ENERGY BLOCKAGE REMOVAL
|2005 AND 2006|
VEDANTA: SEVEN STEPS TO SAMADHI
In Deep Patience
2-YOU OFTEN TELL STORIES OF PERSONS WHO WENT INTO ALONENESS IN SOME FOREST AND WHO BECAME SILENT AND PEACEFUL THERE. BUT ALONENESS SEEMS TO MAKE MOST MODERN PERSONS ANXIOUS AND DEPRESSED, AND IT CREATES A YEARNING FOR HUMAN COMPANIONSHIP. INSTEAD OF THE PATTERNED MIND DROPPING, WE BECOME MORE ACUTELY AWARE OF IT AND PREOCCUPIED WITH IT. HOW TO OVERCOME THIS? HOW CAN WE LEARN TO ENJOY LONG PERIODS OF ALONENESS, AND DROP THE OLD MIND IN IT?
The second question:
YOU OFTEN TELL STORIES OF PERSONS WHO WENT INTO ALONENESS IN SOME FOREST AND WHO BECAME SILENT AND PEACEFUL THERE. BUT ALONENESS SEEMS TO MAKE MOST MODERN PERSONS ANXIOUS AND DEPRESSED, AND IT CREATES A YEARNING FOR HUMAN COMPANIONSHIP. INSTEAD OF THE PATTERNED MIND DROPPING, WE BECOME MORE ACUTELY AWARE OF IT AND PREOCCUPIED WITH IT. HOW TO OVERCOME THIS? HOW CAN WE LEARN TO ENJOY LONG PERIODS OF ALONENESS, AND DROP THE OLD MIND IN IT?
This is nothing new for the modern mind; this has been always so. Mind cannot exist in aloneness; to be alone means mind will have to commit suicide. Mind becomes anxious -- it is a murder. Whenever you go alone, the mind cannot exist in that aloneness.
Mind can exist only in the society; mind is a social phenomenon, others are needed for it. You cannot be angry when alone, or if you become angry you will feel very foolish; you cannot be sad when alone, because there is no excuse; you cannot be violent when alone, because the other is needed; you cannot talk, you cannot go on chattering. You cannot use the mind, the mind cannot function -- and when mind cannot function it becomes anxious, worried. It needs functioning, it needs someone to communicate to.
Mind is a social phenomenon, a societal byproduct. And it has always been so. Even when Svetaketu went into the forest, he was anxious, he was worried, he was depressed in the beginning. The difference is not in the mind; the difference is in patience. The mind remains the same, modern or old, but in the old days people were more patient, they could wait. You are not patient -- that is the problem. They were not time conscious and you are time conscious.
In the old days in the ancient world, particularly in the East, there was no time consciousness. That's why watches and clocks were not invented in the East. There was more possibility for their invention in China than in India, because they had done many things and it was possible to invent clocks, to measure time, but they were not interested in time. The modern mind is too interested in time. Why? This is a part of the Christian influence on the world. With Christianity and Islam time consciousness entered into the world. There are reasons for it.
In the East it has been believed always that life goes on forever and ever, it is eternal, it is timeless -- so there is no hurry; you will be again and again. Millions of times you were here and millions of times you will be again here; there is no hurry. This life is not the last nor the first, it is a long procession, and you are always in the middle -- there is no beginning and no end. So there can be no hurry about time; enough time, more than enough, is available.
With Christianity there is only one life -- this is the first and the last. Once you die you don't have any time any more; so you have a lifespan of seventy years at the most. There is so much to do, and so little time with you. That's why in the West there is so much hurry; everyone is running because life is going. Every moment life is becoming less and less. Time is passing, you are dying, and you have so many desires to fulfill and no time to fulfill them, so anxiety is created.
In the East it was totally different. It is said in one of the Tibetan scriptures that even if you have to go in a hurry, go slowly. Even if you have to go in a hurry, go slowly. It is said that if you run you will never reach; if you sit you can reach, but if you run you will miss. An eternal procession, many lives, millions of lives, enough time -- patience was possible.
In the West only one life, and every moment life changing into death; nothing is fulfilled, no desire completed, everything incomplete -- how can you be patient? How can you wait? Waiting has become impossible. With the idea of one life, and with another idea of linear time, Christianity has created anxiety in the mind; and now Christianity has become a global influence.
Christianity says that time is not moving in a circle, it is moving in a straight line. Nothing is going to be repeated again, so everything is unique. Every event is once and for all, it cannot be repeated. It is not a circle; it is not like a wheel of a cart moving where every spoke will come again, where again and again the same spoke will be repeated.
In the East time is a circular concept, just like seasons moving in a circle. The summer comes and then the summer will come again, and it has been so always and it will be so always. And the Eastern concept is nearer to truth than the Western, because every movement is in a circle. The earth moves in a circle, the sun moves in a circle, the stars move in a circle, the life moves in a circle -- every movement is circular. So time cannot be an exception; if time moves at all, it moves in a circle. The linear concept of time is absolutely wrong.
That's why in the East we were never interested in history. We have been interested in myth, but never in history. The West introduced history into the world. That's why Jesus became the center of history, the beginning of the calendar. We go on measuring time with "before Christ," "after Christ." Christ became the center of all history, the first historic person.
Buddha is not historic, Krishna is not at all; you can never be certain whether really Krishna was ever born or not, whether the whole thing was just a story or a history. But the East was never worried about it. They say everything is a story, and it has been told many times and will be told again and again. There is no need to be concerned with facts, because facts are repetitive. It is better to be concerned with the theme, not with the facts -- so you may not be able to understand many things.
It is said that before Rama was born, one of the avatars of India, Valmiki, wrote his story -- before he was born! It is impossible. How can you write the history when the man is not yet born? But Valmiki wrote first, and then Rama had to follow his story, whatsoever he had said. How did it happen? This is mysterious, but not mysterious at all if you look at the Eastern concept of time.
Valmiki says, "I know Rama, because in many ages he has been born before -- I know the very theme. So I create the story, because I know the theme, I know the essential. The nonessential I will put in the story."
And Rama must have thought, "Why contradict Valmiki? Why contradict this old man? Follow it." And he followed.
The East lives in myth; myth means a repetitive theme, the essential is always there. In the West myth is meaningless. If you can prove that something is a myth it becomes meaningless. You have to prove that it is history, it has happened in time; you have to be exact about it.
This linear concept of nonrepetitive life creates anxiety, so when you go into silence, alone, you become worried. One thing is: time is wasted. You are not doing anything, you are just sitting. Why are you wasting your life? And this time cannot be regained, because they go on teaching in the West: Time is wealth. It is absolutely wrong, because wealth is created by scarcity, and time is not scarce. The whole economics depends on scarcity: if something is scarce it becomes valuable. Time is not scarce, it is there always. You cannot finish it; it will always be there -- so time cannot be economic. It is not scarce; it cannot be wealth.
But we go on teaching, "Time is wealth -- don't waste it. Once wasted it never comes again." So if you go into aloneness and then you sit there, you cannot sit there for three years, you cannot sit there for three months, even three days are too much -- you have wasted three days.
And what are you doing? The second problem arises -- because in the West being is not very valuable, doing is valuable. They ask, "What have you done?" -- because the time has to be used in doing something. They say in the West that a vacant mind is the devil's workshop. And you know it, in the mind you also know it, so when you are sitting alone you become afraid. Wasting time, not doing anything, you go on questioning yourself, "What are you doing here? Just sitting? Wasting?" -- as if just being is a wastage! You have to do something to prove that you have utilized your time. This is the difference.
In the old ancient days, in the East particularly, just to be was enough; there was no need to prove anything else. No one was going to ask, "What have you done?" Your being was enough and accepted. If you were silent, peaceful, blissful, it was okay. That's why in the East we never demanded from sannyasins that they should work -- no, no need. And we always thought that sannyasins, those who had left all working, were better than those who were occupied in work.
This cannot be done in the West. If you are not working you are a vagabond, a bum. Hippies are a very new phenomenon. The East has always been hippie-oriented. We have created the greatest hippies of the world -- a Buddha, a Mahavira: not doing anything, just sitting and meditating, enjoying their being, just being blissful as they are, not doing anything. But we respected them -- they were the supreme, the highest, the most respectable. Buddha was begging, but even kings had to come to bow to his feet.
Once it happened that Buddha was passing through a village, and the chief minister of the king of that locality told the king, "Buddha is coming, so we will have to go to receive him and touch his feet and pay our respects."
The king said, "But is it necessary for a beggar? He is just a beggar, and I am a great king. Why should I go and respect him and bow down to him? If he wants to see me, he can come and take an appointment with me."
The old chief minister, who was a very wise man, immediately gave in his resignation. He said, "If this is the case then I cannot remain here for a single moment."
The king was worried, because this man was much too valuable to be lost, so he said, "But why?"
The old man said, "This is absolutely wrong. You may be a great king, you may become the emperor of the whole earth, but you cannot become greater than Buddha. He has left all kingdoms, and you are still obsessed with wealth, riches, prestige, power. He has left all of them, he has nothing, and only a person who has nothing is the highest, because he doesn't desire. You will have to go and respect him, otherwise take my resignation. I cannot remain in this unholy palace for a single moment." The king had to go.
The East was totally different; a different milieu was there. Being was respected. No one was going to ask, "What have you done?" Everyone was just asking, "What are you?" Enough! If you were silent, peaceful, loving; if compassion was there; if you had flowered -- enough! Then it was society's duty to help and serve you. No one would say you should work, or you should create something, you should be creative. In the East they thought that to be oneself is the highest creativity, and the presence of such a man was valuable. He could go into silence for years.
Mahavira was in silence for twelve years. He would not speak, he would not go into villages, he would not see anybody. And when he started speaking, somebody asked him, "Why were you not speaking before?"
He said, "Speech becomes valuable only when you have attained silence, otherwise it is futile -- not only futile, dangerous also, because you are throwing rubbish into others' heads. So this was my effort: that I would speak only when talking had completely stopped inside. When the inner talk had disappeared, only then would I speak. Then it is not a disease."
And they could wait, because the East believed in reincarnation. They could wait. There are stories that a disciple would come to the master and wait for thirty years, would not ask anything but just wait for the master to ask, "For what have you come?" Thirty years is too much -- one life completely wasted -- but waiting for thirty years will do the work.
People from the West come to me and they say, "This very evening we are leaving, so give us some key. How can we become silent? But we don't have any time to stay -- we must go." They are thinking in terms with which they have become acquainted -- instant coffee -- so they think there must be some instant meditation, a key I can hand over to them and it is finished. No, there is no key. It is a long effort, it is a deep patience. And the more you are in a hurry, the longer it will take. So remember this: if you are not in any hurry it may happen this very moment. When you are not in a hurry the quality of mind is there, silence is there.
I will tell you one story. Once it happened that two monks were traveling. They crossed a river in a boat, and the ferryman said to them, "Where are you going? If you are going to the city beyond this valley, go slowly."
But the old monk said, "If we go slowly we will never reach, because we have heard that the gates of that city are closed after sunset, and we have just one or two hours at the most, and it is a very long distance. If we go slowly we will never reach, and we will have to wait outside the city. And the outside of the city is dangerous -- wild animals and everything -- so we will have to make haste."
The ferryman said, "Okay, but this is my experience: those who go slowly, reach."
The other monk listened to it. He was a young man and he thought, "I don't know this part of the country, and this ferryman may be right, so it is better to follow his advice." So he walked slowly, leisurely, as if not going anywhere, not in a hurry, just for a walk.
The old man hurried, started running. He had many scriptures on his back. Then he fell down: tired, carrying weight, old, and in such a hurry, so tense, he fell down. The man who was not in a hurry simply walked and reached.
The ferryman was coming and he came near the old man. He was lying by the side of the road; his leg was broken and blood was oozing out. The ferryman said, "I told you that this has been always so: those who walk slowly reach, those who are in a hurry always manage to stumble somewhere or other. These parts are dangerous. The road is rough and you are an old man. And I had advised you, but you wouldn't listen to me."
This is one of the Korean Zen stories, and this is how it is in life. Go slowly, patiently, not in a hurry, because the goal is not somewhere else -- it is within you. When you are not in a hurry you will feel it; when you are in a hurry you cannot feel it because you are so tense. If you are not going anywhere at all, then you can feel it more immediately.
In Japan meditation is called zazen. Zazen means simply sitting and not doing anything. So Zen priests, monks, have to sit for six hours a day or even more; the master never gives them anything to do, they have just to sit. They have trained themselves for just sitting, not asking for anything to do, not even a mantra -- just sitting.
It is very arduous. It looks easy but is very arduous, because the mind asks for some work, something to be done. And the mind goes on saying, "Why? Why waste time? Why just go on sitting? What is going to happen by just sitting?" But for three years, or even more, the seeker sits. Then, by and by, the mind drops asking. It is useless now, you don't listen to it. It has got fed up with you, so the mind stops asking. By and by, when the mind is not asking, you start realizing a new life force within you which was always there but you were so occupied you couldn't listen to it, you couldn't feel it. Unoccupied, you start feeling it.
Mind has always been creating problems and loneliness. Go in aloneness at least for three months, and decide beforehand that whatsoever happens you are not going to listen to the mind. Decide beforehand that you are ready to waste three months, so there is no need to think again and again that you are wasting time. You have decided that you are going to waste three months, and you are not going to do anything -- you will simply sit and wait. A miracle is possible.
Just within these three months, some day suddenly you will become aware of your being. When there is no doing you become aware of being. When there is too much doing you go on forgetting the being which is hidden behind.