THE ENERGY ENHANCEMENT MEDITATION COURSE BY VIDEO
MEDITATION
The Secret
Are You Willing To Be Made Nothing?
MEDITATION
The Secret
Are You Willing To Be Made Nothing?
THERE
WERE TWO MEN OF GREAT RENOWN AS TEACHERS OF THE RIGHT PATH. IBN HALIM RELATES
THAT HE WENT FIRST TO SEE ONE OF THEM, WHOSE NAME WAS PIR ARDESHIR OF QAZWIN.
HE SAID TO PIR ARDESHIR, "WILL YOU ADVISE ME AS TO WHAT TO DO AND WHAT NOT TO
DO?" THE PIR SAID, "YES, BUT I WILL GIVE YOU SUCH INSTRUCTIONS AS YOU WILL FIND
VERY HARD TO CARRY OUT, SINCE THEY WILL GO AGAINST YOUR PREFERENCES, EVEN IF
THESE PREFERENCES ARE SOMETIMES FOR HARDSHIP."
IBN
HALIM SPENT SOME MONTHS WITH PIR ARDESHIR, AND FOUND THAT THE TEACHING WAS
INDEED HARD FOR HIM. ALTHOUGH PIR ARDESHIR'S FORMER DISCIPLES WERE NOW FAMED
THROUGHOUT THE WORLD AS ENLIGHTENED TEACHERS, HE COULD NOT STAND THE
CHANGES, THE UNCERTAINTIES AND THE DISCIPLINES PLACED UPON HIM.
AT LENGTH HE APPLIED TO THE PIR FOR PERMISSION TO LEAVE, AND TRAVEL TO THE
TEKKIA OF THE SECOND TEACHER, MURSHID AMALI.
HE ASKED THE MURSHID, "WOULD YOU PLACE UPON ME BURDENS WHICH I MIGHT FIND
NEXT TO INTOLERABLE?"
AMALI REPLIED, "I WOULD NOT PLACE UPON YOU SUCH BURDENS."
IBN HALIM ASKED, "WILL YOU THEN ACCEPT ME AS A DISCIPLE?"
THE MURSHID ANSWERED, "NOT UNTIL YOU HAVE ASKED ME WHY MY TRAINING WOULD
NOT BE SO ONEROUS AS THAT OF PIR ARDESHIR."
IBN HALIM ASKED, "WHY WOULD IT NOT BE SO ONEROUS?"
THE MURSHID TOLD HIM, "BECAUSE I WOULD NOT CARE FOR YOU AND YOUR REAL
WELL-BEING LIKE ARDESHIR CARED FOR YOU. THEREFORE YOU MUST NOT NOW ASK ME TO
ACCEPT YOU AS A DISCIPLE."
RELIGION IS AS SIMPLE AS THE FISH swimming in the ocean, but man has become
very complicated. It is because of man's complexity that religion looks
arduous. Religion cannot be arduous because it is our very nature. It is in
our breathing, it is in our heartbeats, it circulates in our blood, it is
our very marrow, our very soul. How can it be difficult? The very idea of
difficulty arises because of a wrong notion.
We have been taught down the ages that religion is a faraway goal and the
journey is uphill. In fact, religion is not a goal at all, and there is no
journey uphill or downhill. There is no journey possible. Religion is where
you are, religion is what you are, religion is your being -- there is
nowhere to go. And those who go in search, they are moving farther and
farther away from religion. To seek is to lose, to search is not to find.
Seeking becomes more and more difficult; the farther away you reach, the
more difficult it becomes, the more frustrating -- because the more efforts
you make to attain to God, the less is the possibility of attaining him.
God is already the case. God is the ocean, we are the fish. And there is no
need for a fish to learn swimming.
I have beard...
Mulla Nasrudin was fishing on a lake. It was a private lake and fishing was
absolutely prohibited. And just behind him there was a big board declaring
in capital letters: "No fishing allowed. Trespassers will be prosecuted."
But he was sitting on the bank, fishing.
The landlord came, caught him red-handed. He asked, "What are you doing?"
Mulla laughed. He said, "I was teaching this fish to swim."
No fish needs any teaching to swim. No man needs any religion whatsoever.
All that is needed is to become simple. Drop your complexities, drop your
unnecessary mind games. Be silent and still and you will find it at the very
core of your being; it is waiting there, but it is a very still small voice.
Your mind is creating so much noise; that's why you cannot hear it.
I have heard...
An Englishman and an Irishman were riding on top of a London bus, and the
Englishman especially had been annoyed by the confusion, the bustle, the
raucous din from all sides. They came in sight of Westminster Abbey, and at
this moment the chimes burst forth in a joyous melody.
The Englishman turned to his friend and said, "Isn't that sublime? It is
glorious to hear those chimes pealing to heaven, and doesn't it lift one's
thoughts higher and higher to the Creator of all things?"
Casey leaned over, hand to his ear. "Ye will have to speak a little louder,
George."
"Those magnificent chimes, old top -- don't they imbue you with a feeling
of reverence, of awe? Doesn't that golden tintinnabulation reawaken golden
memories of a happy past?"
Casey leaned still closer, face still puzzled. "George, ye've gotter speak
louder, I can't hear one word ye're saying. "
The Englishman almost shouted in the other's ears. "The chimes, old thing,
the marvelous chimes! Right-o! Isn't that pealing melodious? Doesn't it take
you back into the dim vistas of the past when the world was young, and man's
springtime heart faced with a sweet young reverence the awful miracles of
godhead?"
Casey stuck his mouth against the other man's ear and screamed, "I can't
hear a damned word. Those damned bells are makin' such a hell of a racket! I
can't hear me own self, drat'em!"
The bell is ringing in you. You are the temple, and the bell is
continuously ringing in you -- it is your life -- but there is so much
noise. The mind has become a marketplace. You have lost all contact with
yourself; that's why you have lost contact with God. It is not that you have
to search for God. Where are you going to search for him? In what direction?
You don't have any address. You don't know his form, his name. Even if you
come across him you will not be able to recognize him, so please don't start
any journey towards God. That is utterly doomed from the very beginning.
On the contrary, move inwards, become more silent, become more relaxed, and
suddenly one day you will start hearing those beautiful chimes ringing in
you. You will start hearing that still, small voice. It is there, you have
never lost it for a single moment. It cannot be lost.
That's why all the great seers of the world have insisted that God is your
nature. God is within you, his kingdom is within you. There is no need to
seek and search.
Then what is needed? -- to fall into silence, to fall into a harmonious, a
melodious state of being; to be a no-mind.
That's what Sufis go on doing: dancing, singing, hugging each other,
kissing each other. They are pouring themselves into each other, creating an
energy-field in which silence easily surfaces. And in silence, God is found.
Silence is his face. In the inner music God is found; music is his name. In
an utterly lost state, when you are drunk, when you are not left at all, he
is found. When you are not, he is. The seeker is too much; that's why he
goes on missing.
It is said about the great Sufi mystic, Bayazid, that when Bayazid reached
the station of nearness he heard a voice which ordered him, "Ask for
something!"
The state of nearness is the state when you are falling silent, when voices
in your head are disappearing, evaporating, when thoughts are leaving you,
deserting you; when you are feeling utterly alone, not even shadows of the
others are present; when you are just on the verge of disappearing. That is
called the "station of nearness".
When Bayazid reached the station of nearness he heard a voice which ordered
him, "Ask for something!"
"I have no desire," he replied.
But the voice insisted. It said, "You ask for something!"
Again he said, "But there is nothing to ask because I have no desire. "
But again the voice repeated, "Ask for something!"
Bayazid answered, "Then I want only Thee!"
The voice then said, "So long as even an atom of the existence of Bayazid
remains, this is impossible."
Bayazid missed. He was just on the verge. He started asking. He came back
-- because with the desire you are back, with the desire the mind is back.
Even if the desire is for God, that doesn't matter. You would have thought
that this was beautiful, that Bayazid desired God. But desire is desire;
what you desire is irrelevant. Desire brings the desiring mind back. Bayazid
had again entered into the marketplace, that station of nearness was lost.
The moment he said, "I want only Thee," he was there. Again the I had
gathered, and when there is I, it creates thou. When there is I it creates
duality, and all is lost in duality. When there is no I, then there is
non-duality.
Then you are one with existence, utterly one. Then you are nothing but a
pulsation of existence itself, just a ripple in the lake of this infinite
consciousness.
The moment he said, "I want only Thee," the voice then said, "So long as
even an atom of the existence of Bayazid remains, this is impossible."
Man has to disappear for God to be. All that is needed is this simple
phenomenon of disappearance. But because we don't want to disappear, then
the whole approach becomes very arduous. Then we start playing games: on the
one hand we want God, and on the other hand we want to protect ourselves.
Again it is said of Bayazid that once he was walking along a road with his
disciples when they came upon a severed head lying on the way. Upon its
forehead was written this tremendously important sutra from the Koran: He
loseth both the world and the hereafter.
Bayazid picked up the head and kissed it. When his disciples asked who he
was, who this man was, he answered, "This is the head of a Sufi dervish who
gave up both worlds for God. I have not yet been able to do it. I had
reached to the point where it could have happened, but I missed."
On the severed head these words from the Koran were written: He loseth both
the world and the hereafter. One has to lose all, only then is God gained.
The people who are searching for God, the people who are searching for
enlightenment, nirvana, moksha, or any other name, will go on missing; and
their lives will become more and more complicated, and the journey will
become harder and harder.
But Bayazid had taken a lesson from his first experience. Soon he was again
at the station of nearness. Again it was asked, "Bayazid, ask something!"
This time he did not even bother to say that "I have nothing to ask" --
because even if you say that you have nothing to ask, you are. He simply sat
there in utter silence. Again and again the voice provoked him, tempted him,
"Ask something, Bayazid!" but there was no answer from Bayazid. Thrice it
was repeated, "Bayazid, ask something!" And this voice was God's voice, this
was disrespectful! When God himself is telling you to ask, ask! But Bayazid
was not there, there was nobody; so how to be respectful or disrespectful?
This is what Sufis call adab: the way of being in the presence of a Master,
and ultimately, the way of being in the presence of God.
There was no Bayazid, so even this provocation, "Ask, Bayazid! This is
disrespectful towards God. I am God myself, asking you to ask something. I
am happy with you. I am here to give you all that you want, all that you
ask. Even if you ask me, I am ready to give myself to you."
But this time there was nobody, the silence remained undisturbed. There was
no response from Bayazid. And he took the ultimate jump, it happened -- he
became God. This is the way one becomes a God, this is the way one attains.
It is said:
"Who are you?" somebody asked Bayazid.
He said, "I lost him years ago. The more I seek him, the less I find."
"Who are you?" the person asked again.
Bayazid said, "There is nothing under my cloak but Allah. Except God, there
is nobody within me, so the question 'who are you?' is meaningless. I am
not, God is. And God is always blissful. God is blissfulness, so the
question is irrelevant. There is nobody, nothing under my cloak, except
Allah."
God is not there to be found somewhere else -- in Kaaba, in Kailash, in
Girnar, in Jerusalem. God has to be found under your cloak. And the reality
is this: that there is nobody except God within you. But you have not turned
upon yourself, your eyes are fixed at distant goals. Your eyes are roaming
there somewhere in the future; and God is here, and you are not here. Hence
the meeting is difficult. Otherwise there is no difficulty at all.
Sufism is the path of intense love, passionate love. As Bayazid has said,
"The duration of Bayazid's life of asceticism was only three days. On the
first day he renounced the world, on the second day he renounced the other
world, and on the last day he renounced himself. "
There are only three steps. The first step: becoming aware that this world
is nothing but games, becoming aware that this world is nothing but our
projections; and the second step, becoming aware that the other world,
heaven, paradise, is also nothing but our unfulfilled dreams, our
unfulfilled desires projected in time, in the future; and the third step,
when this world is dropped and that world is dropped, then all that is left
is you. Then all that is left is the faculty of projection, the mind, the
ego. And the third step consists of dropping the ego. And suddenly you are
back home. Suddenly nothing is needed any more, all is available. And then
one starts laughing, because this had always been so -- all had always been
available. Just because we were searching and searching, and we were in such
a frantic search that We never looked within; We never looked at the
treasure that we are already carrying, we became too much obsessed with the
outside world; we forgot the language of the inner, we forgot that there is
an interior in us and that interiority is God.
Meditate over these beautiful lines of D.H. Lawrence:
Are you willing to be sponged out,
Erased, cancelled, made nothing?
Are you willing to be made nothing,
Dipped into oblivion?
If not, you will never really change.
The phoenix renews her youth
Only when she is burnt, burnt alive,
Burnt down to hot and flocculent ash.
The myth, the beautiful myth of the phoenix, the bird who becomes alive
only through death, who renews itself by burning itself, utterly burning
itself, whose death becomes resurrection... The myth of the phoenix bird is
the myth of all the awakened people.
Jesus is another representation of the same myth: crucifixion and
resurrection.
Bayazid says, "I am gone, I am no more." This is death. But out of this
death something deathless arrives, is found. But people are cunning: they
would like to have God also. Just as they have a good bank balance, they
would like God also to be in their fist. They would like God to be their
possession so that they can brag about and claim that "I know God." But that
ego will not allow them.
God cannot be possessed. God is not a property. You cannot own God. God is
a love affair; you can only dissolve into him. And remember again: the
dissolution is not into some thou, the dissolution is simply a let-go into
your own being. When you disappear into your own being and there is no
Center left which can say "I", you have known what God is.
Man is like an ice cube, frozen. God is nothing but the melting of the ice
cube. Then you lose your solidity, you become fluid. Then you lose your
stagnancy and you become flowing. That flow, yes, that flow is another name
for God. Life is another name for God.
By creating the temples and the mosques and the churches we have deceived
people. We have given them a wrong notion of God, as if God is something
separate from life. It is not so. And it is because of this mis-education
that has been perpetuated for centuries, because of this wrong conditioning,
that whenever people think of God they think of a statue, a temple, a holy
place; they never think of themselves.
Standing before a mirror, looking into your own eyes reflected in the
mirror, has the idea ever arisen in you that this is God? No, your priests
have destroyed that possibility. And this is the real phenomenon: to
recognize God as your own being, pulsating in you, in the very beat of your
heart.
So the first thing I would like to say to you: God is not difficult to
find. The difficulty consists in losing yourself. And this is the statement
not of one enlightened person, this is the statement of all the enlightened
people of the world. They may have been born in India, in China, in Japan,
in Israel, or anywhere else -- about this they all agree.
Rumi says: "In a court of justice requiring several witnesses to prove
guilt, a prosecutor brought a few Sufis to bear witness with regard to a
certain crime. The judge, however, refused to accept the testimony on the
grounds that the prosecutor had only one witness, a thousand Sufis being the
same as one."
That's a beautiful story Rumi relates: that the judge refused to accept
because many witnesses were needed. Many witnesses were produced but they
were all Sufis, so the judge said, "One Sufi or many Sufis does not make
much difference, because whatsoever one Sufi says will be said by all the
Sufis. So you can bring ten thousand Sufis; it counts only as one. "
That's a beautiful story. Buddha, Christ, Krishna, Lao Tzu, Mohammed,
Bahaudin, Bayazid... they are not saying different things... maybe in
different ways, but not different things. They are witness to a single
truth, and the truth is that the kingdom of God is within you.
This story...
THERE WERE TWO MEN OF GREAT RENOWN AS TEACHERS OF THE RIGHT PATH. IBN HALIM
RELATES THAT HE WENT FIRST TO SEE ONE OF THEM, WHOSE NAME WAS PIR ARDESHIR
OF QAZWIN.
Each word has to be tasted slowly so it melts on your tongue, so you can
digest it and its beauty.
THERE WERE TWO MEN OF GREAT RENOWN AS TEACHERS OF THE RIGHT PATH....
What is the right path? You will be surprised to know -- right path means
no path. All paths are wrong, because a path is needed if there is a
distance between you and your goal. The path is relevant only when there is
distance. But there is no distance between you and God, so there is no need
of any path. No path is the right path.
It will look paradoxical, but nothing can be done about it -- existence is
paradoxical. All paths are wrong paths, because a path will take you farther
away. You are not to go anywhere, hence no path is required.
And you are being taught so many paths, and the people who teach you paths
look very logical. It appeals to your mind. Naturally you think, "We don't
know God, We don't know where he is, so a path is needed. We don't know
where God is so unless a path is given to us how are we ever going to
reach?" But you are completely oblivious to the fact that God is not there
but here, not then but now, that God is not the sought but the seeker. So
any path is going to take you astray, any path will misguide you.
The teachers who give you paths are pseudo-teachers; they are dangerous
people. They have created much chaos in the world, but they are very logical
and they appeal to your ordinary mind.
The real teacher is one who takes all paths away. The real teacher is one
who takes all teachings away. The real teacher is one who unburdens you, who
destroys all your knowledge and makes you again ignorant, innocent, like a
child. The real teacher is very destructive. When all knowledge is taken
away, all paths withdrawn, you don't know a thing, you are left in your
ignorance, naked, nowhere to hide, suddenly the great explosion happens. It
always happens in innocence.
That's why Jesus goes on saying, "Unless you are like small children you
will not enter into my kingdom of God."
The real teacher makes you like small babes. The real teacher does not
teach you information. The real teacher does not inform, he transforms. He
does not convey doctrines and dogmas; on the contrary, he takes a sword and
cuts your very head. He makes you headless.
So what is the right path? "Right path" means no path. But if somebody
teaches no path, teaches no teaching, very few people are going to go to
him, because it will look so illogical. Only people of great understanding
and intelligence will be attracted. That's why false teachers attract great
masses, real teachers attract only the chosen few.
THERE WERE TWO MEN OF GREAT RENOWN AS TEACHERS OF THE RIGHT PATH. IBN HALIM
RELATES THAT HE WENT FIRST TO SEE ONE OF THEM, WHOSE NAME WAS PIR ARDESHIR
OF QAZWIN.
Pir is a Sufi name for a siddha. Pir means one who has arrived -- arrived
to the place from where he had never gone in the first place, arrived home,
arrived to that home which he had never left, which even if he had wanted to
leave, he could not.
To leave your nature is impossible. Then what happens? People only dream
that they have left their home. It is like in the night you sleep and you
dream; you dream a thousand and one things, but in the morning you find
yourself lying in your bedroom. All those dreams, that you had been to
Peking and to Philadelphia and to Timbuktu and to Constantinople, and you
have been in Poona all the time and nowhere else; but only in the morning
will you recognize the fact, when you are awake, that all that was just
dreaming. You had never left you bed, you were always here.
That is the situation: nobody has lost God, nobody can. It is impossible.
God is your very being, how can we lose him? And if we can lose him we will
immediately die, because he is our life. If we lose him then there is no
possibility of finding him; so the question is not of finding God, the
question is only of remembering. We have only forgotten.
That's why Sufis say zikr, remembrance, is all. That is their very
fundamental: just remember, just make yourself alert and remember. Just
become more aware and you will start laughing -- that you had never left the
place and you were thinking how to get back, what methods to use, what paths
to follow, what maps are needed. And you were consulting maps and books and
teachers and this and that, and all the time you Were simply fast asleep in
your own home.
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Pir means one who has arrived, one who has come to know that he has never
gone anywhere else, that he had always been here, but now he recognizes the
fact, that's all.
The moment I say I am God, I am not saying that I have become God -- I have
been God all along; now just the recognition has come. When I say you are
God, I am not saying that you have to become God. If you are not you cannot
become. One can become only that which one is, which one already is. You
become only that which you are, never anything else. So it is not a question
of becoming, it is only a question of awakening to your being, to your
facticity, to your truth.
Ibn Halim Went to Pir Ardeshir of Qazwin.
HE SAID TO PIR ARDESHIR, " WILL YOU ADVISE ME AS TO WHAT TO DO AND WHAT NOT
TO DO?"
Now this is the beginning of a wrong inquiry. It looks so relevant, it
looks so logical. Reading the story you will not see the point immediately
-- that it is irrelevant; you don't ask a Master what to do and what not to
do.
When you go to a Master you simply surrender to him. Then it is up to him
to tell you what to do and what not to do. When you go to a Master, a
siddha, a pir, all that is needed is trust. You simply sit silently by his
side waiting for the right moment. He knows, he will tell you.
When Bayazid lived with his own Master, he lived for twelve years, just
sitting silently. The only thing that he had done, on the first day, was he
came, he touched the feet of the Master, and sat silently for twelve years,
never asking a question, never asking what to do, just waiting in tremendous
trust: "If something is needed to be done, the Master is there and he will
tell me. If nothing is needed to be done, then he will not tell me. If
silence is needed from his side, then I will go on drinking his silence. If
a few words are needed he will utter the words, and he knows, so in the
right moment everything will be done."
And it happened in twelve years. Slowly, slowly he became more and more
silent. When you don't ask a thing, your mind is not fed by information. He
just sat there. Thousands of people came and went, and they were asking this
question and that, and what to do and what not to do, and, "What is the
meaning of the scripture; this passage particularly, what is to be
understood by it; a few people say this and few people say that?" Many came
and many went, and Bayazid was just sitting there silently. Slowly, slowly
he disappeared.
What else can you do, just sitting silently by the side of the Master? How
long can your mind go on creating turmoil? When you don't feed the mind
every day it starts dying out of starvation.
This was a real fast that Bayazid did; this is fasting. Not eating food is
not going to help, not eating information is going to help.
And after twelve years the Master turned towards him, hugged him, and said,
"Bayazid, now you can go. You have arrived." Not a single word was uttered,
no message ever given, no instructions, no guidance.
This man, Ibn Halim, asked a wrong question.
HE SAID TO PIR ARDESHIR, " WILL YOU ADVISE ME AS TO WHAT TO DO AND WHAT NOT
TO DO?"
First, to ask such a question is wrong. The disciple has to be there. His
very being has to be available to the Master. His very being will tell the
Master what is needed, what is not needed -- and he will do it, or he will
say it, or he will order you. But Ibn Halim must have been a very wise man;
he was asking a wise question.
Secondly, it is wrong because even if you want to ask, ask "What should I
be and what should I not be?" First, not asking anything is the best; the
second best is asking, "What should I be, what should I not be?" The
question should be about being, but he is asking about doing: "What should I
do and what should I not do?"
Remember, doing is the concern of morality, being is the concern of
religion. Trust, silence, is the concern of spirituality. The best is to
trust, to be silent, to wait in love, in hope, in patience. That is the
spiritual relationship. If it is not possible then ask, "What should I be?"
That is a religious relationship. The lowest, the third-rate, is to ask what
to do, what not to do. That is a moral question. What is right and what is
wrong, and what is virtue and what is sin -- those are the most ordinary
questions.
Remember, morality is not religion. Religion is not spirituality, although
spirituality contains religion and contains morality. Morality cannot
contain religion and cannot contain spirituality. That's why an irreligious
person can be moral; there is no problem in it. In fact the irreligious
person is found to be more moral than the so-called religious. The
irreligious person can be moral, the atheist can be moral -- one who does
not believe in God, one who does not believe in any hereafter. He can be
moral, because morality is only a way of living in convenience with people.
It is a calculated step; it is simply functional. It has no other truth.
That's why there are as many moralities as there are societies. One thing
may be moral in India, may not be moral in Iran. Or sometimes one thing may
be moral to the Hindu and may not be moral to the Christian, and the
Christian may be living in the same neighborhood.
Morality is decided by the society. It has no ultimate truth about it. It
is all arbitrary. It is needed, because man is not alone, man lives with so
many people. When you live with so many people a few rules and regulations
are needed, but those rules and regulations are just like rules of traffic
-- "Don't walk in the middle of the road" -- they have no ultimate truth
about them. Not that if you walk in the middle of the road you have
committed a sin and you will be thrown into hell; but walking in the middle
of the road, you create an unnecessary nuisance in the traffic. You may be
hit. Keep to the left: but that too is not in any way moral; there are
countries where you have to keep to the right. Both are good. Either keep to
the right or keep to the left so that the traffic moves smoothly. The whole
thing is arbitrary. It has a utility in it, but no ultimacy about it.
When you ask what to do and what not to do, you are asking a very ordinary
moral question. You are not yet religious. The religious person will ask
what to be, what not to be. His concern will be with being, not with doing.
Doing is an outer thing, being is inner.
But the best is not even to ask that. If you trust, then it is the concern
of the Master. You have surrendered, you have opened all your cards before
him. You are not even keeping a trump card, you have opened all your cards.
That's what surrender is. Now he knows everything about you; he will do
whatsoever is necessary, or if nothing is necessary he will not do anything.
Ibn Halim's question is third-rate. It is because of the third-rate
question that the Pir had to say:
" YES, BUT I WILL GIVE YOU SUCH INSTRUCTIONS AS YOU WILL FIND VERY HARD TO
CARRY OUT, SINCE THEY WILL GO AGAINST YOUR PREFERENCES, EVEN IF THESE
PREFERENCES ARE SOMETIMES FOR HARDSHIP."
If you simply surrender to the Master, then life grows spontaneously. In
his very presence life grows spontaneously, just as in the presence of the
sun trees grow -- they don't ask how to grow; and the buds open and bloom,
and they don't ask how to open their petals and how not to open them, and
what is the right way and what is the wrong way; and the birds start
singing. As the sun rises on the horizon something starts happening all over
the earth. Life is back, sleep disappears, a great awakening....
Exactly the same is the case when a disciple surrenders to the Master. He
simply remains available to his presence and things start happening. The
Master functions as a catalytic agent -- but that is the highest. It is very
rare to have that much trust. It needs guts.
Why can't you have trust? Do you think you are very intelligent, that's why
you can't have trust? No, you are a coward, full of fear -- that's why you
can't trust. It is fear that prevents trust. Only a fearless person can
trust. You are afraid, you may be exploited. You are afraid: "Who knows?
This man may be a cheat, a fraud. Who knows where he is trying to lead me?
Who knows? I should keep alert and hold myself back. I should always remain
sitting on the fence so if something goes wrong I can jump out. I should
always keep one foot out, so if there is any danger signal I can run away, I
can escape." This is out of fear.
Remember, trust is possible only when you are fearless. Only a very brave
and courageous person can trust. The world has become very cowardly, that's
why trust has disappeared, faith has disappeared.
If it is not possible, then the second question has to be asked: "What
should I be?" Then you are not asking about your character, you are asking
about meditation. You are not asking what to eat and what not to eat; you
are not asking when to get up in the morning and when to go to bed; whether
tea is right to take or not; "Is coffee going to disturb my spiritual growth
or not?" You are not asking those kinds of nonsense questions. You are
simply asking how to be -- how to be silent, how to be authentic, how to be
still, rooted, centered. This is the second-best.
Then the Master will tell you -- meditation, prayer. Then the Master will
teach you by his presence, meditation, prayerfulness, gratitude,
thankfulness. He will give you a taste of the benediction that he has.
To the first, all will be given. The Master will pour his whole being To
the second, a few glimpses will be given, and those glimpses will prepare
him to become the first. Then the Master can pour his whole being into him.
For the first things will be absolutely easy, utterly easy. Just like the
fish swimming in the ocean, the disciple starts swimming in the presence of
the Master's being. It is so easy -- as a dewdrop slipping on the grassleaf,
or the bird on the wing. It is so easy, it is so spontaneous, for the first.
For the second it is a little bit difficult, but not too difficult; just a
little bit difficult, because he will have to struggle with the mind to drop
the thoughts, to become a witness. To the first it is going to happen in
effortlessness; to the second it will happen through effort, but it will
happen. For the second the journey will not be uphill but will be downhill.
For the first there is no journey, he has arrived. For the second the
journey is downhill; it will not be arduous.
For the third the journey is going to be uphill. That's why the Master
says, "Yes, but I will give you such instructions as you will find very hard
to carry out...."
To change your actions without changing your being is very hard, because
actions arise out of your being. That is the problem. It is not your actions
that are really the problem, the problem is somewhere in your being.
For example, a person goes on lying, and the Master says, "Don't lie." Now
it is going to be difficult. More possibility is that the person will start
lying to the Master too. Now he will say, "I don't lie since you have told
me, I have stopped lying. " But more possibility is that he is lying again!
Now he is lying to the Master himself.
When a person lies he is simply saying one thing -- that in his deep being
he has something wrong. He is a liar there in his being. He is living a lie
deep in his being and that lie goes on coming on the surface.
Whatsoever comes on the surface comes from the roots. If you want to
destroy a tree, don't go on pruning the leaves; that is not going to help.
Leaves are actions. And that's what people go on doing: their being is
violent and they try to become non-violent. Then on the surface, just on the
surface, they manage a veneer, a facade of non-violence. Deep down they
remain the same violent people, because no action can change the being.
It is like, you can paint your face, but by painting the face your real
face is not changed. But if your real face changes, certainly beauty will
arise on its own accord.
Remember, there is no way to change the within by changing the without,
because the circumference cannot change the center. The circumference is
impotent against the center, but the center can change the circumference.
The circumference is nothing but the reflection of the center, so change the
center.
The second kind of inquirer changes the center. Then the circumference
changes automatically. The first kind of disciple drops the circumference,
the center, everything in toto, to the Master. He remains unconcerned. He
puts everything that he has, good and bad, at the feet of the Master, and is
free from that very moment. His trust makes him free, his trust becomes his
enlightenment.
The second tries to change the center, and through the change of the center
the first changes.
If you become more meditative many changes will happen. For example, a more
meditative person will stop smoking. It will not be possible, because
smoking is nothing but a kind of nervousness. Whenever you are nervous you
smoke. It keeps you together. But why, what relevance is there? Why does it
keep you together when you start smoking? It is a regression. Smoking
represents nothing but that you are back at your mother's breast. Your smoke
functions as if you are drinking milk from your mother's breast. The warmth
comes from the hot smoke going in, and the smoke almost gives you the
illusion of the milk going in, and the cigarette in your mouth becomes the
nipple. Whenever the child was afraid in his childhood he was soothed,
calmed. Whenever he was afraid, miserable, angry, sad, the mother would
immediately give him her breast. And then he fell asleep; it was very
tranquillizing. You are simply repeating that process and nothing else.
When the child cannot find the mother he starts sucking his own thumb as a
substitute. And that too helps; if the child sucks his own thumb he falls
asleep, he feels good, he believes that it is the mother's breast. "The
mother is close by -- I need not be afraid, I need not be nervous. There is
no fear, nobody can do me any harm. "
That's what smoking is -- a psychological regression. Whenever you are
nervous -- you are facing a crisis, a challenge, you are going to give an
interview, sitting outside the office waiting for your name to be called,
you are trembling within -- you immediately take your cigarette out of your
pocket and you start smoking. It soothes you.
But the man who meditates need not stop smoking; it stops on its own
accord. It has to stop, because now he no longer feels nervous, he is at
home. Being meditative, he starts gaining roots into his being; he is no
more trembling, he is not afraid of the world. There is nothing to fear.
Even death will not make him afraid, because now he has seen something
deathless in himself, he has tasted something of the nectar. Smoking will
disappear.
That's why I don't tell you to do this and to do that. My whole approach
is: meditate, and then things will change on their own accord.
The meditator, if he really goes in deep meditation, cannot be violent.
Violence erupts from you because you go on repressing so much anger that by
and by it becomes very sour, bitter, poisonous. And one day it is too much
and the steam has to be let out. But the meditator does not repress. He
tries to understand rather than repress. His whole approach changes: because
he does not repress, he never carries any wounds in him. He does not carry
any steam which can explode at any excuse, and sometimes very irrationally,
with no excuse also.
So these are the three kinds of seekers. The first, the best, is a devotee.
He simply surrenders and things start happening, there is no journey.
Instantly he has arrived home. Looking into the eyes of the Master, touching
his feet, he has arrived. Now he has nowhere to go. But that is a rare
phenomenon; very few will be of that intelligence and that fearlessness.
The second kind is one who asks about meditations -- better than the third,
because he is asking a more fundamental question.
The third asks a very low kind of question, the lowest. His question is
more concerned with morality, character-building, making a beautiful facade.
He is not really interested in transformation. Then the journey is
difficult, very difficult. For the first there is no journey, for the second
an easy journey, for the third a very arduous journey.
"YES," SAID THE PIR, "BUT I WILL GIVE YOU SUCH INSTRUCTIONS AS YOU WILL
FIND VERY HARD TO CARRY OUT, SINCE THEY WILL GO AGAINST YOUR PREFERENCES."
And the greatest problem arises when you want to change your actions. The
greatest problem is that you have preferred those actions your whole life;
you have cultivated them, they have become your second nature. It is not
just a question of your mind now, thinking and deciding that "I will not
smoke any more." It is not going to help. Maybe for one or two hours you can
try, or for one or two days you can try, but it will come back, and it will
come back with great vengeance. And its coming back will destroy whatsoever
little self-confidence you had before. That too will be gone. Now you will
know that smoking is far stronger than your will; you are defeated. And if
it happens again and again, slowly slowly you will lose all trust in
yourself.
That's what happens to so-called religious people: they take one vow and
they cannot follow it; they take another vow and they fail again, and
another; and slowly, slowly the recognition arrives, has to arrive, that "I
am such a low person, so ugly, so weak, such a sinner, that I have no worth
at all. " That's what so-called religious people have been reduced to --
worthless, meaningless, impotent people.
They had started wrongly, they asked a wrong question. Their very first
step went wrong.
Whenever you want to change your action it is going to be against your
preferences, otherwise how have you cultivated that action for so long? You
must have liked it, notwithstanding what you say. You may be always saying
that smoking is not good; that is not the point, what you say. The point is
that you have been smoking. Why have you been smoking? There must be
something that you are gaining from it.
There is something: it gives you a kind of consolation, it gives you a
certain security, it gives you an occupation, it helps you to remain
together, it takes you away from your nervousness. It has something
psychological there for you. You may say that because it brings tuberculosis
or cancer, "That's why I am against it," but these reasonings won't help.
Tuberculosis may come in thirty years, but the nervousness is now. And there
are people who are suffering from tuberculosis and they have never smoked,
and there are people who are suffering from cancer and they have never
smoked. And there are people who have smoked their whole lives and they are
not suffering from cancer. So all these things are there in the mind -- "Who
knows?..."
So for something uncertain, how can you surrender that which is certain? --
that right now smoking is going to give you a little more confidence. And
you are going to give an interview. Your boss has called you and you are
afraid. Just puffing on your cigarette will give a good puff to your chest.
You will be a little warmer, blood will be circulating better. A little more
nicotine in the blood and you will be standing straight, and you will be
able to look eye to eye at the boss. Without this cigarette you will be limp
and loose, and you will not know what to say and how to say it. You may
start trembling and you may mis-manage the whole thing, you may mess up the
whole thing. This is right now, immediate. Who bothers about a tuberculosis
that will come after thirty years? Who knows if you are going to live thirty
years? Seeing the traffic and the accidents and the aeroplanes falling and
the trains... who knows? And wars are there. Who knows about thirty years?
The question is right now -- and the cigarette is going to help you right
now... unless you know something better.
If you can sit silently just for a single minute and watch your breath,
that will give you real confidence, not created by nicotine. That will give
you real silence, and not dependent on any chemical.
But meditation will have to be learned.
Don't ask how to change your actions, ask how to change the Very roots of
your actions. And actions are always going to be against preferences. And
sometimes it happens: even if these preferences are sometimes for hardship,
then too you have lived with them for so long that they have a certain
appeal.
People are great rationalizers; they go on rationallizing. Even if they are
creating misery in their lives, they go on finding beautiful reasons for
their misery. They say it is duty, they say it is sacrifice. They find
beautiful labels. Remember, man is very cunning and very clever in finding
rationalizations. There are millions of people who are unnecessarily
suffering but they think their suffering has great value. The idea that
their suffering has great value keeps them in the suffering.
Many people unnecessarily travel long where shortcuts are available, but
they have become accustomed to the long journey. They won't choose the
shortcut. The shortcut is so new -- it may be comfortable, it may be
convenient, but it is so new -- that is the trouble.
The mind always likes the old. It does not like the new because the new
creates a little insecurity in you. You don't know how to tackle it. Who
knows? You may fail, you may not succeed. It is better to always go through
the old way; you are perfectly acquainted with it.
So the Pir is right. He says "..EVEN IF THESE PREFERENCES ARE SOMETIMES FOR
HARDSHIP."
Just the other day I was reading an article against me. The person who has
written says, if I really want to help this country, I should become like
Dayananda and Vivekananda; only then can I help this country. Now, this is
how the mind functions.
Dayanandas and Vivekanandas have existed here by the millions. Have they
helped the country? Nobody will ask that question. How have they helped the
country? And if they have helped, what is the need for me to help your
country? So many Dayanandas and so many Vivekanandas have existed -- what
have they done?
In fact, they are the causes of your misery! But you have become accustomed
to them. You have started liking them because you have been acquainted with
them for thousands of years. They have a great appeal because they fit with
your mind -- and your mind is the cause of your misery! They fit with your
mind: they are also part of the cause of your misery.
The author who has written the article against me says that I teach people
to live an earthly life. Our real saints have never taught that; they have
always taught people to renounce the earthly life.
That I know. That's why you are suffering. That's why you are poor --
because you have forgotten how to live on this earth! Nobody has taught you
how to live on this earth, how to love this earth. They have all taught you
that this earth is ugly, that it is a punishment that you have been sent
here, that you are not supposed to enjoy. If you enjoy, you will be sent
again. You are supposed to be very sad, detached. You have to renounce all
the joys of the earth so next time you don't have to be born, and then you
will enjoy heavenly pleasures.
Because these people have been talking too much about the "other world",
they have destroyed this world. I teach you this earth.
This very earth, the paradise. This very body the Buddha.
I am not a Dayananda, and I don't want to be a Dayananda. And if you think
Dayananda is a saint, then I don't want to be called a saint either; then
that very word becomes ugly to me, obscene.
These are the people who have destroyed you, poisoned you. But the appeal
is there because they are old and you are acquainted with them and they are
not alone; they have happened in the thousands. And they have been telling
it so often, continuously, for centuries. Adolf Hitler has written in his
autobiography, MEIN KAMPF, that if you repeat a lie continuously, it becomes
a truth. And that's what has happened in this country. For thousands of
years a few lies have been repeated: that God is against the world.
He is not. If he is against the world, then why does he go on perpetuating
this world? If he is against this world, then he is the greatest sinner. Why
does he go on giving life to this world? Why do trees grow? Why are children
born? Why does life continue? And you call him omnipotent. Can't he simply
say, "Stop!" Just as one day he said, "Let there be light," and there was
light, now let him say, "Let there be darkness," so there will be darkness.
"Let there be death." He can simply finish the whole nonsense in a single
stroke -- if he is against it.
If a poet is against his poetry, he will not write it. If a painter is
against his painting, he will burn it. If a musician is against his music,
he will throw his veena, he will destroy it; what is the point?
God must be in utter love with the world. He is.
Your Dayanandas and your Vivekanandas are utterly wrong, but because they
have been repeating an ancient lie, you go on believing in them.
Now, I look wrong to you, naturally, obviously. Centuries of repetition,
and suddenly I am here and I am saying that God is in love with the world,
and you also be in love with the world, don't renounce it, live it in great
joy, celebrate it. Naturally, I look like I am against religion. I am not,
Dayananda is.
Dayananda is not a religious person at all. He is certainly a great
scholar, a great logic chopper, a great hairsplitter, but if you look deep
down, then there are only words and words and nothing else; no spiritual
experience of his own. But this country praised him very much because he
praised this country! This is how we satisfy each other -- a mutual
arrangement of ego satisfaction.
He said this country is the holiest country in the world. He said Hindus
are the Aryans. He changed their names because, he said, "Hindu" is not our
real name; it was given by the other people; foreigners have given it to us.
Just as the whole world calls Germans Germans, but that is not their name;
and the whole world calls Japan Japan, but that is not its name; exactly
like this, Dayananda said, others have called us Hindus. This is not our
name; our name is Aryans. And the word ary means "the noble ones, the
noblest ones, the chosen few of God".
Adolf Hitler has also chosen to call his Nordic race the Aryans -- the
noble people of the world, the people who are born to dominate the world.
Now, this satisfied the Hindu ego very much. They praised Dayananda as if
he were a reincarnation of God.
He was just a mere scholar, and all his argumentation was childish, ugly,
irreligious, because he was fighting against all religions: Christianity is
wrong, Buddhism is wrong, Jainism is wrong, Islam is wrong. All religions
are wrong except the Aryan religion. I don't call him religious at all.
I call Ramakrishna religious -- who said all religions are the same, who
said all religions reach to the same experience, who said, "I have known not
from one window, but from all the windows, and I have seen the same vision
again and again." He tried Hindu methods, he tried Mohammedan methods, he
tried Christian methods, he tried Buddhist methods; and again and again he
said, "I have come to the same experience from all possible ways. God is
one, and the experience of God is one."
Ramakrishna was a religious person. He was a contemporary of Dayananda.
Dayananda was not a religious person at all, but the man who has written the
article seems to be a follower of Dayananda.
And so is the case with Vivekananda. His Master, Ramakrishna, was an
enlightened person, but not Vivekananda. Vivekananda was just a good
missionary, clever, intelligent, articulate, educated, well versed in the
ways of philosophy, but that's all.
I am not a Dayananda and I am not a Vivekananda, and I don't want to be.
But people go on saying and asking these things.
And they don't see the point that all these people have been worshiping
poverty, and if you worship poverty, poverty can never be destroyed. I hate
poverty! I call poverty the greatest disease. It has to be destroyed, not
worshiped. These people have been saying again and again that poverty is
something spiritual. I say poverty is the most unspiritual thing in the
world.
Richness is spiritual, and outer richness creates possibilities for inner
richness.
But certainly, my statements will go against their preferences. Although
their preferences lead them into hardship, misery, starvation, still they
will cling to their old mind. The mind always clings to the old. It has no
guts to go with the new; it is always afraid to go into the uncharted ocean.
It remains tethered to the known, to the familiar territory.
IBN HALIM SPENT SOME MONTHS WITH PIR ARDESHIR, AND FOUND THAT THE TEACHING
WAS INDEED HARD FOR HIM. ALTHOUGH PIR ARDESHIR'S FORMER DISCIPLES WERE NOW
FAMED THROUGHOUT THE WORLD AS ENLIGHTENED TEACHERS, HE COULD NOT STAND THE
CHANGES, THE UNCERTAINTIES AND THE DISCIPLINES PLACED UPON HIM.
And that is bound to happen. When you move into some inner work, your old
certainties will disappear because the old mind will start losing its hold
on you and you will become more uncertain.
And what actually happens when people come to seek truth? They have come
really to seek certainty, not truth. They want to be absolutely certain so
they can be secure and safe. But when you start searching, your old
certainties will go, because old certainties are based on lies. And before
new certainties come the old will have to go and there will be a transitory
period when you will be almost in a chaos, when you will be almost not
knowing at all what is going to happen and what is happening.
... HE COULD NOT STAND THE CHANGES, THE UNCERTAINTIES AND THE DISCIPLINES
PLACED UPON HIM. AT LENGTH HE APPLIED TO THE PIR FOR PERMISSION TO LEAVE,
AND TRAVELED TO THE TEKKIA OF THE SECOND TEACHER, MURSHID AMALI. HE ASKED
THE MURSHID, "WOULD YOU PLACE UPON ME BURDENS WHICH I MIGHT FIND NEXT TO
INTOLERABLE?"
Now from the very beginning he wants to be certain that no burdens should
be placed upon him, no hardships, no uncertainties, no disciplines. People
want truth to be very cheap. They want it without paying any cost for it.
AMALI REPLIED, "I WOULD NOT PLACE UPON YOU SUCH BURDENS." IBN HALIM ASKED,
"WILL YOU THEN ACCEPT ME AS A DISCIPLE?"
He must have been utterly happy, exhilarated with the prospect of finding a
Master who was not going to put any hardships on him.
THE MURSHID ANSWERED, "NOT UNTIL YOU HAVE ASKED ME WHY MY TRAINING WOULD
NOT BE SO ONEROUS AS THAT OF PIR ARDESHIR."
IBN HALIM ASKED, "WHY SHOULD IT NOT BE SO ONEROUS?"
THE MURSHID TOLD HIM, "BECAUSE I WOULD NOT CARE FOR YOU AND YOUR REAL
WELL-BEING LIKE ARDESHIR CARED FOR YOU. THEREFORE YOU MUST NOT NOW ASK ME TO
ACCEPT YOU AS A DISCIPLE."
The moment the disciple asks, "Give me God in a cheap way," he is not
worthy of being accepted as a disciple. The moment the disciple says, "Don't
ask any hardship for me to go through, I don't want to go through any pain,
any agony," then he is not ready to be a disciple.
He had asked a wrong question of the Pir, now he was asking an even more
wrong question of the Murshid.
Murshid means the Master.
The Master said, "Because I WOULD NOT CARE FOR YOU...
You are not worth caring for.
The Master cares only for one who is ready to surrender.
"And your well-being... I cannot take care of that too like Ardeshir cared
for you. That's why he had put so many hardships for you to go through: he
loved you. But you have destroyed that possibility. And if you could not get
through that beautiful man and his help, it is useless to waste my time.
"THEREFORE YOU MUST NOT ASK ME TO ACCEPT YOU AS A DISCIPLE."
To be accepted as a disciple needs surrender. One needs to die into the
Master, only then does one become a disciple.
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