tricked. And they are not the masters. You may not be aware: much food research goes on in the world, and they say if your nose is closed completely, and your eyes closed, and then you are given an onion to eat, you cannot tell what you are eating. You cannot tell onion from apple if the nose is closed completely because half of the taste comes from the smell, is decided by the nose, and half is decided by the tongue -- and these two have become the controllers. Now they know: whether ice cream is nutritious or not is not the point. It can carry a flavor it can carry some chemicals which fulfill the tongue but are not needed for the body.
Man is confused -- more confused than buffaloes. You cannot convince buffaloes to eat ice cream.
A natural food... and when I say "natural" I mean that which your body needs. The need of a tiger is different; he has to be very violent. If you eat the meat of a tiger you will be violent, but where will your violence be expressed? You have to live in human society, not in a jungle. Then you will have to suppress the violence. Then a vicious circle starts. When you suppress violence, what happens? When you feel angry, violent, a certain poisonous energy is released, because that poison creates a situation where you can be really violent and kill somebody. The energy moves towards your hands; the energy moves towards your teeth -- these are the two places from where animals become violent. Man is part of the animal kingdom.
Expressing accumulated anger in the hands. Is it any real wonder why so much anger is spewed across the internet?
When you are angry, energy is released -- it comes to the hands and to the teeth, to the jaw -- but you live in a human society and it is not always profitable to be angry. You live in a civilized world, and you cannot behave like an animal. If you behave like an animal, you will have to pay too much for it -- and you are not ready to pay that much. Then what do you do? You suppress the anger in the hand; you suppress the anger in your teeth -- you go on smiling a false smile, and your hands & teeth go on accumulating anger.
I have rarely come to see people with a natural jaw. It is not natural -- blocked, stiff -- because too much anger is there. If you press the jaw of a person, the anger can be released. Hands become ugly. They lose grace, they lose flexibility, because too much anger is suppressed there. People who have been working on deep massage, they have come to know that when you touch the hands deeply, massage the hands, the person starts becoming angry. There is no reason. You are massaging the man and suddenly he starts feeling angry. If you press the jaw, persons become angry again. They carry accumulated anger within.
Yoga: The Alpha and the Omega, Vol 6
Chapter #5 (In part.)
Chapter title: Purity and Power
3 September 1975 am in Buddha Hall
turiya
30 m
840
Humans Have Evolved To Eat Plants
Even scientists concede to the fact that the whole structure of the human body shows that man should not be a nonvegetarian. Man comes from the monkeys. Monkeys are vegetarians -- absolute vegetarians. If Darwin is true then man should be a vegetarian. Now there are ways to judge whether a certain species of animal is vegetarian or nonvegetarian: it depends on the intestine, the length of the intestine. Nonvegetarian animals have a very small intestine. Tigers, lions -- they have a very small intestine, because meat is already a digested food. It does not need a long intestine to digest it. The work of digestion has been done by the animal. No w you are eating the animal's meat. It is already digested -- no long intestine is needed. Man has one of the longest intestines: that means man is a vegetarian. A long digestion is needed, and much excreta will be there which has to be thrown out.
When you are angry, energy is released -- it comes to the hands and to the teeth, to the jaw -- but you live in a human society and it is not always profitable to be angry. You live in a civilized world, and you cannot behave like an animal. If you behave like an animal, you will have to pay too much for it -- and you are not ready to pay that much. Then what do you do? You suppress the anger in the hand; you suppress the anger in your teeth -- you go on smiling a false smile, and your hands & teeth go on accumulating anger.
Is The Tension In Your Jaw The Cause For Ear Ringing Tinnitus?
I have rarely come to see people with a natural jaw. It is not natural -- blocked, stiff -- because too much anger is there. If you press the jaw of a person, the anger can be released. Hands become ugly. They lose grace, they lose flexibility, because too much anger is suppressed there. People who have been working on deep massage, they have come to know that when you touch the hands deeply, massage the hands, the person starts becoming angry. There is no reason. You are massaging the man and suddenly he starts feeling angry. If you press the jaw, persons become angry again. They carry accumulated anger within.
Yoga: The Alpha and the Omega, Vol 6
Chapter #5 (In part.)
Chapter title: Purity and Power
3 September 1975 am in Buddha Hall
turiya
30 m
862
Fasting; natural eating; deep, rhythmic breathing; yoga exercises; living a more and more natural, flexible, supple life; creating less and less suppressed attitudes; allowing the body to have its own say, following the wisdom of the body.
There are the impurities in the body: they have to be released. If you don't release them the body will remain heavy. Yoga exercises exist to release all sorts of accumulated poisons in the body. Yoga movements release them; and a yogi's body has a suppleness of its own. Yoga exercises are totally different from other exercises. They don't make your body strong; they make your body more flexible. And when your body is more flexible, you are strong in a very different sense: you are younger. They make your body more liquid, more flowing -- no blocks in the body. The whole body exists as an organic unity, in a deep rhythm of its own. It is not Like noise in the market; it is like an orchestra. A deep rhythm inside, no blocks, then the body is pure. Yoga exercises can be tremendously helpful.
Everybody is carrying much rubbish in the stomach, because that is the only space in the body where you can suppress things. There is no other space. If you want to suppress anything it has to be suppressed in the stomach. If you want to cry -- your wife has died, your beloved has died, your friend has died -- but it doesn't look good, looks as if you are a weakling, crying for a woman, you suppress it: where will you put that crying? Naturally, you have to suppress it in the stomach. That is the only space available in the body, the only hollow place, where you can force.
If you suppress in the stomach.... And everybody has suppressed many sorts of emotions: of love, of sexuality, of anger, of sadness, of weeping -- even of laughter. You cannot laugh a belly laugh. It looks rude, looks vulgar -- you are not cultured then. You have suppressed everything. Because of this suppression, you cannot breathe deeply, you have to breathe shallowly. Because if you breathe deeply then those wounds of suppression, they would release their energy. You are afraid. Everybody is afraid to move in the stomach.
Every child, when born, breathes through the belly. Look at a child sleeping: the belly goes up and down -- never the chest. No child breathes from the chest; they breathe from the belly. They are completely free now, nothing is suppressed. Their stomachs are empty, and that emptiness has a beauty in the body.
Once the stomach has too much suppression in it, the body is divided in two parts, the lower and the higher. Then you are not one; you are two. The lower part is the discarded part. The unity is lost; a duality has entered into your being. Now you cannot be beautiful, you cannot be graceful. You are carrying two bodies instead of one -- and there will always remain a gap between the two. You cannot walk beautifully. Somehow you have to carry your legs. In fact if the body is one, your legs will carry you. If the body is divided in two then you have to carry your legs.
You have to drag your body. It is like a burden. You cannot enjoy it. You cannot enjoy a good walk, you cannot enjoy a good swim, you cannot enjoy a fast run -- because the body is not one. For all these movements, and to enjoy them, the body needs to be reunited. A unison has to be created again: the stomach will have to be cleansed completely.
For the cleansing of the stomach, very deep breathing is needed, because when you inhale deeply and exhale deeply, the stomach throws all that it is carrying. In exhalations, the stomach releases itself . Hence the importance of pranayam, of deep rhythmic breathing. The emphasis should be on the exhalation so that everything that the stomach has been unnecessarily carrying is released.
And when the stomach is not carrying emotions inside, if you have constipation it will suddenly disappear. When you are suppressing emotions in the stomach there will be constipation because the stomach is not free to have its movements. You are deeply controlling it; you can't allow it freedom. So if emotions are suppressed, there will be constipation. Constipation is more a mental disease than a physical one. It belongs to the mind more than it belongs to the body.
But remember, I am not dividing mind and body in two. They are two aspects of the same phenomenon. Mind and body are not two things. In fact to say "mind and body" is not good: "mind-body" will be the right expression. Your body is a psychosomatic phenomenon. Mind is the subtlest part of the body, and body is the grossest part of the mind. And they both affect each other; they run parallel. If you are suppressing something in the mind, the body will start a suppressing journey. If the mind releases everything, the body also releases everything. That's why I emphasize catharsis very much. Catharsis is a cleansing process.
"Austerities destroy impurities...." These I call austerities. "Austerities" does not mean to torture the body. It means to create a living fire in the body so that the body is cleansed. As if you have thrown gold into the fire -- all that was not gold is burned. Only pure gold comes out.
Yoga: The Alpha and the Omega, Vol 6
Chapter #5 (In part.)
Chapter title: Purity and Power
3 September 1975 am in Buddha Hall
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905
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Question #2:
It has been said that in times of great stress - social, economic, religious - that great good is possible. Could we be at such an inflection point of consciousness?
A time of crisis is a very valuable time. When everything is established and there is no crisis things are dead. When nothing is changing and the grip of the old is perfect, it is almost impossible to change yourself. When everything is in a chaos, nothing is static, nothing is secure, nobody knows what is going to happen the next moment -- in such a chaotic moment -- you are free, you can change. You can attain to the innermost core of your being.
It is just like in a prison: when everything is settled it is almost impossible for any prisoner to get out of it, to escape from the prison. But just think: there has been an earthquake and everything is disturbed and nobody knows where the guards are and nobody knows where the jailer is, and all rules have dissolved, and everybody is running on his own -- in that moment if a prisoner is a little alert he can escape very easily; if he is foolish, only then will he miss the opportunity.
When the society is in a turmoil and everything is in crisis, a chaos pervades -- this is the moment, if you want, you can escape from the prison. It is so easy because nobody is guarding you, nobody is after you. You are left alone. Things are in such a shape that everybody is bothering about his own business -- nobody is looking at you. This is the moment. Don't miss that moment.
In great crisis periods, always, much enlightenment has happened. When the society is established and it is almost impossible to rebel, to go beyond, not to follow the rules, enlightenment becomes very, very difficult -- because it is freedom; it is anarchy. In fact it is moving away from society and becoming individual. The society doesn't like individuals: it likes robots who just look like individuals but are not individuals. The society doesn't like authentic being. It likes masks, pretenders, hypocrites, but not real persons because a real person is always trouble. A real person is always a free person. You cannot enforce things on him; you cannot make a prisoner out of him; you cannot enslave him. He would like to lose his life, but he would not like to lose his freedom. Freedom is more valuable to him than life itself. Freedom is the highest value for him. That's why in India we have called the highest value moksha, nirvana; those words mean freedom -- total freedom -- absolute freedom.
Whenever society is in a turmoil and everybody is tending his own business -- has to tend -- escape. In that moment the doors of the prison are open, many cracks are in the walls, the guards are not on duty... one can escape easily.
The same situation was at the time of Buddha, twenty-five centuries before. It always comes in a circle; the circle completes in twenty-five centuries. Just as a circle completes in one year -- again summer comes back, one year's circle and the summer is back -- there is a great circle of twenty-five centuries. Every time after twenty-five centuries, the old foundations dissolve; the society has to lay new foundations. The whole edifice becomes worthless; it has to be demolished. Then economic, social, political, religious -- all systems -- are disturbed. The new is to be born; it is a birth pain.
There are two possibilities. One, one is the possibility that you may start fixing the old falling structure: you may become a social servant and you may start making things more stable. Then you miss, because nothing can be done: the society is dying. Every society has a life-span and every culture has a life-span.
As a child is born and we know the child will become a youth, will become old, and will die -- seventy years, eighty years, at the most a hundred years -- every society is born, is young, becomes old, ha s to die. Every civilization that is born has to die. These critical moments are moments of the death of the past, the old; moments of the birth of the new. You should not bother; you should not start supporting the old structure -- it is going to die. If you are supporting, you may be crushed under it. This is one possibility: that you start supporting the structure. That is not going to work. You will miss the opportunity.
Then there is another possibility: you may start a social revolution to bring the new. Then, too, again you will miss the opportunity, because the new is going to come. You need not bring it. The new is already coming -- don't bother about it; don't become a revolutionary. The new will come. If the old is gone nobody can force it to remain, and if the new is there and the time has reached and the child is ripe in the womb, the child is going to be born. You need not try any Caesarean operation. The child is going to be born; don't bother about it. Revolution goes on happening by itself; it is a natural phenomenon. No revolutionaries are needed. You need not kill the person; he is going to die himself. If you start working for a social revolution -- you become a communist, a socialist -- you will miss.
These are the two alternatives in which you can miss. Or you can use this time of crisis and be transformed, use it for your individual growth. There is nothing like a critical moment in history: everything is tense and everything is intense, and everything has come to a moment, to a peak, from where the wheel will turn. Use this door, this opportunity, and be transformed. That's why my emphasis is for individual revolution.
Yoga: The Alpha and the Omega, Vol 5
Chapter #10
Chapter title: Not answers, no questions
10 July 1975 am in Buddha Hall
turiya
31 m
441
This is the problem. The individual's need is to be happy, to be blissful -- to delight in this small life that has been given. That is the individual need, but that is not the societal need. Society doesn't bother whether you are happy or unhappy: the society wants you to be more productive, the society wants you to be great warriors so that you can protect the society, the society wants you to be great scientists because science is power. The society has its own needs, and the individual has totally different needs.
In a more perfect society there will be no society, only individuals. In a more perfect state there will be no state, no government, only individuals. At the most, a minimal government can be allowed. For example, a postal service has to be looked after by a central agency, or the railway has to be looked after by a central agency. That is all. A government should run railways and look after the post office, and things like that. And a government should be a negative force. In saying "negative force", it is meant that a government should see that no individual interferes with any other individual and any other individual's freedom and life, that's all.
Government should not impose any positive rules on people. This much is enough: that everybody is allowed to live his own life, to do his own thing, and nobody interferes. If somebody interferes, then the government comes in, otherwise not.
But that seems to be just a utopia. The word "utopia" is very beautiful. It means "that which never happens". Utopia means a nowhere-land which doesn't exist, and doesn't seem to exist; the very thing seems to be impossible.
So, to desire for any kind of utopia it not the thing. All that can be done, and all that is practical, is to become alert so you get out of the mess. And you, please, don't be worried about others, because nobody can bring them out of their mess if they don't want to. If they are enjoying, let them enjoy. If they are feeling happy in their misery let them be miserable, that is their freedom. Don't try to impose anything on anybody -- that is transgression, a trespassing - that is a subtle form of violence. Allow everybody his own being and his own freedom; then there will be no need for cathartic therapies. But right now everybody is interfering in everybody else's life; nobody wants to leave you alone.
And such subtle techniques have been used, unless you are very, very alert you will not be able to know what type of techniques have been used to make you a slave. Religions say that wherever you are, God is looking at you. That means nowhere is there any possibility to be alone and to be yourself. This God seems to be a peeping Tom. Wherever you are -- even in your bathroom -- he is there looking at you. Even there, you cannot hum a song, even there you cannot make faces in the mirror, even there you cannot have a little dance of your own, no. God is looking. And "God", to many, means a very serious old man -- white hair, white beard -- and always a long face and serious, and he is looking.
I have heard about a nun who used to take her bath without removing her clothes. So somebody asked, "What are you doing? In the bath you can remove your clothes." But she said, "God is looking everywhere, so how can I be naked? That will be insulting."
But if God is looking everywhere, he must be looking under the clothes. So what is the point? You can be naked anywhere. That means God is looking everywhere: you cannot escape. Just forget about him.
These are subtle techniques. The society has created conscience in you, so whatsoever you do, the conscience goes on functioning in the service of the society. And the society has taught you, "This is your inner voice." This is not your inner voice. If you have been born in a Mohammedan family then you can have four wives, and your conscience will never interfere -- up to four. With the fifth there will be danger. With the fifth wife your conscience will start stirring, and it will say, "This is not good." But if you are a Hindu or a Christian then only one wife is allowed. With the second wife, trouble would arise. Your conscience will start saying. "This is bad, this is not good, this is immoral. What are you doing? You should love only one woman -- and forever and forever."
What is a Conscience?
A Mohammedan has a different conscience from a Christian. And a Hindu has a different conscience either of the others. In my childhood, in my house, tomatoes were not allowed, because I was born in a Jain family, and the tomato looks like meat -- just looks like! There is nothing in it. Hmm?... tomato is so innocent and harmless, but in my childhood I never ate tomatoes because in my family it was not allowed. And when for the first time while visiting a friend's house, I was offered a tomato, I vomited. The whole conscience: I couldn't believe that people are eating tomatoes. Tomato is such a dangerous thing -- looks like meat. How can you eat it?
First of all, a conscience is not yours. It is a programming by the society in which you live. Conscience is nothing but a trickery of the society. It gives some ideas to your inner mind, and from there they start functioning. They are like Delgado's electrodes. Very subtle... wherever you go, the society follows you, hidden behind you, within you. If you do anything against what society has planted, the conscience pricks.
This is not the real inner voice -- because the real inner voice cannot be different for a Hindu and a Mohammedan and a Jain and a Christian - no! The real inner voice will be the same because the real inner voice is not produced by the society. The real inner voice comes from your innermost core of being, but to discover that, one has to pass through all the phases of meditation. Unless all thoughts dissolve, you cannot hear your own voice. Society has filled your mind so much that whatsoever you hear will be society trying to manipulate you from within. From without it manipulates through the policeman and the judge. From within it manipulates through God, conscience, morality, hell, heaven. and a thousand and one things.
Hence, there is a need of catharsis. You are not natural, and only through catharsis will you be able to unburden yourself from the society, will you be free from society. Free from society, you become available to nature; available to nature, you become available to existence. And, to me, existence is God.
Yoga: The Alpha and the Omega, Vol 5; Chapter #10; Question 5 (In Part.)
Chapter title: No answers, no questions
10 July 1975 am in Buddha Hall
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3 y
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More on the breath...
Have you ever watched that whenever the mind changes, the rhythm of the breath immediately changes? If you do the opposite -- if you change that rhythm of the breath -- the mind has to change immediately. When you are angry you cannot breathe silently; otherwise the anger will disappear. Try. When you are feeling angry your breath goes chaotic, it becomes irregular, loses all rhythm, becomes noisy, restless. It is no longer a harmony. A discord starts being there; the accord is lost.
Try one thing: whenever you are getting angry just relax and let the breath be in rhythm. Suddenly you will feel the anger has disappeared. The anger cannot exist without a particular type of breathing in your body. When you are making love the breath changes, becomes very violent. When you are very much filled with sexuality, the breath changes, becomes very violent. Sex has a little violence in it. Lovers are known to bite each other and sometimes harm each other. And if you see two persons making love, you will see that some sort of fighting that is going on. There is a little violence in it. And both are breathing chaotically; their breathings are not in rhythm, not in unison.
In tantra, where much has been done with sex and the transformation of sex, they have worked very much on the rhythm of the breath. If two lovers, while making love, can remain in a rhythmic breathing, in unison, that both have the same rhythm, there will be no ejaculation. They can make love for hours, because ejaculation is possible only when the breath is not in rhythm; only then can the body throw the energy. If the breath is in rhythm, the body absorbs the energy; it never throws it out. Tantra developed many techniques of changing the rhythm of breath. Then you can make love for hours and you don't lose energy. Rather on the contrary you gain, because if a woman loves a man and a man loves a woman, they help each other to be recharged -- because they are opposite energies. When opposite energies meet and spark, they charge each other; otherwise energy is lost and, after the lovemaking, you feel a little cheated, deceived -- so much promise and nothing comes in hand, the hands remain empty.
After asan comes breath regulation, prarayam. Watch for a few days and just take notes: when you become angry what is the rhythm of your breathing -- whether exhalation is long or inhalation is long or they are the same, or inhalation is very small and exhalation very long, or exhalation very small, inhalation very long. Just watch the proportion of inhalation and exhalation.
When you are sexually aroused, watch, take note. When sometimes sitting silently and looking at the sky in the night, everything is quiet around you. just take note of how your breath is going. When you are feeling filled with compassion, watch, note down. When you are in a fighting mood, watch, note down. Just make a chart of your own breathing. and then you know much.
And that is not difficult. There is no need to ask any expert. Just keep a chart for one month of all your moods and states . Then you know which is the rhythm where you feel most restful, relaxed, in a deep let-go; which is the rhythm where you feel quiet, calm, collected, cool; which is the rhythm when, suddenly, you feel blissful. filled with something unknown, overflowing -- you have so much in that moment, you can give to the whole world and it will not be exhausted. Feel and watch the moment when you feel that you are one with the universe, when you feel the separateness is there no more , a bridge. When you feel one with the trees and the birds. and the rivers and the rocks, and the ocean and the sand -- watch You will find that there are many rhythms of your breath, a great spectrum: from the most violent, ugly, miserable hell-type, to the most silent heaven-type.
Pranayam is one of the greatest discoveries that has even happened to human consciousness. Compared to pranayam, going to the moon is nothing. It looks very exciting, but it is nothing, because even if you reach to the moon, what will you do there? Even if you reach to the moon you will remain the same. You will do the same nonsense that you are doing here. Pranayam is an inner journey.
And pranayam is the fourth -- and there are only eight steps. Half the journey is completed on pranayam. A man who has learned pranayam, not by a teacher -- because that is a false thing, I don't approve of it -- but by his own discovery and alertness, a man who has learned his rhythm of being, has achieved half the goal already. Pranayam is one of the most significant discoveries.
Yoga: The Alpha and the Omega, Vol 5
Chapter #5
Chapter title: The Eight Limbs of Yoga
5 July 1975 am in Buddha Hall
turiya
2 y
403
After pranayam, pratyahar - returning back home - is possible.
And after pranayam, breath regulation, is pratyahar, abstraction. Pratyahar is the same as what Christians have termed 'repent'. However, 'repent' in Hebrew means "to return" -- not repent but 'returning', 'to return', 'going back'. The toba of Mohammedans is also incorrectly translated as 'repenting.' That too has become colored with the meaning of repentance; toba actually means 'returning back'. And pratyahar is also returning back, coming back, coming in, turning in, 'returning home'.
After pranayam that is possible -- pratyahar -- because pranayam will give you the rhythm. Now you know the whole spectrum: you know in what rhythm you are nearest to home, and in what rhythm you are farthest from yourself. Violent, sexual, angry, jealous, possessive, you will find you are far away from yourself; in compassion, in love, in prayer, in gratitude, you will find yourself nearer home. After pranayam, pratyahar - return - is possible. Now you know the way -- then you already know how to step backwards.
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Then comes dharana.
After pratyahar, when you have started coming back nearer home, coming nearer your innermost core, you are just at the gate of your own being. Pranayam brings you near the gate; pranayam is the bridge from the out to the in. Pratyahar, returning, is the gate, and then is the possibility of dharana, concentration. Now you can become capable of bringing your mind to one object. First, you gave direction to your body; first, you gave direction to your life energy -- now you give direction to your consciousness. Now the consciousness cannot be allowed to go anywhere and everywhere. Now it has to be brought to a single goal. This goal is concentration, dharana: you fix your consciousness on one point.
When consciousness is fixed on one point, thoughts cease, because thoughts are possible only when your consciousness goes on wavering -- from here to there, from there to somewhere else. When your consciousness is continuously jumping like a monkey, then there are many thoughts and your whole mind is just filled with crowds -- a marketplace. Now there is a possibility -- after pranayam, there is a possibility of pratyahar -- you can concentrate on one point.
If you can concentrate on one point, then comes the possibility of dhyan. In concentration you bring your mind to one point. In dhyan you drop that point also. Now you are totally centered, nowhere-going -- because if you are going anywhere it is always going out. Even a single thought in concentration is something outside you -- object exists; you are not alone, there are two. Even in concentration there are two: the object and you. After concentration the object has to be dropped.
All the temples lead you only up to concentration. They cannot lead you beyond it because all the temples have an object in them: the image of God is an object to concentrate on. All the temples lead you only up to dharana, concentration. That's why the higher a religion goes, the temple and the image disappear. They have to disappear. The temple should be absolutely empty, so that only you are there, and nobody else, no object: just pure subjectivity.
Dhyan is pure subjectivity, contemplation -- not contemplating "something," because if you are contemplating something it is concentration. In English there are no better words. Concentration means something is there to concentrate upon. Dhyan is meditation: nothing is there, everything dropped, but you are in an intense state of awareness. The object has dropped, but the subject has not fallen into sleep. Deeply concentrated, without any object, centered -- but still the feeling of "I" will persist. It will hover. The object has fallen, but the subject is still there. You still feel you are.
This is not ego. In Sanskrit we have two words, ahankar and asmita. Ahankar means "I am." And asmita means 'am.' Just "amness" -- no ego exists, just the shadow is left. You still feel, somehow, you are. It is not a thought, because if it is a thought, that "I am," it is an ego. In meditation the ego has disappeared completely; but an amness, a shadowlike phenomenon, just a feeling, hovers around you -- just a morning mist-like thing that hovers around you.
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Then comes dharana.
After pratyahar, when you have started coming back nearer home, coming nearer your innermost core, you are just at the gate of your own being. Pranayam brings you near the gate; pranayam is the bridge from the out to the in. Pratyahar, returning, is the gate, and then is the possibility of dharana, concentration. Now you can become capable of bringing your mind to one object. First, you gave direction to your body; first, you gave direction to your life energy -- now you give direction to your consciousness. Now the consciousness cannot be allowed to go anywhere and everywhere. Now it has to be brought to a single goal. This goal is concentration, dharana: you fix your consciousness on one point.
When consciousness is fixed on one point, thoughts cease, because thoughts are possible only when your consciousness goes on wavering -- from here to there, from there to somewhere else. When your consciousness is continuously jumping like a monkey, then there are many thoughts and your whole mind is just filled with crowds -- a marketplace. Now there is a possibility -- after pranayam, there is a possibility of pratyahar -- you can concentrate on one point.
If you can concentrate on one point, then comes the possibility of dhyan. In concentration you bring your mind to one point. In dhyan you drop that point also. Now you are totally centered, nowhere-going -- because if you are going anywhere it is always going out. Even a single thought in concentration is something outside you -- object exists; you are not alone, there are two. Even in concentration there are two: the object and you. After concentration the object has to be dropped.
All the temples lead you only up to concentration. They cannot lead you beyond it because all the temples have an object in them: the image of God is an object to concentrate on. All the temples lead you only up to dharana, concentration. That's why the higher a religion goes, the temple and the image disappear. They have to disappear. The temple should be absolutely empty, so that only you are there, and nobody else, no object: just pure subjectivity.
Dhyan is pure subjectivity, contemplation -- not contemplating "something," because if you are contemplating something it is concentration. In English there are no better words. Concentration means something is there to concentrate upon. Dhyan is meditation: nothing is there, everything dropped, but you are in an intense state of awareness. The object has dropped, but the subject has not fallen into sleep. Deeply concentrated, without any object, centered -- but still the feeling of "I" will persist. It will hover. The object has fallen, but the subject is still there. You still feel you are.
This is not ego. In Sanskrit we have two words, ahankar and asmita. Ahankar means "I am." And asmita means 'am.' Just "amness" -- no ego exists, just the shadow is left. You still feel, somehow, you are. It is not a thought, because if it is a thought, that "I am," it is an ego. In meditation the ego has disappeared completely; but an amness, a shadowlike phenomenon, just a feeling, hovers around you -- just a morning mist-like thing that hovers around you.
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In India we have a word, yogabhrasta: one who has fallen from yoga. This word is very, very strange. It appreciates and condemns together. When we say somebody is a yogi, it is a great appreciation. When we say somebody is yogabhrasta, it is also a condemnation: fallen from the yoga. This man had attained up to meditation somewhere in his past life and then fell down. From meditation the possibility of going back to the world is still there -- because of asmita, because of amness. The seed is still alive. It can sprout any moment; so the journey is not over.
When asmita also disappears, when you no longer know that you are -- of course, you are but there is no reflection upon it, that "I am," or even amness -- then happens samadhi, trance, ecstasy. Samadhi is going beyond; then one never comes back. Samadhi is a point of no return. From there nobody falls. A man in samadhi is a god: we call Buddha a god, Mahavir a god. A man in samadhi is no longer of this world. He may be in this world, but he is no longer of this world.
He doesn't belong to it. He is an outsider. He may be here, but his home is somewhere else. He may walk on this earth, but he no longer walks on the earth. It is said about the man of samadhi he lives in the world but the world does not live in him.
Niyam and asan, regularity and posture: they are for the body. A controlled body is a beautiful phenomenon -- a controlled energy, glowing, and always more than is needed, and always alive, and never dull and dead. Then the body also becomes intelligent, body also becomes wise, body glows with a new awareness.
Then, pranayam is a bridge: deep breathing is the bridge from mind to body. You can change the body through breathing; you can change the mind through breathing. Pratyahar and dharana, returning home and concentration, belong to the transformation of the mind. Then dhyan is again a bridge from mind to the self, or to the no-self -- whatsoever you choose to call it , it is both. Dhyan is the bridge to samadhi.
The society is there; from the society to you there is a bridge: yam. The body is there; for the body: regularity and posture. Again there is a bridge, because of the different dimension of mind from the body: pranayam. Then, the training of the mind: pratyahar and dharana, returning back home and concentration. Then again a bridge, this is the last bridge -- dhyan. And then you reach the goal,
samadhi.
Samadhi is a beautiful word. It means now everything is solved. It means samadhan - everything is achieved. Now there is no desire; nothing is left to achieve. There is no beyond; you have come home.
There are many stories about Immanuel Kant. He became obsessive about regularity; it became a madness. He had a fixed routine, so fixed, second to second, that if somebody, a guest has come, he will look at the clock and he will not even say anything to the guest, because that saying will take time -- he will jump into the bed, cover himself with the blanket, and he has gone to sleep and the guest is sitting there. The servant will come and say, "Now you go, because that was his time." The servant became so atuned to Kant that there was no need to say, "Your food is ready," and no need to say. "Now you go to sleep." Only the time had to be said. The servant will come in the room and say, "lt is eleven o'clock, sir." So he will follow immediately because there was no need to say anything. He was so regular that the servant became the dictator -- because he will always threaten him, "I will leave. Raise my pay." immediately, the pay has to be raised because another servant, a new man, will disturb the whole thing.
Once they tried also: a new man came, but it was not possible, because Kant was living second to second. He would go to the university; he was a great teacher and a great philosopher. One day the road was muddy and it was raining, and one of his shoes got stuck in the mud -- so he left it there. Otherwise he will be late. So he went with one shoe on. It was said in th e university area of Konigsberg that people looking at him would fix their watches, because everything was absolutely clock wise.
A new neighbor purchased the house adjacent to Kant's house and he started planting new trees. Every day at exactly five o'clock in the evening, Kant used to come to that side of the house and sit near the window and look at the sky. Now the trees covered the window and he could not look at the sky. He fell sick. He fell so sick... and the doctors could not find anything wrong with him, because he was such a regular man. He was really tremendously healthy. They could not find anything; they couldn't diagnose. Then the servant said, "You don't bother. I know the reason. Those trees are intruding on his regularity. Now he cannot go to the window and sit there and look at the sky. Looking at the sky is no longer possible." The neighbour had to be persuaded. The trees were cut, and he was okay; the illness disappeared.
But this is obsession. No need to become obsessive.
Everything has to be done with understanding.
The Alpha & The Omega: The Yoga Sutras of Patanjali, Vol 5, Chaper 5
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There are many stories about Immanuel Kant. He became obsessive about regularity; it became a madness. He had a fixed routine, so fixed, second to second, that if somebody, a guest has come, he will look at the clock and he will not even say anything to the guest, because that saying will take time -- he will jump into the bed, cover himself with the blanket, and he has gone to sleep and the guest is sitting there. The servant will come and say, "Now you go, because that was his time." The servant became so atuned to Kant that there was no need to say, "Your food is ready," and no need to say. "Now you go to sleep." Only the time had to be said. The servant will come in the room and say, "lt is eleven o'clock, sir." So he will follow immediately because there was no need to say anything. He was so regular that the servant became the dictator -- because he will always threaten him, "I will leave. Raise my pay." immediately, the pay has to be raised because another servant, a new man, will disturb the whole thing.
Once they tried also: a new man came, but it was not possible, because Kant was living second to second. He would go to the university; he was a great teacher and a great philosopher. One day the road was muddy and it was raining, and one of his shoes got stuck in the mud -- so he left it there. Otherwise he will be late. So he went with one shoe on. It was said in th e university area of Konigsberg that people looking at him would fix their watches, because everything was absolutely clock wise.
A new neighbor purchased the house adjacent to Kant's house and he started planting new trees. Every day at exactly five o'clock in the evening, Kant used to come to that side of the house and sit near the window and look at the sky. Now
the trees covered the window and he could not look at the sky. He fell sick. He fell so sick... and the doctors could not find anything wrong with him, because he was such a regular man. He was really tremendously healthy. They could not
find anything; they couldn't diagnose. Then the servant said, "You don't bother. I know the reason. Those trees are intruding on his regularity. Now he cannot go to the window and sit there and look at the sky. Looking at the sky is no longer possible." The neighbour had to be persuaded. The trees were cut, and he was okay; the illness disappeared.
But this is obsession. No need to become obsessive.
Everything has to be done with understanding.
The Alpha & The Omega: The Yoga Sutras of Patanjali, Vol 5, Chaper 5
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The Five Vows of Yam are:
Nonviolence is the first, love is always the first.
Nonviolence means having the quality love. If one learns how to show love, one learns everything. By and by the very phenomenon of love becomes the environment that surrounds you. Wherever you move, a certain grace moves with you, wherever you go, you go with gifts, you share your being.
Nonviolence is the negative term to the positive term of violence. However, it is not a negative thing. It is the positive feeling of love. The word 'nonviolence' is negative. The word is negative because people, in general, are violent, and violence has become such a positive force in their being that a negative word is needed to negate it. Only the word is negative. The phenomenon is positive --> Nonviolence means love.
The next is Truthfulness.
Truthfulness means authenticity, to be true, not to be false -- not to use masks: whatsoever is your real face, show it... and at whatsoever the cost.
To be authentic means: to remain true to your own inner being. How to remain true? Three things have to be remembered. One, never listen to anybody, what they say for you to be: always listen to your inner voice & what it is saying to you.
Remember, be true to your inner voice. It may lead you in danger; then go into danger, but remain true to the inner voice. Then there is a possibility that some day one comes to a state where they can dance with inner fulfillment. Always look, the first thing is your being; and don't allow others to manipulate and control. And there are many: everybody is ready to control you, everybody is ready to change you, everybody is ready to give you a direction that you have not asked for. Everybody is giving you a guide for your life. The guide exists within; one carries their own blueprint within.
To be authentic means to be true to oneself. It is a very, very dangerous phenomenon; rare people can do that. But whenever people do it, they achieve. They achieve such beauty, such grace, such contentment, that you cannot imagine. If everybody looks so frustrated, the reason is that nobody has listened to their own inner voice.
Always listen to the inner voice, and don't listen to anything else. Thousand and one are the temptations around you because many people are there peddling their things. It is a supermarket, the world, and everybody is interested in selling his thing to you; everybody is a salesman. If you listen to too many salesmen you will become mad. Don't listen to anybody, just close your eyes and listen to the inner voice. That is what meditation is all about: to listen to the inner voice. This is the first thing.
Then the second thing --> If the first thing is done, only then the second becomes possible, which is: never wear a mask. If anger is there, be angry. It is risky, but don't smile, because that is to be untrue. But one has been taught that when they are angry, smile; then one's smile becomes false - like wearing a mask. ...just an exercise of the lips, nothing else. The heart full of anger, poison, and the lips smiling -- a false phenomenon.
Then the other thing also happens: when you want to smile you cannot smile. Your whole mechanism is topsy-turvy, because when you wanted to be angry, you weren't, when you wanted to hate you didn't. Now you want to love; suddenly you find that the mechanism doesn't function. Now you want to smile; you have to force it. Really your heart is full of smile and you want to laugh loudly, but you cannot laugh, something chokes in the heart, something chokes in the throat. The smile doesn't come, or even if it comes it is a very pale and dead smile. It doesn't make you happy. You don't bubble up with it. It is not a radiance around you.
And the third thing is about authenticity: always remain in the present -- because all falseness enters either from the past or from the future. That which has passed has passed -- don't bother about it. And don't carry it as a burden; otherwise it will not allow you to be authentic to the present. And all that has not come has not come yet -- don't unnecessarily be bothered about the future; otherwise that will come into the present and destroy it. Be true to the present, and then you will be authentic. To be here-now is to be authentic. No past, no future: this moment is all, this moment is the whole eternity.
These three things, and you attain what Patanjali calls truthfulness. Then whatsoever you say will be true. Ordinarily you think you have to be alert to say the truth. I'm not saying that. I am saying: you create authenticity -- and whatsoever you say will he true. An authentic man cannot lie; whatsoever he says will be true.
In yoga we have a tradition -- it may not even be possible for you to believe it; I believe it because I have known it, I experienced it: if a real, authentic man lies, the lie will become true, because an authentic man cannot lie. That's why in the old scriptures it is said, "If you are practicing authenticity, be alert not to say anything against anybody -- because it can become true." We have many stories of great seers who said something in anger, but they were so authentic....
You must have heard the name of Durvasa -- a great seer, authentic man. but if he says something, even he cannot cancel it. If he curses you, the curse is going to come true. If he says, "You will die tomorrow!" you will die tomorrow, because from that source of authenticity the lie is not possible. The whole existence follows an authentic man. And even then he cannot cancel it.
It is beautiful. That's why people go to great seers for their blessing: if they bless, it is going to come true. That is the meaning, nothing else. They go and they ask blessings. If the seer gives the blessings then they are not worried; it is going to happen now, because how can an authentic man say a lie? Even if it is a lie, it is going to be true. So I don't say, "Tell the truth." I say, "Be authentic and whatsoever you say is going to be true."
The Alpha & The Omega: The Yoga Sutras of Patanjali, Vol 5, Chapter 5
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Inner Voice
Question 7:
WHAT DO YOU MEAN BY SAYING TO US, "LISTEN TO YOUR INNER VOICE AND ACT ACCORDINGLY," KNOWING WELL THAT WE HAVE ONLY THE VOICE OF THE MIND? DOES EMPTINESS HAVE ANY VOICE?
Yes. Emptiness has its own voice. Literally, it is not a voice; it is an urge. It is not a sound, it is silence. Nobody says something to do; you simply feel like doing. 'Listening to the inner voice' means leaving everything to the inner emptiness. Then it guides you. You always move right if you move empty. If you have the inner emptiness nothing will be wrong, nothing can go wrong. In emptiness nothing ever goes wrong -- that is the very criterion of being right, always right. Yes, emptiness has its own voice, silence has its own music, no-movements has its own dance; but you will have to reach to it.
I'm not saying listen to the mind. In fact mind is not yours. When I say, "Listen to your voice," I mean drop all that society has given to you -- your mind is given by the society. Your mind is not yours. It is society, a conditioning; it is social. Emptiness is yours; mind is not yours. Mind is Hindu, Mohammedan, Christian; mind is communist, socialist, capitalist; mind is this philosophy, ideology or that principle. Emptiness is none, nobody; it is sunya. In that sunya - nothingness - it is the virginity of your being. Listen to it.
When I say listen to it, I don't mean there is somebody speaking to you. When I say, 'listen to it', I mean be available to it, give your ears and your being to it; and it will guide you. And it never misguides anybody. Out of nothingness whatsoever comes is beautiful, is true, is good, is a benediction.
Yoga: The Alpha and the Omega, Vol 5
Chapter #8
Chapter title: Male mind, female mind, no-mind
8 July 1975 am in Buddha Hall
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https://www.armstrongeconomics.com/wp-content/uploads/2021/12/Fauci-Vaccine-Dangerous.mp4?_=1
These are experimental vaccines that have NEVER before been approved, nor tested on such a wide scale of human society. Fauci admits that they used vaccines just a few years ago that made children more likely to get the disease. Our problem is that the politicians have used this as part of the agenda to force Schwab’s Great Reset. I have spoken to others in the documentary film industry who also had information in advance that a “virus was coming.”
With the track record of vaccines, it takes 12 years normally to get approval from the FDA – not months or weeks. Do not experiment with your children. I have four grandchildren who got COVID as did their parents. The children had very mild symptoms compared to their parents who were sick for about 10 days. When they met others who were vaccinated and still got sick, they did not get sick thanks to their natural immunity.
Any doctor who tells you the political line, find another for they have surrendered all medical training for politics and peer pressure. This is not high school. CAUTION should be the wise decision of a parent. We do not know if these vaccines will still be considered safe 2 years from now. Independent analysis is already warning that these vaccines are not safe for humans. To think that politicians are mandating them with huge penalties without any understanding of the long-term impact is disgraceful and may prove to be a crime against humanity.
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BARDO
Tibet has not contributed anything else. It is a poor country, far away from the world -- the roof of the world -- unapproachable. Even today it is very difficult to reach Tibet.
Tibet developed meditation through Buddhist influence and finally became the only country in history where everybody was meditating, where meditation was a normal phenomenon. Every family had to give at least one of its members -- someone who was ready -- to a monastery, to meditate totally. So from every family at least one member went from each generation.
Almost the whole country of Tibet became a monastery. Just as Russia has become a concentration camp, Tibet became a monastery. There were hundreds of monasteries in the mountains, in beautiful places. Every family had contributed someone who was truly interested in seeking. It was the only place where people were encouraged to go on the search; it had become part of the style of the whole country.
And those who were not in the monasteries were also meditating as much as they could manage, so by the time of death, bardo was possible for everybody. There were many masters available, many evolved beings available who could repeat those instructions -- and everybody had a master of his own. It was a totally different world.
In this century many beautiful things have been destroyed but Tibet is at the top. Tibet has been destroyed by a communist invasion from China. Monasteries have been changed into schools, into hospitals, and monks have been forced to work in the fields. Even to mention the word "meditation" became a crime. And it was not hurting anybody: the country was so aloof, so cut off from the world.
But it has been destroyed, and I don't think there is any possibility to recover its beauty, its grandeur. That is impossible because now there are roads joining it to Pakistan, to China. Now buses are moving, now airports are there and planes are coming and going.
The army is there. It has become a military base for China. It has lost its golden age. Soon it will be difficult to find a person who is capable of listening to bardo instructions and almost impossible to find a person who can give those instructions. They will be in the books; they are available now in all the languages. They are simple instructions but they can be improved, and I have the idea to improve them because they are very ancient and very crude. They can be polished. Much can be added to them, more dimensions can be given to them. But the basic thing is that the people should be meditative. My people are meditative, and it will be part of our basic work to revive the bardo in a more refined form so we can use it for our people.
Tibet is no longer the same Tibet. But we can create the situation, the psychology, where bardo -- or something like bardo but even far more evolved -- can help people. It is a beautiful process. Just as Japan has brought Zen from Buddhist sources of meditation, Tibet has brought, from the same Buddhist sources of meditation, bardo. These are their immortal contributions.
When nuclear weapons are forgotten, still these discoveries will have the same significance.
The Path of the Mystic
Chapter #7
Chapter title: Between these two dreams...
7 May 1986 pm in Punta Del Este, Uruguay
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