ENERGY BLOCKAGE REMOVAL
|2005 AND 2006|
The Great Zen Master Ta Hui
... THE SENSES ARE MANIFESTATIONS OF ONE'S OWN MIND. IF YOU CAN UNDERSTAND THOROUGHLY LIKE THIS, THEN IT'S CALLED THE KNOWLEDGE THAT THERE'S NEITHER SELF NOR OTHERS. HEAVEN AND HELL ARE NOWHERE ELSE BUT IN THE HEART OF THE PERSON.
... AS SOON AS YOU BECOME AWARE OF GRADUALLY CONSERVING POWER IN THE MIDST OF THE AFFLICTIONS OF DAILY ACTIVITIES -- THIS IS HOW A PERSON ACHIEVES BUDDHAHOOD.
... WHEN YOU SEE IT AS IT REALLY IS, PRACTICE ACCORDING TO REALITY AND ACT ACCORDING TO REALITY.
... ONLY IF YOU ARRIVE AT THIS STAGE CAN YOU SAY THERE IS NO HEAVEN OR HELL, AND SUCH THINGS. YUNG CHIA SAID, "THERE ARE NEITHER HUMANS NOR BUDDHAS. THE UNIVERSE IS LIKE A BUBBLE IN THE OCEAN, ALL THE SAGES ARE LIKE FLASHES OF LIGHTNING." IF HE HADN'T GOTTEN TO THIS STAGE, HOW COULD YUNG CHIA HAVE SAID THIS? BUT WITH THESE WORDS, THOSE WHO MISUNDERSTAND ARE MANY....
FEELINGS AND AFFLICTION
... IT IS PRECISELY WHEN AFFLICTED THAT YOU SHOULD CAREFULLY INVESTIGATE AND ENQUIRE WHERE THE AFFLICTION ARISES FROM. IF YOU CANNOT GET TO THE BOTTOM OF ITS ORIGINATION, THEN WHERE DOES THE ONE WHO IS AFFLICTED RIGHT NOW COME FROM? RIGHT WHEN YOU'RE AFFLICTED, IS IT EXISTENT OR NONEXISTENT, EMPTY OR REAL? KEEP INVESTIGATING UNTIL YOUR MIND HAS NOWHERE TO GO. IF YOU WANT TO THINK, THEN THINK; IF YOU WANT TO CRY, THEN CRY. JUST KEEP ON CRYING AND THINKING. WHEN YOU AROUSE YOURSELF TO THE POINT WHERE THE HABIT ENERGY OF LOVE AND AFFECTION WITHIN THE STORE-HOUSE CONSCIOUSNESS IS EXHAUSTED, THEN NATURALLY IT'S LIKE WATER BEING RETURNED TO WATER -- GIVING YOU BACK YOUR ORIGINAL BEING, WITHOUT AFFLICTION, WITHOUT THOUGHTS, WITHOUT SORROW OR JOY.
"HAVING ENTERED THE WORLD, LEAVE THE WORLD COMPLETELY." IS THERE SUCH A THING AS A FATHER WHO IS NOT TROUBLED WHEN HIS SON DIES? IF YOU TRY TO SUPPRESS (SUCH SENTIMENTS) FORCIBLY, NOT DARING TO CRY OR THINK ABOUT IT, THEN THIS IS DELIBERATELY GOING AGAINST THE NATURAL PATTERN, DENYING YOUR INHERENT NATURE: (IT'S LIKE) RAISING A SOUND TO STOP AN ECHO, OR POURING ON OIL TO PUT OUT A FIRE.
Ta Hui, the man who started searching, has disappeared in the search. Now the one who is speaking is no more the old Ta Hui; he is discontinuous. The old is gone and the new is born. Whatever he is saying now has a totally different significance: it is not coming out of his mind, it is coming out of his experience.
One of the most significant experiences is power -- power not over others, but simply a tremendous energy arising in you from the very core of your being. It is not that you are powerful over others, it is simply that you are powerful. The power that is over others can be taken away; it is dependent on others, it is not yours. You are simply hiding your impotence.
Every politician in the world is psychologically sick. His sickness is a deep inferiority complex, a deep impotence. Now, there are only two ways to get out of this state of impotence: the cheapest and the simplest is to become powerful over others. But that is an illusory experience -- certainly cheap, but not real.
Real power comes only with the experience of your own being.
That's where politics and religion separate. Their enquiry is basically the same -- the search for power -- but politics chooses the cheapest, the most plastic way of attaining power, and religion goes in search of the authentic, the real, your own.
If you are independent, absolutely rooted in your own being, this experience of power can be shared. If you are close to the man of power and you are not afraid of opening up, you will immediately see a great flash, a great flow entering into your being, as if a flame has jumped from one lamp to another. It has been called, in the tradition of Zen, the transmission of the lamp. It is transmission of power, and it is a very strange experience.
One of the disciples of Gurdjieff -- perhaps the one who was with him the longest -- was Bennett. He had found Gurdjieff in a refugee camp in Constantinople after the Russian Revolution. Gurdjieff had escaped out of Russia. He knew that remaining in Russia would be absolutely dangerous for his life, and his disciples who were around him also persuaded him to escape in time. There was every danger, particularly from the communists, who don't believe in any spirituality, who don't believe that man has something eternal in him -- and that was Gurdjieff's lifelong work.
There was chaos all over the country. The czar and his government had failed, collapsed. The communists had not yet been able to establish order and peace. Everything was in chaos; the whole bureaucracy was disrupted -- and that was the time when all the people who wanted to get out of Russia had the opportunity.
Gurdjieff landed in Constantinople, in a refugee camp, where there were thousands of homeless Russians. Bennett discovered him in the refugee camp in Constantinople. That was the first time the world came to know about Gurdjieff. Bennett was in the army; he helped Gurdjieff to reach Paris, and whenever he was able he would come and live with Gurdjieff.
Bennett remembers in his autobiography something concerning power. He had come, utterly tired, to see Gurdjieff, and he was feeling for a few days as if he was going to die, as if all power to resist sickness had disappeared. He was pale, weak, and he had come just to see Gurdjieff for the last time, thinking that he would not be able to see him again.
When he entered Gurdjieff's room, Gurdjieff said, "What has happened to you, Bennett? It is not time for you to die." He put his hand on Bennett's head, and Bennett could not believe it: a great energy started flowing from his hand into Bennett's body. Bennett became young again, just within minutes. He opened his eyes, he could not believe it. He looked at his hands -- all his paleness had disappeared. There was a feeling of rejuvenation, almost a rebirth.
But when he looked at Gurdjieff, he could not believe it -- he had become pale. Bennett had never seen him so weak, and he could see what had happened: Gurdjieff had given himself, his life-force, his energy to him.
Gurdjieff said, "Don't be worried. It will take just ten minutes for me to be refilled." He went into the bathroom and when he came back, after ten minutes, he was just the same -- full of energy. Bennett wanted to know more about what had transpired.
Gurdjieff said, "If you go on practicing the discipline that I have given you, one day you will see for yourself that everybody has an inexhaustible source of power. It was an urgent situation, an emergency, so I poured myself; otherwise you would certainly have died. But I know that it is almost like a well: you can take the water out... if you do it quickly, the well may become empty -- but just for a few minutes, because many currents are coming in and filling the well. Soon it will be full again. You needed so much that I could not give slowly, I had to pour myself totally."
You all have that power. It has nothing to do with anybody else; it has something to do with your roots in existence. The more you become aware of your roots in existence, the more powerful you become.
This power has no equivalent in any other source of energy; it is not material, it is not electrical, it is not atomic, it is not nuclear. It is spiritual. It is a totally different dimension, which science has not yet even touched. But all the mystics of the world have lived in it, have danced in it and have given to their disciples without any restraint -- because the more you give it, the more existence brings to you from invisible sources.
Man is just like a tree. As the tree has roots in the earth, which you don't see, man has roots in existence which are invisible.
Once you become aware of your innermost center, at the very same time you become aware of your immense power. And this power can never do any harm to anybody. This power can be used only as a blessing. Ta Hui is talking about this power.
THE SENSES ARE MANIFESTATIONS OF ONE'S OWN MIND. In fact, the mind and the senses are one phenomenon. The senses are doors of the mind, connecting it with the world. Eyes, ears, nose, hands, the whole body -- all your six senses are nothing but your six connections with existence.
Mind goes on gathering information, energy, nourishment, from all these senses. Mind is only your seventh sense and nothing else -- or in other words, the central pool. From every sense, whatever comes falls into the mind. THE SENSES ARE MANIFESTATIONS OF ONE'S OWN MIND.
IF YOU CAN UNDERSTAND THOROUGHLY LIKE THIS, THEN IT'S CALLED THE KNOWLEDGE THAT THERE IS NEITHER SELF NOR OTHERS. If you can become aware of your mind, its senses, and be just a watcher, two things will disappear: the self and the other selves, I and thou.
One of the great Jewish thinkers of our age, Martin Buber, has worked his whole life on only one theme. His theme was dialogue, and his central and the most essential book about it is I AND THOU. He says, "The ultimate experience is a dialogue between I and Thou."
He is very articulate, tremendously intelligent, certainly one of the greatest geniuses of this age -- but he is not a mystic. He is still talking in terms of the duality, I and thou. What he is proposing is beautiful: that there should be a dialogue. Right now, even if you love somebody there is no dialogue; there is continuous conflict, an effort to dominate, not an effort to understand each other.
One of my friends is a professor. His doctors are tired, his wife, his children, everybody is tired of his drinking. The doctor came to me and said, "We have tried every possible way, but your friend simply seems to be incapable of dropping his habit of drinking. He is willing to die, but not to drop drinking."
So I went to see him. Before I could see him -- he was in his bathroom -- his wife told me, "Just the other day I read in the newspaper all the harm that can happen to drunkards. So I went in the bedroom... because he still had a hangover. I shook him and told him, `Look how many dangers there are for drunkards, how many things in the body can go wrong.'
He listened, and I was happy because he said, `Enough is enough, I will stop it from tomorrow.' And from the next day he stopped purchasing the newspaper, but the drinking continued -- why bother about newspapers that create such trouble?"
What kind of dialogue is possible? Nobody seems to listen to anybody else: everybody is talking, but they are all having a monologue.
So Martin Buber's thesis has an importance of its own: that mankind will be better if people could come to an understanding, could see the other's point of view, could stand in his shoes. That is the only possibility for having a peaceful world. But he does not understand that even a dialogue, although a beautiful thing in itself, is not going to bring peace in the world.
Only one thing can bring peace in the world, and that is when I and thou, the self and other selves, all disappear. A feeling arises of oneness, of one consciousness, of one being. And it can arise, because it is the reality.
IF YOU CAN UNDERSTAND THOROUGHLY LIKE THIS, THEN IT IS CALLED THE KNOWLEDGE THAT THERE IS NEITHER SELF NOR OTHERS. HEAVEN AND HELL ARE NOWHERE ELSE BUT IN THE HEART OF THE PERSON. Because we are thinking of ourselves as separate from everybody else, we have created a hell. If we can start having a harmony, a deep accord with each other, this very earth is the lotus paradise.
AS SOON AS YOU BECOME AWARE OF GRADUALLY CONSERVING POWER IN THE MIDST OF THE AFFLICTIONS OF DAILY ACTIVITIES -- THIS IS HOW A PERSON ACHIEVES BUDDHAHOOD. And because you are continuously in conflict with others, you are losing your power. If all conflicts disappear -- that means if you understand and feel the oneness with existence -- then you will start conserving your power without any effort, because there is nobody else to fight with, there is no way to destroy your power in unnecessary fights. You will conserve so much power that even if you are involved in the day-to-day activities of life, you will attain to buddhahood wherever you are.
This is a tremendous insight of Ta Hui. Now he is not talking from the mind; now he is saying things which only a man of experience can say.
WHEN YOU SEE IT AS IT REALLY IS, PRACTICE ACCORDING TO REALITY AND ACT ACCORDING TO REALITY. This is where the man of authentic experience differs from your so-called moralists, puritans, social servants, religious leaders.
The man of experience has no ten commandments, he does not have any fixed moral concepts, he has no ready-made ideas and ideals about good and bad, about right and wrong. He simply acts according to the harmonious reality; he does not fall in discord with it. That's all he has to do: he remains alert not to fall in discord; to remain always in accord. In tune with reality, you are right; the moment you are out of tune with reality, you are wrong.
This is a very different approach towards morality. It does not say, "Thou should not do this, thou should do this." There are no shoulds and should-nots. A very simple principle: Thou should not fall in discord with reality. Be in tune with it and you will be automatically on the right path. WHEN YOU SEE IT AS IT REALLY IS, PRACTICE ACCORDING TO REALITY.
Have you ever thought that the word "according" comes from "accord"? I don't think you will have even thought about it. PRACTICE ACCORDING TO REALITY means: Remain in accord with reality AND ACT ACCORDING TO REALITY. Just remember one thing: be in accord with existence, and your life will be a rejoicing, a blissful ecstasy, a continuous dance; your life will become an eternal spring.
ONLY IF YOU ARRIVE AT THIS STAGE CAN YOU SAY THERE IS NO HEAVEN OR HELL AND SUCH THINGS. YUNG CHIA SAID, "THERE ARE NEITHER HUMANS NOR BUDDHAS. THE UNIVERSE IS LIKE A BUBBLE IN THE OCEAN, ALL THE SAGES ARE LIKE FLASHES OF LIGHTNING." IF HE HAD NOT GOTTEN TO THIS STAGE, HOW COULD YUNG CHIA HAVE SAID THIS? BUT WITH THESE WORDS, THOSE WHO MISUNDERSTAND ARE MANY.
To understand a man like Yung Chia, who was the master of Ta Hui... It is always easy to misunderstand a man like Yung Chia. It is difficult -- almost impossible -- to understand him, because the basic ground for understanding is missing. You don't have any experience of what he is saying, and whatever your ways of understanding are, they are being contradicted by these statements.
He is saying, "THERE ARE NEITHER HUMANS NOR BUDDHAS." Ordinarily we understand that people who are asleep are human beings, and the people who are awake are the buddhas. But Yung Chia is saying something even greater. He is saying, "There are no humans, no buddhas, but only forms of awareness." One form we call human, another form we call the buddha -- but the reality is of the same energy, the same power, the same awareness.
You can make from the same mud many, many toys of different shapes -- but the reality within them is simply one. They are all mud. This whole existence consists only of consciousness; even rocks are nothing but condensed, fast asleep, snoring buddhas. If you listen closely you may hear their snores. They are really asleep -- so deeply asleep that you cannot wake them -- in a state of coma. But essentially there is no difference.
Essentially we are made of the same stuff. Whether you are a human being or a rock or a tree or a buddha, these are only forms. A man of ultimate awakening will know that all forms are just forms and nothing more. The reality within them is simply one and the same.
But such people as Yung Chia are bound to be misunderstood. Hence Ta Hui says, "BUT WITH THESE WORDS, THOSE WHO MISUNDERSTAND ARE MANY." How can you accept that a rock and a buddha are no different?
In fact, three hundred years after Gautam Buddha died, when the first statue of him was made the artist, the sculptor who made it, made it specially from pure white marble. Asked why he had chosen white marble -- because there are many other colors of marble and many other kinds of stones -- he said, "The white marble and Gautam Buddha sitting in his silence have some similarities: the same beauty, the same softness, the same grace. Watching certain great statues, it seems as if the statue is going to open its eyes any moment...."
In Ajanta, the Buddhist monks have done something absolutely miraculous. They have carved out the whole mountain, made great caves; a few caves are as big as this auditorium, so that five hundred people can very easily sit in meditation in one cave. Each cave has a statue of Buddha, and the last cave has the statue of Buddha when he is lying down and is ready to move into eternal sleep. It is a beautiful statue of Buddha lying down -- so alive that one feels any moment he is going to wake up.
The man who made the first statue made the remark that there is something very similar in the marble, because in its softness, in its beauty, something of Gautam Buddha's qualities is present. Perhaps he was not himself an enlightened being, otherwise he could have said that in the statue Gautam Buddha is fast asleep, and in Gautam Buddha the statue has awakened. That is the only difference -- not much of a difference.
But this kind of mystical statement can be understood only if you start having some experiences, if you start having some moments of accord with reality, of deep harmony and oneness. Then not only these statements but millions more will become immediately clear to you.
I have spoken on hundreds of mystics, and you will be surprised that I have never read those people before. For example, this Ta Hui: I don't know what he is going to say tomorrow, I don't know how he is going to end up; I simply go on responding to his statements as they are presented to me. But I don't have to read Ta Hui and other supporting material on his life, his works, his teachings. That's what a scholar will do: he will study everything possibly available about Ta Hui.
My approach is that of a mystic, not of a scholar. This is a very strange approach, because nobody else before me has ever done that; it is unprecedented.
Mystics don't care about other mystics; they have come home, now they want to move into eternal sleep -- so why bother? Scholars, who don't have any experience, are left to work on the meanings of the statements and the actions of the mystics. These poor scholars have nothing but libraries, other books, but they don't have any experience of their own. So whatever they do, howsoever clever, howsoever articulate, it remains fundamentally wrong. Only a mystic has the right to say anything about another mystic.
I have been able to talk on hundreds of mystics without any difficulty, for the simple reason that it is my own experience, and I respect my experience. If I find some mystic committing a mistake in his statements, or perhaps the mistake is committed by the people who recorded them, then I don't spare anybody -- it doesn't matter who he is.
I have a criterion of my own. I judge everything against my criterion, and if it is not twenty-four carat gold, then I say so. It hurts many people, but they don't see that one's commitment should be to the truth, not to personalities. Everything can be sacrificed -- all the saints and all the mystics can be sacrificed -- but not the truth.
... IT IS PRECISELY WHEN AFFLICTED THAT YOU SHOULD CAREFULLY INVESTIGATE AND ENQUIRE WHERE THE AFFLICTION ARISES FROM. Now he is coming closer and closer to devices of meditation. This is one of the devices: you are feeling sad or angry, and he is saying you can make it a meditation. Don't fight it, don't try to distract your mind into something else. Don't go to see a movie because you are feeling very sad. Don't try to repress your feeling. It is a great opportunity for meditation.
Just watch from where the anger arises. Just go to the very roots. Just go to the very roots from where the sadness is coming -- and the greatest surprise is that it doesn't have any roots.
So when you look for the roots, by that time your emotions start disappearing seeing that, "This man is strange -- he is looking for the roots!" And those afflictions, emotions, sentiments, feelings -- none of them have any roots. They are just clouds, without any roots, surrounding your mind.
So, if you start looking for roots, your emotions start dispersing -- "This is not the right man, he is not going to be affected by us. He is a little strange; here we are, and he is looking for the roots!"
Rather than being sad, rather than being angry, rather than being miserable -- search for the roots!
Every sentiment, every emotion, every feeling will disappear if you look for the roots. If your awareness goes that deep in search, then the emotion will be gone, and the sky of your inner being will be absolutely clear and clean. Ta Hui has given you a simple meditation. Just try it, and you will be amazed.
IF YOU CANNOT GET TO THE BOTTOM OF ITS ORIGINATION, THEN WHERE DOES THE ONE WHO IS AFFLICTED RIGHT NOW COME FROM?
Perhaps you may not be able to remain unaffected and just be a pure scientific investigator. You may become affected -- then you cannot find the very bottom from where these clouds are arising. So Ta Hui suggests another method: if you cannot find the origin, try to find out who this fellow is who is becoming miserable. Just turn your awareness and focus it on the person who is becoming angry, instead of on the misery or anger. It is another device: the method is the same and the purpose is the same -- just the object changes.
The moment you turn to look: who is this fellow, who is this guy who is becoming angry?... you cannot do both the things, because you are the guy. Either you can be angry, or you can look for the guy; you cannot do both things together. Either you can be angry or you can be in search for the one who is angry -- and if you are in search, you will not find the guy. Again the sky is clean and clear.
What you do is not the question; the point is that mind should come again and again to a state of utter silence and nothingness.
RIGHT WHEN YOU ARE AFFLICTED, IS IT EXISTENT OR NON-EXISTENT, EMPTY OR REAL? He is just giving you different devices, similar to each other. You are angry. He is saying: "Now become aware whether this anger is real, or you are just acting. Is it existent or nonexistent?" The device is to create a dislocation, a discontinuity between you and the anger.
Is the anger real?
Are you really angry?
You have never asked these things.
When you are angry you become so involved, so impressed, that you lose yourself in anger. If you start asking, "Is this anger real?"... The purpose of this question is to keep a little distance. Only then can you see whether it is real or not. From every aspect, from this corner and that corner, from behind and from the front ask, "Is this anger real?"
But anger cannot remain there if you are looking at it from all around. Anger can remain there only if you are absent. This looking for anger's reality makes you present, alert and aware -- and that's the end of the whole game. The anger starts disappearing like smoke.
So whatever feels right to you, that method has to be followed. Or you can try all the methods at different times -- because the whole day there are problems: sometimes you are miserable, sometimes you are angry, sometimes you are sad, sometimes you are feeling dull, sometimes you are feeling meaningless, sometimes you are feeling in great love and sometimes in great hate. You are such a marketplace, and the shops remain open twenty-four hours, day in, day out.
So it is a great opportunity: use all the methods for different things. And you can devise your own methods. The only thing to be remembered is that you should create a distance between the emotion, the feeling and you.
Just use any method of creating distance, and you will be amazed: this anger that has tortured you so much simply disappears, because you start looking for its roots, or you start looking for the person who is angry, or you start looking at all the aspects of the anger. You forget all about the person towards whom your anger was arrowed; your whole attention is focused now on the reality or unreality of anger itself. These are experienced, absolutely valid methods of transforming your mind into no-mind.
KEEP INVESTIGATING UNTIL YOUR MIND HAS NOWHERE TO GO. IF YOU WANT TO THINK, THEN THINK; IF YOU WANT TO CRY, THEN CRY. JUST KEEP ON CRYING, AND THINKING. WHEN YOU AROUSE YOURSELF TO THE POINT WHERE THE HABIT ENERGY OF LOVE AND AFFECTION WITHIN THE STORE-HOUSE CONSCIOUSNESS IS EXHAUSTED, THEN NATURALLY IT IS LIKE WATER BEING RETURNED TO WATER, GIVING YOU BACK YOUR ORIGINAL BEING.
Among many methods that I have devised... When I used to lead camps myself, there was one method where every afternoon all the participants in the camp used to sit together and everybody was allowed to do whatsoever they wanted -- there was no restriction, just that no one should interfere in anybody else's work. Whatever you wanted to say, you could say: if you wanted to cry..if you wanted to laugh, you could laugh -- and one thousand people... It was such a hilarious scene! You could never have imagined people -- serious people -- doing such stupid things! Somebody was making faces, putting out his tongue as far as he could, and you know that this man is a police commissioner!
One man I cannot forget, because he used to sit in front of me every day. He was a very rich man, from Ahmedabad, and because his whole business was the stock market, he was continually on the phone. Whenever this one hour meditation would begin, within two or three minutes he would take up the phone. He would start moving the numbers, saying "Hello!" And he would... It looked from his face as if he was getting the answer -- "Purchase it."
This would continue for one hour, and he was again and again phoning to this and to that place, and once in a while he would look at me and smile: "What nonsense I'm doing!" But I had to keep absolutely serious. I never smiled at him. So he would again start phoning: "Nobody is taking any notice, everybody is engaged in his own work."
One thousand people doing so many things... and these things were continuously going on in their minds. This was a great chance for them to bring them out. It was such a drama.
Jayantibhai used to be in charge of the camp in Mount Abu, and one of his closest friends took off all his clothes. That was a surprise! Jayantibhai was standing by my side, and he could not believe it. That man was a very serious man, very rich; what was he doing in front of one thousand people? And then he started pushing the car in which I had come to the place -- it was Jayantibhai's car. We were in the mountains, and just ahead there was a thousand-foot drop, and he was pushing the car, naked.
Jayantibhai asked me, "What has to be done? He is going to destroy the car, and I had never thought that this man was against my car. We are close friends."
So I told him, "You push it from the other side; otherwise he is going to..."
So he was preventing the car... and his friend was jumping around and shouting, "Get out of my way! I have always hated this car." -- because he did not have an imported car, and this was an imported car which Jayantibhai was keeping for me. I was coming to Mount Abu three or four times a year, so he was keeping that car just for me.
His friend must have been feeling jealous inside because he did not have an imported car. And then a few people rushed to help, seeing the situation. When he saw that so many people were preventing him, just out of protest he climbed a tree in front of me. Naked, he sat in the top of the tree, and he started shaking the tree. There was every danger that he would fall on top of the thousand people with the tree. Jayantibhai asked me, "What has to be done now?"
I said, "He is your friend. Let him be, don't be worried. Just move the people to this side and that, and let him do whatsoever he is doing. Now he is not destroying the car. At the most he will have multiple fractures."
As people moved away, he stopped. Silently he sat in the tree. After the meditation was over, he was still sitting in the tree, and Jayantibhai said, "Now get down. The meditation is over."
As if he woke up from a sleep, he looked all around and saw that he was naked! He jumped out of the tree, rushed to his clothes, and said, "What happened to me?" In the night he came to see me and he said, "This was a very dangerous meditation! I could have killed myself or somebody else. I could have destroyed the car, and I am a great friend of Jayantibhai, and I had never thought... but certainly there must have been this idea in me.
"I hated the idea that you always come in his car and I hated the idea that he has got an imported car, but it was not at all conscious in me. And what was I doing in the tree? I must have been carrying so much violence in me, I wanted to kill people."
That meditation was immensely helpful. It relaxed people in one hour so much that they told me, "It seems a heavy load has disappeared from the head. We were not aware what we were carrying in the mind." But upon becoming aware of it, there was no other way except an unlimited expression.
It was only a small experiment. I told people to continue it: Soon you will come to many more things, and one day you will come to a point where all is exhausted. Remember only not to interfere with anybody, not to be destructive. Say anything you want to say, shout, abuse -- whatever you want -- and exhaust all that you have been collecting.
But this is a strange world. The government of Rajasthan passed a resolution in their assembly that I cannot have camps in Mount Abu, because they had heard all these things were happening there -- people who are perfectly alright become almost mad, start doing all kinds of things. Now these politicians in the assembly don't have any idea of human mind, its inhibitions and how to exhaust them, how to burn them. I had to stop that meditation because otherwise they were not going to allow me to have camps in Mount Abu.
What Ta Hui is saying is exactly what my meditation was. IF YOU WANT TO THINK, THEN THINK. IF YOU WANT TO CRY, THEN CRY. JUST KEEP ON CRYING AND THINKING. WHEN YOU CAN AROUSE YOURSELF TO THE POINT WHERE THE HABIT ENERGY OF LOVE AND AFFECTION WITHIN THE STORE-HOUSE CONSCIOUSNESS -- that's something of which Western psychology has not yet become aware, this store-house consciousness. It is just like a basement of your mind.
In Sanskrit the name is alaya vigyan, the house where you go on throwing into the basement things that you want to do but you cannot, because of social conditions, culture, civilization. But they go on collecting there, and they affect your actions, your life, very indirectly. Directly, they cannot face you -- you have forced them into darkness, but from the dark side they go on influencing your behavior. They are dangerous, it is dangerous to keep all those inhibitions inside you.
It is possible that these are the things that come to a climax when a person goes insane. Insanity is nothing but all these suppressions coming to a point where you cannot control them any more. But madness is acceptable, while meditation is not -- and meditation is the only way to make you absolutely sane.
With no possibility of insanity remaining anywhere within you, with this store-house consciousness exhausted, you will feel so clean, so fresh, as if you have just taken an inner shower.
THEN NATURALLY IT IS LIKE WATER BEING RETURNED TO WATER, GIVING YOU BACK YOUR ORIGINAL BEING WITHOUT AFFLICTION, WITHOUT THOUGHTS, WITHOUT SORROW OR JOY. "HAVING ENTERED THE WORLD, LEAVE THE WORLD COMPLETELY."
Ta Hui is saying, "You have entered the world. Don't leave it incomplete, otherwise you will have to enter again." This is the law of reincarnation. It is one of the great contributions of Eastern mystics. Complete your life... and your life completes only with enlightenment. After that, there is no birth, no death. But if you leave this world incomplete you will have to come back, again and again. Millions of times you have come back; how many more times are you going to do the same routine job?
IS THERE SUCH A THING AS A FATHER WHO IS NOT TROUBLED WHEN HIS SON DIES? IF YOU TRY TO SUPPRESS (SUCH SENTIMENTS) FORCIBLY, NOT DARING TO CRY OR THINK ABOUT IT, THEN THIS IS DELIBERATELY GOING AGAINST THE NATURAL PATTERN, DENYING YOUR INHERENT NATURE: (IT IS LIKE) RAISING A SOUND TO STOP AN ECHO OR POURING ON OIL TO PUT OUT A FIRE.
He is absolutely in agreement with my idea that nothing should be repressed, everything should be expressed. If you feel like crying, cry; there is no harm in it, it is absolutely in accord with nature. If you feel like doing anything that is arising in you with a great urge, do it, because once done you are freed from it.
If each moment we go on doing everything naturally, we don't accumulate in the store-house of consciousness any rubbish, any crap.
And if your consciousness is clean, pure, innocent, the moment is not far away when you will explode into a luminous splendor. That's what is known as enlightenment, or awakening, or self-realization.