MEDITATION

THE SECRET OF SECRET VOL2

Riding on a Miracle

MASTER LU-TSU SAID: 'RELEASE IS IN THE EYE... THE SEED-BLOSSOMS OF THE HUMAN BODY MUST BE CONCENTRATED UPWARD IN THE EMPTY SPACE.' - (ENERGY ENHANCEMENT iNITIATION 4) IMMORTALITY IS CONTAINED IN THIS AND ALSO THE OVERCOMING OF THE WORLD.
THE LIGHT IS NOT IN THE BODY ALONE, NOR IS IT ONLY OUTSIDE THE BODY. MOUNTAINS AND RIVERS AND THE GREAT EARTH ARE LIT BY SUN AND MOON; ALL THAT IS THIS LIGHT. THEREFORE IT IS NOT ONLY WITHIN THE BODY. UNDERSTANDING AND CLARITY, PERCEPTION AND ENLIGHTENMENT, AND ALL MOVEMENTS (OF THE SPIRIT) ARE LIKEWISE THIS LIGHT; THEREFORE IT IS NOT JUST SOMETHING OUTSIDE THE BODY. THE LIGHT-FLOWER OF HEAVEN AND EARTH FILLS ALL THE THOUSAND SPACES. BUT ALSO THE LIGHT-FLOWER OF THE INDIVIDUAL BODY PASSES THROUGH HEAVEN AND COVERS THE EARTH. THEREFORE, AS SOON AS THE LIGHT IS CIRCULATING, HEAVEN AND EARTH, MOUNTAINS AND RIVERS, ARE ALL CIRCULATING WITH IT AT THE SAME TIME.

 TO CONCENTRATE THE SEED-FLOWER OF THE HUMAN BODY ABOVE IN THE EYES, THAT IS THE GREAT KEY OF THE HUMAN BODY. CHILDREN, TAKE HEED! IF FOR A DAY YOU DO NOT PRACTISE MEDITATION, THIS LIGHT STREAMS OUT, WHO KNOWS WHITHER? IF YOU ONLY MEDITATE FOR A QUARTER OF AN HOUR, BY IT YOU CAN DO AWAY WITH THE TEN THOUSAND AEONS AND A THOUSAND BIRTHS. ALL METHODS END IN QUIETNESS. THIS MARVELLOUS MAGIC CANNOT BE FATHOMED.

 BUT WHEN THE PRACTICE IS STARTED, ONE MUST PRESS ON FROM THE OBVIOUS TO THE PROFOUND, FROM THE COARSE TO THE FINE. EVERYTHING DEPENDS ON THERE BEING NO INTERRUPTION. THE BEGINNING AND THE END OF THE PRACTICE MUST BE ONE. IN BETWEEN THERE ARE COOLER AND WARMER MOMENTS, THAT GOES WITHOUT SAYING. BUT THE GOAL MUST BE TO REACH THE VASTNESS OF HEAVEN AND THE DEPTHS OF THE SEA, SO THAT ALL METHODS SEEM QUITE EASY AND TAKEN FOR GRANTED. ONLY THEN HAVE WE MASTERED IT.

 AN OLD FABLE has it that when God was creating the world he was approached by four questioning angels. 'How are you doing it?' the first one asked. The second queried, 'Why?' The third one said, 'May I have it when you finish?' The fourth one said, 'Can I help?'

 The first one was the question of the scientist, the second, the philosopher's, the third, the politician's, and the fourth was the question of the religious one.

 The scientific inquiry into existence is that of detached observation. The scientist has to be objective. To be objective he has to remain uninvolved; he cannot participate, because the moment he becomes a participant he becomes involved. Hence the scientist can only know the outer circumference of life and existence. The innermost core will remain unavailable to science; its very methodology prohibits it.

 The philosopher only speculates, he never experiments. He goes on asking AD infinitum, 'Why?' And the question is such that whatsoever the answer, it can be asked again -- 'Why?' There is no possibility of any conclusion through philosophy. Philosophy remains in a state of non-conclusion. It is a futile activity; it leads nowhere.

 The politician simply wants to possess the world, to own it. He is the most dangerous of all because he is the most violent. His interest in life is not in life itself but in his own power. He is power-hungry, power-mad; he is a maniac, he is destructive. The moment you possess something alive, you kill it, because the moment something becomes a property it is no more alive. Possess a tree, and it is no more alive. Possess a woman or a man, and you have killed them. Possess anything, and death is the outcome, because only death can be possessed.

 Life is freedom. It remains basically free. You cannot possess it, you cannot put it into the bank, you cannot draw a line around it. You cannot say, 'This is mine'; to say so is disrespectful, to say so is egoistic, to say so is mad.

 Life possesses us. How can we possess it? We have to be possessed by life more and more. The whole gestalt has to change: from being possessive, one has to become capable of being possessed by the whole.

 The politician never comes to know the truth of life.

 The religious person participates. He dances with life. He sings with existence. He helps life. He is surrendered to existence, and he is not detached and aloof. He does not really ask any question, he is not after knowledge; his whole effort is how to be in harmony with existence, how to be totally one with it. Hence the Eastern word for the ultimate experience: SAMADHI.

 It comes from two words. SAM -- SAM means together with. The same root SAM has moved into English, too; it is in 'sympathy', it is in 'symphony'. A little bit changed, it is in 'synthesis', 'synchronicity'. SAM means together with. ADHI means the lord, God. SAMADHI means union with God, to be one with God. And that is exactly the meaning of the English word 'religion'. It means to become one with existence; not to be divided, not to remain separate but to become one. And only in this oneness does one come to know, see, experience, and be.

 Religion is also a great experiment -- the greatest, in fact -- but with a difference. Science experiments with the object, religion experiments with the subject itself. Its whole concern is: Who am I?

 One should begin from the beginning. Unless I know myself, I am not going to know anything else. If deep down I remain ignorant, then my whole knowledge is just garbage. It is based on ignorance, it is rooted in ignorance. First the light has to happen inside me, and then it can spread. Then it can go to the very boundaries of existence -- if there are any boundaries. But first this has to happen within me. The first flame has to come from my subjectivity. When my centre is full of light, then only will whatsoever is known really be known. Unless you know yourself, unless the knower is there, how can you know anything else? If you yourself are in deep darkness, all the lights that you have created outside are deceptions, illusions.

 The religious quest is the greatest quest in existence. A few things have to be understood about this quest.

 The first thing: religion cannot creep; it has to dance or die. And that's what is not happening in the world -- religion is not dancing, hence it has died. Religion is creeping and crawling; it has forgotten how to fly. Religion has become dogma. Dogma is death; it is a corpse. To be flowing and alive and flying, religion has to exist as an experience -- not as a theory, not as theology, but as meditation; not as a philosophy about God but as a personal experience of God. And, know perfectly well: to know about God is not to know God. You can go on knowing about and about, but you will never know God. To know about is to go round and round without penetrating the very centre of it.

 Religion cannot creep, and religion is creeping. Christianity, Hinduism, Islam -- they are all creeping. They have all become apologetic. They are all afraid of the scientific growth in the world. They have been fighting against science. They tried all that they could do to prevent scientific growth, but they failed. Now they try to get all of their support from science -- whatsoever they can manage -- but they know perfectly well that they have become secondary. They can exist only if science supports them. They can exist only if scientific argument becomes a prop. This is creeping. Religion is no more on its own ground, on its own feet; it needs support from science. It is living a borrowed existence, a borrowed life. Its time is gone.

 Why has it happened? Once a religion becomes dogma and is no more experience, it dies automatically. And a dead body cannot stand on its own, it needs support. All the churches and the temples are supported, they are not standing on their own.

 When there is a Buddha he stands on his own. When there is a Christ he stands on his own. Then religion dances, sings a song. Then it is alive, it blooms, there are a thousand and one flowers, and great fragrance is released.

 My effort here is to make religion dance again. There is no need for any support, because religion in itself is the greatest authentic experience. Others should look towards science for support, not religion! If religion starts dancing, starts becoming alive, science will need its support, because science itself is losing ground. It is becoming uglier and uglier every day. It is becoming more and more life-negative every day. It is becoming more and more political every day. All that science discovers is possessed by the politician. And all that science discovers serves death; it is no more serving life. Ninety percent of scientific effort goes on war. Science is losing face. Unless religion starts dancing, even science will no longer have any future. Science will need some release of energy from religion to support it. And if religion can be alive again and science becomes a part, a shadow of religion, then only can it be free of the politician and his madness. Otherwise it seems impossible.

 Man is coming closer and closer to the ultimate destruction of life on the earth. Only a release of religious energy can save him, can save humanity.

 What we are doing here may look like a very small experiment, but its potential is infinite. The future of humanity depends on only one thing: that religion can again lead man, that religion can again become the central influence on man, that religion can again become humanity's dream.

 And remember, it is a very difficult dream -- almost impossible. To dream to be with God, to dream to be in God, is bound to be something like an impossible dream. Man has lost courage. His dreams are tiny now, his dreams are very mundane; he no longer dreams of the transcendental. And remember, if you stop dreaming about the transcendental, you will live a meaningless life. Meaning arises only in contact with the transcendental. Meaning arises only when you are part of a greater whole, when you are part of something higher than you, something bigger than you. When man tries to surpass himself then there is religion. And that's what I call the dance of religion -- man trying to transcend himself. No other animal can do it. No other animal is capable of it. Only man has the potential and the possibility to surpass himself. And a few men have surpassed themselves; a few men have reached to the other shore.

 And when I am talking to you, I am talking from the other shore. Hence, I am not saying it from borrowed knowledge, I am saying it from my own experience. I know the impossible can become possible. It has become possible in me, it can become possible in you. Once your inner being becomes full of light, once you know no darkness within yourself, then you are religious.

 Dream the impossible dream. It may look almost absurd in the beginning -- it does look -- but if it is strong enough, it transforms your reality.

 I have heard...

 Three trees once grew on a hillside, and as they swayed in the breeze they would dream what they would like to be.

 'I should like to be cut down one day,' said the first tree, 'and turned into a baby's cradle.'

 'I should like to be cut down one day,' said the second, 'and become a great ship sailing the seas, carrying treasure and precious stones.'

 And the third said, 'I should like to stand on a hill-top and point people to heaven.'

 One day the woodcutters came along and cut down the first tree. 'Let's make it into a cattle stall,' they said.

 'But I don't wish to be a cattle stall,' cried the tree. 'I want to be a baby's cradle.' But they turned it into a cattle stall, and when the child Jesus was born, they laid him gently in the cattle stall for there was nowhere else to put him. And the tree said, 'Why, this is far far more wonderful than ever I dreamed.'

 The woodcutters said of the second tree, 'Let's make this tree into a fishing boat.'

 But the tree said, 'No! I don't wish to be a fishing boat; I want to be a great ship carrying treasure and precious stones.' But they turned the tree into a fishing boat and put it on an island lake. And a fisherman called Simon Peter bought the boat, and Jesus sailed in the boat and taught the people from it. And the tree said, 'Why, this is far far more wonderful than ever I dreamed.'

 And of the third tree they said, 'Let's make it into a cross.' But the tree said, 'I don't want to be a cross -- a thing of shame on which men die. I want to stand on a hill-top and point people to heaven.' But they turned the tree into a cross and Jesus was nailed to that cross. And all down the years, men have looked to that cross, and it has pointed them to God.

 Even if trees can dream something, they become it. So what to say about man?

 Man has the greatest potential on the earth, in existence. If you are lacking something, it means you are lacking a great dream of surpassing yourself. You have become satisfied with the mundane. You have started creeping on the earth, crawling on the earth. You don't look upwards. There is a great beyond calling you forth! There is a great beyond challenging you. And only that man is truly a man who accepts the challenge of the beyond. All others are only men in name, in form, but not really men.
 

 Be a man! Accept the challenge of the unknown, of the beyond. Let it become a great dream in your being. That which you appear to be is only a seed. The seed has to fall into the soil, and has to die, and has to become a tree, and has to bloom.

 If you cut the seed, you will not find flowers there. That's where science is missing the whole point -- it goes on cutting the seed. It says, 'You say this seed will bring great flowering? We will cut and dissect the seed, and see.' And they cut and dissect the seed, and they have the methodology to dissect the seed, but no flower is found. So they say there is no flower. That's how they have come to the conclusion that there is no God in existence, that there is no soul, that there is no beyond, that life is just an accident and there is no destiny to life.

 There is a famous saying of the Zen Master, Ikkyu.

 'If you break open the cherry tree, where are the blossoms?

 But in springtime how they bloom!'

 Wait for the springtime. If you want to see, then wait for the springtime. And then you will find a Buddha, not a man; and you will find a Jesus, not a man; and you will find a Krishna, not a man. Then you will find the flower, and the seed is no more found there; the seed has disappeared, its function fulfilled. It was protecting something of immense value, it was carrying a blueprint; now it is no more needed. The soil has been found, the spring has arrived, and the seed was courageous enough to die.

 Man's ego is nothing but a seed. It is very protective. People ask me, 'If ego is such a barrier towards God, then why in the first place does ego exist? If mind is such a barrier to God, then why does mind exist at all?' It exists to protect you, just as the hard shell of the seed exists to protect the potential. The potential is very soft; it will be destroyed if the hard shell is not around it. The hard shell is not the enemy. The hard shell will be the enemy only if the spring has come, and the soil has been found, and the seed rejects death. If the hard shell says, 'Now, I will go on protecting you, even against the spring. I will protect you against this soil,' then there is going to be trouble.

 That's where the problem arises. The ego in itself is not a problem. The child needs it, otherwise the child will be very unprotected. He will not know how to survive in this world of struggle. He will not know how to protect himself against so many hazards. He is so soft, tender, he will die before he becomes a Buddha. The ego helps him. The ego is a kind of armour, and so is the mind -- it protects him.

 It is not your enemy. It is the enemy only when the moment has come and you are ready to move into meditation -- you have found a Master, you have found a method and you are ready -- but the mind says, 'No, I cannot die. Just think of all the blessings that I have showered upon you. Just think of all the benefits that I have given you. Just think of all that I have done for you! Feel grateful, and don't try to destroy me.'

 Then the problem arises: then the protector becomes destructive. Then you have to fight against your own mind, you have to fight against your own ego, you have to fight against your own armour, because the armour is no more needed. You have to release your inner potential -- spring has come.

 So when spring has come, only then is it a problem; otherwise it is not a problem, it is a help. The helpful can become a hindrance. When its time is gone, it has to go.

 Dream of the impossible. Dream of surpassing yourself. Dream of NIRVANA, dream of MOKSHA, dream of the kingdom of God; only then will you start working and moving towards it, and only then with that dream, will your feet have the quality of dance.

 Without the dream you will become dull. That's why people are dragging. How can they dance? For what? Just to go every day to the office and work, and come back home and quarrel with the wife and listen to all the complaints of the children? And next day the same rut starts again -- year in, year out. What is there to dance about? In fact, it is a miracle how man goes on living, why he does not commit suicide. What does he live for?

 There is nothing that is awaiting him, there is nothing that he can look up to. There is no star in the night; it is all darkness. It is a miracle how man goes on living, how he manages. The people who commit suicide seem to be more logical. The people who go on living seem to be very illogical. Miserable, bored, dragging -- but they go on living. But it shows something. It shows one thing: that your innermost being knows that the possibility is there. Any day you may become alert about the potential, about the possible. Any day, the dream will possess you. And then there will be meaning and there will be dance.

 'Religion is art,' said William Blake. 'Religion is art, not money.'

 This is a very very pregnant statement. And only a man like William Blake could have made it. He is a mystic poet.

 What is art? 'Art is a way,' he says, 'of doing something': painting, poetry, dancing, sculpture, music, pottery, weaving. 'Art is a way of doing something.' He does not say anything about creating oneself. But that is exactly what religion is. It is not painting, it is not poetry, it is not sculpture, it is not music, but something on the same lines, something beyond -- creating oneself.

 Religion is a way of doing something also -- living, loving, seeing, being. All art is 'making'. It is helping God to create. That's why I call the man who said to God, 'Can I help?' the religious man.

 If you want to know the creator you will have to become a creator in some measure on your own. Poetry may not be religion proper but it points in the right direction. When a poet is really in a creative state, he knows something of religion -- a faraway distant music, because when he is in a creative state, he is no more himself. He participates -- although in a very small measure, but he participates in God.

 Just a drop of divinity enters into him. That's why great poets have always said, 'When we write poetry, we are not the creators of it. We become possessed. Some unknown energy enters, sings, dances in us. We don't know what it is.' When a painter is lost into his painting, he is utterly lost into his painting, his ego disappears. Maybe only for moments, but in those egoless moments God paints through him.

 If you participate in God, God participates in you. Art is an unconscious form of religion. Religion is conscious art. Art is as if you are religious in a dream, but it is pointing in the right direction. The artist is the nearest to the religious. But it is not understood that way. You don't think of a poet as religious or a painter as religious, on the contrary, if somebody fasts, tortures his body, makes his being ugly, you start thinking that HE is religious. He is simply being violent with himself. He is just suicidal, he is neurotic, and you think he is religious.

 Neurotics become MAHATMAS; they are respected and worshipped as saints. They are not religious at all. The difference between a so-called saint and a murderer is not much. The murderer murders somebody else, and your so-called saint murders himself. But both do the same thing: both are violent, both are destructive. And whenever you are destructive you are farthest from God, because God is creativity. To me, aesthetics is the closest neighbour of religiousness, not ethics.

 Lenin is reported to have said, 'Ethics will be the aesthetics of the future.' I say: No, just the contrary; aesthetics will be the ethics of the future. Beauty is going to be the truth of the future, because beauty can be created. And a beautiful person, who loves beauty, who lives beauty, who creates beauty, is moral -- and with no effort. His morality is not a cultivated morality, it is just his aesthetic sense that makes him moral. He cannot kill because he cannot think of killing as being beautiful. He cannot cheat, he cannot be dishonest because all these things make him feel ugly. His criterion is beauty. And I agree with William Blake that religion is art.

 All art is making. All making necessitates a kind of faith. You see what is not there, and work in such a way that what was invisible, intangible, inaudible, is given shape in time and space. What is produced will be apparent to the senses -- a painting, a poem, or a garden. Art is not to be confused, however, with the object it produces.

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SATCHIDANAND IN THE MEDITATION ROOM OF THE ENERGY ENHANCEMENT CENTER

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Love and light
Energy Enhancement Team