The Whole and Holy Circle at The Turiya Files

The Whole and Holy Circle

Light is always moving, light is movement. And light is the greatest movement in the world. The speed of light is one hundred-and eighty-six thousand miles in a single second. Nothing moves at a greater speed than light. Light is pure speed; it is another name for speed. Light is never dormant, it is always dynamic, it is always moving, always flowing.

THE LIGHT IS SOMETHING EXTREMELY MOBILE. WHEN ONE FIXES THE THOUGHT ON THE MID-POINT BETWEEN THE TWO EYES, THE LIGHT STREAMS IN OF ITS OWN ACCORD.

You need not be worried. Just open the window and wait. Light is such a moving phenomenon that if the window is open it is going to move in. In fact, it has been knocking on the window for many many lives, but the window has not opened and it cannot force it open.

It is just like in the morning the sun has risen, and you are fast asleep. And the rays come on the window and they knock on the window - but their knock is silent, they don't make any noise - and they wait there. The moment you wake up and you open the window, the light streams in. And with light comes life, and with light comes delight.

WHEN ONE FIXES THE THOUGHT ON THE MID-POINT BETWEEN THE TWO EYES, THE LIGHT STREAMS IN OF ITS OWN ACCORD.

Remember the words 'OF ITS OWN ACCORD'. You are not a doer, you are just in a kind of let-go, you are surrendered to light.

IT IS NOT NECESSARY TO DIRECT THE ATTENTION ESPECIALLY TO THE CENTRAL CASTLE.

IN THESE FEW WORDS THE MOST IMPORTANT THING IS CONTAINED.

The very secret of transforming your whole being, the very secret of the kingdom of God, the very secret of nirvana...

'THE CENTRE IN THE MIDST OF CONDITIONS' IS A VERY SUBTLE EXPRESSION. THE CENTRE IS OMNIPRESENT; EVERYTHING IS CONTAINED IN IT; IT IS CONNECTED WITH THE RELEASE OF THE WHOLE PROCESS OF CREATION.

And when you have reached the third-eye point and you are centred there and the light is flooding in, you have reached the point from which the whole creation has arisen. You have reached the formless, the unmanifest. Call it God if you will. This is the point, this is the space, from which all has arisen. This is the very seed of the whole existence. It is omnipotent, it is omnipresent, it is eternal.

Now you will not know any death. Now you will not know any identity with any kind of body, young, old, beautiful, ugly. Now you will not know any kind of disease - not that diseases will not happen to the body, but they will not happen to you anymore because you are no more identified w/ the body.

Raman Maharshi died of cancer. The body was in great agony but he was smiling. The doctors were puzzled, they could not believe it. It was not believable. The body was in such agony and he was in such great ecstasy. How was it possible? And they asked again and again, 'How is it possible?'

And he would say again and again, 'There is nothing strange about it. I am not the body. So whatsoever is happening in the body, it is just as if you were witnessing my body. I am also witnessing my body. You are not feeling any pain so why should I? You are a witness, I am a witness. The body is just an object - an object in the middle of both of us. You are seeing from the outside that it is in agony, I am seeing from the inside that it is in agony. If you are not affected just by seeing it, why should I be?'

In fact, the doctors were affected. They were feeling very sympathetic. They were sad. They were feeling helpless. They would have liked to save this man - one of the most beautiful people that has ever walked on earth. But they could not. They were crying, but Raman was not affected at all.

There is a transcendence point within you at which suddenly you become disconnected from all that is manifest and you become connected with the unmanifest. To be connected with the unmanifest is to be free - free from all misery, all limitation, all bondage.

And this is something which you cannot avoid - it is indispensable. If you want to reach a state of beatitude you will have to go through this fixating, this process of contemplation, meditation, or dhyana.

... IT ENSURES THE MAKING FAST OF THE ENLIGHTENMENT. ONLY ONE MUST NOT STAY SITTING RIGIDLY IF WORLDLY THOUGHTS COME UP...

... ONE MUST NOT STAY SITTING RIGIDLY IF WORLDLY THOUGHTS COME UP, BUT ONE MUST EXAMINE WHERE THE THOUGHT IS, WHERE IT BEGAN, AND WHERE IT FADES OUT.

This is not going to happen in the first try. You will be looking at the tip of the nose and thoughts will come. They have been coming for so many lives, they cannot leave you alone so easily. They have become part of you, they have become almost built-in. You are living almost a programmed life.

Have you ever watched what you go on doing? Then tomorrow morning do one thing: the moment you wake up in the morning, simply watch what you do - how you get out of bed, how you move, what thoughts you have in the mind... Just watch. And for one week you watch. You will be surprised: you do exactly the same thing every morning - the same gestures, the same face, and almost the same kind of thoughts. You have become a programmed phenomenon. And you have been doing this your whole life - and maybe for many lives, who knows?

When you become angry, watch - it is always the same process. You move through the same spaces. When you are happy, watch. When you fall in love, watch. And when you fall out of love, watch. It is almost the same process. And you go on doing the same stupid things again and again, and you go on making the same stupid statements again and again.

You are not living a conscious life: ninety-nine percent of you is programmed - programmed by others, programmed by society, or programmed by yourself, but it is programmed. So it is not so easy that when you sit and look at the tip of the nose for the first time, thoughts will say, 'Now we should not go to this man. Look at the poor fellow - how deeply he is meditating! And he is looking at the tip of the nose... This is not the time to go to him.' They will not bother. They will go on rushing; they will not be prevented by your looking at the tip of the nose. In fact, they may come even more forcibly seeing that this man is trying to get out of their grip.

This happens: when people sit silently in meditation more thoughts come than they do ordinarily, than they usually come - unusual explosions. Millions of thoughts rush in, because they have some investment in you - and you are trying to get out of their power? They will give you a hard time. So thoughts are bound to come. What are you going to do with thoughts? You cannot just go on sitting visibly there, you will have to do something. Fighting is not going to help because if you start fighting you will forget to look at the tip of the nose, the awareness of the third eye, the circulation of the light; you will forget all and you will be lost in the jungle of thoughts. If you start chasing thoughts you are lost, if you follow them you are lost, if you fight them you are lost. Then what is to be done?

And this is the secret. Buddha has also used the same secret. In fact, the secrets are almost the same because man is the same - the lock is the same, so the key has to be the same. This is the secret: Buddha calls it sammasati, right remembrance. Just remember: this thought has come, see where it is, with no antagonism, with no justification, with no condemnation. Just be objective as a scientist is objective. See where it is, from where it is coming, where it is going. See the coming of it, see the staying of it, see the going of it. And thoughts are very mobile; they don't stay long.

You simply have to watch the arising of the thought, the staying of the thought, and the going of the thought. Don't try to fight, don't try to follow, just be a silent observer. And you will be surprised: the more settled observation becomes, the less thoughts will come. When observation is perfect, thoughts disappear. There is only a gap left, an interval left.

That's what Freudian psychoanalysis is: the free association of thoughts. One thought comes, and then you wait for another thought, and then another, and the whole chain... That's what all kinds of psychoanalysis do - you start moving backwards into the past. One thought is connected with another, and so on and so forth, ad infinitum. There is no end to it. If you go into it you will be moving into an eternal journey that will be a sheer wastage. Mind can do that. So beware of it.

NOTHING IS GAINED BY PUSHING REFLECTION FURTHER. ONE MUST BE CONTENT TO SEE WHERE THE THOUGHT AROSE, AND NOT SEEK BEYOND THE POINT OF ORIGIN; FOR TO FIND THE HEART (CONSCIOUSNESS, TO GET BEHIND CONSCIOUSNESS WITH CONSCIOUSNESS ITSELF), THAT CANNOT BE DONE.

You cannot go with consciousness beyond consciousness, so don't try the futile, the unnecessary; otherwise one thing will lead you to another and so on and so forth, and you will completely forget what you were trying to do there. The tip of the nose will disappear, the third eye will be forgotten, the circulation of the light will be miles away from you.

So only this much - the single thought. Don't go into the chain. The single thought arises; watch where it is, from where it is coming and, when it disappears, watch - it has disappeared. Take note.

Buddhists say when a thought arises, say, 'Thought, thought,' so that you become alert. Just as when a thief comes into the house, you say, 'Thief! thief!' and everybody becomes alert, simply say, 'Thought, thought,' and you will become alert, watchful. A thief has entered. Now watch what the thief is doing.

The moment you become aware, the thought will stop; it will look at you and be a little surprised because you have never done this before; it will feel a little unwelcome. 'And what has happened to this man? He has always been such a good host, and now he says, "Thief! thief! Thought, thought." What has happened to this man?'

The thought will be puzzled; it will not be able to comprehend what is happening. 'Is this man going mad, looking at the tip of the nose and saying "Thought, thought"?' The very awareness will stop the movement of the thought for a time. It will be stuck there. And go on watching. Don't condemn, don't throw it out, don't fight, because either condemnation or justification will make you identified with the thought. Simply be there, alert, looking at the thought.

Then it starts disappearing. Just as it came, it disappears. It came out of imagination, it disappears into imagination. Once it disappears, you come back to contemplation. You need not go to the very origin of it because there is none, then you will have to go to the very origin of existence.

That's why psychoanalysis has no end; it is never finished. There is not a single person in the world who is totally psychoanalyzed. Nobody can be totally psychoanalyzed. One year, tWo years, three years, four, five, six, seven - you can find people who have been going to psychoanalysis for seven years. Then what do you think - do they stop because the psychoanalysis is complete? No. They are bored with the psychoanalyst, the psychoanalyst is bored with them. And everything has to be finished somewhere; one has to put a full point. How long can one go on?

But no psychoanalysis is ever complete - it cannot be. It is an infinite onion; you can go on peeling it and peeling it and peeling it, and you will never come to the end of it. But it helps; it makes you more adjusted to yourself and to society. It does not transform you, it makes you normally abnormal, that's all. It helps you to be adjusted to the neurotic society in which you are. It makes you not a transformed, luminous being, but an ordinary person who is accepting of all that life brings, good and bad, and who starts dragging himself as everybody else is dragging. It teaches you a kind of sad acceptance of life. It is not true acceptance either, because true acceptance always brings celebration.

Sigmund Freud has said that man cannot be happy, at most he can be comfortable. Life can be made more comfortable, that's all, but happiness is impossible.

It is not impossible - it is impossible through psychoanalysis - because there have been happy people; we have seen them. A Buddha, a Lao Tzu, a Krishna - we have seen these dancing people. Freud is not happy, that is true, and he cannot be happy unless he drops psychoanalysis and moves into some meditative process; he will not be happy. It will take a few more lives for him to learn meditation.

In fact, he was very afraid of meditation. And not just Sigmund Freud, but even a man like Carl Gustav Jung was afraid. Carl Gustav Jung has written a commentary on this book, THE SECRET OF THE GOLDEN FLOWER; but it is only intellectual, it has no existential value. He had no experience of meditation himself - how can it have any existential value? And he was a very egoistic person; and the egoistic person finds it very difficult to enter into meditation because you have to drop your ego at the very door.

Jung came to India while Raman Maharshi was alive, and many people suggested to him: 'Since you have come to India and you are so interested in the inner mysteries of life, why don't you go to Raman? You write commentaries on THE SECRET OF THE GOLDEN FLOWER - and here is a Golden Flower in full bloom. Why don't you go to Raman?' But he never went. He travelled in India, met many people, but never went to see Raman. Why? What was the fear? Afraid to encounter this man, afraid to face this mirror.

Have you ever looked at Jung's picture? Even in the picture the ego is so apparent. Freud doesn't seem as egoistic as Jung. Maybe it was his ego that took him away from his master, Sigmund Freud, that made him betray Freud. Just look at his picture. His eyes... they are very cunning, calculating, as if ready to jump on anybody; tremendously egoistic, but very clever, intelligent, intellectually skillful.

Remember, psychoanalysis or analytical psychology or other brands of the same game cannot lead you to happiness, they can lead you only to a lukewarm life of adjustment. They cannot help you to become aflame with celebration; this is beyond their capacity. And the reason? The reason is that they go on analyzing the thought. Analysis is not needed.

TOGETHER WE WANT TO BRING THE STATES OF THE HEART TO REST, THAT IS TRUE CONTEMPLATION.

We want to bring the whole being to a kind of absolute rest. Analysis is not going to help, because analysis will create a turmoil, a restlessness.

THAT LEADS TO NO GOAL. WHEN THE FLIGHT OF THE THOUGHTS KEEPS EXTENDING FURTHER, ONE SHOULD STOP AND BEGIN CONTEMPLATING.

So these two things have to be remembered, these are two wings. One: when there is an interval, no thought is coming, contemplate. When a thought comes then just look at these three things: where the thought is, from where it has come, where it is going. For a moment stop looking into the gap, look at the thought, watch the thought, say goodbye to it. When it leaves, again immediately move back to contemplation.

Again, just as an example: if you are looking at the gaps between the cars passing on the roads, when the car comes what will you do? You will have to watch the car too, but you don't become concerned about the car, you don't become concerned about the make, the vintage, the year, the colour, the driver, the passenger - you don't become concerned about all that analysis - yoU simply take note of the car. The car has come, the car is there in front of you, the car has gone. And again you become interested in the gap. Your whole interest is in the gap. But the car comes, so for a moment you have to pay attention to it. Then it is gone; you again start falling into rest, into contemplation, into the interval.

WHEN THE FLIGHT OF THE THOUGHTS KEEPS EXTENDING FURTHER, ONE SHOULD STOP AND BEGIN CONTEMPLATING. LET ONE CONTEMPLATE AND THEN START FIXATING AGAIN.

THAT IS THE DOUBLE METHOD OF MAKING FAST THE ENLIGHTENMENT. IT MEANS THE CIRCULATION OF THE LIGHT. THE CIRCULATION IS FIXATION. THE LIGHT IS CONTEMPLATION.

Whenever you contemplate you will see light flooding in, and whenever you fixate you will create the circulation, you will make the circulation possible. Both are needed.

THE LIGHT IS CONTEMPLATION. FIXATION WITHOUT CONTEMPLATION IS CIRCULATION WITHOUT LIGHT.

That's what has happened; that calamity has happened to hatha yoga. They fixate, they concentrate, but they have forgotten the light. They have completely forgotten about the guest. They only go on preparing the house, they have become so engrossed in preparing the house that they have forgotten the purpose for which they are preparing the house, for whom. The hatha yogi continuously prepares his body, purifies his body, does yoga postures, breathing exercises, and goes on doing it, ad nauseam. He has completely forgotten what he is doing it for. And the light is standing there but he won't allow it because the light can come in only when he is completely in a let-go.

FIXATION WITHOUT CONTEMPLATION IS CIRCULATION WITHOUT LIGHT.

This is the calamity that happens to the so-called yogis. The other kind of calamity happens to psychoanalysts, philosophers.

CONTEMPLATION WITHOUT FIXATION IS LIGHT WITHOUT CIRCULATION.

They think about the light, but they have not made the preparation for it to flood in; they only THINK of light. They think of the guest, they imagine a thousand and one things about the guest, but their house is not ready. Both miss.

Otherwise you can also miss. Prepare and then wait. Get ready. Looking at the tip of the nose, alert to the third eye, an erect spine, a comfortable posture - that's all that you have to do; more than that is not needed. There is no need to go on doing yoga postures year in, year out; that is stupid.

And that's why you will find the so-called yogis looking so stupid, unintelligent. Maybe their bodies are strong and they will live long, but what is the point of it? Without light life is going to remain unintelligent and dark. Whether you live long or short makes no difference. The real point is to live in light even for a single moment, and then it is enough. That single moment is eternity.

And there are philosophers who go on thinking about the light - what it is, how to define it, and which definition is the best - and they constantly create many theories, dogmas, and great systems of thought, but they are not ready for it. And the light is just waiting at the door.

Don't fall into either of these two fallacies. If you can remain alert, it is a very simple process and immensely transforming. In a single moment a man who understands rightly can enter into a separate kind of reality.

The Secret of Secrets, Vol 1.
Talks on the Secret of the Golden Flower
Chapter 11 - The Whole and Holy Circle