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We talk about the sufi meditation tradition  but we also have a few other web pages, the Sufi Meditation master and Sufis People are Sleeping or Are You Angry, Mr Sufi? OR generously, Sufi is a Feeling of the Heart explained by Osho. Or perhaps you like ZEN Zen Meditation Stories or Zen and the Stars or TAOISM KO HSUAN Stories of the Tao by Ko Hsuan and other Taoist Meditations. Or PATANJALI The Yoga Sutras of Patanjali One or The Yoga Sutras of Patanjali Two or TANTRA Tantra and Tantric Meditations or even the Meditations of the Peace of the Guida Spiritual and now DON JUAN AND CARLOS CASTENADA The Teachings of Don Juan, and Don Juan, Castaneda and A Separate Reality AND  JESUS - WHEN JESUS WENT UNTO THE MOUNT OF OLIVES.   OR THE UPANISHADS This Direct Knowing Natchiketa with the Lord of Death, Yama From the Katha Upanishad AND The Kundalini Energy of Prana and Apana - None Can Transcend It and Lao Tsu's Tao Te Ching - Lao Tzu's Tao Te Ching one

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VIGYAN BHAIRAV TANTRA VOL2

Right now is the goal

 

YESTERDAY YOU SAID THAT ONE SHOULD HURRY TOWARDS THE GOAL BECAUSE WHATEVER TIME WE HAVE IS VERY LITTLE. HOWEVER, SOME TIME AGO YOU ALSO SAID THAT THE WHOLE PROCESS OF ATTAINING THE GOAL SHOULD BE AN EFFORTLESS PLAY. HOW WOULD YOU RECONCILE THE TWO WORDS `HURRY' AND `PLAY'? -- BECAUSE THE ONE WHO HURRIES NEVER GETS THE JOY OF PLAYING.

 
The first thing: don't try to reconcile different techniques. When I say don't be in a hurry, forget time completely, don't be serious, don't make any effort, surrender, be in a let-go, this is a different technique. This is suitable only for a part of humanity -- all cannot do this technique -- and the type of person who can do this cannot do the opposite one.

 This technique is for the feminine mind. All females are not necessarily feminine, and all males are not necessarily male, so when I say a feminine mind, I don't mean females. A feminine mind means a mind who can surrender, who can be receptive like a womb, who can be open, passive. Half of the humanity can be of this type, but the other half is totally opposite. As man and woman are the two halves of humanity, in just the same way the feminine mind and the masculine mind are the two halves of the human mind.

 The feminine mind cannot make effort. If it makes effort it will never reach anywhere. The effort will be the undoing for it; it will only create anguish and tension and no achievement. The very working of the feminine mind is to wait and allow things to happen.

 Just like a woman: even if she is in love, she will not take the initiative. And if a woman takes the initiative, you have every reason to be afraid and escape, because that attitude is the male attitude -- in the feminine body there is a masculine mind, and you will be in difficulty. If you are really male, immediately the woman will lose attraction. If you are feminine -- male in the body but feminine in the mind -- only then can you allow the woman to take initiative and you will be happy. But then physically she is a woman and you are a man; mentally you are feminine and she is masculine, she is male.

 A woman will wait. She will never utter the words `I love you' before you have uttered them and you have committed yourself. In the very waiting is the feminine power. The male mind is aggressive. It has to do something. It has to move and go and take initiative.

 The same happens on the spiritual path. If you have an aggressive mind, a male mind, effort is necessary. Then make hurry; then don't lose time and opportunity. Then create an urgency and crisis so that you can put all your being into your effort. When your effort has become total you will achieve. If your mind is feminine, then there is no hurry at all. There is no time.

 You may or may not have observed that women have no sense of time -- they cannot have. So the husband is standing outside the house and he is honking the horn and saying, `Come down!' And the wife says, `I have told you a thousand times that I am coming in one minute. Continuously for two hours I have been telling you that I am coming in one minute. So don't get mad. Why  are you honking the horn?'

 The feminine mind cannot have a sense of time. It is the male, aggressive mind who is time-worried, time-conscious. They are totally different.

 The feminine is not in any hurry -- there is no hurry. Really, there is nowhere to reach. That's why women cannot become great leaders, great scientists, great warriors -- they cannot become. And if sometimes there are freak women, they have a male mind. For example, Joan of Arc, or Laxmi Bai: they are only feminine in body; the mind is not feminine at all. It is masculine.

 For the feminine mind there is no goal, and our world is man-oriented. So women cannot be really great in a man-oriented world, because greatness is related to the goal. Some goal has to be achieved; then you become great -- and the feminine mind is not after any goal. Here and now she is happy. Here and now she is unhappy. There is nowhere to move.

 The feminine mind exists in the moment. That's why the feminine curiosity is never for the far-away; it is always about the neighborhood. She is not interested in what is happening in Vietnam. She is interested in what is happening in the other house -- the intimate, the here. The man looks absurd: `Why are you worried about what Nixon is doing or what Mao is doing?' The woman is interested in the love affairs that are going on in the neighborhood. She is curious about the near; the far is meaningless. Time doesn't exist.

 Time exists for those who have a goal to reach. Remember, time can exist only when you have to reach somewhere. If you don't have to reach anywhere, what is the meaning of time? Then there is no hurry.

 Look at this situation from a different angle. The east is feminine and the west is masculine. The east has never been concerned much about time; the west is mad after time. The east has been very leisurely: moving slowly as if not moving at all; no change, no revolution. Such a silent evolution that it creates no noise anywhere. The west is just mad: every day revolution is needed, and everything has to become a revolution. Unless everything is changing, it seems we are not going anywhere; we have become static. If everything is changing and everything remains in an upheaval, then the west feels that something is happening. And the east thinks that if there are upheavals, it means we are diseased. Something is wrong; that's why there is change. If everything is okay, there is no need for any revolution, for any change.

 The eastern mind is feminine. That's why in the east, we have praised all the feminine qualities: compassion, love, sympathy, non-violence, acceptance, contentment -- all feminine qualities. In the west, all the masculine qualities are praised: will, willpower, ego, self-esteem, independence, rebellion -- these are the values praised there. In the east -- obedience, surrender, acceptance. The basic attitude is feminine in the east and masculine in the west.

 These techniques are not to be compromised, are not to be in any way synthesized. The technique of surrender is for the feminine mind. The technique of effort, will, endeavor, is for the masculine mind. And they are bound to be polar opposites, so if you make any synthesis between the two you will create a hodge-podge -- meaningless, absurd, and even dangerous. It will not be of use for anyone.

 So remember this. These techniques many times will look contradictory, because they are meant to be for different types of mind, and there is no effort to make any synthesis. So if you feel something is contradictory, don't get uneasy about it -- it is. And only very small minds become afraid of contradiction -- very small minds, petty minds. They become uneasy, they feel a discomfort. They think everything must be non-contradictory, everything must be consistent. This is nonsense, because life is inconsistent.
 

 

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 Life is contradictory itself, so truth cannot be uncontradictory; only lies can be uncontradictory, only lies can be consistent. Truth is bound to be inconsistent, because it has to cover everything that is in life. It has to be total. And life is contradictory. There is man and there is woman: what can I do and what can Shiva do? And man is totally the polar opposite to woman; that's why they are attracted. Otherwise there would be no attraction. Really, the opposite type of being, the difference, creates the attraction. The polar opposite becomes a magnetic force. That's why when man and woman meet there is happiness, because when two polar opposites meet they negate each other. They negate each other because they are opposites. They negate each other, and for a single moment when man and woman really meet -- not just bodily, but totally; when their beings meet in love -- for a single moment both disappear. Then there is neither man nor woman; pure existence exists -- that's the bliss of it.

 The same can happen within you also, because deep analysis shows that within you also there is a polarity. Now modern deep psychoanalytic approaches have revealed that the conscious mind and the unconscious mind are polar opposites within you also. If you are a man, your conscious mind is masculine, your unconscious mind is feminine. If you are a woman, your conscious mind is feminine, your unconscious mind is masculine. The unconscious is the opposite of the conscious. In deep meditation there comes a deep orgasm, an intercourse, a love, between your conscious and unconscious -- they become one. When they become one you attain to the highest bliss possible.

 So man and woman can meet in two ways. You can meet a woman outside you: then this meeting can be only momentary, very momentary. For a single second the peak comes, and then things start falling away. There is another meeting of man and woman that happens within you: your conscious and unconscious mind meet. When this happens, this meeting can be eternal. The sexual pleasure is also a glimpse of the spiritual -- only momentary -- but when the real meeting happens within, then it becomes samadhi, then it becomes a spiritual phenomenon.

 But you have to start from your conscious mind, so if your conscious mind is feminine, surrender will be helpful. And remember, being a woman is not necessarily synonymous with having a feminine mind. That creates the difficulty. Otherwise everything would be very easy: then women would follow the path of surrender and men would follow the path of will. But it is not so easy. There are women who have masculine minds -- their very approach towards life is aggressive. And they are growing every day.

 The women's lib. movement will create more and more masculine women. They will be more and more aggressive, and the path of surrender will not be for them then. And because women are becoming competitive with man, man is regressing from aggression; he is becoming more and more feminine. More and more the path of surrender will be useful for man in the future.

 So you have to decide about yourself. And don't think in terms of valuation. Don't think that you are a man, so how can you have a feminine mind? You can have, and nothing is wrong in it; it is beautiful. And don't think that you are a woman, so how can you have a masculine mind? Nothing is wrong in it; it is beautiful. Be authentic towards your own mind. Try to understand what type of mind you have, then follow the path that is for you, and don't try to create any synthesis.

 Don't ask me how I am going to reconcile these two. I am not going to. I am never for reconciliation, and I am not for non-contradictory statements. They are stupid and childish. Life is contradictory, and that's why life is alive. Only death is consistent and non-contradictory. Life lives through opposition, through encountering the opposite pole, and this opposition, challenge, creates energy. It releases energy, and life moves through it. This is what Hegelians say: a dialectical movement -- thesis, antithesis,  and then the synthesis again becomes a thesis and creates its own antithesis, and this goes on. Life is not monotonous. It is not logical. It is dialectical.

 You must understand the difference between logical and dialectical. The question is because you think life is logical, so you ask how you will reconcile, because logic always reconciles; logic cannot tolerate the contradictory. Logic cannot tolerate the contradictory. Logic has to somehow explain that it is not contradictory, and if it is contradictory  then both cannot be true; then one must be wrong. Both can be wrong, but both cannot be true. Logic tries to find non-contradiction everywhere.

 Science is logical. That's why science is not totally true to life, cannot be. Life is contradictory, illogical. It works through the opposite. It is not afraid of the opposite; it uses the opposite. The opposites are only apparently opposite; deep down they work together. It is dialectical, not logical. It is a dialogue between the opposites -- a continuous dialogue.

 Think for a single moment: if there is no contradiction, life will be dead, because from where will come the challenge? From where will come the attraction? From where will the energy be released? It will be monotonous, dead, Life is  possible only because of dialectics, because of the opposite. Man and woman is the basic opposition, and then the challenge creates the phenomenon of love. And the whole life moves around love. If your lover and you become so totally one that there is no gap at all, you both will be dead. You will not be able to exist then. You both will disappear from this dialectical process.

 You can only exist in this life if oneness is never total, and you have to move away again and again to come near. That's why lovers fight. That fight creates dialectics. The whole day they will fight. They will go far away from each other, they will become enemies. This means that they have now come to be really polar opposites; they have moved as far away as possible. The lover starts thinking how to kill this woman, and the woman starts thinking how to get rid of this man. They have moved to the very farthest corner possible. And then again in the evening they are making love.

 When they are far away, so far away, again the attraction comes. Again they look from such a faraway point that they feel attracted. Then they have become simply man and woman again, not lovers. Then they are man and woman, strangers. They will fall in love again. They will come near. A point will come when they will become one for a single moment, and that will be their happiness, their joy.

 But the moment they have become one, the process to go away starts again. In the very moment when the wife and husband are one, if they can be a witness to it, they will see they have started being separate again. The very moment the peak comes, the process starts to be different, to be separate, to be opposite. This goes on moving -- again and again you come near and go away.

 This is what I mean -- life creates energy through polarities. Without polarities life cannot exist. If two lovers really become one, they disappear from life. They are liberated really. They will have no rebirth again; there will be no life in future. If two lovers can become so totally one, their love has become the deepest meditation possible. They have achieved what Buddha achieved under the Bodhi tree. They have achieved what Jesus achieved on the cross. They have achieved non-duality. Now they cannot exist.

 Existence as we know it is dual, dialectical, and these techniques are for you who exist in duality. So there will be many contradictions, because these techniques are not philosophy; these techniques are meant to be done and lived. They are not mathematical formulas; they are actual life processes. They are dialectical, they are contradictory. So don't ask me to reconcile them. They are not the same, they are opposite.

 Try to find out what is your type. Can you relax? Can you let go? Can you be in a passive moment, not doing anything? -- then all the techniques which require will are not for you. If you cannot relax, and if I say to you to relax and you immediately ask me how to relax, that `how' shows your mind. That `how' shows that you cannot relax without making an effort. Even for relaxation you need some effort, so you ask `how;. Relaxation is relaxation; there is no `how' to it. If you can relax, you know how to relax. You simply relax. There is no effort, no method.

 Just as in the night, you go to sleep. You never ask how to go to sleep. But there are persons who have insomnia. If you say to them, `I just put my head on the pillow, and it's okay, I am asleep,' they cannot believe you. And their suspicion is meaningful. They cannot believe you; you are deceiving -- because they also put their head on the pillow. They go on putting their head the whole night -- nothing happens.

 They are going to ask how -- how to put the head on the pillow? There must be a secret which you are not telling them. You are deceiving; the whole world is deceiving them. Everybody says, `We just go to sleep. There is no `how' to it. There is no technology.' They cannot believe you, and you cannot blame them. You say, `We simply put down our heads, close our eyes, put off the light, and we are asleep.'

 They also do the same procedure, they do the same ritual, and they do it more correctly than you have ever done, but nothing happens. The light is off, they have closed eyes, lying on their bed -- nothing is happening. Once you lose the capacity to relax, then technique is needed. Then they need technique; then without technique they will not be able to sleep.

 So if you have a mind which can relax, then surrender is for you. And don't create any problems -- then simply surrender. At least half of you can do this. You may not be aware, but fifty percent is the possibility, because masculine and feminine minds exist in a proportion. They are always fifty-fifty, almost fifty-fifty, in every realm, because a man cannot exist without a woman opposing him. There is a deep balance in nature.

 Do you know? -- one hundred and fifteen boys are born to one hundred girls, because boys are weaker than girls -- so by the time they are sexually mature fifteen boys will have died. One hundred and fifteen boys are born for every one hundred girls. Girls are stronger: they have more stamina, more resistance. Boys are weak, they don't have so much resistance, so one hundred and fifteen boys are born for one hundred girls. Then fifteen boys die. The moment they become sexually mature, by the age of fourteen, the number will be the same. For each man a woman exists, for each woman  a man exists, because there is an inner tension. They cannot exist without it; that polar opposite is needed.

 And similar is the case with the inner mind also. The existence, the nature, needs a balance, so half of you are feminine and can be deeply in surrender very easily. But you  can create problems for yourself. You may feel that you can surrender, but you think, `How can I surrender?' You feel that your ego may be hurt. You become afraid of surrendering, because it has been taught to you: `Be independent. Remain independent. Don't lose yourself. Don't give your control to someone else. Always be in control.'

 

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 This has been taught; these are taught difficulties. So you can feel that you can surrender, but then other problems arise which have been given to you by society, culture and education. And they create problems. If you really feel that surrender is not for you, then forget it. It is  not to be worried about. Then put all your energy in effort.

 So these are the two extremes. One: if you are a really feminine mind, you have nowhere to go. There is no goal, no God to be achieved, no future heaven -- nothing. Don't be in any hurry now, remain true to the moment, and all that can be achieved by the male mind through hurry, effort, you will achieve here and now without any effort. Right now you are at the goal, if you can relax.

 The male mind will have to run round about and round about until it is tired completely, and then it falls down; only then it can relax. Aggression, effort, endeavor, are necessary for the male mind to be exhausted. When that exhaustion happens, then it is possible for it to relax and to surrender. That surrender will come only in the end; for the feminine mind it is always in the beginning. You reach the same happening but the ways of reaching are different.

 So when I said yesterday, `Don't waste time,' I said it to the male mind. If I said be in a hurry and create such an emergency that your total energy and being becomes pinpointed, concentrated, and only  in that concentrated effort your life will become a flame, this is for the male mind, the masculine mind. For the feminine mind, relax and you are already a flame.

 Because of this, you have Mahavir, you have Buddha, you have Jesus, Krishna, Ram, Zarathustra, Moses, but you don't have a similar list of women. Not because women have not achieved such a state of mind. They have achieved, but their ways are different. And this whole history has been recorded by man, and man can understand only the masculine mind. Man cannot understand the feminine mind. That's the problem. It is really very difficult.

 A man cannot understand that a woman, just by being a simple housewife, can achieve something which a Buddha achieves with so much difficulty, so arduously. A man cannot conceive, it is impossible for him to conceive that a woman can achieve just by being a housewife: living moment to moment, enjoying moment to moment, just near and here and now, and not bothering about anything else -- no goal, no spirituality; just loving the children, loving the husband, just being an ordinary woman, but blissful. No need to make such arduous effort as a Mahavir is making -- twelve years of long arduous effort. But man will appreciate Mahavir, because he can appreciate effort.

 If you achieve a goal without the effort, for man it is not worth it. He cannot appreciate it. He can appreciate someone, a Tensing, a Hillary, reaching the Everest -- not because Everest is worth it, but because so much effort is needed and it is so dangerous. And if you say that you are already on the Everest he will laugh, because Everest is not meaningful -- the effort to reach it is meaningful.  The moment Everest becomes easy to reach, for the masculine mind all attraction is lost. There is nothing to be achieved on the Everest. When Hillary and Tensing reached there, nothing was there to be achieved, but the masculine mind feels such a glory.

 When Hillary reached, I was in a university; all the professors were just thrilled. I asked one woman professor, `What do you say about Hillary and Tensing who have reached Everest?'

 She said, `I cannot understand why there is so much fuss about it. What is the point? What have they gained by reaching there? Even reaching to the market, to a shop, would have been better.'

 For the feminine mind it is useless. Going to the moon? -- why such danger? There is no necessity. But for the masculine mind, it is not the goal. Really, the effort is the thing, because then he proves that he is masculine. They very effort, the very aggression, and the very possibility of death, gives him the thrill.

 Danger is very appealing to the masculine mind. For the feminine mind it has no appeal at all. Because of this, human history is really half-recorded. The other half has been totally unrecorded, left unrecorded. We don't know how many woman became Buddhas; it is impossible to  know, because our measurement,  our criterion, cannot be applied to the feminine mind.

 So first decide about your own mind. First meditate about your own mind -- what type of mind you have got -- then forget all those methods which don't belong to you. And don't try to reconcile them.

 Question 2

 YOU HAVE SAID, `LEARN TO INCLUDE MORE AND MORE OF EXISTENCE INTO YOUR BEING. DRAW ENERGY FROM THE ROOT SOURCE OF ALL EXISTENCE. BE INCLUSIVE EVEN OF YOUR ENEMY.'  HOW CAN I BE INCLUSIVE OF MY ENEMY WHILE AT THE SAME TIME GOING FULLY INTO THE EMOTION OF HATRED? DOES THIS NOT LEAD TO SUPPRESSION?

 

 I have said to be inclusive even of your enemy, but I have not said to start from the enemy. Start from the friend. As you are right now, you are not even inclusive of the friend. Start from the friend. Even that is difficult -- to include the friend into your being, to allow him to enter in you and penetrate you, to be open to him, vulnerable. Start from the friend. Start from the lover, the beloved. Don't jump to the enemy.

 And why do you jump to the enemy? -- because then you can say, `It is impossible, it cannot be done,' so you can discard it. Start from the first step. You start from the last. How can the journey become possible? You always start from the last step. The first has not been taken yet, so the last is only in the imagination. And you feel it is impossible. Of course, it is impossible. How can you start from the end? The enemy is the last point to be included.

 If you can include your friend it becomes possible, because only friends become enemies. You cannot make someone an enemy without making him first your friend. Or can you? Friendship will be needed first if you want to make someone your enemy. Friendship will be the first step.

 Buddha is reported to have said, `Don't make friends, because that is the first step towards making enemies.' Buddha says, `Be friendly; don't make friends. If you make friends you have already taken the first step; now it is not very far from when you will make the enemy.'

 Include the friend. Start from the near, begin from the beginning. Only then is it possible. You don't feel any difficulty. When you have to include the friend and be inclusive of the friend, it is difficult, because it is not a question of the friend or the enemy. It is a question of your opening. Even for the friend you are closed; even with the friend you remain guarded; even with the friend you have not revealed your being totally, so how can you include him?

 You can include him only when there is  no fear, when you are not afraid, when you can allow him to move within you, and you are not making any security arrangements. Even with the beloved you are closed; you have not opened your mind. Still there are a few things which are secret, private. If you have privacy you cannot be open, you cannot be inclusive, because then the privacy can be known, then your secrets can become public. It is not easy to include even a friend, so don't think it is difficult to include an enemy -- it is impossible right now.

 That's why Jesus' teaching became impossible, and Christians became pseudo. They had to, because Jesus says, `Love your enemies,' and you are not even capable of loving your friends. He gives you an impossible goal. You are bound to become hypocrites, pseudo; you will not be authentic. You  will talk about loving -- loving your enemies -- and you will hate your friends. I am not saying that.

 So the first thing: don't think of the enemy right now.  That's a trick of your mind. Think of the friend. The second thing: the question is not to include someone; the question is to be inclusive. That's a quality of your consciousness. Create the inclusiveness, create the quality.

 How can you create the quality? -- for that is the technique. You are sitting near a tree. Look at the tree. It is outside you, but if it is really outside you, you cannot know it. Something of it has already travelled within you; that's how you can know the tree is there. It is green. But do you know that the green exists in you, not in the tree? When you close your eyes, the tree is not green.

 Now scientists say this -- that the color is given by you. Everything in  nature is colorless; there exists no color. Color comes into being when rays travelling from a particular object meet your eye. Then the color is created. So color is given by your eye. It is a  meeting of the tree and you where green-ness happens. The flowers are there in bloom: the scent comes to you, and you smell it. But that fragrance also is given by you; it is not in nature. Only waves are coming towards you which you translate as smell.  It is your nose which smells it. If you are not there, there will be no smell.

 There have been philosophers like Berkeley or Nagarjuna, Shankara, who say the world is unreal, it exists in your mind, because whatsoever we know about the world is really given by us. Because of this, Immanuel Kant, a German thinker and philosopher, says that the thing-in-itself cannot be known. Whatsoever we know is not the thing; it is our projection.

 Your face looks beautiful to me. Your face is neither beautiful nor ugly; it is my attitude. It is I who make you beautiful or ugly. It depends on me: it is my feeling. If you are alone in the world and there is no one to say that you are ugly or beautiful, you will not be either. Or will you be? If you are alone on the earth, will you be beautiful or ugly? Will you be intelligent or foolish? You will be nothing. Really you cannot exist alone on the earth. You cannot be.

 If you are sitting near a tree, meditate. Open your eyes and look at the tree, and then close your eyes and look at the tree within. If you try it -- again open the eyes, meditate on the tree and then close the eyes and look at the tree within -- in the beginning the tree within will be a faint shadow of the tree without, but if you go on continuing, by and by it will come to have the same reality and being as the tree without.

 And if you continue and persist, which is difficult, a moment comes when the outer tree becomes just a shadow of the inner. The inner becomes more beautiful, more alive, because now your inner consciousness is the soil for it. Now it is rooted in the inner consciousness. Now it is feeling on the consciousness, really. It is something rare.

 So when Jesus or people like Jesus talk about the kingdom of God, they talk in such colorful language that we think that either they are mad, or just in hallucination. They are neither. They have learned how to include existence. Their own inner consciousness has become now a life-giving phenomenon. Now whatsoever is planted within becomes alive. It is more colorful, more fragrant, more vital -- as if it doesn't belong to this world, this mundane world; it belongs to some other world. Poets know this a little. Mystics know it very deeply, but poets also know it a little. They have a glimpse. They can feel the world included in them.

 Try it -- to be inclusive. This is what I mean when I say to be inclusive: let the tree go in and be rooted there. Let the flower go in and allow it to flower there. You cannot believe it, because there is no way unless you experience it. Concentrate on a bud, a bud of a rose flower. Concentrate on it, go on concentrating on it, and allow it to be transferred to the inner.

 And when really your inner experience of the bud has become so real that the outer, the real bud, the so-called real bud, appears to be just a shadow of it -- the real idea is now inside, the real essence is inside, and the outer is just a faint copy -- when you have come to this point, close your eyes and concentrate on the inner bud. You will be amazed, because the inner bud will start opening. It will become a flower, and such a flower that you have not known. And you cannot meet that flower outside. Now this is a rare phenomenon when something starts growing within you, opening, blooming.

 In this way be inclusive, and then by and by allow your boundaries to expand. Include your lovers, your friends, your family, include strangers, and then by and by you will be able to include the enemy. That will be the last point. And when you can include the enemy and you can allow him to enter in you and be rooted there and become part of your consciousness, then nothing is inimical to you. Then the whole world has become your home. Then nothing is strange, no one is alien, and you are at ease in it.

 But be aware of the cunning mind. The mind will always say to you something which you cannot do, and when you cannot do it, the mind will say, `These are absurd things. Leave them.' The mind will set a target which cannot be reached. Always remember that, and don't be a victim of your own mind. Always start from somewhere which is possible; don't jump to the impossible. If you can grow in the possible, the impossible is only the other end of it. It is not opposite to it; it is only the other end. It is the same spectrum -- the other end of the spectrum.

 

 Question 1

 ONE QUESTION MORE IS INCLUDED IN IT: HOW CAN I BE INCLUSIVE OF MY ENEMY WHILE AT THE SAME TIME GOING FULLY INTO THE EMOTION OF HATRED? DOES THIS NOT LEAD TO SUPPRESSION?

 

 This is a subtle point to be understood deeply. While you hate, I don't say suppress it, because whatsoever is suppressed is dangerous. And if you suppress something you cannot be open ever. Then you create a private world which will not allow you to include others. You will always be afraid of this which you have suppressed, because any moment this can come out. So first thing: don't suppress anger, hatred, or anything. But there is no need to express it on someone.

 You express  it on someone because you feel the other is responsible -- that is wrong. The other is not responsible; only you are responsible. You feel hate because you are hateful, and the other only gives you an opportunity, nothing else. If you come and abuse me, you simply give me an opportunity to bring out whatsoever is in me. If there is hate, hate comes out. If there is love, then love will come out. If there is compassion, then compassion will come out. You are just an opportunity for me to be revealed.

 If hate comes out, don't feel that the other is responsible. He is just instrumental. We have a beautiful word in Sanskrit for it -- nirmit -- instrumental. He is not the cause; the cause is always within. He is just the instrument to bring the cause out. So just be thankful to him -- be thankful that he makes you aware of your own hidden hate. He is a friend. You convert him into an enemy because you impose all responsibility on him. You think that he is creating the hatred. No one can create anything in you, remember that forever.

 If you go to Buddha and  abuse him, he is not going to hate you, he is not going to be angry with you. Whatsoever you do, you cannot make him angry. Not because your effort is less, but because the anger is not there; you cannot bring it out. The other is not the source of hate, so don't throw it on him. Just be thankful to him, be grateful to him, and the hate that is within you, throw it out unto the sky. The first thing.

 The second thing: be inclusive about hate also. That's a deeper realm, a deeper dimension. Be inclusive of hate also.

 What do I mean when I say this? Whenever there is something bad, whenever something which you call bad, evil, happens, you never include it in yourself. Whenever something good happens, you include it. If you are loving, you say, `I am love.' When you hate, you never say, `I am hate.' When you have compassion, you say, `I am compassion.' When you are angry, you never say, `I am anger.' You always say, `I am angry' -- as if anger has happened to you; as if you are not anger -- it is just a happening from outside, something accidental. And when you say, `I am love,' it seems something essential; not something accidental that has happened to you, not something that has come from without. It is coming from within.

 Whatsoever is good, you include it. And whatsoever is bad, you don't include it. Be inclusive of the bad also. Because you are hate, you are anger, and unless you feel this deeply -- that `I am hate' -- you will never go beyond it.

 If you can feel, `I am anger,' a subtle process of transformation sets in immediately. What happens when you say, `I am anger'? Many things happen. First: when you say, `I am angry,' you are different from the energy you call anger. This is not true, and from an untrue base nothing true can happen. This is not true -- this anger is you; this is your energy. It is not something separate from you.

 You separate it because you create a false image of yourself -- that you are never angry, that you are never hateful, that you are always loving, that you are always kind and sympathetic. You have created a false image of yourself. This false image is your ego. This ego goes on saying to you, `Cut anger, cut hate, they are not good.' Not because you know they are not good, but because they don't give you the image; they don't feed your ego and your image.

 You are a good man, respectable, nice, cultured -- you have an image. Sometimes you fall down from the image -- those are accidents. You regain your image again. Those are not accidents. Really, they are more true about you. When you are angry, your true self is revealed more truly than when you are smiling falsely. When you show your hate, you are more authentic than when you pretend love.

 The first thing is to be authentic, true. Include hate, include anger, include everything that is in you. What will happen? If you include everything, your false image will fall forever, and that's very good. That's just beautiful that you are relieved of the false image, because it goes on creating complexities. With the image falling your ego will fall, which is a door to spirituality.

 When you say, `I am anger,' how can you have your ego? When you say, `I am hate, I am jealousy, I am cruelty. I am violence,' how can you have the ego? The ego can be had easily when you say, `I am Brahma. I am the supreme God.' Then it is easy. `I am atma, the supreme self' -- then it is easy. But when you say, `I am jealousy, hate, anger, passion, sex,' you cannot have the ego. With the false image the ego falls; you become true, natural. Then it is possible to understand your reality. Then you can approach your anger without any anti-attitude. It is you. You have to understand that it is your energy.

 And if you can be understanding about your anger, the very understanding changes and transforms it. If you can understand the whole process of anger and hate, in the very process of understanding it disappears, because a basic ingredient to be angry and to be hateful is to be ignorant about it, to be unaware about it, to be unalert about it. So whenever you are not alert, you can be angry. When you are alert, you cannot be angry. The alertness absorbs all energy which becomes anger.

 Buddha has said again and again to his monks, `I don't say not to be angry. I say while you are angry, be alert.' This is really one of the fundamentals for mutation. `I don't say not to be angry. I say: while angry, be alert.' Try it. When anger comes, be alert. Look at it. Observe it. Be conscious of it. Don't be sleepy. And the more alert you are, the less anger. In a moment when you are really alert, anger is not -- the same energy becomes alertness.

 Energy is neutral. The same energy becomes anger. The same energy becomes hate. The same energy becomes love. The same energy becomes compassion. The energy is one; these are all expressions. And there are basic situations in which energy can become a particular mood. If you are unalert, energy can become anger, energy can become sex, energy can become violence. If you are alert, it cannot become -- the alertness, awareness, consciousness, doesn't allow it to move in those grooves. It moves on a different plane -- the same energy.

 Buddha says, `Walk, eat, sit. Whatsoever you do, do, but do fully conscious, mindful, aware that you are doing it.'

 Once it happened that Buddha was walking and a fly came and sat on his head, on his forehead. He was talking to some monks, so without really paying any attention to the fly, he just waved his hand and the fly left his forehead. Then he became aware that he had done something not fully aware, because his awareness was towards the monks to whom he was talking, so he said to the monks, `Excuse me for a single minute.' He closed his eyes and he raised his hand again. The monks were amazed at what he was doing, because now there was no fly. He raised his hand again and waved his hand near the spot where the fly was -- it was not there now. He brought his hand back and then he opened his eyes and said, `You can ask now.'

 But those monks said, `We have forgotten what we were asking. Now we want to ask you what you did. There was no fly -- it was there previously -- so what did you do?'

 Buddha said, `I did as I should have done before -- fully consciously raising the hand. It was not good of me. Something had been done unconsciously, automatically, robot-like.'

 Such alertness cannot become anger, such alertness cannot become hate -- impossible. So first include hate, anger, all  that is thought to be bad. Include it in yourself, include it in your image, so that your ego falls down. You come down on the ground from the sky. You become true.

 Then don't throw it on someone else. Let it be there; express it to the sky. Be fully alert. If you are angry, move in a room, be alone, and be angry and express your anger -- and be alert. Do whatsoever you would have done with the person who was instrumental. You can take his picture there, or just put a pillow there and say, `You are my father,' and give a good beating. Be fully alert. Be fully alert about what you are doing, and do it.

 It will be a deep realization. The anger will be expressed, and you will be alert. And you will be able to laugh; you will be able to know what stupid things you are doing. But you could have done this to your real father -- you are only doing it to the pillow. And if you really do it authentically, you will feel very kindly, very loving towards your father. When you come out of the room and when you look at your father's face you will feel very sympathetic, very loving. You would even like to ask him to forgive you.

 This is what I mean by being inclusive. No suppression is meant. Suppression is always dangerous, poisonous. With whatsoever you suppress, you are creating inner complexes which will continue and which will make you ultimately mad. Suppression is bound to become madness. Express, but don't express on anyone. There is no need. That is stupid, and creates a vicious circle. Express alone meditatively, and be alert while expressing.