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Sufism

THE WISDOM OF THE SANDS, VOL. 1

Chapter 8: There is no Ladder

Question 3

 

 

Energy Enhancement                Enlightened Texts                Sufism                 The Wisdom of the Sands, Vol. 1

 

 

The third question:

Question 3

YOU SPOKE TODAY OF LOVE AND DEATH AND THE IMPORTANCE OF EXPERIENCING LOVE TO PASS CONSCIOUSLY INTO DEATH. I HAVE NEVER EXPERIENCED DEEP LOVE, ONLY SUPERFICIAL ATTACHMENTS. I DO NOT LOVE EVEN MYSELF SO HOW CAN I LOVE ANOTHER? I KNOW THERE IS NOTHING I CAN DO REGARDING THIS IMPASSE AS THERE IS A SEASON FOR ALL THINGS AND AT THE RIGHT TIME WHAT IS NEEDED HAPPENS. IS THERE ANYTHING MORE I CAN DO THAN WAIT?

First, don't console yourself. Consolation is not the way to real understanding. It is true that there is nothing that you can do, but this can be just a consolation, a kind of defeatism. Then it is untrue. Even a truth can be used as a lie; it all depends on you. This is just in your mind: "What can I do? So I have to wait." But your waiting will be impotent because it will be out of a kind of defeatism, out of a kind of pessimism.

There is another kind of waiting which is not impotent, a waiting which is aflame, a waiting which is passionate, a waiting which is prayerful, a waiting which does not come as a consolation but comes as an understanding.

What is understanding? Understanding is: "I cannot do on my own, but God can do through me." And any time is the right time, and any season is the right season. There are not seasons when enlightenment happens, just as it happens that in the spring all flowers bloom. If there were seasons when enlightenment happened, then many people would have become enlightened when Buddha became enlightened, then many people would have become enlightened when I became enlightened. There are not seasons. As far as enlightenment is concerned, it is always spring, it is always the right season. But why is it not happening to you?

And I say waiting is the only thing that can be done -- but remember, it has to be a waiting full of prayer, full of longing, of a great intensity; not impotent, not lethargic; waiting with a very, very active energy, not just passivity. And these are two different kinds of waitings.

When you wait for your beloved there is not passivity: you are all aflame, you are full of energy. In fact you are never so full of energy as when you are waiting for your beloved. You are all awareness. Just a dead leaf moves in the wind on the road, and you rush, and you open the door -- "Maybe she has come?" A postman passes by and his footsteps are heard, and you run -- "Maybe she has come!" Everything, every sound, becomes her sound. The wind comes and knocks on the door, and you run -- "So she has come!" It is not lethargy, you are not lying down on your bed. You are very, very actively waiting.

My feeling is that the questioner is in a kind of defeatism, pessimism, lethargy. If you are waiting in lethargy it will not happen. Then no season is spring.

The energy has to be totally there, vibrating, pulsating, streaming -- and yet you are waiting, you are not doing anything. What can you do? What can be done? Man as himself is tiny, but man can pray, man can cry and weep.

Let your waiting be full of tears, let your waiting be full of prayers. Let your waiting be not just passive but immensely, intensely active. That is the doing that is needed. You will have to make the distinction very clearly.

The real opposition is not between waiting and doing. The real opposition is between active waiting and passive waiting. Active waiting and passive waiting are the enemies. Doing and non-doing are not the enemies.

You say, "YOU SPOKE TODAY OF LOVE AND DEATH AND THE IMPORTANCE OF EXPERIENCING LOVE TO PASS CONSCIOUSLY INTO DEATH. I HAVE NEVER EXPERIENCED DEEP LOVE -- ONLY SUPERFICIAL ATTACHMENTS."

The reason may be that because you called those attachments superficial, that's why you have not been able to experience deep love. You condemned. To call anything superficial is to prevent yourself from going deeply into it. Nobody wants to go into anything superficial. But the word is significant. What does superficial mean? It simply means that you are just touching the surface of it. If you go deep into it, it will become deep. Every superficiality has a depth in it, otherwise it would not be superficial either. The surface of the ocean is possible only because the depth of the ocean is there. The surface contains the depth and the depth cannot be there without the surface. Just see the point.

Anything superficial can become deep, it depends on you; and anything deep can remain superficial, that too depends on you. And people have been taught to condemn all superficial things. That's why they are debarred from experiencing the depth of life. Everything is superficial. You fall in love with a woman -- this is superficial. You have a friendship -- that is superficial. You love flowers -- that is superficial, because flowers are momentary. And your religions go on saying, "Search for the eternal. Don't fall in love with the momentary." And the momentary contains the eternal! The moment is eternity. Because the wave contains the ocean, if you condemn the wave you will never know what the ocean is.

Drop condemnations. Forget all these words -- superficial, momentary, temporal, worldly -- these are all dangerous words. Once you start using them, once you get accustomed to them, you are prevented from every depth. It is like you condemn the door: you say, "A door is a door. I am in search of the temple." But wherever you will go you will find the door first, and then the temple. And you are against the door, so you go on moving and you never reach any temple. The door belongs to the temple. It is as divine as the deity within.

Learn to respect the momentary and soon the eternal will knock on your doors. Love the superficial too! Love the physical too! Be sensuous, be sexual. Don't condemn, because these are the doors. Only through these doors will you enter into something which is non-sexual, non-sensuous. This is the mystery of life: that sensuality leads to non-sensuality, sexuality leads to non-sexuality. The body leads into soul, and the world becomes the door to the divine, to God.

"I HAVE NEVER EXPERIENCED," you say, "DEEP LOVE."

How can you experience deep love? First, all that you experience you call superficial. Second, you have not experienced deep love but you must have some idea what a deep love is supposed to be -- a perfectionist ideal that deep love has to be 'like this'. And you will never find it, because in life everything is mixed. In life the sky and the earth are mixed: you will never find pure sky and you will never find pure earth either. You will be surprised to know that all the great religions spread into the world by the same routes from where all great epidemics spread; the same routes have been followed by religions too. The same route that the plague spreads by is the route Christianity moves on. But you cannot condemn just because the same route has been followed.

Everything is mixed in life. You have to learn that life has a multiplicity in it, and you have to start decoding different things in life. Decode the surface and you will reach to the profound depth. Get into the body and how long can you avoid the soul? People have great ideas about love, how love should be; they have impossible ideals about love. Then they cannot fulfill that ideal and they feel condemned.

Drop all ideals of love. You don't know what love is! All that you know you call superficial, and all that you don't know you gather from poets and philosophers -- who may have gathered from other poets and from other philosophers, and this goes on and on. You don't know what profound love is. You know the superficial. So it is perfectly good, for the moment. Go into the superficial, go totally into it, and by going totally into it you will come across the deep, the profound. And then you will be surprised that it has NO connection with the ideals that people are carrying. It is so indefinable that no definition has ever been just and fair to it. And it is so mysterious that no explanation is possible. It cannot be reduced to any theory. Accept the ordinary; the extraordinary is hidden in it.

And your waiting seems to be just a dull, passive, dead waiting, a kind of great lethargy. God will not happen, this is not the waiting for God. Only death will happen. Out of this kind of waiting only death happens, nothing else.

And don't postpone, don't play games. These are mind games.

You say, "I KNOW THERE IS NOTHING I CAN DO...."

How do you know? How do you know that nothing can be done? Have you done ALL that can be done? Have you come to this point by your own experience, that nothing can be done? Then you would not have asked the question: "Is there anything more I can do than wait?" You are still searching to do something. This is not your experience; there is still some desire to do. There is something still groping in the dark, but you are consoling yourself that "There is a season for all things and at the right time what is needed happens."

This is cliche. Drop it. You have heard it repeated too often, it has entered into your mind. This is just consoling yourself. This consolation will become poison. This is a way for the mind to postpone. The mind never wants to get into anything -- it only desires, it lives in desiring. In fact if what it desires happens the mind is immediately frustrated with it.

There is a beautiful poem of Rabindranath Tagore:

"I searched for God for many, many lives, and I saw Him always far away, somewhere passing by the side of a star. And my longing became greater and greater and greater, and I searched and searched. And I was very happy in my search, immensely happy in my search. Then one day it happened: I reached the house where God lived. I read the nameplate. I was thrilled, I was all joy -- so I have arrived! I was just going to knock on the door, then the mind said, "Wait a minute. Think about it twice. You may really find Him there. Then what? If He is really there, then what will you do? How will you live? You live through desire for Him, you live through desire. You are a seeker, a searcher; that is the only way you know how to be. If you have found Him you will be stuck. Then what will you do?'" And Rabindranath said, "I really became frightened. All joy disappeared." Yes, this was something very, very important to be considered -- "If I knock on the door and He opens the door and embraces me, then what? Then where do I go from there? Then I am stuck in His embrace And He may be beautiful, but that is the end of me and my world and the ways that I have always known, and it has been so beautiful searching and seeking." He says, "I took my shoes off my feet and carried them in my hands down the staircase because I was afraid He might hear the noise, 'Somebody is there,' and He might open without my knocking. Then I escaped, and I ran as fast as I have ever run before. Since then I have been running from Him, and I don't look back. I have again started searching and again started asking people 'Where is God?' And I again see Him sometimes, somewhere there, far away in the stars. I start searching and I go on searching, and all the time I know where He lives so I avoid that house. I go everywhere else."

Mind exists in desiring. And the best way to continue desire is to lie down in a deep lethargy and wait for the right season to come. It never comes -- because the right season is always there. Only when you are intensely aflame does it come; otherwise it is there. When you are aflame, when you become spring, you are immediately in contact with the spring which is eternally present. Don't be lethargic.

I have heard....

The frogs who had been out on the tiles were suffering from a terrific hangover. "Oh dear," remarked one, "I wish we had some aspirin." At that moment a tortoise who had ambled by overheard his remarks and said, "I say, you fellows, I will go down to the village and get you some aspirin, if it will be of any help."

"Ah, my dear fellow, would you really? That's most kind of you to offer," replied the frog. And the tortoise started off.

Well after about two weeks there was no sign of any aspirin or the return of the tortoise. So one frog said to the other, "I say, do you think that tortoise can be relied upon? He has been gone an awfully long time."

At this remark the tortoise, who had been having a quiet rest behind a boulder, said, "If you speak like that behind my back, I jolly well won't go and get that aspirin. So there!"

You can live in a kind of lethargy for ever and ever; nothing will happen to you. And I am not saying that God does not happen to those who wait. He happens only to those who wait! but waiting has a different quality. Waiting has to be aflame, only then does God happen. Every fiber of your being should be awake, alert: any moment it is going to happen, how can you fall asleep?

Jesus is reported to have said again and again to his disciples, "Be awake. Don't fall asleep." And he tells the parable where a Master told his servants, "I am going on a pilgrimage but I may return any day, any moment, day or night. You have to be awake for twenty-four hours because I may come at any time, and I will come without informing you."

This is the situation: the servants have to keep watch day and night. They have to be alert, the Master can come at any moment.

God can come at any moment -- you have to be alert, watchful. Your waiting should be alert, watchful, intense. That is your doing. Waiting is not against doing. Waiting is the highest kind of doing, the subtlest kind of doing. Waiting is the greatest art of doing.

 

Next: Chapter 8: There is no Ladder, Question 4

 

Energy Enhancement                Enlightened Texts                Sufism                 The Wisdom of the Sands, Vol. 1

 

 

Chapter 8

 

 

 

 
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