THE ENERGY ENHANCEMENT MEDITATION COURSE BY VIDEO
VIGYAN BHAIRAV TANTRA VOL2
Enlightenment -- the most ordinary
VIGYAN BHAIRAV TANTRA VOL2
Enlightenment -- the most ordinary
LAST NIGHT YOU SAID THAT WHEN THERE ARE NO THOUGHTS IN THE MIND, THE MIND
BECOMES AN EMPTY SPACE AND THE DOORS TO ALL THE MYSTERIES ARE OPENED. I FEEL
THIS INNER SPACE DEEPLY AND CLEARLY BUT THERE IS NOTHING SPECIAL THAT I FEEL
AS MYSTERY.
WILL YOU EXPLAIN WHAT YOU MEAN BY THE MYSTERY AND HOW IT IS FELT?
The inner emptiness itself is the mystery. You cannot feel it and you cannot
know it. You become it. You are IT. When the inner space is there, then you
are not. You cannot observe it. If you observe it, then the inner space has
not yet appeared. Who will observe it? If you can observe it you are
separate from it, so it is not inner, it is outer. It is `out' to you. The
inner has not yet become empty, it is filled. The ego is there -- in a very
subtle form; as an observer or onlooker, it is there. The inner is not empty
yet, because when the inner is empty, you are not.
So the first thing to remember is that you will not be a witness to the
mystery, you will be the mystery. You will not be able to observe it because
you cannot be separate, there cannot be any duality.
One thing... when the inner is really empty, you are not, because you are
the thing by which the inner is filled. Because of you it is not empty;
because of you the space is covered, occupied. When you dissolve, when you
simply disappear, only then the inner emptiness is there. So you will not be
a witness to the mystery. Until you are not, the mystery will not be
revealed; when you are not, the mystery will be revealed. So if you say that
you feel inner emptiness it means you are not the emptiness; emptiness is
something that is happening to you, around you, but you are not empty. So
really this emptiness is just a `thought' of emptiness -- that is why you
can say that now your inner space has become empty. This is a thought: this
emptiness is not real, this emptiness is just part of the mind. The observer
is there so the object must be there. You can make emptiness an object, a
thought.
It is reported that Bokuju became empty like this. He must have come across
this type of emptiness. He came to his master and he said, "Now there is
nothing, I have become empty." The master said, "Go out and throw this
nothingness also. This nothingness is still something, why are you carrying
it? If you have really become nothing you will not be able to report it. Who
will carry it? Who will feel in it a certain achievement?" The master said
to Bokuju, "You have done well, you have become empty, now go and throw out
this emptiness also."
You can be filled with emptiness -- that is the problem. And if you are
filled with emptiness you are not empty.
The second thing... what do I mean by mystery? Whatsoever you understand, I
don't mean, because you think that a mystery will be something very amazing,
staggering, shocking, that you will be thrown off the ground. That is not
the point. Mystery is the simple pure existence with nothing amazing about
it, nothing staggering. You will not be pushed aside, not thrown, not
shocked, not puzzled. Mystery is nothing mysterious really. This very
ordinary existence -- accept it as it is without creating any problem. When
you don't create a problem this existence is the mystery; when you create
the problem you are destroying the mystery. Now you are in search of a
solution, some answer. The same mind goes on. If you hear me talking about
the mystery then you think about something very special. There is nothing
special in existence. Only for the ego does the word `special' exist.
It is reported that when Lin Chi achieved enlightenment he laughed. His
disciples asked, "Why are you laughing?" He said, "I am laughing for this. I
was endeavoring for thousands and thousands of lives for this -- it is so
ordinary."
This is the mystery -- nothing special.
It is said of Do-zen, another Zen master, that when he achieved
enlightenment disciples asked him, "What was the first thing that you wanted
to do after it?" Do-zen is reported to have said, "I wanted a cup of tea."
It was so ordinary. But for the ego these things are not appealing. If I
say that enlightenment is so ordinary that you would like to have a cup of
tea after it, then you will feel that the whole thing is nonsense -- why
endeavor? Then the ego comes in. The ego wants something special, something
rare, something that does not usually happen, that has happened only to you,
which has not happened to just anyone. The ego wants something special,
extraordinary.
Reality is not extraordinary; it is happening everywhere. And if it has not
happened to you than that is special! Because it is there, always present.
Not for a single moment is it absent. Enlightenment is happening every
moment, it is the very core of existence -- but you are deaf and blind. It
is nothing special.
To be a Buddha, to be enlightened, is the most ordinary phenomenon. When I
say `ordinary' I mean: it must be so. If it looks very extraordinary it is
because of you, because you create so many hurdles -- and you love them.
First you create the obstacle, and then you try to cross it. And then you
feel very elated. In the first place, there is no obstacle. But your ego
will not feel good -- you must create a long route to come to the point that
was the nearest, the most intimate one. And you had never missed it!
So don't seek something mysterious. Just be simple and innocent. And then
the whole existence opens to you. You will not go mad, you can simply smile
at the absurdity of the whole thing that was so near but you could not
attain it. And there was no barrier. It was, in a sense, always within you.
It was a miracle how you went on missing it.
If the emptiness is real, all that is there, the whole of it, the reality,
will be opened to you. Not that it is closed right now, it is open. You are
closed. Your mind is occupied. When your mind is empty, unoccupied, you will
be open to it, and there will be a meeting. And then everything is beautiful
in its total ordinariness. Hence it is said that one who has known becomes
absolutely ordinary. He is one with the reality. To be hankering for the
special is the way of the ego, and all the ways of the ego create gaps and
distances between you and the real. Be empty and everything will have
happened to you.
Not that you will have must to report: there is nothing to be reported. It
is thought that Buddhas and Krishnas or those who have attained the
ultimate, cannot describe it because it is so simple. Complex things can be
described, remember. Simple things cannot be described. The more complex a
thing is, the easier the description is, because in a complexity you can
divide, contrast, compare. With a simple thing you cannot do anything.
For example, if I ask you, "What is yellow?" what will you say? Yellow is
so simple, there is nothing complex about it. If I ask, "What is water?" you
can say, "H20." It is complex: there is hydrogen, there is oxygen, so you
can define it. But if I ask you, "What is yellow?" at the most you can say
that yellow is yellow. But that is a tautology, it makes no sense. What will
you do if I say, "What is yellow?" You may indicate a yellow flower, you may
indicate a yellow sun rising, but you are not saying anything, you are
indicating.
A simple thing can only be indicated; a complex thing can be defined,
divided, analyzed. Buddhas are silent, not because they have encountered a
very complex reality, they are silent because of a phenomenon so simple that
it can only be indicated, not defined. So they can lead you towards it but
they cannot say anything about it.
That mystery is not a complex thing, it is very simple, the simplest
possible. But you can only meet with it when you have also become simple. If
you are complex, you cannot meet it. There is no meeting ground. Only when
you have become simple, totally simple, innocent, empty, the reality and you
meet. Then there is a reflection of it in you. It echoes in you. It enters
into you.
But don't wait for anything special. Nirvana is nothing special. When I say
this, what is happening to your mind? When I say this nirvana is nothing
special, what do you feel? How do you feel? You feel a little disappointed.
In the mind the question must be arising -- then why struggle? Then why make
any effort? Then why meditate? Then why these techniques?
Look at that mind, that mind is the problem. The mind wants something
special. And because of that desire the mind goes on creating special
things. In reality there is nothing special: either the whole of reality is
special or nothing is special.
Because of this desire, the mind has created heavens, paradises. And it is
not satisfied with one, it goes on creating many. Christians have one
heaven, Hindus have seven -- because there are so many good people, there
must be a hierarchy. The supreme good, where should they go? There is no end
to it. In Buddha's days there was a sect who believed in seven hundred
heavens. You have to place the egos: the highest ego must go to the highest
heaven.
I was looking at a book of the Radha swamis. They say there are many
divisions -- fourteen divisions. Only their guru has reached to the last.
Buddha is somewhere in the seventh, Krishna somewhere in the fifth, Mohammed
somewhere in the third. Only their guru has reached to the fourteenth. And
everyone else is given a place, categorized. Only their guru is special.
This is the desire to be special. And everyone is according to his desire.
I have heard an anecdote. In a Sunday school the priest was giving a
religious lesson to the very small boys of the neighborhood. He talked much
about what good people would achieve -- the crowns of glory and a heavenly
reward. Those who are good would be crowned in heaven. Then at the end of
his talk he said, "Who will get the biggest crown?" There was silence for a
while, then a little boy, the hatmaker's son, stood up confidently and said,
"The one who has the biggest head."
This is what we are all doing. Our definition of the biggest head may
differ but we have a conception of something special in the end, and because
of that `special' we go on moving. But remember, because of that `special'
you are not moving anywhere at all, you are moving in desires. And a
movement in desire is not a progress, it is circular.
If you can still meditate -- knowing well that nothing special is going to
happen, that you will just come to a reconciliation with the ordinary
reality, that you will be in harmony with this ordinary reality -- if with
this mind you can meditate, then enlightenment is possible this very moment.
But with this mind you won't feel like meditating -- you will say, "Leave
everything if nothing special is going to happen."
People come to me and they say, "I have been meditating for three months
and nothing has happened yet." A desire... and that desire is the barrier.
It can happen in a single moment if desire is not there.
So don't desire the mysterious. Really, don't desire anything. Just be at
ease, at home with reality as it is. Be ordinary -- to be ordinary is
wonderful. Because then there is no tension, no anguish. To be ordinary is
very mysterious because it is so simple. To me, meditation is a play, a
game; it is not a work. But to you it goes on being work; you think in terms
of work.
It will be good to understand the distinction between work and play. Work
is end-oriented, not enough in itself. It must lead somewhere, to some
happiness, to some goal, to some end. It is a bridge, a means. In itself it
is meaningless. The meaning is hidden in the goal.
Play is totally different. There is no goal to it, or, it itself is the
goal. Happiness is not beyond it, outside it; to be in it is to be happy. It
will not give you any happiness outside of it, there is no meaning beyond it
-- all that is there is intrinsic, internal. You play, not because of any
reason, but because you enjoy it right now. It is purposeless.
That's why only children can play really; the more you grow, the less
capable you become of playing. Because of more and more purpose, more and
more you ask why, why should I play? More and more you become end-oriented:
something must be achieved through it, in itself it has no meaning.
Intrinsic value loses meaning for you. Only children can play because they
don't think of the future. They can be here timelessly.
Work is time; play is timeless. Meditation must be like play, not
end-oriented. You must not meditate to achieve something because then the
whole point is lost. You cannot meditate at all if you are meditating for
something. You can meditate only if you are playing with it, enjoying it, if
nothing is to be achieved out of it, if it is beautiful in itself.
Meditation for meditation's sake... then it becomes timeless. And then the
ego cannot arise.
Without desire, you cannot project yourself into the future, without desire
you cannot start expectations, and without desire you will never be
disappointed. Without desire, time really disappears: you move from one
moment of eternity to another moment of eternity. There is no sequence...
and then you will never ask why nothing special is happening.
For myself, I have not come to know the mystery yet. The very play is the
mystery; being timeless, desireless, is the mystery. And to be ordinary is
the `goal', if you allow me to use the word. To be ordinary is the goal. If
you can be ordinary you are liberated, then there is no SANSAR for you, no
world for you.
This whole world is a struggle to be extraordinary. Some try it in
politics, some try it in economics, some try it in religion. But the lust
remains the same.
The second question:
Question 2
NOT ONLY IN MEDITATION BUT IN ROUTINE LIFE ALSO, I CONSTANTLY FEEL A
ONENESS WITH THE EXISTENCE, EGOLESSNESS, TIMELESSNESS. YET I FEEL MYSELF
ORDINARY. AND I DO NOT FIND IN ME THE TOTAL TRANSFORMATION ABOUT WHICH YOU
TALK VERY OFTEN.
This is good. This is the goal. You should not create a problem out of it.
You should relax and be ordinary.
But why do you feel it? Why do you feel that you remain ordinary? Somewhere
there must be the desire to be extraordinary, to be not ordinary. Only in
contrast to that can you feel ordinary, and then a certain sadness will
follow. But why not be ordinary? What do I mean when I say, "Be ordinary?" I
mean that whatsoever the case is -- be.
One young man came to me just a few days ago, and he said, "I am an egoist
and whenever I listen to you, I feel that I am wrong. So how to be egoless?"
I told him, "You be simply egoistic, and accept the fact that you are so and
don't struggle. Don't try to be egoless. You are an egoist, so feel it and
be it."
He felt very disappointed because really he was searching for a new way for
the ego. He was searching for egolessness. And I said, "Be whatsoever you
are," so that that desire would be cut and the ego couldn't move. And I told
him, "For three months don't come to me and don't fight the ego -- accept
it, it is there. It is part of you, it is how you are. Don't fight with it,
and don't think in terms of the contrary, how to be egoless, because that is
the way of the ego. Accept it. Acceptance is the death."
But the young man said, "But every religion says be egoless, and I want to
be egoless." Who is this`I' that wants to be egoless? The ways of the ego
are very subtle. When I was talking to him I felt he was not listening to
me. If I gave him some technique to do to be egoless, he would be ready and
accepting, receptive, because then the ego could start work. But I was
saying, "Don't talk about egolessness, just be whatsoever you are. And for
three months don't struggle, then come to me."
He tried. After three months he came again and he said to me, "It has been
very hard to accept, but because you told me, I tried. Now give me some
technique, give me some key to go beyond this ego." The whole effort was
false, because if you accept then there is no desire to go beyond.
Whenever you feel yourself to be ordinary you try to be extraordinary in
some way. But everyone is ordinary: to be ordinary is to be real. It may be
that to you someone looks extraordinary because you compare him with
yourself, but a genius in himself is as ordinary as anybody, and he feels
himself ordinary. A rose flower is ordinary, a lotus flower is ordinary, but
if the rose starts comparing and starts thinking about how to be a lotus
flower then problems arise. And if the lotus starts thinking about the
beautiful perfume that comes from the rose flower, then the rose flower
becomes extraordinary.
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When you compare, in comparison extraordinariness happens -- otherwise
everything is ordinary. In itself everything is as it is. Don't compare and
don't hanker after it. If you hanker then meditation will disappoint you,
because meditation will bring you to a point where you feel your total
ordinariness. Be receptive to it, welcome it. It is good. It shows that
meditation is progressing, deepening. But somewhere the desire for the
extraordinary is still there and that is creating the barrier.
If that desire disappears, you will not feel yourself as ordinary. You will
simply be. How can you feel that you are ordinary? You will simply be, and
to be, to be so simple that you don't feel whether you are ordinary or
extraordinary, is to attain.
It is good, don't be disappointed by it. If you are disappointed then
remember that you are carrying a desire, and that desire is creating poison.
Why is there this madness? Why does it come and happen to everyone? This
whole world is mad because of this: everyone is trying to be something
special, somebody.
Life happens to you only when you are nobody. When you are so empty that
there is no one, then the whole of life flows through you without any
barrier, without any obstacle, without any hindrance. Then the flow is total
and complete.
When you are somebody, you become a rock, you disturb the flow -- life
cannot move through you. There is a struggle, a resistance, and of course
you create much noise. And you may think that because you are creating so
much noise that you are something extraordinary.
Be an empty vessel, passage, with no resistance, so that life can flow
through it, flow through it easily. Then no noise will be created. You may
not be able to feel that you are, because you only feel that you are when
you fight. The more you fight, the more you feel.
Life flows so smoothly through you that you may even completely forget that
you exist. There is no barrier, no resistance, no rejection, no negation.
And you are so welcoming that you even forget that you are.
It was heard about one Zen master that he would call his own name many
times during the day. In the morning he would call, "Bokuju?" and then he
would say, "Yes sir, I am here." Bokuju was his name. And his disciples
would ask why he did this. He would say, "I go on forgetting. I have become
so smooth that I have to remind myself -- `Bokuju?' And then I say, `Yes
sir, I am here.'"
Life can become such a smooth flow, such a silent river, that no noise is
created. But if you are bent upon being something, somebody, extraordinary,
special, then life cannot flow through you. Then there is a constant
struggle between life and you, between your small ego and the cosmos.
This is creating madness. The whole earth has become a mad planet. And this
madness cannot be helped by treatments, therapies, because it is so basic a
style of life that it is not a pathology. This is how we are living. Our
whole style of life is mad. So you cannot be helped through therapies unless
the whole life-style changes.
There are only two life-styles: ego-oriented and egoless-oriented. You must
be somebody... this is one way of life. Then madness is the outcome. Really,
the madman is the most extraordinary man. He has achieved extraordinariness
because now he is completely uprooted from reality, he is not concerned with
the reality at all. Now he lives isolated in himself, he has created his own
world. Now the dream is the real and the real has become just a dream.
Everything is upside down.
You cannot convince a madman that he is wrong, because he is very logical.
Madmen are very rational and logical.
One madman used to come out of his house every day in the morning and chant
some mantras and make some gestures. So, whosoever was passing would ask,
naturally, what he was doing. And the madman would say, "I am protecting
this neighborhood from ghosts." So the person who was asking would say, "But
there are no ghosts in this neighborhood." And the man would say, "See,
because of my chanting mantras, there are no ghosts."
He is rational, you cannot convince him -- ghosts are not there because of
his chanting. But he lives now in his own subjective dream-world and you
cannot pull him out.
If you think yourself somebody -- nobody can be somebody that is not in the
nature of things -- but if you think yourself somebody, then a part of you
has gone mad. That somebodiness is your madness. And the more this cancer of
somebodiness grows, the more you will be cut off from reality.
A Buddha is a nobody. All his doors are open. The wind comes and blows, the
rains come and blow, the sun-rays enter and pass, the life flows, but he is
not there. This is what I mean when I say meditation has happened to you.
And this is very ordinary, natural, real.
The third question:
Question 3
YOU ARE OFTEN SAYING THAT THIS IS GOOD OR BAD, OR THIS IS RIGHT OR WRONG.
IS THIS A LANGUAGE JUST FOR US AS WE ARE NOT ABLE TO REALIZE THE ONENESS OF
EVERYTHING, OR IS THERE SUCH A THING AS GOOD AND BAD?
No, it is simply a language. For me there is nothing good and nothing bad.
But this will be too dangerous for you. Truth can be dangerous. Really, only
truth can be dangerous -- lies are never so dangerous because they are not
potential. They have no force in them.
Truth can be very shattering. It is the truth that there is no good, no
bad, that nothing is right, nothing is wrong. Everything is as it is, all
condemnation, division, is futile -- but this will be dangerous for you.
This will be too much for you, you will misunderstand it. You cannot
understand it; when there is nothing good, nothing bad, you cannot
understand it, and you will have your own interpretation of it.
If I say there is nothing good, nothing bad, you will think that now
whatsoever you have been thinking of up to now as bad, there is no need to
think of it as such. So it will become a licence for you and you will start
double thinking. You will think that for yourself there is nothing good,
nothing bad, but for others you will not allow the same. If you can allow
the same for others also, then you have understood; then it is not a licence,
it is a freedom. But the mind must be one; there should not be double
standards.
Why do I say that there is nothing good and nothing bad? Because goodness
and badness are interpretations, they are not reality.
If there is a flower outside in the garden, you can call it beautiful and
somebody else can call it ugly. The flower is neither. The flower exists
there as it is in its authenticity. And it is not bothered about your
interpretations. But to you it is either beautiful or not. That beauty and
ugliness is interpretation, not reality. It is your mind which says that it
is beautiful or ugly. The flower will not be affected by it, but you will
be. If you say that it is beautiful, your behavior will be of one kind; if
you say that it is ugly, your behavior will be different. You will be
affected by your interpretation.
And I am talking to you, so I have to constantly remember that whatsoever I
say, your behavior will be affected. Unless you come to a point where the
whole emphasis has changed from doing to being, when you are not interested
in doing and you are only interested in being, you cannot understand what I
mean when I say that there is nothing good or bad. Things are as they are.
But it is only possible to understand this when you are deeply centered in
the being. And if you are centered in the being, then whatsoever you do will
be good. Then there is no danger. But right now you are not centered in the
being, you are centered on the periphery. You are continuously choosing what
to do and what not to do.
Really, you have not asked the question, "What to be?" You have always been
asking what to do and what not to do and whether it will be good or not. You
never ask the question, "What to be?" And unless being becomes more
important than doing, there is good and there is bad -- for you. Then
something has to be done and something has not to be done.
How do I make this difference and why? If there is really no good and no
bad then how and why is this difference made?
To me, this is again a difference I make for you: I call something good if
it leads to your being, where everything will become good, and I call
something bad if it leads you away from the being. If you go on being away
from yourself, everything will become bad.
To help you to come to yourself, to your home, I call something good and
bad, or, something right and wrong. It is better to use the words `right'
and `wrong' than the words `good' and `bad' because I am more concerned with
techniques of how to bring yourself to your being. So, a technique can be
right if it brings you to your being; a technique can be wrong if it doesn't
bring you to your being or if it becomes a hindrance, or moves you into
by-paths, or moves you on ways which will become cul-de-sacs and will not
lead you anywhere.
But if you ask me, ultimately there is nothing good, nothing bad, nothing
right, nothing wrong. And if you can understand this right now, then start
living in a way where nothing is wrong and nothing is right -- and this is
for you as far as you are concerned with others, and for others as far as
they are concerned with you.
Jesus says, "Do unto others as you would like them to do unto you." This is
the basic principle of `one standard' and this is the whole of the teaching
of all those who want to help you to come to yourself -- there is one
standard where nothing is good and nothing is bad, not only for you but for
everyone.
It is easy to say that to steal is not bad if you are stealing, but if
someone else is stealing something from you then it becomes difficult to say
that stealing is not bad.
I have heard about a thief. For the fourth time he was caught and the judge
asked him, "You get caught again and again, what is the matter? If you are
not so efficient, why go on doing it?" The man said, "It is not a question
of efficiency. I am alone and the work is too much." So the judge said,
"Then why don't you have a companion, a partner?" The thief said, "Morals
have become so low that you cannot depend on any partner."
Even a thief thinks in terms of morality, for others -- "Morals have gone
so low that you cannot depend on a partner. So I have to do all the work
myself and the work is too much."
This is the deepest teaching of all the knowers: there is nothing to
choose. Everything is accepted. If you can accept it in its totality, you
are transformed. But if you are cunning and want to deceive yourself, then
this total acceptability will be dangerous.
So, I say many things to you just because of you. And just in-between I
also go on communicating that which I would really like to say to you. But
it can be given only very indirectly. You are so dangerous, so suicidal,
that you can commit something which will be harmful to you.
I am talking about a higher truth -- not only a higher truth, but an
ultimate truth. Naropa, in his song, says that only an inch difference sets
heaven and hell apart. An inch difference between what is good and what is
bad sets heaven and hell apart.
And you will have to live in anguish because you have created the division.
Bring all the dualities nearer, closer, and let them merge. Let the good and
bad merge into each other, the darkness and the light merge into each other,
life and death merge into each other. Then there is ADVAIT, then there is
oneness. That oneness brings freedom, transformation.
The fourth question:
Question 4
IT IS OUR IMAGINATION, THROUGH AUTO-SUGGESTIONS, THAT HAS ESTABLISHED US IN
THE WORLD OF THE FINITE, IN THE WORLD OF NAMES AND FORMS, IN THE WORLD OF
PAINS AND PLEASURES. CAN THE SAME INSTRUMENT BE USED TO REACH THE INFINITE,
THE ABSOLUTE, THE BLISSFUL? THE SAME INSTRUMENT IN THE REVERSE ORDER?
You have come to this house, soon you will be going back, and the same path
will be used again -- but in the reverse order. While you were coming here
your face was towards me and when you go back, your back will be towards me.
But the path will be the same. No other path is needed to go back home. Only
the direction changes.
The way which you have traveled to come into darkness will be the way, is
the way, the only way. You will have to travel back that way. The way that
has brought you into misery and anguish will be the way which will lead you
towards bliss and ecstasy. There is no other way, there is no need. And
remember, don't follow any other way otherwise you will never reach home.
You have to be alert to follow the same path again. The only change is in
the direction -- it is a total about-turn. Hypnosis, auto-suggestion, they
create this world; de-hypnosis, de-auto-suggestion will lead you back to the
real. There is no finite world, the world is infinite. It is your
super-imposition, your hypnosis, that makes it look finite. Withdraw your
hypnosis and the world is infinite -- it has always been so.
All techniques of meditation are similar to hypnosis. This creates a
problem. It creates a problem when people go on asking about the difference
between hypnosis and meditation. There is no difference. The path is the
same but the direction is different.
In hypnosis you are falling more and more asleep, losing awareness; in
meditation you are coming out of sleep, gaining awareness. It is the same
path. In hypnosis you are conditioning yourself, in meditation you are
unconditioning yourself -- but the process is the same. Meditation is
hypnosis in reverse. So whatsoever you have done with yourself you have to
undo it. That's all.
Try to do a very simple experiment which will be revealing: you can
hypnotize yourself. Close your room and make it completely dark, then put a
small candle just in front of your eyes. Then without blinking your eyes,
stare at the flame, and just go on thinking that you are falling asleep, you
are falling asleep. A deep sleep is descending upon you -- just let this
thought be floating there, within. Go on staring at the candle and let this
thought be there as a cloud hovering over you. You are falling asleep, you
are falling asleep. When you do it, you have to say, "I am falling asleep.
Sleep is descending. My limbs are relaxing."
You will immediately feel a subtle change, and within three minutes you
will feel that the body has become heavy. Any moment you can fall. The lids
of the eyes are heavy and now it is very difficult to go on staring at the
flame. The eyes want to close. Everything has become numb.
Now you can feel that this is what hypnosis is: being more sleepy, falling
into unawareness, becoming more unconscious. Feel the feel of it, what is
happening, how your mind has become cloudy. The clarity has gone, aliveness
has gone, you are becoming dead. Your body feels more weighty. This will
give you the sensation of how your consciousness can become unconsciousness.
Try this for seven days so that you can feel completely what it is, and how
you descend into the well. With more and more darkness, more sleep, more
unconsciousness, at the last moment suddenly you will not be there and the
flame will have disappeared. You are fast asleep. You can feel the grave.
Then after one week try the other experiment. Have the same room, the same
flame, the same way of staring, but a different thought in the mind, "I will
become more alert, I am becoming more and more alert, more alive, more
alert. The body is becoming more and more weightless." Let this thought be
there and go on staring at the flame -- you will feel a sudden surge of life
awareness and consciousness.
Within seven days you can come to a point where you will feel so alert that
you will feel as if the body is not. On one pole the whole spectrum is deep
sleep where you forget yourself completely; on the other pole there is deep
awareness where everything is forgotten, you remember only yourself.
Then there are many mid-stages. The stage we are in is just in the middle
-- half asleep, half awake. So whatsoever you do, you are doing it half
asleep, half awake. Both the processes are the same, they are the same
process.
Thought in an intense state becomes reality; thought condensed becomes a
thing. One thought kept continuously in the consciousness transforms you,
becomes a seed. So if you are struggling to be more and more alert, you are
deconditioning yourself, moving in the other direction. Gurdjieff calls it
self-remembering -- he says, "Continuously remember yourself." Buddha says,
"Don't forget yourself whatsoever you are doing; continuously go on
hammering that you are doing it." And he is so particular that he says to
his monks, "While you are walking and your left foot comes up, remember that
your left foot is coming up: now the foot is going down, now the right one
is coming up, now the right is going down. Remember that the breath is
coming in, that the breath is going out. Remember continuously, whatsoever
is happening and use every happening as a situation to remember. Don't do
anything in an unconscious state, a sleepy state." And Buddha says that this
is enough. If you can work like this for twenty-four hours, sooner or later
you will have de-hypnotized yourself. You will have become aware, alert.
Hypnosis and meditation are the same process in diametrically opposite
directions. You can use hypnosis to awaken you; you can use hypnosis to fall
deep into sleep. And if you become master of the art of hypnosis, you have
got the key to open all the doors of life.
If you are not the master of the key of hypnosis, then you are a victim of
many, many forces. This is worth understanding: if you don't know what
hypnosis is then you are a victim. Everybody is trying hypnosis on you -- I
say everybody! They may not be doing it knowingly, but everybody is trying.
There are different ways, methods. The whole world is filled with hypnotic
tricks: the same advertisement in the newspaper, on the television and on
the radio. It goes on hammering, it becomes a hypnotic thing.
In the mind you go on repeating, "Lux is the best soap." You go on
repeating it. Wherever you move it is written on the walls; in films you see
it, on the T.V. screen it is there, on the radio it is there, in magazines,
in newspapers, in anything: "Lux Toilet Soap." It goes on and on. You become
hypnotized by it. Then you go to the shop and the man behind the counter
asks you, "What soap do you need?" You say, "Lux Toilet Soap." You are
asleep. You are not saying it consciously, it has been hammered in and now
it is built in.
Crores of rupees are spent on advertising just to hypnotize you. Those
advertisements have to be repeated continuously. Repetition is the way. Then
there is imprint, and you become unconscious about it; then suddenly it
comes out of your mouth, "Lux Toilet Soap." And you think that you are
choosing. You are not the chooser.
The whole education system is hypnotic. That's why for the teacher a higher
place is needed. It must be measured scientifically because there is a
particular point -- the way I am sitting here is at a wrong point, this is
not right. Your eyes should be in a tension looking at me, in much tension,
not relaxed -- then you are easily hypnotized.
Hitler used every proportion. He had an expert committee to measure how
much distance from the audience and how much height was needed so that the
eyes are correctly at a tension where they become easily hypnotized and
sleepy. And then all the lights would be put off -- in Hitler's lecture hall
the only lights would be on Hitler. Nobody could see anywhere else, and so
you were forced to look only at him. In a particular situation a particular
tension was created. In this tension he would go on saying something for a
while. The things that he wanted to put into you would be said later on,
when the whole audience had become sleepy. Then the words would simply move
into the unconscious and start functioning.
Now they have invented subliminal advertisements in films. As you watch a
film, between two scenes, just for a fraction of a second, the advertisement
will be flashed. You will not be able to read it, you will not even know
what has happened. Simply watching the film, suddenly for a few seconds the
advertisement will be there -- but you will not be continuously aware of it.
Only two persons in a hundred can feel that something has happened. Only
those who have very keen eyes can feel that something was in-between.
Ninety-eight per cent will not feel it, but the unconscious has read it. It
has entered you.
There was one experiment about it in an American film. They flashed a
particular brand of cold drink on the screen, something new. Only two per
cent of the people became aware that there was an advertisement,
ninety-eight per cent were fully unaware, but in the interval many people
went out and asked for the drink. They were not aware that there had been an
advertisement because it had been so fast.
Hypnosis is all around. Education uses it, politics uses it, the market
uses it -- everyone is using it. And if you are not aware then you are a
victim. Become aware. If you become aware, you can use it; not to hypnotize
others, but to de-hypnotize yourself. And if you can become completely
de-hypnotized, you are free, you are liberated.
And there is no conflict between meditation and hypnosis. The conflict is
in the directions -- the process is the same.
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