HSIN HSIN MING - THE ENLIGHTENED MIND OF Zen Master Sosan the third Zen Patriarch
Hsin Hsin Ming: The Book of Nothing Talks on the Enlightened Mind of
Sosan, The Great Way
THE GREAT WAY IS NOT DIFFICULT FOR THOSE WHO HAVE NO PREFERENCES.
WHEN LOVE AND HATE ARE BOTH ABSENT EVERYTHING BECOMES CLEAR AND UNDISGUISED.
MAKE THE SMALLEST DISTINCTION, HOWEVER, ONE COMPLAINT AND HEAVEN AND EARTH ARE
SET INFINITELY APART.
IF YOU WISH TO SEE THE TRUTH THEN HOLD NO OPINION FOR OR AGAINST.
THE STRUGGLE OF WHAT ONE LIKES AND WHAT ONE DISLIKES IS THE DISEASE OF THE
DESIRE NATURE OF THE MIND.
WE WILL BE ENTERING the beautiful world of a Zen Master's no-mind. Sosan is the
third Zen Patriarch. Nothing much is known about him -- this is as it should be,
because history records only violence. History does not record silence -- it
cannot record it. All records are of disturbance. Whenever someone becomes
really silent, he disappears from all records, he is no more a part of our
madness. So it is as it should be.
Sosan remained a wandering monk his whole life. He never stayed anywhere; he
was always passing, going, moving. He was a river; he was not a pond, static. He
was a constant movement. That is the meaning of Buddha's wanderers: not only in
the outside world but in the inside world also they should be homeless --
because whenever you make a home you become attached to it. They should remain
rootless; there is no home for them except this whole universe.
Even when it was recognized that Sosan had become enlightened, he continued his
old beggar's way. And nothing was special about him. He was an ordinary man, the
man of Tao.
One thing I would like to say, and you have to remember it: Zen is a
crossbreeding. And just as more beautiful flowers can come out of crossbreeding,
and more beautiful children are born out of crossbreeding, the same has happened
with Zen.
Zen is a crossbreeding between Buddha's thought and Lao Tzu's thought. It is a
great meeting, the greatest that ever took place. That's why Zen is more
beautiful than Buddha's thought and more beautiful than Lao Tzu's thought. It is
a rare flowering of the highest peaks and the meeting of those peaks. Zen is
neither Buddhist nor Taoist, but it carries both within it.
India is a little too serious about religion -- a long past, a long weight on
the mind of India, and religion has become serious. Lao Tzu remained a
laughingstock -- Lao Tzu is known as the old fool. He is not serious at all; you
cannot find a more non-serious man.
Then Buddha's thought and Lao Tzu's thought met, India and China met, and Zen
was born. And this Sosan was just near the original source when Zen was coming
out of the womb. He carries the fundamental.
His biography is not relevant at all, because whenever a man becomes
enlightened he has no biography. He is no more the form, so when he was born,
when he died, are irrelevant facts. That's why in the East we have never
bothered about biographies, historical facts. That obsession has never existed
here. That obsession has come from the West now; then people become interested
more in irrelevant things. When a Sosan is born, what difference does it make --
this year or that? When he dies, how is it important?
Sosan is important, not his entry into this world and the body, not his
departure. Arrivals and departures are irrelevant. The only relevance is in the
being.
And these are the only words Sosan uttered. Remember, they are not words,
because they come out of a mind which has gone beyond words. They are not
speculations, they are authentic experiences. Whatsoever he says, he knows.
He is not a man of knowledge, he is a wise man. He has penetrated the mystery,
and whatsoever he brings is very significant. It can transform you completely,
totally. If you listen to him the very listening can become a transformation,
because whatsoever he is saying is the purest gold.
But then it is difficult too, because the distance is very very great between
you and him: you are a mind and he is a no-mind. Even if he uses words he is
saying something in silence; you, even if you remain silent, go on chattering
within.
It happened:
There was a case against Mulla Nasruddin in the court. The court could not
prove much. He was charged with polygamy, having many wives. Everybody knew
about it, but nobody could prove it.
The lawyer said to Nasruddin, "You remain silent, that's all. If you utter a
single word you will be caught. So you simply keep quiet and I will look to the
matter."
Mulla Nasruddin remained silent -- deep down boiling, in turmoil, wanted to
interrupt many times, but somehow managed and controlled himself. Outwardly
looked like a Buddha, inside a madman. The court couldn't find anything against
him. The magistrate, even though he knew that this man had many wives in the
town, when there was no proof what could he do? So the magistrate had to release
him.
He said, "Mulla Nasruddin, you are released. Now you can go home."
Mulla Nasruddin looked puzzled and said, "Er -- Your Honor, which home?" He had
many homes because he had many wives in the town.
A single word from you will show the mind inside; a single word and your whole
being is exposed. Not even a word is needed; just a gesture and your chattering
mind will be there. Even if you are silent, your silence will not reveal
anything other than the chattering monkey within.
When a Sosan speaks, he speaks totally on a different plane. He is not
interested in speaking; he is not interested in influencing anybody; he is not
trying to convince you about some theory or philosophy or ism. No, when he
speaks his silence blooms. When he speaks he is saying that which he has come to
know and would like to share with you. It is not to convince you, remember -- it
is just to share with you. And if you can understand a single word of his, you
will feel a tremendous silence being released within you.
Just hearing here... We will be talking about Sosan and his words. If you
listen attentively, suddenly you will feel a release of silence within you.
These words are atomic, they are full of energy. Whenever a person who has
attained says something, the word is a seed and for millions of years the word
will remain a seed and will seek a heart.
If you are ready, ready to become the soil, then these words, these
tremendously powerful words of Sosan -- they are still alive, they are seeds --
they will enter in your heart if you allow, and you will be totally different
through them.
Don't listen to them from the mind, because their meaning is not of the mind;
the mind is absolutely impotent to understand them. They don't come from the
mind, they cannot be understood by the mind. They come from a no-mind. They can
be understood only by a state of no-mind.
So while listening here don't try to interpret. Don't listen to the words but
to the gaps between the lines, not to what he says but to what he means -- the
significance. Let that significance hover around you like a fragrance. Silently
it will enter you; you will become pregnant. But don't interpret. Don't say, "He
means this or that," because that interpretation will be yours.
Once it happened:
Mulla Nasruddin was coming back, completely drunk, in the wee hours of the
morning. As he was passing by a cemetery he looked at the signboard. On it was
written in big letters, capital letters: RING FOR THE CARETAKER -- and that's
what he did.
Of course, so early in the morning, the caretaker was disturbed. He came out,
staggering, angry, and when he looked at Nasruddin, absolutely drunk, he became
even more angry.
He asked, "Why? Why did you ring? Why did you ring for me? What is the matter?
What do you want?"
Nasruddin looked at him for one minute, silently, then looked at the signboard
and said, "I want to know, why can't you ring that damn bell yourself?"
It was written: RING FOR THE CARETAKER. Now how to interpret it? It depends on
you.
Don't interpret -- listen. And when you interpret you can't listen, because the
consciousness cannot do two opposite things simultaneously. If you start
thinking, listening stops. Just listen as you listen to music -- a different
quality of listening because you don't interpret. There is no meaning in the
sounds.
This is also music. This Sosan is a musician, not a philosopher. This Sosan is
not saying words, he is saying more -- more than the words. They have a
significance but they don't have any meaning. They are like musical sounds.
You go and sit near a waterfall. You listen to it, but do you interpret what
the waterfall says? It says nothing... still it says. It says much, much that
cannot be said.
What do you do near a waterfall? You listen, you become silent and quiet, you
absorb. You allow the waterfall to go deeper and deeper within you. Then
everything becomes quiet and silent within. You become a temple -- the unknown
enters through the waterfall.
What do you do when you listen to the songs of the birds, or wind passing
through the trees, or dry leaves being blown by the breeze? What do you do? You
simply listen.
This Sosan is not a philosopher, he is not a theologian, he is not a priest. He
does not want to sell any idea to you, he is not interested in ideas. He is not
there to convince you, he is simply blooming. He is a waterfall, or he is a wind
blowing through the trees, or he is just a song of the birds -- no meaning, but
much significance. You have to absorb that significance, only then will you be
able to understand.
So listen, but don't think. And then it is possible for much to happen within
you, because I tell you: this man -- this Sosan about whom nothing much is known
-- he was a man of power, a man who has come to know. And when he says something
he carries something of the unknown to the world of the known. With him enters
the divine, a ray of light into the darkness of your mind.
Before we enter into his words, remember the significance of the words, not the
meaning; the music, the melody, not the meaning; the sound of his soundless
mind, his heart, not his thinking. You have to listen to his being, the
waterfall.
How to listen? Just be silent. Don't bring your mind in. Don't start thinking,
"What is he saying?" Just listen without deciding this way or that, without
saying whether he is right or wrong, whether you are convinced or not. He does
not bother about your conviction, you also need not bother about it. You simply
listen and delight. Such persons as Sosan are to be delighted in; they are
natural phenomena.
A beautiful rock -- what do you do with it? You delight in it. You touch, you
go around it, you feel it, the moss on it. What do you do with clouds moving in
the sky? You dance on the earth, you look at them, or you just keep quiet and
lie down on the ground and look at them and let them float. And they fill you.
Not only the outer sky -- by and by, the more you become silent, they fill your
inner sky also. Suddenly you are not there, only clouds are moving, in and out.
The division is dropped, the boundary is no more there. You have become the sky
and the sky has become you.
Treat Sosan as a natural phenomenon. He is not a man. He is God, he is Tao, he
is a Buddha.
Before we try to move into his significance, a few things have to be
understood. They will give you a push.
MIND IS A DISEASE. This is a basic truth the East has discovered. The West says
mind can become ill, can be healthy. Western psychology depends on this: the
mind can be healthy or ill. But the East says mind as such is the disease, it
cannot be healthy. No psychiatry will help; at the most you can make it normally
ill.
So there are two types of illness with mind: normally ill -- that means you
have the same illness as others around you; or abnormally ill -- that means you
are something unique. Your disease is not ordinary -- exceptional. Your disease
is individual, not of the crowd; that's the only difference. Normally ill or
abnormally ill, but mind cannot be healthy. Why?
The East says the very nature of mind is such that it will remain unhealthy.
The word 'health' is beautiful. It comes from the same root as the word 'whole'.
Health, healing, whole, holy -- they all come from the same root.
The mind cannot be healthy because it can never be whole. Mind is always
divided; division is its base. If it cannot be whole, how can it be healthy? And
if it cannot be healthy, how can it be holy? All minds are profane. There is
nothing like a holy mind. A holy man lives without the mind because he lives
without division.
Mind is the disease. And what is the name of that disease? Aristotle is the
name, or if you really want to make it look like a disease then you can coin a
word: ARISTOTLITIS. Then it looks exactly like a disease. Why is Aristotle the
disease? Because Aristotle says, "Either this or that. Choose!" And choice is
the function of the mind; mind cannot be choiceless.
Choose and you are in the trap, because whenever you choose you have chosen
something against something else. If you are for something, you must be against
something; you cannot be only for, you cannot be only against. When the 'for'
enters, the 'against' follows as a shadow. When the 'against' is there, the
'for' must be there -- hidden or not hidden.
When you choose, you divide. Then you say, "This is good, that is wrong." And
life is a unity. Existence remains undivided, existence remains in a deep
unison. It is oneness. If you say, "This is beautiful and that is ugly," mind
has entered, because life is both together. And the beautiful becomes ugly, and
the ugly goes on becoming beautiful. There is no boundary; no watertight
compartments are there. Life goes on flowing from this to that.
Mind has fixed compartments. Fixedness is the nature of mind and fluidity is
the nature of life. That's why mind is obsession; it is always fixed, it has a
solidness about it. And life is not solid; it is fluid, flexible, goes on moving
to the opposite.
Something is alive this moment, next moment is dead. Someone was young this
moment, next moment he has become old. The eyes were so beautiful, now they are
no more there -- just ruins. The face was so roselike, now nothing is there --
not even a ghost of the past. Beautiful becomes ugly, life becomes death, and
death goes on taking new birth.
What to do with life? You cannot choose. If you want to be WITH life, with the
whole, you have to be choiceless.
Mind is a choice. Aristotle made it the base of his logic and philosophy. You
cannot find a man more distant from Sosan than Aristotle, because Sosan says,
"Neither this nor that -- don't choose." Sosan says, "Be choiceless." Sosan
says, "Don't make distinctions!" The moment you make a distinction, the moment
choice enters, you are already divided, fragmentary; you have become ill, you
are not whole.
Remember, if you ask a Christian... who does not really belong to Jesus, who
basically belongs to Aristotle. Christianity is more Aristotle-based than
Christ-based. Jesus was more like Sosan. He says, "Don't judge. Judge ye not!"
He says, "Don't make any choice. Don't say, 'This is good and that is bad!' That
is not your concern. Let the whole decide. Don't you be a judge." But
Christianity is not really Jesus-oriented. The founders of Christianity were
more Aristotelian than Christian.
You cannot make a church out of Sosan or Jesus. How can you make a church if
you remain choiceless? A church has to be for something and against something;
it has to be for God and against the Devil. And in life God and the Devil are
not two, they are one. The Devil is one face and God is another face of the same
energy -- they are not two.
Sometimes he comes as a Devil and sometimes he comes as a God. And if you can
go deep and look, you will find they are the same. Sometimes he comes as a thief
and sometimes he comes as a virtuous man. Sometimes you will find him in
respectable quarters and sometimes with those who are not respected but
condemned. He MOVES, he is a movement. And no shore is too distant for him to
reach, nobody is beyond him -- he moves in everybody.
Jesus makes no distinctions, but Christianity makes distinctions because a
religion has to -- a religion has to become a morality. And once a religion
becomes a morality it is no more a religion. Religion is the greatest daring
possible. It takes the greatest courage to be choiceless, because the mind says,
"Choose!" The mind says, "Say something! This is wrong, that is good. This is
beautiful, this is ugly. I love this, I hate that." Mind says, "Choose!"
Mind has a temptation to divide. Once you divide, mind is at ease. If you don't
divide, if you say, "I'm not going to to say anything. I'm not going to judge,"
mind feels as if it is on its deathbed.
Aristotle says A is A and cannot be not A -- the opposites cannot meet. Sosan
says there are no opposites -- they are already meeting, they have always been
meeting. This is one of the most fundamental truths to be realized, that the
opposites are not opposites. It is you who say they are opposites, otherwise
they are not opposites. Look existentially and you will feel they are the same
energy.
You love a person...
One woman came to me and she said, "For ten years I have been married to a
person and we never quarreled. And now suddenly, what happened? He has left me."
Now, she thinks that if they never quarreled it shows they were in deep love.
This is foolish -- but this is Aristotelian; the woman is absolutely logical.
She said, "For ten years we have been married. We never quarreled, we were
never angry at each other." She is saying, "We were in such deep love that we
never fought about anything. There was not even a single moment of conflict. And
now, what happened? Suddenly he has left me! Has he gone mad? Our love was so
deep." She is wrong.
If love is deep then there is bound to be some quarrel. Sometimes you will
fight. And the fight is not going to break the love, it enriches it. If love is
there, it will be enriched by fighting; if love is not there, then you part, you
separate. Ten years is a long time -- even twenty-four hours is too long to be
constantly in one state of mind, because mind moves to the opposite.
You love a person; sometimes you feel angry. Really, you feel angry only
because you love. Sometimes you hate! Sometimes you would like to sacrifice
yourself for your lover, and sometimes you would like to kill the lover. And
both are you.
If you never quarreled for ten years, it means there was no love at all. It
means it was not a relationship. And you were so afraid that any anger, any
conflict, any slight thing could break down the whole thing. You were so afraid
you never quarreled. You never believed that the love could go deeper than the
quarrel, that the quarrel would be momentary and after the quarrel you would
fall into each other's arms more deeply. No, you never trusted that. That's why
you managed not to fight. And this is not something to be surprised about, that
the man has left. I said, "I am surprised that he remained with you for ten
years. Why?"
One man came to me and he said, "Something has gone wrong with my son. I have
known him for twenty years -- he was always obedient. Such a good boy you cannot
find anywhere. He never disobeyed, he never went against me. And now suddenly he
has become a hippie. Now suddenly he doesn't listen. He looks at me as if I am
not his father at all. He looks at me as if I am a stranger. And for twenty
years he was so obedient. What has happened to my son?"
Nothing has happened. This is what was to be expected, because if a son really
loves his father he disobeys also. Whom else should he disobey? If a son really
loves his father and trusts him, sometimes he goes away also -- because he knows
the relationship is so deep that by disobeying it is not going to be broken.
Rather, on the contrary, it will be enriched. The opposite enriches.
Really, the opposite is not opposite. It is just a rhythm, a rhythm of the
same; you obey and then you disobey -- it is a rhythm. Otherwise, just going on
obeying, obeying, everything becomes monotonous and dead. Monotony is the nature
of death, because the opposite is not there.
Life is alive. The opposite is there, a rhythm is there. You move, you come
back; you depart, you arrive; you disobey, then you obey also; you love and you
hate. This is life, but not logic. Logic says if you love you cannot hate. If
you love, how can you be angry? If you love in this way then you love in a
monotonous way, the same pitch. But then you will become tense, then it is
impossible to relax.
Logic believes in linear phenomena: in one line you move. Life believes in
circles: the same line goes up, comes down, becomes a circle.
You must have seen the Chinese circle of YIN and YANG. That is how life is:
opposites meeting. That circle of YIN and YANG is half white, half black. In the
white there is a black spot, and in the black there is a white spot. The white
is moving into the black, and the black is moving into the white -- it is a
circle. The woman moving into the man, the man moving into the woman... this is
life. And if you observe minutely, you will see it within you.
A man is not a man twenty-four hours a day, cannot be -- sometimes he is a
woman. A woman is not a woman twenty-four hours a day -- sometimes she is a man
also. They move to the opposite. When a woman is angry she is no more a woman;
she becomes more aggressive than any man and she is more dangerous than any man,
because her manhood is purer and never used. So whenever she uses it, it has a
sharpness no man can compete with. It is just like soil which has not been used
for many many years; then you throw the seeds -- and a bumper crop!
A woman sometimes becomes a man, but when she becomes then no man can compete.
Then she is very dangerous; then it is better for the man to submit. And that's
what all men do -- they become submissive, they surrender. Because immediately
the man has to become the woman, otherwise there will be trouble. Two swords in
one seat -- there will be trouble. If the woman has become the man, if she has
changed the role, immediately the man becomes the woman. Now everything is
reestablished. Again the circle is complete.
And whenever a man becomes submissive and surrenders, that surrender has a
purity no woman can compete with -- because ordinarily he is never in that
posture, in that game. Ordinarily he stands and fights. Ordinarily he is a will,
not surrender. But whenever he surrenders it has an innocence that no woman can
compete with. Look at a man in love -- he becomes just a small child.
But this is how LIFE moves. And if you understand it then you are not worried
at all. Then you know: the lover has departed, he will come back; the beloved is
angry she will love. Then you have patience. With Aristotle you cannot have any
patience, because if a lover has departed, he has departed on a linear journey
-- no coming back, it is not a circle. But in the East we believe in the circle;
in the West they believe in the line.
The Western mind is linear, the Eastern mind is circular. So in the East a
lover can wait. He knows that the woman who has left him now will come back. She
is already on the way, she must be already repenting, she must have already
repented, she must be coming; sooner or later she will knock at the door. Just
wait... because the opposite is always there.
And whenever a woman comes back after anger, then love again is fresh. Now it
is not repetition. The gap of anger destroyed the past. Now she is again a young
girl, a virgin girl. Again she falls in love -- everything becomes fresh.
If you understand this, then you are not against anything. You know even anger
is beautiful, even a quarrel here and there gives tone to life. And everything
helps the richness. Then you accept, then deep in acceptance you are patient,
then there is no impatience and no hurry. Then you can wait and pray and hope
and dream.
Otherwise, if life is linear, as Aristotle thinks or -- as Western thinking has
moved from Aristotle to Bertrand Russell -- as Bertrand Russell thinks, then
life has much impatience. Nobody is going to come back; then you are always
trembling, afraid, and then you become suppressive. Then you may stay with a
woman for ten years or for ten lives, but that staying is with a stranger. You
are controlling yourself, she is controlling herself, and there is no meeting.
Life is not logic. Logic is just a part -- of course, very clean cut,
categorized, compartmentalized, divided -- but life is messy. But what to do? It
is so. It is not so compartmentalized, so clear-cut, divided -- it is a chaos.
But logic is dead and life is alive, so the question is whether to choose
consistency or to choose life.
If you are too much for consistency you will become dead, and deadlier and
deadlier, because consistency is possible only if you drop the opposite
completely. Then you love and only love and only love and are never angry, never
hate, never fight. You obey, only obey -- never disobedience, never rebellion,
never going away. But then everything becomes stale, then the relationship
becomes poisonous -- then it KILLS.
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This Sosan is not for logic, he is for life. Now, try to understand the
significance of his words.
Says he:
THE GREAT WAY IS NOT DIFFICULT FOR THOSE WHO HAVE NO PREFERENCES.
WHEN LOVE AND HATE ARE BOTH ABSENT EVERYTHING BECOMES CLEAR AND UNDISGUISED.
MAKE THE SMALLEST DISTINCTION, HOWEVER, AND HEAVEN AND EARTH ARE SET INFINITELY
APART.
IF YOU WISH TO SEE THE TRUTH THEN HOLD NO OPINION FOR OR AGAINST.
THE STRUGGLE OF WHAT ONE LIKES AND WHAT ONE IS THE DISEASE OF THE MIND.
JUST LIKE CHUANG TZU: "Easy is right." THE GREAT WAY IS NOT DIFFICULT. If it
appears difficult, it is you who make it difficult. The Great Way is easy.
How can it be difficult? Even trees follow it, rivers follow it, rocks follow
it. How can it be difficult? Even birds fly in it and fish swim in it. How can
it be difficult? Man makes it difficult, mind makes it difficult -- and the
trick to make any easy thing difficult is to choose, to make a distinction.
Love is easy, hate is easy, but you choose. You say, I will only love, I will
not hate." Now everything has become difficult. Now you cannot even love! To
breathe in is easy, to breathe out is easy. You choose. You say, "I will only
breathe in, I will not breathe out." Now everything has become difficult.
The mind can say, "Why breathe out? Breath is life. Simple arithmetic: go on
breathing in, don't breathe out you will become more and more alive. More and
more life will be accumulated. You will become a great treasure of life. Breathe
in only, don't breathe out because breathing out is death."
Remember, the first thing a child has to do when he is born is to breathe in.
And the last thing when a man dies will be to breathe out. Life begins with
breathing in and death begins with breathing out. Each moment when you breathe
in you are reborn; each moment when you breathe out you are dead, because breath
IS life. That's why Hindus have called it PRANA: PRANA means life. Breath IS
life.
The simple logic, simple arithmetic, there is not much trouble, you can make it
plain: more and more breathe in and don't breathe out, then you will never die.
If you breathe out you will have to die. And if you do it too much you will die
soon! Arithmetic -- simple, easy... appears easy. So what is a logician supposed
to do? A logician will only breathe in, never breathe out.
Love is breathing in, hate is breathing out.
So what to do? Life is easy if you don't decide, because then you know
breathing in and breathing out are not two opposites things; they are two parts
of one process. And those two parts are organic parts, you cannot divide them.
And if you don't breathe out...? The logic is wrong. You will not be alive --
you will be simply, immediately, dead.
Try -- just breathe in and don't breathe out. You will understand, you will
become very very tense. The whole being would like to breathe out because this
is going to be death. If you choose, you will be in difficulty. If you don't
choose, everything is easy. Easy is right.
If man is in difficulty it is because of too many teachers who have poisoned
your mind, who have been teaching you: "Choose this! Don't do this, do that!"
Their dos and don'ts have killed you. And they look logical. If you go to argue
with them they will win the argument. Logic will help them: "Look! It is so
simple! Why breathe out if it is death?"
And this has happened, not only with breathing... or even with breathing. There
are schools of yoga which say that your life is counted through breath; not in
years but in breaths your life is counted -- so breathe slowly. If you take
twelve breaths in one minute you will die soon; take six, or three, then you
will live long.
Nobody has succeeded, but people go on trying. Breathe slowly. Why? -- because
if you breathe slowly the breath will be outgoing less and less, so less death
will happen to you, or, the longer you will be able to live. The only thing that
will happen will be that your zest for life will be lost. It will not be
lengthened, but it may appear long.
It is said that married people live longer than bachelors, so somebody asked
Nasruddin, "Is it true, Nasruddin?"
Nasruddin said, "It appears so. A married man does not live long, but it
appears that he has been living long." Because when there is much trouble, time
seems longer. When there is no trouble, time seems shorter.
These so-called yogis who go on breathing less and less and slow, they slow
down the process of life only. They are less alive, that's all. They will not be
longer alive -- less alive. They are not living fully; their candle is not
burning perfectly. The zest, the enthusiasm, the dance is lost. They drag
themselves, that's all.
And this has happened with sex, because with sex people think death enters. And
they are right, because sex energy gives birth to life -- so the more sex energy
moves out, the more life is moving out. Logical, absolutely Aristotelian, but
foolish. And you cannot find greater fools than logicians. It is logical that
life-energy comes from sex -- a child is born because of sex, sex IS the source
of life -- so keep it in. Don't allow it to go out, otherwise you will be dead.
So the whole world has become afraid.
But it is the same, just like keeping the breath in, then the whole being wants
to throw it out. So your so-called BRAHMACHARINS, celibates, who try to keep the
sex energy in, the semen in, the whole body wants to throw it out. Their whole
life becomes sexual -- their mind becomes sexual, they dream of sex, they think
of sex. Sex becomes their obsession because they are trying to do something,
logical of course, but not true to life. And they don't live long, they die
soon.
This is a new finding, a new research: that a man lives longer if he prolongs
his love life as much as possible. If a man can make love at eighty years of age
he will live longer. Why? Because the more you breathe out, the more you breathe
in. So exactly... if you want more life, breathe out more so you create a vacuum
inside and more breath comes in. You don't think about breathing in. You simply
exhale as much as you can and your whole being will inhale. Love more -- that is
breathing out -- and your body will gather energy from the whole cosmos. You
create the vacuum and the energy comes.
It is just like this in every process of life. You eat, but then you become a
miser, you become constipated. The logic is right: don't breathe out.
Constipation is choosing for breathing in and being against breathing out.
Almost every civilized person is constipated; you can measure civilization
through constipation. The more constipated a country the more civilized, because
the more logical. Why breathe out? Just go on breathing in. Food is energy. Why
throw it out? You may not be aware but this is the unconscious getting logical
and Aristotelian.
But life is a balance between throwing out and inviting in. You are just a
passage. Share! Give! and more will be given to you. Be a miser! Don't give! and
less will be given to you because you don't need it.
Remember, and watch your life processes. If you are really interested in
understanding enlightenment ultimately, remember to give so that more is given
to you whatsoever it is. Breathe out, exhale more. That is what sharing means,
giving means.
A gift is giving your energies, so more is given to you. But the mind says...
it has its own logic, and Sosan calls that logic the disease.
THE GREAT WAY IS NOT DIFFICULT...
You make it difficult, YOU are difficult. The Great Way is easy...
.. FOR THOSE WHO HAVE NO PREFERENCES.
Don't prefer -- just allow life to move. You don't say to life, "Move this way,
go to the north, or go to the south." You don't say -- you simply flow with
life. You don't fight against the current, you become one with the current.
... FOR THOSE WHO HAVE NO PREFERENCES.
The Great Way is easy FOR THOSE WHO HAVE NO PREFERENCES. And you have
preferences -- about everything! About everything you bring your mind in. You
say, "I like, I don't like. I prefer this, I don't prefer that."
WHEN LOVE AND HATE ARE BOTH ABSENT...
When you have no preferences... when all 'for' and 'against' attitudes are
absent, both love and hate are absent, you neither like something nor dislike
something, you simply allow everything to happen...
... EVERYTHING BECOMES CLEAR AND UNDISGUISED.
MAKE THE SMALLEST DISTINCTION, HOWEVER, AND HEAVEN AND EARTH ARE SET INFINITELY
APART.
But your mind will say, "You will become an animal if you don't prefer. If you
don't choose then what will be the difference between you and a tree7" There
will be a difference, a great difference, but not the difference which brings
the mind in -- a difference which comes through awareness. The tree is
choiceless, unconscious. You will be choiceless, conscious. That is what
choiceless awareness means and that is the greatest distinction: you will be
aware that you are not choosing.
And this awareness gives such profound peace... you become a Buddha, you become
a Sosan, a Chuang Tzu. The tree cannot become a Chuang Tzu. Chuang Tzu is like
the tree, and plus. He is like the tree as far as choice is concerned, he is
absolutely unlike the tree as far as awareness is concerned. He is fully aware
that he is not choosing.
WHEN LOVE AND HATE ARE BOTH ABSENT...
Love and hate both give color to your eyes and then you cannot see clearly. If
you love a person, you start seeing things which are not there. No woman is as
beautiful as you think when you love her, because you project. You have a dream
girl in the mind and that dream girl is projected. Somehow the real girl
functions only as a screen.
That's why every love comes to a frustrating point sooner or later, because how
can the girl go on playing the screen? She is a real person; she will assert,
she will say, "I am not a screen!" How long can she go on fitting in with your
projection? Sooner or later you feel they don't fit. In the beginning she
yielded, in the beginning you yielded. You were a projection screen for her, she
was a projection screen for you.
Mulla Nasruddin's wife was saying to him -- I overheard it -- she was saying,
"You don't love me as much as you loved me before, when you were courting me."
Mulla Nasruddin said, "Darling, don't pay much attention to those things --
they were just campaign propaganda. I forget what you said, you forget what I
said. Now let us be real."
Nobody can play a screen for you forever because it is uncomfortable. How can
somebody adjust to your dream7 He has his own reality, and the reality asserts.
If you love a person, you project things which are not there. If you hate a
person, again you project things which are not there. In love the person becomes
a god. In hate the person becomes a devil -- and the person is neither god nor
devil. The person is simply himself or herself. These devils and gods are
projections. If you love, you cannot see clearly. If you hate, you cannot see
clearly.
When there is no liking, no disliking, your eyes are clear, you have a clarity.
Then you see the other as he is or as she is. And when you have a clarity of
consciousness the whole existence reveals its reality to you. That reality is
God, that reality is truth.
What does it mean? A man like Sosan will not love? His love will have a totally
different quality; it will not be like yours. He will love, but his love will
not be a choice. He will love, but his love will not be a projection. He will
love, but his love will not be a love for his own dream. He will love the real.
That love towards the real is compassion.
He will not project this way or that. He will not see a god in you or a devil.
He will simply see you and he will share because he has enough -- and the more
you share, the more it grows. He will share his ecstasy with you.
When YOU love, you project. You love, not to give -- you love to take, you love
to exploit. When you love a person you start trying to fix the person according
to you, according to your ideas. Every husband is doing that, every wife is
doing that, every friend. They go on trying to change the other, the real, and
the real cannot be changed -- you will only get frustrated.
The real cannot be changed, only your dream will be shattered and then you feel
hurt. You don't listen to reality. Nobody is here to fulfill your dream.
Everybody is here to fulfill his own destiny, his own reality.
A man like Sosan loves, but his love is not an exploitation. He loves because
he has got too much, he is overflowing. He is not creating a dream around
anybody. Whosoever comes on his path he shares with. His sharing is
unconditional, and he does not expect a thing from you. If love expects then
there will be frustration. If love expects then there will be unfulfillment. If
love expects there is going to be misery and madness.
"No," says Sosan, "neither love nor hate. You simply look at the reality of the
other." This is Buddha's love: to see the reality of the other, to see as the
other is, just to see the reality -- not to project, not to dream, not to create
an image, not to try to fix the other according to your image.
WHEN LOVE AND HATE ARE BOTH ABSENT EVERYTHING BECOMES CLEAR AND UNDISGUISED.
Mind has to love and hate, and mind has to go continuously fighting between
these two. If you don't love and don't hate, you go beyond mind. Where is the
mind then? Within you, when choice disappears mind disappears. Even if you say,
"I would like to be silent," you will never be silent because you have a
preference. This is the problem.
People come to me and they say, "I would LIKE to be silent, I don't want these
tensions any more." I feel sorry for them -- sorry because what they are saying
is stupid. If you don't want tensions any more you will create new ones, because
this not-wanting is going to create a new tension. And if you want silence too
much, if you are too much after it, your silence itself will become a tension.
You will be more disturbed because of it now.
What is silence? It is a deep understanding -- understanding of the phenomenon
that if you prefer, you will be tense. Even if you prefer silence, you will be
tense.
Understand, feel it -- whenever you prefer, you become tense; whenever you
don't prefer, there is no tension, you are relaxed. And when you are relaxed,
your eyes have a clarity; they are not crowded with clouds and dreams. No
thoughts move in the mind; you can see through. And when you can see the true,
it liberates. Truth liberates.
MAKE THE SMALLEST DISTINCTION, HOWEVER, AND HEAVEN AND EARTH ARE SET INFINITELY
APART.
The smallest distinction, the slightest choice, and you are divided. Then you
have a hell and a heaven, and between these two you will be crushed.
IF YOU WISH TO SEE THE TRUTH, THEN HOLD NO OPINION FOR OR AGAINST.
Move without opinion. Move naked, with no clothes, with no opinions about
truth, because truth abhors all opinions. Drop all your philosophies, theories,
doctrines, scriptures! Drop all rubbish! You go silent, unchoosing, your eyes
just ready to see what is, not in any way hoping to see some of your wishes
fulfilled. Don't carry wishes. It is said the path of hell is completely filled
with wishes -- good wishes, hopes, dreams, rainbows, ideals. The path of heaven
is absolutely empty.
Drop all the burdens! The higher you want to reach, the less burdened you must
be. If you go to the Himalayas you have to unburden yourself completely.
Finally, when you reach the Gourishankar, the Everest, you have to drop
everything. You have to go completely naked, because the higher you move, the
more weightless you are needed to be. And opinions are weights on you. They are
not wings, they are like paperweights. Opinionless, without any preference...
IF YOU WISH TO SEE THE TRUTH THEN HOLD NO OPINION FOR OR AGAINST.
Don't be a theist and don't be an atheist if you really want to know what truth
is. Don't say, "There is God"; don t say, "There is not," because whatsoever you
say will become a deep desire. And whatsoever is there hidden in the desire you
will project.
If you want to see God as a Krishna with a flute on his lips, someday you will
see him -- not because Krishna is there, only because you had a seed of desire
that you projected on the screen of the world. If you want to see Jesus
crucified, you will see.
Whatsoever you want will be projected, but it is just a dream world -- you are
not coming nearer to the truth. Become seedless within: no opinion, no thought
for or against, no philosophy. You simply go to see that which is. You don't
carry any mind. You go mindless.
IF YOU WISH TO SEE THE TRUTH THEN HOLD NO OPINION FOR OR AGAINST. THE STRUGGLE
OF WHAT ONE LIKES AND WHAT ONE DISLIKES IS THE DISEASE OF THE MIND.
THIS IS THE DISEASE OF THE MIND: what one likes and what one does not like, for
and against. Why is the mind divided? Why can't you be one? You would like, you
wish to be one, but you go on watering the divisions, the preferences, likes and
dislikes.
Just the other day a woman came and she said, "Bless me, I would like your
blessings."
But I saw she was troubled, worried, so I asked, "What is the matter?"
She said, "But I am already initiated by another Master."
A struggle -- she wants my blessings but the mind says that I am not her
Master. She has another Master, so what to do? I told her to drop both. It will
be easier if I say to her, "Drop the old. Choose me." It will be easier! because
then the mind can go on functioning, but the trouble will remain the same. The
name of the disease will change, but the disease will remain the same. Again,
somewhere else, the same doubt will arise, the same wavering.
But if I say, "Drop both"... because that is the only way to reach to a Master,
when you don't have any preference this way or that. You simply come empty. You
simply come without an opinion. You simply come vacant, receptive. Only then do
you come to a Master! There is no other way. And if the Master is going to
become the door for the truth, this is going to be so, because this is the
preparation, this is the initiation.
A Master is to help you to become opinionless, mindless. If the Master himself
becomes your choice then he will be a barrier. Then you have again chosen, again
the mind has been used. And the more you use the mind, the more it is
strengthened, the stronger it becomes. Don't use it.
Difficult, because you will say, "What will happen to our love? What will
happen to our belonging? What will happen to our beliefs? What will happen to
our religion, church and the temple?" They are your burdens. Be freed of them,
and let them be freed of you. They are keeping you here, rooted, and truth would
want you to be liberated. Liberated you reach, with wings you reach, weightless
you reach.
Says Sosan:
THE STRUGGLE OF WHAT ONE LIKES AND WHAT ONE DISLIKES IS THE DISEASE OF THE
MIND.
How to overcome it? Is there any way to overcome it? No, there is no way. One
has simply to understand it. One has simply to look at the facility of it. One
has just to close one's eyes and look at one's own life -- watch it. And you
will feel the truth of Sosan. And when you feel the truth, the disease drops.
There is no medicine for it, because if medicine is given to you you will start
liking the medicine. Then the disease will be forgotten but the medicine will be
liked, and then the medicine becomes a disease.
No, Sosan is not going to give you any medicine, any method. He is not going to
suggest to you what to do. He is simply going to insist again and again and
again, a thousand and one times, that you understand how you have created this
whole mess around you, how you are in such misery. Nobody else has created it;
it is your mind's disease of preference, of choosing.
Don't choose. Accept life as it is in its totality. You must look at the total:
life and death together, love and hate together, happiness/unhappiness together,
agony/ecstasy together. If you look at them together, then what is there to
choose? If you see they are one, then from where can choice enter? If you see
agony is nothing but ecstasy, ecstasy nothing but agony; if you can see
happiness is nothing but unhappiness; love is nothing but hate, hate is nothing
but love -- then where to choose? how to choose? Then choice drops.
You are not dropping it. If you drop it, that will become a choice -- this is
the paradox. You are not supposed to drop it, because if you drop it that means
you have chosen for and against. Now your choice is for totality. You are for
totality and against division, but the disease has entered. It is subtle.
You simply understand, and the very understanding becomes dropping. You never
drop it. You simply laugh... and you ask for a cup of tea.
OSHO -
Hsin Hsin Ming, The
Enlightened Mind of Sosan, The Third Zen Patriarch Chapter 1.
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