THE ENERGY ENHANCEMENT MEDITATION COURSE BY VIDEO
VIGYAN BHAIRAV TANTRA VOL2
The greater the sensitivity, the greater the detachment
VIGYAN BHAIRAV TANTRA VOL2
The greater the sensitivity, the greater the detachment
WITH DEEPENING MEDITATION, ONE BECOMES MORE AND MORE SENSITIVE TO OBJECTS,
EVENTS AND PERSONS. BUT DUE TO THIS HEIGHTENED SENSITIVITY ONE FEELS A SORT
OF DEEP INTIMACY WITH EVERYTHING, AND THIS USUALLY BECOMES A CAUSE OF SUBTLE
ATTACHMENTS. HOW TO BE SENSITIVE AND YET DETACHED?
How to be sensitive and yet detached? These two things are not contraries,
they are not opposites. If you are more sensitive, you will be detached; or,
if you are detached, you will become more and more sensitive. Sensitivity is
not attachment, sensitivity is awareness. Only an aware person can be
sensitive. If you are not aware you will be insensitive. When you are
unconscious you are totally insensitive -- the more consciousness, the more
sensitivity. A Buddha is totally sensitive, he has optimum sensitivity,
because he will feel and he will be aware to his total capacity. But when
you are sensitive and aware you will not be attached. You will be detached,
because the very phenomenon of awareness breaks the bridge, destroys the
bridge, between you and things, between you and persons, between you and the
world. Unconsciousness, unawareness, is the cause of attachment.
If you are alert, the bridge suddenly disappears. When you are alert there
is nothing to relate you to the world. The world is there, you are there,
but between the two the bridge has disappeared. The bridge is made of your
unconsciousness. So don't think and feel that you become attached because
you are more sensitive. No. If you are more sensitive you will not be
attached. Attachment is a very gross quality, it is not subtle.
For attachment you need not be aware and alert. There is no need. Even
animals can be attached very easily, rather, more easily. A dog is more
attached to his master than any man can be. The dog is completely
unconscious so attachment happens. That is why in the countries where human
relationship has become poor, such as in the West, man goes on seeking
relationship with animals, with dogs, with other animals, because the human
relationship is no longer there. Human society is disappearing and every man
feels isolated, alienated, alone. The crowd is there but you are not related
to it. You are alone in the crowd and this aloneness scares. One becomes
afraid and fearful.
When you are related, attached to someone, and someone is attached to you,
you feel you are not alone in this world, in this strange world. Someone is
with you. That feeling of belonging gives you a sort of security. When human
relationship becomes impossible then men and women try to make relationships
with animals. In the West they are very deeply related to dogs and other
animals, but here in the East, although you may be worshipping cows you are
not related to them. You may go on saying that you worship the cow as a
divine animal, but your cruelty has no end.
In the East you are so cruel with your animals that the West cannot even
conceive of how you can go on thinking that you are non-violent. All over
the world, particularly in the West, there are many societies to protect
animals from the cruelty of men. You cannot beat a dog in the West. If you
beat it, it will be a criminal act and you will be punished for it. What is
happening really, is that human relationship is dissolving -- but man cannot
live alone. He must have a relationship, a belonging, a feeling that someone
is with him. Animals can be very good friends because they get so attached;
no one, no man, can get that attached.
For attachment, awareness is not necessary; rather, awareness is the
barrier. The more aware you become the less you will be attached, because
the need for attachment disappears. Why do you want to be attached to
someone? Because alone you feel you are not enough. You lack something.
Something is incomplete in you. You are not a whole. You need someone to
complete you. Hence, attachment. If you are aware, you are complete, you are
a whole; the circle is now complete, nothing is lacking in you -- you don't
need anyone. You, alone, feel a total independence, a feeling of wholeness.
That doesn't mean that you will not love persons; rather, on the contrary,
only you can love. A person who is dependent on you cannot love you: he will
hate you. A person who needs you cannot love you. He will hate you because
you become the bondage. He feels that without you he cannot live, without
you he cannot be happy, so you are the cause of both his happiness and
unhappiness. He cannot afford to lose you. This will give a feeling of
imprisonment: he is imprisoned by you and he will resent it, he will fight
against it. Persons hate and love together, but this love cannot be very
deep. Only a person who is aware can love, because he doesn't need you. But
then love has a totally different dimension: it is not attachment, it is not
dependence. He is not dependent on you and he will not make you dependent on
him; he will remain a freedom and he will allow you to remain a freedom. You
will be two free agents, two total, whole beings, meeting. That meeting will
be a festivity, a celebration -- not a dependence. That meeting will be a
fun, a play.
That is why we have called Krishna's life KRISHNA-LEELA, the play of
Krishna. He loves so many persons but there is no attachment. The same is
not true on the part of the GOPIS and the GOPALS, the friends and the girl
friends of Krishna. The same is not true. They have become attached, so when
Krishna moves from Brindavan to Dwaraka, they weep and cry and suffer. Their
anguish is great because they think that Krishna has forgotten them. He has
not forgotten, but there is no pain because there was no dependence; he is
as whole and happy in Dwaraka as he was in Brindavan and his love is flowing
as much in Dwaraka as it was in Brindavan. The objects of love have changed
but the source of love remains the same. So whosoever comes near him
receives the gift. And this gift is unconditional: nothing is required as a
return, nothing is asked as a return.
When love comes through an aware consciousness it is just a pure gift with
no condition, and the person who is giving it is happy because he is giving
it. The very act of giving is his bliss, his ecstasy.
So remember that if you feel that through meditation you have become more
sensitive, then automatically you will become less attached, more detached.
Because you will be more grounded in yourself, you will be more centered in
yourself, you will not use somebody else as your center. What does
attachment mean? Attachment means that you are using someone else as your
center of being, Majanu is attached to Laila: he says he cannot live without
Laila. That means the center of being has been transferred. If you say that
you cannot live without this or that, then your soul is not within you. Then
you are not existing as an independent unit, your center has moved somewhere
else.
This movement of the center from yourself to something else, to the other,
is attachment. If you are sensitive, you will feel the other, but the other
will not become the center of your life. You will remain the center and out
of this centering the other will receive many gifts from you. But they will
be gifts, they will not be bargains. You will simply give because you have
too much, you are an overflowing. And you will be thankful that the other
has received it. That will be enough and that will be the end.
That is why I go on saying that the mind is a great deceiver. You think
that you are meditating and that that is why you have become sensitive. Then
the question of why you get attached arises. If you get attached, that is a
clear symptom that the sensitivity is not because of awareness. Really, it
is not sensitivity at all. It may be sentimentalism: that is a totally
different thing. You can be sentimental: you can cry and weep over small
things, you can be touched, and a storm can be created very easily within
you -- but that is sentimentalism, not sensitivity.
Let me tell you a story. Buddha was staying in a village. A woman came to
him, weeping and crying and screaming. Her child, her only child, had
suddenly died. Because Buddha was in the village, people said, "Don't weep.
Go to this man. People say he is infinite compassion. If he wills it, the
child can revive. So don't weep. Go to this Buddha." The woman came with the
dead child, crying, weeping, and the whole village followed her -- the whole
village was affected. Buddha's disciples were also affected; they started
praying in their minds that Buddha would have compassion. He must bless the
child so that he will be revived, resurrected.
Many disciples of Buddha started weeping. The scene was so touching, deeply
moving. Everybody was still. Buddha remained silent. He looked at the dead
child, then he looked at the weeping, crying mother and he said to the
mother, "Don't weep, just do one thing and your child will be alive again.
Leave this dead child here, go back to the town, go to every house and ask
every family if someone has ever died in their family, in their house. And
if you can find a house where no one has ever died, then from them beg
something to be eaten, some bread, some rice, or anything -- but from the
house where no one has ever died. And that bread or that rice will revive
the child immediately. You go. Don't waste time."
The woman became happy. She felt that now the miracle was going to happen.
She touched Buddha's feet and ran to the village which was not a very big
one, very few cottages, a few families. She moved from one family to
another, asking. But every family said, "This is impossible. There is not a
single house -- not only in this village but all over the earth -- there is
not a single house where no one has ever died, where people have not
suffered death and the misery and the pain and the anguish that comes out of
it."
By and by the woman realized that Buddha had been playing a trick. This was
impossible. But still the hope was there. She went on asking until she had
gone around the whole village. Her tears dried, her hope died, but suddenly
she felt a new tranquility, a serenity, coming to her. Now she realized that
whosoever is born will have to die. It is only a question of years. Someone
will die sooner, someone later, but death is inevitable. She came back and
touched Buddha's feet again and said to him, "As people say, you really do
have a deep compassion for people." No one could understand what had
happened. Buddha initiated her into SANNYAS, she became a BHIKKHUNI, a
SANNYASIN. She was initiated.
Anand asked Buddha, "You could have revived the boy. He was such a
beautiful child and the mother was in such anguish." But Buddha said, "Even
if the child was resurrected, he would have had to die. Death is
inevitable." Anand said, "But you don't seem to be very sensitive to people,
to their misery and anguish." Buddha replied, "I am sensitive; you are
sentimental. Just because you start weeping, do you think you are sensitive?
You are childish. You don't understand life. You are not aware of the
phenomenon."
This is the difference between Christianity and Buddhism. Christ was
reported to have done many miracles of reviving people. When Lazarus was
dead, Jesus touched him and he came back to life. We in the East cannot
conceive of Buddha touching a dead man and bringing him back to life. To
ordinary persons, to the ordinary mind, Jesus would look more loving and
compassionate than Buddha. But I say to you that Buddha is more sensitive,
more compassionate, because even if Lazarus was revived, it made no
difference. He still had to die. Finally Lazarus had to die. So this miracle
was of no use, of no ultimate value. One cannot conceive of Buddha doing
such a thing.
Jesus had to because he was bringing something new, a new message to
Israel. And the message was so deep that people would not understand it so
he had to create miracles around it -- because people can understand
miracles but they cannot understand the deep message, the esoteric message.
They can understand miracles, so through miracles they might become open and
able to be receptive to the message. Jesus was carrying a Buddhist message
to a land which was not Buddhist; an Eastern message to a country which had
no tradition of enlightenment, of many Buddhas.
We can conceive that Buddha was more sensitive than his disciples who were
weeping and crying. They were sentimental.
Don't misunderstand your sentimentality for sensitivity. Sentimentality is
ordinary; sensitivity is extraordinary. It happens through effort. It is an
achievement. You have to earn it. Sentimentality is not to be earned; you
are born with it. It is an animal inheritance which you already have in the
cells of your body and your mind. Sensitivity is a possibility. You don't
have it already. You can create it, you can work for it -- then it will
happen to you. And whenever it happens, you will be detached.
Buddha was totally detached. The dead child was there but he didn't seem to
be affected at all. The woman, the mother, was miserable and he was playing
a trick on her. This man seems to be cruel and this playing of a trick seems
to be too much for a mother whose child has died. He gave her a riddle, and
he knew well that she would come back empty-handed. But I say again that he
has real compassion because he was helping this woman to grow, to be mature.
Unless you can understand death you are not mature; and unless you can
accept death, you don't have a center within your being. When you accept
death as a reality, you have transcended it.
Buddha used the situation. He was less concerned with the dead child and
more concerned with the alive mother because he knew that the dead child
would come back to life again -- there was no need for the miracle. But if
the child was revived the mother might have lost an opportunity. For lives
together she might not again have a meeting with a Buddha. So in the East
only third-rate SADDHUS have been doing miracles; the first-rate have never
done any -- they work on a higher level. Buddha is also doing a miracle but
the miracle is being done on a very high level. The mother is being
transformed.
But it is difficult to understand because our minds are gross and we only
understand sentimentality, we cannot understand sensitivity. Sensitivity
means an alertness which feels everything that happens around. And you can
feel only when you are not attached. Remember this: if you are attached you
are no longer there to feel, you have moved out of you. So if you want to
know the truth about someone don't ask his friends. They are attached. And
don't ask his enemies. They are also attached, in the reverse order. Ask
someone who is neutral, neither a friend nor an enemy. Only he can say the
truth.
Friends cannot be believed, enemies cannot be believed; but we believe
either the friends or the enemies. Both are bound to be wrong because they
don't have a neutral witnessing, they don't have a detached view. They
cannot stand aloof and look because they have an investment in the person.
Friends have an investment and enemies have an investment. They see
according to particular viewpoints, and with those viewpoints they are
attached. The moment you feel you are attached, you have taken a viewpoint.
The totality is lost; only a fragmentary thing is in your hands. And
fragments are always lies because only the whole is true.
Meditate, become more sensitive, and take it as a criterion that you will
go on becoming more and more detached. If you feel that attachment is
growing, then you are erring somewhere in your meditation. These are the
criteria. And to me, attachment cannot be destroyed and detachment cannot be
practised. You can only practise meditation -- and detachment will follow as
a consequence, as a by-product. If meditation really flowers within you, you
will have a feeling of detachment. Then you can move anywhere and you will
remain untouched, unafraid. Then when you leave your body, you will leave it
unscratched. Your consciousness will be absolutely pure, nothing foreign has
entered into it. When you are attached, impurities enter into you. This is
the basic impurity: that you are losing your center and somebody else or
something else is becoming your center of being.
The second question:
Question 2
IF FAITH CAN MOVE THE MOUNTAINS, WHY CAN YOU NOT HEAL YOUR OWN BODY?
I don't have any body.
This feeling that you have a body is absolutely wrong. The body belongs to
the universe; you don't have it, it is not yours. So if the body is ill or
if the body is healthy the universe will take care of it. And a person who
is in meditation should remain a witness, whether the body is healthy or
ill.
The desire to be healthy is part of ignorance. The desire not to be ill is
also part of ignorance. And this is not a new question -- this is one of the
oldest questions. It has been asked of Buddha; it has been asked of Mahavir.
Ever since there have been enlightened persons, the unenlightened have
always asked this question.
Look... Jesus said faith can move mountains, but he died on the cross. He
couldn't move the cross. You or someone like you must have been present
there waiting. The disciples were waiting because they knew Jesus, and he
had been saying again and again that faith could move mountains. So they
were waiting for some miracle to happen -- and Jesus simply died on the
cross. But this was the miracle: he could be a witness to his own death. And
the moment of witnessing one's own death is the greatest moment of being
alive.
Buddha died of food poisoning. He suffered for six months continuously. And
there were many disciples who were waiting for him to do a miracle. But he
suffered silently and died silently. He accepted death. There were disciples
there who were trying to cure him, many medicines were given to him.
A great physician of those days, Jeevak, was Buddha's personal physician.
He used to move with him wherever he went. Many times people must have
asked, "Why does this Jeevak go with you?" But it was Jeevak's own
attachment. Jeevak was moving with Buddha because of his own attachment, and
the disciples who were trying to help Buddha's body remain alive longer in
this world, even if only for a few days more, were also attached.
For Buddha himself, illness and health were the same. That doesn't mean
that illness will not give pain. It will! Pain is a physical phenomenon, it
will happen. But it will not disturb the inner consciousness. The inner
consciousness will remain undisturbed, it will remain as balanced as ever.
The body will suffer, but the inner being will remain just a witness of the
whole suffering.
There will be no identification -- and this I call the miracle. This is
possible through faith. And no mountain is bigger than identification --
remember. The Himalayas are nothing; your identification with your body is a
greater mountain. The Himalayas may be moved or not moved through faith,
that is irrelevant, but your identification can be destroyed.
But we cannot conceive of anything which we do not know, we can think only
according to our minds. We think according to where we are; the pattern
remains the same.
Sometimes my body is ill, and people come to me and they say, "Why are you
ill? You should not be ill; an enlightened person should not be ill." But
who told you that it is so? I have never heard about any enlightened person
who was not ill. Illness belongs to the body. It has no concern with your
consciousness or whether you are enlightened or not.
And sometimes it happens that enlightened persons are more ill than
unenlightened ones. There are reasons.... Now that they don't belong to the
body, they don't co-operate with the body; deep down they have broken
themselves from the body. So the body remains but the attachment and the
bridge is broken.
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Many illnesses happen because of the separation that has happened. They are
in the body but their co-operation is no longer there. That is why we say an
enlightened person will never be born again -- because now he cannot make
any bridge with any body again. The bridge is broken. While he is in the
body, then too, really, he is dead.
Buddha attained enlightenment when he was near about forty. He died when he
was eighty so he lived forty years more. On the day he was dying, Anand
started crying and said, "What will happen to us? Without you we will fall
into darkness. You are dying and we have not yet become enlightened. Our own
light is not yet lit and you are dying. Do not leave us!"
Buddha is reported to have said, "What? What are you saying, Anand? I died
forty years before. This existence was just a phantom existence, a shadow
existence. It was running along somehow, but the force was not there. It was
just a momentum from the past."
If you are pedalling a bicycle, and then you stop and there is no pedalling,
you are not giving any co-operation to the cycle, it will go on moving for a
little whole just because of the momentum, the energy that you gave it in
the past.
The moment someone becomes enlightened, the co-operation is broken. Now the
body will take its own course. It has a momentum. From many lives in the
past, momentum has been given to it. It has a life span of its own which
will be completed, but now, because the inner force is no longer with it,
the body is prone to be more ill than ordinarily. Ramakrishna died of
cancer; Raman died of cancer. To the disciples it was a great shock, but
because of their ignorance they could not understand.
One thing more has to be understood. When a person becomes enlightened,
this is going to be his last life. So all the past karmas and the whole
continuum has to be fulfilled in this life. The suffering -- if he has
anything to suffer -- will become intense. For you there is no hurry, your
suffering will be spread out over many lives. But for a Raman this is the
last. All that is there from the past has to be completed. There will be an
intensity of everything, of all karmas. This life will become a condensed
life.
Sometimes it is possible -- this is difficult to understand -- to suffer in
a single moment the sufferings of many lives. In a single moment, the
intensity becomes much because time can be condensed or spread out.
You know already that sometimes when you sleep you see a dream, and when
you are awake again you know that you have been asleep for only a few
seconds. But you have seen such a long dream. It is possible that even a
whole life can be seen in a single dream.
What has happened? In such a small period of time how could you see such a
long dream? There is not a single layer of time as we ordinarily understand
-- there are many layers of time. Dream time has its own existence. Even
while awake time goes on changing. It may not change according to the clock
because a clock is a mechanical thing, but psychological time goes on
changing.
When you are happy, the time flows fast. When you are unhappy, the time
slows down. A single night can be eternity if you are in suffering, and a
whole life can become a single moment if you are happy and blissful.
When a person becomes enlightened, everything has to be closed: this is a
closing time. Many millions of lives have to be closed and all the accounts
have to be cleared, because there will be no chance any more. After his
enlightenment and enlightened person lives in a different time altogether
and whatsoever happens to him is qualitatively different. But he remains a
witness.
Mahavir died of stomach pain, something like an ulcer -- for many years he
suffered. His disciples must have been in difficulty because they have
created a story around it. They could not understand why Mahavir should
suffer, so they have created a story which shows something about the
disciples, not about Mahavir.
They say that a person who had a very evil spirit, Goshalak, was the cause
of Mahavir's suffering. He threw his evil force on Mahavir and Mahavir
absorbed it only because of his compassion -- and that is why he suffered.
This shows nothing about Mahavir but something about the difficulty of the
disciples. They cannot conceive of Mahavir suffering so they had to find a
cause somewhere else.
One day I was suffering from a cold -- it is my constant companion. So
somebody came and he said, "You must have taken somebody else's cold." That
doesn't show anything about me, it shows something about him. It is
difficult for him to conceive of me suffering. So he said, "You must have
somebody else's cold." I tried to convince him, but it is impossible to
convince disciples. The more you try to convince them, the more they believe
that they are right. In the end he said to me, "Whatsoever you say I am not
going to listen. I know! You have taken somebody else's illness."
What to do? The body's health and illness is its own affair. If you want to
do something about it, you are still attached to it. It will take its own
course; you need not be much worried about it.
I am only a witness. The body is born, the body will die; only the
witnessing will be there. It will remain forever. Only witnessing is
something absolutely eternal -- everything else goes on changing, everything
else is a flux.
The third question:
Question 3
LAST NIGHT YOU EXPLAINED IN DETAIL ABOUT HOW SEEKERS DECEIVE THEMSELVES BY
NOT MAKING EARNEST AND SINCERE EFFORTS TOWARD MEDITATION. BUT WITH MANY OF
THE SEEKERS WHO EARNESTLY ASK YOU FOR MEDITATION TECHNIQUES, YOU SIMPLY SAY
TO THEM TO LEAVE EVERYTHING TO YOU AND THAT YOU WILL LOOK AFTER THEIR
SPIRITUAL PROGRESS. BUT MANY SEEKERS FEEL DISSATISFACTION ABOUT THEIR
SPIRITUAL TRANSFORMATION THAT WAY. IN THIS CASE, PLEASE EXPLAIN HOW THESE
SEEKERS ARE DECEIVING THEMSELVES.
Firstly, when they ask for a technique, I give them a technique. This is a
technique: LEAVE EVERYTHING TO ME. This is one of the most powerful
techniques possible. And don't think that it is easy; it is very difficult,
sometimes impossible. It is difficult to leave everything to somebody, but
if you can, in that very surrender your ego has disappeared; in that very
surrender, your past has disappeared; in that very surrender a new point is
born -- you are different. Up to now you were living with your own ego; from
now onwards you will be living without the ego, you will be following a path
of surrender.
So don't think that this is not a technique! It is a technique -- one of
the very basic techniques. And I don't give it to any and everybody. I give
it only to particular persons who are very egoistic, because for them any
technique will create trouble. Their ego will exploit it. They will become
more egoistic through it. They can practise anything else except this, but
by that practise their ego is not going to be destroyed; rather, it will be
more fulfilled. They will become great `meditators'. They can renounce the
world, but their ego will be strengthened whatsoever they do. Whenever I
feel that this seeker has such a subtle ego that any method will be
poisonous to him, then only do I say, "Leave everything to me." Not that
this is going to be the end, but this is going to be the beginning. And this
is going to be the right beginning for all those who are ego-centered. If
they can leave everything to me, then I will start giving them other
techniques -- but only then. Then other techniques will not prove poisonous.
Once the ego is not there those techniques will transform them. And if their
surrender is so total that nothing is left to be transformed, then there
will be no need for any other technique. This too is possible, and this is
possible only for those who are very egoistic; only they can surrender
totally.
This will look confusing, paradoxical -- but remember, you can leave
something only if you have it. If you don't have a very strong ego, what can
you leave? What can you surrender? It is just like asking a beggar to
surrender all his riches. He will be ready, he will say, `Okay,' but his
okay means nothing. It is absolutely futile because he has nothing to lose.
And if you have a very strong ego, that means a very concentrated ego,
crystallized, you can leave it totally because it will be difficult to leave
it in parts. It is so concentrated and crystalized that it will be difficult
to leave it in fragments. Either you can leave it or not. It is one of the
paradoxes of life that for surrender a very authentic ego is needed to be
there in the first place. So to me, a right education will consist in
creating strong egos, to the very extreme, where a great suffering is born
out of them, and then -- surrender. Only the is surrender possible.
This has been my experience. Persons coming from the West have stronger
egos than the Eastern persons because in the West there is no concept of
surrender, no concept of obedience, no concept of guru and disciple. Really,
the Western mind cannot conceive of what a guru is. And they cannot conceive
of someone surrendering to anybody. The whole Western education, culture and
civilization is based on ego, ego-fulfillment. And Western psychologists say
that to be mentally healthy, you must have a strong ego. So all the Western
psychologies help the ego to be strong: a child's ego must be strengthened
in every way otherwise he will become mentally ill. But Eastern religions
say that unless you leave the ego you cannot know the ultimate truth, you
cannot know what life's mystery is. Both seem to be contradictory, but they
are not. To me, the Western training must be there in the beginning with
every person all over the world. Every person should be given a strong ego.
By the age of thirty-five you should reach to the peak of your ego; at the
age of thirty-five it should be at its peak, strong, as strong as possible.
Only then will surrendering happen. So whenever Western seekers come to me
and I tell them to leave things to me, they are very hesitant, resistant.
And it seems impossible, but sometimes, when surrender happens, they achieve
a much deeper realization.
With Eastern persons surrender is not very difficult. They are ready. You
say, `Surrender,' they say, `Yes.' There is not a single hesitation on their
part. They don't have very strong, developed egos. They can surrender it --
but that surrender is impotent. It will not help. So it almost always
happens that with the Eastern person I immediately give him a technique to
work on, so that it helps his ego. With Western persons I immediately say,
`Surrender.' They have already reached that point within them so they can
surrender; their very hesitancy shows that they can surrender. But their
surrender is going to be a struggle, and when it is a struggle it is a
SADHANA. When it is a struggle it means something; it is going to transform
them.
So firstly, when I say, "leave everything to me," this is a technique; and
I say it only to persons who have very developed egos. Secondly... BUT MANY
SEEKERS FEEL DISSATISFACTION ABOUT THEIR SPIRITUAL TRANSFORMATION THAT WAY.
Right, these are the people to whom I say, `Surrender.' They feel very
dissatisfied. They want something to do, they don't want to surrender. I
know they will feel dissatisfied because their ego will resist; it will try
in every way not to surrender. But that cannot be helped. They will have to
pass through this dissatisfaction, and they will have to understand that
leaving everything to me is just the beginning. If they cannot do that, I am
not going to give them any technique right now. They can leave me, or leave
everything to me. There is no other alternative. Once I say to someone,
"Leave everything to me," I am not going to give any technique to him. I
know that it will be difficult and arduous -- but it has to be so. The more
difficult, the more arduous, the better, because that means he has a more
evolved ego, and it is struggling. He will have to come some day -- to me or
to someone else, it is irrelevant -- and he will have to surrender it.
The master is not so relevant; the surrendering is relevant. Where you
surrender is of no significance. You can surrender to a stone Buddha. That
will do. Surrendering transforms you. It is putting your ego aside,
unburdening yourself; living for the first time not out of the past but
moving into the present, fresh and young, unburdened.
And the third thing: IN THIS CASE, PLEASE EXPLAIN HOW THESE SEEKERS ARE
DECEIVING THEMSELVES. They can deceive themselves. They can say to me, "Yes,
we leave everything to you," and go on withholding everything. They can
deceive themselves that they have surrendered and they can go on insisting
on their own ways. Surrender cannot be partial, it can be only total -- and
then you cannot set your conditions, your likes and dislikes.
It happened just a few days ago. A man came to me and he said, "I will
leave everything to you. Whatsoever you say, I will do." I told him, "Repeat
it again slowly, "Whatsoever you say, I will do."' He repeated it. I told
him to repeat it again and go more slowly. He became a little disturbed and
said, `Why?' And he also became aware of why I was saying go slowly. He
said, "You may be right. I should not say this, because it is very difficult
to leave everything to you and it will be difficult to follow whatsoever you
say." So I told him to make it conditional, to be exact so that he could not
change. He said, "Right, Whatsoever I like -- give me the freedom to
choose."
This is how you can deceive. Inside YOU remain the master; you go on
choosing what to do and what not to do. And as it happens, whatsoever you
choose is going to be wrong because the mind that is choosing is wrong,
otherwise there would have been no need to come to me. When I say surrender
it means that now you will not choose, now I will choose and you will
follow. And if you can follow totally, the day is not far away when I will
say, "Now there is no need. Now you can choose."
You must disappear: the surface, the superficial ego must disappear. Then
your own being comes into being. I am not going to keep you following me
forever and ever. That is not a very happy business. When your ego is no
longer there, your own guru, the inside master, has come into being. The
outer guru is nothing but a representative of the inner one. Once the inner
is there, the outer is not needed. And your own guru will say to you, "Now
follow yourself. Move alone. Now you don't need anybody to guide you, the
inner guide has come into being. Now you have your own inner light. You can
see through it. It will show you the path."
But right now, as you are, it is not possible. You don't have any light.
You cannot see. And wherever your mind leads you it will be wrong. This mind
has been leading you for lives and it always leads you into particular
patterns. It has old habits and it leads you accordingly. It is a mechanical
thing. Just to create a break, surrender is needed. If you surrender to
something, even for a few days, there will be a gap between now and your
past. A new force has entered within you. Now you cannot continue with the
past; your way, as it has always been, cannot be any more. A turning will
happen. This gap is what is meant by surrender.
But you can deceive. You can say, "Yes, I surrender," and you may not have
surrendered. Or you may think that you have surrendered but unconsciously
you are fighting. Not only in surrender, but in everything where a `let-go'
is needed, we fight.
In the West much research is going on about the phenomenon of sex, because
people are becoming less and less capable of deep orgasms. They have sex but
no ecstasy comes out of it. It has become a boring affair. They feel only
frustrated, only weakened through it. And then it becomes a routine. They
don't know what to do. A deep ecstasy through the orgasm is its
significance. If it doesn't happen it is futile and useless and even
harmful. Many schools of psychology go on working on the questions: "What
has happened to man? Why is he not achieving orgasm through sex? Why is
there so much dissatisfaction?" All the researches indicate that the reason
is that man cannot surrender -- that is why he cannot achieve orgasm. Even
while making love, while deep in sex, your mind remains in control. You go
on controlling. You are not in a `let-go'. You are afraid to let go because
if you allow the sex energy to move uncontrolled you don't know where it
will lead. You may go mad, you may even die. That is the fear. So you remain
in control.
You go on manipulating your body. This manipulation from the mind doesn't
allow the whole body to become a flow of energy. Then sex becomes a local
affair, the whole body is not involved, the whole body is not in an inner
dance; the ecstasy is missed. You lose energy and you don't gain anything --
there is bound to be frustration. So psychologists say that you will not
achieve a deep ecstasy unless you are in a deep `let-go', unless the mind is
not there and the ego is not there; unless the body has taken over with its
own force, its own momentum, and is moving by its own unconscious sources;
unless YOU are not there. That ecstasy can give you a first glimpse of the
ultimate ecstasy that happens in a total `let-go' of your ego with the
Divine, with the universe.
Samadhi, the ultimate goal of all yoga and Tantra, is a deep orgasm with
the universe itself, with the existence itself. The guru is just trying to
help you, to bring you to a point where you can at least surrender the ego.
Then a deep ecstasy will happen between you and your master. Wherever there
is a `let-go', ecstasy happens -- that is the law.
So if you can surrender to a guru, don't listen to anybody. Even if the
whole world says that this guru is wrong, don't listen to it. If you can
surrender, this guru is right. You will achieve an ecstatic moment through
him. And if the whole world says that this guru is right, and you cannot
surrender, he is useless for you. So wherever you have the feeling of
surrendering, there is your guru, your master.
Search for the place, search for the person in whose presence you can allow
a `let-go', in whose presence you can drop your mind even for a time. Once
this force from the outside enters into you, your path will be different,
your life will have taken a new turning.
You can deceive yourself: you can go on thinking that you have surrendered
but you know well inside that you have not surrendered. And remember: you
cannot deceive a master -- he knows. And he will go on insisting unless the
`let-go' really happens. You can manoeuvre, you can play a game, but you
cannot deceive a master. You can put your head to his feet but that gesture
means nothing. It may be just a superficial gesture, you are not bowing down
at all. But if bowing down really happens, the master can work.
So whenever I say, "Surrender," or "Leave it to me and I will take care," I
mean it. Exactly whatsoever I say I mean it. I want to create a gap within
you, a discontinuity with the past. Once the gap is there, you will sooner
or later become capable of going on your own. But before that, if you go on
your own, you will continue the past story. Nothing new is possible. For the
new, something from the outside must enter you, must push you onto a new
path.
The last question:
Question 4
YOU SAID THAT JESUS DIDN'T KNOW THAT THE EARTH IS ROUND. SO FOR CHRISTIANS
WHO BELIEVE THAT JESUS WAS GOD, THIS SEEMS VERY STRANGE. ISN'T IT IMPLIED
THAT AN ENLIGHTENED ONE LIKE JESUS, WHO KNEW DEEP OCCULT SCIENCES, MUST ALSO
KNOW MANY ASTRONOMICAL AND ASTROLOGICAL FACTS ABOUT PLANETS, THE UNIVERSE,
AND THE INTER-RELATIONSHIP OF CELESTIAL BODIES? PLEASE EXPLAIN.
No, Jesus was not concerned. When Jesus said that the world was flat, he
was using the knowledge that was prevalent in those days. He was not
concerned about whether the world was round or flat; it was meaningless to
him. He was more concerned about those persons who were living on this
`flat' or `round' earth.
The concern has to be understood. It is absolutely futile for Jesus to
discuss these things. What difference does it make? For example, you know
from the geography books that the world is round. If your geography books
were teaching that the world is flat, as they were teaching in the past,
what difference will it make to you? Will you be a better man? Will you be
more meditative on a `flat' world or on a `round' earth? What difference
will it make to your being and the quality of your consciousness? It is
irrelevant.
Jesus was concerned with your consciousness, and he will not unnecessarily
argue about things which are useless. Only unenlightened persons are dragged
into unnecessary things. If you had told Jesus that the world was round, he
would have said yes. It makes no difference to him because that was not his
concern. The prevalent idea was that the world was flat. And really, to the
ordinary mind, the world is still flat. It looks flat. The roundness is a
scientific fact, but Jesus was not a scientist.
For example, I know that it is a scientific fact that the sun never rises
and never sets. The earth is moving around, the sun is not moving. But still
I sue the words `sunset' and `sunrise'. Sunrise is basically wrong. The very
word is wrong, because the sun never rises. Sunset is wrong, the sun never
`sets'. So after two thousand years, someone can say that this man was
unenlightened because he said `the sun rises', `sunrise', `sunset'. Didn't
he know these small things?
But if I am to change every word then I will be fighting unnecessarily and
that is not going to help anybody. Jesus simply used the prevalent knowledge
-- and the prevalent idea was that the earth was flat. He was not concerned
about it. If he were here today, he would say that the earth is round. But
even that is not exactly scientific, because the earth is not exactly round.
Now they say it is like an egg, not exactly round. The shape is like an egg.
But who knows? -- the next day they may change and say that this is not so.
Science goes on changing, because as it becomes more accurate, as it attains
to more knowledge, as more facts are known, as more experiments are done,
things change. But a person like Jesus or Buddha is not concerned about
these facts.
Remember one thing: science is concerned with facts, religion is concerned
with truth. Facts are not its concern, truth is its concern. Facts are about
objects, truth is about you, your consciousness. So every enlightened person
has to use the prevalent knowledge about facts. But you should not judge
Jesus or Buddha by that -- you are judging wrongly. They can be judged only
by what they have said about the truth, about the intrinsic truth of human
consciousness. About that they are always absolutely right although their
language differs.
A Buddha speaks in one language, Jesus in a different one, Krishna in
another. They use different factual knowledge, they use different
techniques, devices, but the central core of their teaching is the same. And
that, if you allow me to say it, is how to attain to total awareness.
Awareness is the basic teaching of all the enlightened ones. They use many
parables, techniques, devices, symbols, myths, but those are irrelevant. You
can cut them away, you can put them aside and just bring out the basic core.
The basic core of all the awakened persons is awareness. So Jesus goes on
telling his disciples how to be more awake -- not to be sleeping, not to
move in dreams, but to be alert, awake.
He used to tell a parable. He said that it happened once that a great lord,
a great master, a very rich man, went on a far-away journey. He told his
servants that they had to be always alert because he would be back any
moment, ANY moment. And whenever he came back, the house should be ready to
receive him. He could come back, any moment. The servants had to be alert,
they couldn't even sleep. Even at night they had to be ready because the
master could come any moment.
Jesus used to say that you have to be alert every moment because any moment
the Divine can descend into you. You may miss. If the Divine knocks at your
door and you are fast asleep, you will miss. You have to be alert. The guest
can come at any moment, and the guest is not going to inform you beforehand
that he is coming.
Jesus said just like the servants of that master, remain alert
continuously, remain aware, waiting, watchful because any moment the Divine
can penetrate you. And if you are not alert, he will come, knock and go
back. And that moment may not repeated soon; no one knows how many lives it
may take before the Divine will again knock at your door. And if you have
become habitually asleep, you may have missed that knock many times already
and you may miss it again and again.
Be alert. That is the basic core. All else is only to be used to reach it.
So just because Jesus says the earth is flat, he doesn't become
unenlightened. And just because you know the earth is round, you don't
become enlightened. It is not so easy!
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