Stop! And it is Here!

 

The Third Question:

Society conditions you to make a slave out of you, an obedient member, so the question seems valid - how a continuous reconditioning of the mind can make you liberated? The question seems valid only because you are confusing two types of conditioning.

You have come to me, you have traveled a path. When you will be going back, you will travel the same path again. The mind can ask, "The path which brought you here, how it can take you back, the same path?" The path will be the same, your direction will be different - quite the opposite. While you were coming towards me you were facing towards me, when going back you will be facing the opposite direction - the path will be the same.

The society conditions you to make an obedient member, to make you a slave. Just a path. The same path has to be traveled to make you free, only the direction will be the opposite. The same method has to be used to "uncondition" you.

I remember one parable. Once Buddha came to his monks; he was going to deliver a sermon. He sat under his tree. He was having a handkerchief in his hand. He looked at the handkerchief. The whole congregation also looked what he was doing. Then he binds five knots in the handkerchief and then he asks, "What should I do now to unknot this handkerchief? What should I do now?" And he asked two questions. One: "Is the handkerchief the same when there were no knots on it or is it different?"

One bhikkhu, one monk, says that, "In a sense it is the same because the quality of the handkerchief has not changed. Even with knots, it is the same, the same handkerchief. The inherent nature remains the same. But in a sense it has changed because something new has appeared. Knots were not there, now knots are there. So superficially it has changed, but deep down it has remained the same."

Buddha says, "This is the situation of human mind. Deep down it remains unknotted. The quality remains the same." When you become a Buddha, an enlightened one, you will not have a different consciousness. The quality will be the same. The difference is only that now you are a knotted handkerchief; your consciousness has a few knots.

Second thing Buddha asked: "What I should do to unknot the handkerchief?" Another monk says, "Unless we know what you have done to knot it we cannot say anything, because the reverse process will have to be applied. The way you have knotted it has to be known first, because that will be the way again in the reverse order to unknot." So Buddha says, "This is the second thing. How you have come into this bondage, this has to be understood. How you are conditioned in your bondage, this has to be understood, because the same will be the process, in reverse order, to uncondition you."

If attachment is the conditioning factor, then non-attachment will become the unconditioning factor. If expectation leads you in misery, then non-expectation will lead you into non-misery. If anger creates a hell within you, then compassion will create a heaven. So whatsoever the process of misery, the reverse will be the process of happiness.

Unconditioning means you have to understand the whole knotted phenomenon of human consciousness as it is. This whole process of yoga will be nothing understanding the complex knots and then unknotting them, unconditioning them. It is not a reconditioning, remember. It is simply unconditioning; it is negative. If it is a reconditioning, then you will become a slave again - a new type of slave in a new imprisonment. So this difference has to be remembered: it is unconditioning, not reconditioning.

Because of this, many problems have arisen. Krishnamurti goes on saying that if you do anything it will become a reconditioning, so don't do anything. If you do anything it will become a reconditioning. You may be a better slave, but you will remain a slave. Listening to him, many people have stopped all efforts. But that doesn't make them liberated. They are not liberated. The conditioning is there. They are not reconditioning. Listening to Krishnamurti, they have stopped, they are not reconditioning. But are they also not unconditioning. They remain the slaves.

So I am not for reconditioning, neither is Patanjali for reconditioning. I am for unconditioning, and Patanjali is also for unconditioning. Just understand the mind. Whatsoever its disease, understand the disease, diagnose it, and move in the reverse order.

What is the difference? Take some actual example. You feel anger. Anger is a conditioning; you have learned it. Psychologists say that it is a learning; it is a programmed thing. Your society teaches it to you. There are societies even now which never get angry, the members never get angry. There are societies, small tribal clans still in existence, which have never known any fight, no war.

In Philippines, a small aboriginal tribe exists. For three thousand years it has not known any fight, not a single murder, not a single suicide. What has happened to it? And they are the most peace-loving people, the most happy possible. Their society from the very beginning never conditions them for anger. In that tribe, even in your dream if you kill someone, you have to go and ask his forgiveness - even in dream. If you are angry with someone and fighting, next day you have to declare to the village that you have done something wrong. Then the village will gather together, and the wise men of the village will diagnose your dream and they will suggest what is to be done now - even small children!

I was reading their dream analyses. They seem to be one of the most penetrating people. A small child dreams. In dream he sees the boy of the neighbor, very sad. So he tells the dream to his father so in the morning that "I have seen the boy of the neighbor very sad."

So the father thinks over it, closes his eyes, meditates, and then he says, "If you have seen him sad, that means somehow his sadness is related to you. No one else has dreamed about him that he is sad, so either knowingly or unknowingly you have done something which creates his sadness. Or, if you have not done, in the future you are going to do. So the dream is just a prediction for the future. You go with many sweets, many gifts. Give sweets and gifts to the boy and ask for his forgiveness - either of something done in the past or something which you are going to do in the future."

So the boy goes, gives the fruits, sweets, gifts, and asks his forgiveness because somehow, in the dream, he is responsible for his sadness. From the very beginning the children are brought up in this way. If this tribe has existed without strife, fight, murder, suicide, there is no wonder. They cannot conceive. A different type of mind is functioning there.

Psychologists say that hate or anger are not natural. Love is natural: hate and anger are just created. They are hindrances in love, and society conditions you for them. Unconditioning means whatsoever the society has done, it has done. There is no use going on condemning it; it is already the case. And by simply saying the society is responsible, you are not helped. It has been done. Now - right now what you can do, you can uncondition. So whatsoever your problems, look deep in the problem. Penetrate it, analyze it, and look how you are conditioned for it.

For example, there are societies which never feel competitive. Even in India, there are aboriginal tribes - no competition exists. Of course, they cannot be very progressive in our measurement, because our progress can only be through competition. They are not competitive. Because they are not competitive, they are not angry, they are not jealous, they are not so hate-filled, they are not so violent. They don't expect much, and whatsoever their life gives to them they feel happy and grateful.

To you, whatsoever life gives... you will never feel grateful. You will always be frustrated because you can always ask more. And there is no end to your expectations and desires. So if you feel miserable, look into the misery and analyze it. What are the conditioning factors which are creating the misery? And there is not much difficulty to understand. If you can create misery, if you are so capable of creating misery, there is no difficulty in understanding it. If you can create it, you can understand it.

Patanjali's whole standpoint is this: looking into the misery of man, it is found that man himself is responsible. He is doing something to create it. That doing has become habitual, so he goes on doing it. It has become repetitive, mechanical, robot-like. If you become alert, you can drop out of it. You can simply say, "I will not cooperate." The mechanism will start working.

Someone insults you. You just stand still, remain silent. The mechanism will start; it will bring the past pattern. The anger will be coming, the smoke will arise, and you will feel just on the verge of getting mad. But you stand. Don't cooperate and just look what the mechanism is doing. You will feel wheels within wheels within you, but they are impotent because you are not cooperating.

Or, if you feel it impossible to remain in such a still state, then close your door, move into the room, have a pillow before you, and beat the pillow. And be angry with the pillow. And when you are beating on, getting angry and mad with the pillow, just go on watching what you are doing, what is happening, how the pattern is repeating itself.

If you can stand still, that's the best. If you feel it is difficult, you are pulled, then move into a room and be angry on the pillow. Because with the pillow, your madness will be totally visible to you; it will become transparent. And the pillow is not going to react; you can watch more easily. And there is no danger, no safety problem. You can watch. Slowly, the rising of the anger and the decline of the anger.

Watch both, the rhythm. And when your anger is exhausted, you don't feel like beating the pillow any more, or you have started laughing or you feel ridiculous, close your eyes, sit on the floor, and meditate on what has happened. Do you still feel anger for the person who has insulted you, or it is thrown onto the pillow? You will feel a certain calmness falling on you. And you will not feel angry now with the person concerned. Rather, you may even feel compassion for him.

One young American boy was here two years before. He had escaped from America only because of one problem, one obsession: he was continuously thinking of murdering his father. The father must have been a dangerous man; must have suppressed this boy too much. In his dreams he was thinking of murdering, in his daydreams also he was thinking of murdering his father. He escaped from his home only just so that the father is not there. Otherwise, any day something can happen. The madness is there; it can erupt any moment.

He was here with me. And I told him, "Don't suppress it." I gave him a pillow and said, "This is your father. Now do whatsoever you like." At first he started laughing, laughing in a mad way. And he said, "It looks ridiculous." I told him, "Let it be ridiculous. If it is in the mind, let it come out." For fifteen days continuously he was beating and tearing the pillow, and doing it. On the sixteenth day he came with a knife. I had not told him. So I asked him, "Why this knife?"

He said, "Now don't stop me. Let me kill. Now the pillow is not pillow for me. The pillow has actually become my father." That day he killed his father. And then he started crying; tears came through his eyes. He became calmed down, relaxed, and he told me, "I am feeling much love for my father, much compassion. Now allow me to go back."

He is back now. The relationship has totally changed. What has happened? Just a mechanical obsession is released.

If you can stand still when some old pattern grips your mind, it is good. If you cannot, then allow it to happen in a dramatic way, but alone, not with someone. Because whenever you enact your pattern, allow your pattern with someone, it creates new reactions and it is a vicious circle.

The most significant point is to be watchful of the pattern - whether you are standing silently or acting your anger and hate out - watchful, looking how it uncoils. And if you can see the mechanism, you can undo it.

All the steps in yoga are just for undoing something which you have been doing. They are negative; nothing new is to be created. Only the wrong is to be destroyed, and the right is already there. Nothing positive is to be done, only something negative. The positive is hidden there. It is just like a stream is there, hidden under a rock. You are not to create the stream. It is already there, knocking; wants to be released and to become free and flowing. A rock is there. The rock has to be undone. Once the rock is removed, the stream starts flowing.

Bliss, happiness, joy or whatsoever you call it is there already flowing in you. Only some rocks are there. Those rocks are the conditionings of the society. Uncondition them. If you feel attachment is the rock, then make efforts for non-attachment. If you feel anger is the rock, then make efforts for non-anger. If you feel greed is the rock, then make efforts for non-greed. Just do the opposite. Don't suppress greed. Just do the opposite: do something which is non-greed. Just don't suppress anger; do something which is non-anger.

In Japan, when someone gets angry, they have a traditional teaching. If someone gets angry, immediately he has to do something which is non-anger. And the same energy which was going to move into anger moves into non-anger. Energy is neutral. If you feel angry with someone and you want to slap his face, give him a flower and see what happens.

You wanted to slap his face; you wanted to do something - that was anger. Give him a flower and just watch what is happening within you - you are doing something which is of non-anger. And the same energy which was going to move your hand will move your hand. And the same energy which was going to hit him is now going to give the flower. But the quality has changed. You have done something. And the energy is neutral. If you don't do something, then you suppress - and suppression is poisonous. Do something, but just the opposite. And this is not a new conditioning, it is just to uncondition the old. When the old has disappeared, the knots have disappeared, you need not worry for anything to do. Then you can flow spontaneously.

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The last question:

I am not interested in the Western mind or the Eastern mind. These are just two aspects of one mind. I am interested in the mind. And this Eastern-Western dichotomy is not very meaningful, not even significant now. There are Eastern minds in the West and there are Western minds in the East. And now the whole thing has become a mess. East is now also in a hurry. The old East has disappeared completely.

I am reminded of one Taoist anecdote. Three Taoists were meditating in a cave. One year passed. They were silent, sitting, meditating. One day one horseman passed nearby. They looked. One of the three hermits said, "The horse he was riding was white." The other two remained silent. After one year again, the second hermit said, "The horse was black, not white." Then one more year passed again. The third hermit said, "If there are going to be discussions, I am leaving. If there is going to be any bickering, I am leaving. I am leaving! You are disturbing my silence!"

What did it matter whether the horse was white or black? Three years! But this was the flow in the East. Time was not. East was not conscious of time at all. East lived into eternity, as if time was not passing. Everything was static.

But that East no longer exists. West has corrupted everything; the East has disappeared. Through Western education everybody is now Western. Only few island-like people are there who are Eastern - they can be in the West, they can be in the East, they are not in any way confined to the East. But the world as a whole, the earth as a whole, has become Western.

Yoga says... and let it penetrate you very deeply because it will be very meaningful... Yoga says that the more you are impatient, the more time will be needed for your transformation. The more in hurry, the more you will be delayed. Hurry itself creates such a confusion that delay will result.

The less in a hurry, earlier will be the results. If you are infinitely patient, this very moment transformation can happen. If you are ready to wait forever, you may not wait even for the next moment. This very moment the thing can happen, because it is not a question of time, it is a question of the quality of your mind.

Infinite patience. Simply not hankering for results gives you much depth. Hurry makes you shallow. You are in such a hurry that you cannot be deep. This moment you are not interested here in this moment, but what is going to happen in the next. In result you are interested. You are moving ahead of you; your movement is mad. So you may run too much, you may travel too much, you will not reach anywhere because the goal to be reached is just here. You have to drop into it, not to reach anywhere. And the dropping is possible only if you are totally patient.

I will tell you one Zen anecdote.

One Zen monk is passing through a forest. Suddenly he becomes aware one tiger is following him, so he starts running. But his running is also of a Zen type; he is not in a hurry. He is not mad. His running also is smooth, harmonious. He is enjoying it. And it is said that the monk thinks in the mind, "If the tiger is enjoying it, then why not I?"

And the tiger is following him. Then he comes near a precipice. Just to escape from the tiger he hangs with the branch of a tree. And then he looks downwards. One lion is standing there in the valley, waiting for him. Then the tiger has reached, he is standing just near the tree on the hilltop. He is hanging in between, just with a branch, and another lion is waiting for him, deep down.

He laughs. Then he looks. Two mice are just cutting that branch... one white, one black. Then he laughs very loudly. He says, "This is life. Day and night, white and black mice cutting. And wherever I go, death is waiting. This is life!" And it is said that he achieves a satori - the first glimpse of enlightenment. This is life! Nothing to worry about; this is how things go. Wherever you go death is waiting, and even if you don't go anywhere day and night are cutting your life. So he laughs loudly.

Then he looks around, because now it is fixed. Now there is no worry. When death is certain, what is the worry? Only in uncertainty there is worry. When everything is certain, there is no worry; now it has become a destiny. So he looks for these few moments how to enjoy. He becomes aware just by the side of the branch some strawberries, so he picks a few strawberries, eats them. They are the best of his life. He enjoys them, and it is said he becomes enlightened in that moment.

He has become a Buddha because death is so near even then he is not in any hurry. He can enjoy a strawberry. It is sweet! The taste of it is sweet! He thanks God. It is said in that moment everything disappears - the tiger, the lion, the branch, he himself. He has become the cosmos.

This is patience, absolute patience! Wherever you are, in that moment enjoy without asking for the future. No futuring in the mind - just the present moment, the nowness of the moment, and you are satisfied. Then there is no need to go anywhere. Wherever you are, from that very point you will drop into the ocean; you will become one with the cosmos.

But the mind is not interested in here and now. The mind is interested somewhere in the future in some results. So the question is, in a way, relevant for such a mind, the modern mind it will be better to call it rather than Western. The modern mind is constantly obsessed with the future, with the result, not with the here and now.

How this mind can be taught yoga? This mind can be taught yoga because this future orientation is leading nowhere. And this future orientation is creating constant misery for the modern mind. We have created a hell, and we have created too much of it. Now either man will have to disappear from this planet earth, or he will have to transform himself. Either humanity will have to die completely - because this hell cannot be continued any more - or we will have to go through a mutation.

Hence, yoga can become very meaningful and significant for the modern mind because yoga can save. It can teach you again how to be here and now - how to forget past, how to forget future, and how to remain in the present moment with such intensity that this moment becomes timeless; the very moment becomes eternity.

Patanjali can become more and more significant. As this century will come to its closure, techniques about human transformation will become more and more important. They are already becoming all over the world - whether you call them yoga or Zen or you call them Sufi methods or you call them Tantra methods. In many, many ways, all the old traditional teachings are erupting. Some deep need is there, and those who are thinking, anywhere, in any part of the world, they have become interested to find again how humanity in the past existed with such beatitude, such bliss. With so poor conditions, how such rich men existed in the past, and we, with such a rich situation, why we are so poor?

This is a paradox, the modern paradox. For the first time on the earth we have created rich, scientific societies, and they are the most ugly and most unhappy. And in the past there was no scientific technology, no affluence, nothing of comfort, but humanity was existing in such a deep, peaceful milieu - happy, thankful. What has happened? We can be more happy than anyone, but we have lost contact with existence.

And that existence is here and now, and an impatient mind cannot be in contact with it. Impatience is like a feverish, mad state of mind; you go on running. Even if the goal comes, you cannot stand there because the running has become just the habit. Even if you reach the goal you will miss it, you will pass it because you cannot stop. If you can stop, the goal is not to be searched.

Zen Master Hui-Hai, has said that, "Seek, and you will lose; don't seek, and you can get it immediately. Stop, and it is here. Run, it is nowhere."

 

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