MEDITATION
THE SECRET OF SECRET VOL1
Beyond Indolence and Distraction
MEDITATION
THE SECRET OF SECRET VOL1
Beyond Indolence and Distraction
MASTER LU-TSU SAID: THE TWO MISTAKES OF INDOLENCE AND DISTRACTION MUST BE
COMBATED BY QUIET WORK THAT IS CARRIED ON DAILY WITHOUT INTERRUPTION; THEN
SUCCESS WILL CERTAINLY BE ACHIEVED. IF ONE IS NOT SEATED IN MEDITATION, ONE
WILL OFTEN BE DISTRACTED WITHOUT NOTICING IT. TO BECOME CONSCIOUS OF THE
DISTRACTION IS THE MECHANISM BY WHICH TO DO AWAY WITH DISTRACTION. INDOLENCE
OF WHICH MAN IS CONSCIOUS, AND INDOLENCE OF WHICH MAN IS UNCONSCIOUS, ARE A
THOUSAND MILES APART. UNCONSCIOUS INDOLENCE IS REAL INDOLENCE; CONSCIOUS
INDOLENCE IS NOT COMPLETE INDOLENCE, BECAUSE THERE IS STILL SOME CLARITY IN
IT. DISTRACTION COMES FROM LETTING THE MIND WANDER ABOUT; INDOLENCE COMES
FROM THE MIND 'S NOT YET BEING PURE. DISTRACTION IS MUCH EASIER TO CORRECT
THAN INDOLENCE. IT IS AS IN SICKNESS: IF ONE FEELS PAINS AND IRRITATIONS,
ONE CAN HELP THEM WITH REMEDIES, BUT INDOLENCE IS LIKE A DISEASE THAT IS
ATTENDED BY LACK OF REALIZATION. DISTRACTION CAN BE COUNTERACTED, CONFUSION
CAN BE STRAIGHTENED OUT, BUT INDOLENCE AND LETHARGY ARE HEAVY AND DARK.
DISTRACTION AND CONFUSION AT LEAST HAVE A PLACE, BUT IN INDOLENCE AND
LETHARGY THE ANIMA ALONE IS ACTIVE. IN DISTRACTION THE ANIMUS IS STILL
PRESENT, BUT IN INDOLENCE PURE DARKNESS RULES. IF ONE BECOMES SLEEPY DURING
MEDITATION, THAT IS AN EFFECT OF INDOLENCE. ONLY BREATHING SERVES TO
OVERCOME INDOLENCE. ALTHOUGH THE BREATH THAT FLOWS IN AND OUT THROUGH THE
NOSE IS NOT THE TRUE BREATH, THE FLOWING IN AND OUT OF THE TRUE BREATH TAKES
PLACE IN CONNECTION WITH IT.
WHILE
SITTING, ONE MUST THEREFORE ALWAYS KEEP THE HEART QUIET AND THE ENERGY
CONCENTRATED. HOW CAN THE HEART BE MADE QUIET? BY THE BREATH. ONLY THE HEART
MUST BE CONSCIOUS OF THE FLOWING IN AND OUT OF THE BREATH; IT MUST NOT BE
HEARD WITH THE EARS. IF IT IS NOT HEARD, THEN THE BREATHING IS LIGHT; IF
LIGHT, IT IS PURE. IF IT CAN BE HEARD, THEN THE BREATH-ENERGY IS ROUGH; IF
ROUGH, THEN IT IS TROUBLED; IF IT IS TROUBLED, THEN INDOLENCE AND LETHARGY
DEVELOP AND ONE WANTS TO SLEEP. THAT IS SELF-EVIDENT.
HOW TO USE THE HEART CORRECTLY DURING BREATHING MUST BE UNDERSTOOD. IT IS A
USE WITHOUT USE. ONE SHOULD ONLY LET THE LIGHT FALL QUITE GENTLY ON THE
HEARING. THIS SENTENCE CONTAINS A SECRET MEANING. WHAT DOES IT MEAN TO LET
THE LIGHT FALL? IT IS THE SPONTANEOUS RADIATION OF THE LIGHT OF THE EYES.
THE EYE LOOKS INWARD ONLY AND NOT OUTWARD. TO SENSE BRIGHTNESS WITHOUT
LOOKING OUTWARD MEANS TO LOOK INWARD; IT HAS NOTHING TO DO WITH AN ACTUAL
LOOKING WITHIN. WHAT DOES HEARING MEAN? IT IS THE SPONTANEOUS HEARING OF THE
LIGHT OF THE EAR. THE EAR LISTENS INWARDLY ONLY AND DOES NOT LISTEN TO WHAT
IS OUTSIDE. TO SENSE BRIGHTNESS WITHOUT LISTENING TO WHAT IS OUTSIDE IS TO
LISTEN INWARDLY; IT HAS NOTHING TO DO WITH ACTUALLY LISTENING TO WHAT IS
WITHIN. IN THIS SORT OF HEARING, ONE HEARS ONLY THAT THERE IS NO SOUND; IN
THIS KIND OF SETTING, ONE SEES ONLY THAT NO SHAPE IS THERE. IF THE EYE IS
NOT LOOKING OUTWARD AND THE EAR IS NOT HARKENING OUTWARD, THEY CLOSE
THEMSELVES AND ARE INCLINED TO SINK INWARD. ONLY WHEN ONE LOOKS AND HARKENS
INWARD DOES THE ORGAN NOT GO OUTWARD NOR SINK INWARD. IN THIS WAY INDOLENCE
AND LETHARGY ARE DONE AWAY WITH. THAT IS THE UNION OF THE SEED AND THE LIGHT
OF THE SUN AND THE MOON.
IF, AS A RESULT OF INDOLENCE, ONE BECOMES SLEEPY, ONE SHOULD STAND UP AND
WALK ABOUT. WHEN THE MIND HAS BECOME CLEAR ONE SHOULD SIT DOWN AGAIN. IN THE
COURSE OF TIME THERE WILL BE SUCCESS WITHOUT ONE'S BECOMING INDOLENT AND
FALLING ASLEEP.
ONE HOT AFTERNOON an owl was sitting in a tree and a swan flew up and sat
there too.
'Phew, it is hot, Brother Owl,' he said. 'The sun is bright and I am all
hot and sweaty.'
'What!' said the owl. 'What, what are you talking about? Sun? Hot? When
darkness gathers it gets hot. What is this sun you are talking about? Are
you mad or something? What are you trying to tell me? There is no such thing
as the sun. There has never been. What is this light that gets hot? We have
never heard about it. It gets hot when darkness gathers? Are you trying to
make a fool of me? And I'm not alone in saying so. All our scriptures also
say so.'
The swan was flabbergasted by all this. 'How can I explain it to this blind
old owl?' he thought.
'Look, Brother, I can see with my eyes. It is the middle of the day and the
sun is shining brightly and it is very hot. You are saying that it is dark?
How can I explain it to you?'
'Let us go then,' said the owl. 'There is a big tree over there where there
are lots of owls and great scholars too. We will ask them about it -- they
know all about the scriptures, and a few of them are very learned. Come on!
We will see if you are making a fool of me.'
They flew over and there were many many blind owls there. 'This swan has
turned up,' the owl said, 'and he says that it is the middle of the day and
the sun is beating down and that there is light everywhere and that's why it
is hot. What do you people say?'
'What is all this?' they cried. 'Our fathers and their fathers and their
fathers, in fact, nobody in the whole history of our community has ever seen
a sun, so there is no such thing as a sun. How can it be there? He is having
you on. Don't listen to him. He is either mad or a very fraudulent fellow.
He is trying to corrupt our religion. We have always lived in darkness and
we have always worshipped darkness. It is the very foundation of our way of
life. He will destroy our way of life. That is the sort of person he is. If
you want, we will take a majority vote on it.'
One owl got up and said, 'What is the truth? Does darkness exist or does
light?'
'Darkness, and darkness alone,' they all cried in unison. 'Why then has it
got so hot?'
'Because it is so dark,' they cried. 'Heat is a function of darkness.'
'Don't let him stay here,' they all cried again. 'He will spoil our
religion, our tradition, our very cherished past. Drive him away
immediately! He is either totally blind or utterly mad.'
This small parable contains a few truths of immense value.
First: truth cannot be transferred -- there is no way to transfer it. My
truth is my truth; I can talk about it to you, but talking about it is not
transferring it to you. Listening to it is not understanding it. You will
have to open your own eyes.
The function of a real Master is not to tell you that God exists but to
help you to open your eyes, to open the windows of your soul so that you can
see, so that you can realize the meaning of the word 'God' in your own
bones, in your own blood, in your very marrow. I cannot see for you through
my eyes and I cannot walk for you with my legs and I cannot fly for you with
my wings. You will have to live your life and you will have to die your
death.
This is one of the most fundamental things to be always remembered;
otherwise one becomes burdened with borrowed knowledge which is not
knowledge at all but a pseudo coin: it looks like knowledge, hence it can
deceive you.
And that's what has happened to humanity. Humanity is living under the
curse of borrowed knowledge. People go on reciting the Bible, the Koran, the
Gita like parrots -- blind old owls reciting the Koran, the Gita, the Bible.
But this is not their own experience, their own experience is just the
opposite. Their own experience simply denies the truth of the Gita and the
Bible and the Vedas and the Dhammapada. Their own experience simply says
that 'Buddha is mad,' that 'Jesus is deceiving us,' that 'Socrates may be
very clever, but beware of him, don't listen to him; he will destroy our
religion.'
Man has created a religion with his blind eyes, and not one but many
religions, because blind eyes cannot see the One, blind eyes can only
believe in the many. Hence there are so many religions -- nearabout three
hundred religions on this small earth -- and each religion proclaiming that
'My truth is the only truth,' that 'My God is the only God,' that 'All other
Gods are false,' that 'All other truths are fabrications,' that 'All other
paths only lead into wastelands -- only my path is the path to paradise.'
These three hundred religions are continuously fighting with each other.
None of them is aware, none of them has seen, none of them has looked into
reality face to face. They have believed. These religions are not religions
but traditions. They have heard -- they have heard down the ages -- and they
have believed, because to believe is cheap, to explore is risky. To repeat
like a parrot is comfortable, to go into the adventure of discovery is to
risk your life. It is dangerous. Exploration is dangerous; belief --
convenient, consoling. You need not go anywhere, it is given to you
ready-made; but it is second-hand.
And miserable is the man who lives with a second-hand God, because God can
only be first-hand. The experience has to be authentically yours; nobody
else's experience can become the foundation of a true life. Buddha may have
seen, but to become a Buddhist is not going to help. Buddha was not a
Buddhist -- certainly not. Jesus may have looked, encountered, realized, but
to become a Christian is utter stupidity. Unless you become a Christ you
will never know God.
The really religious person avoids traditions, the really religious person
avoids second-hand gods, avoids beliefs, keeps him-self open, available for
the truth to happen. Certainly he works -- it is only he who does work --
the believer never works upon himself. There is no need for the believer to
work upon himself. The explorer, the inquirer, the seeker of truth works
hard upon himself because there are many things which have to be dropped,
many impurities which have to be dropped, many hindrances and blocks which
have to be dissolved. The eyes have to be opened and the ears have to be
unplugged and the heart has to be made to feel. One has to fall in rhythm
with the existence. When you are utterly in rhythm with existence your eyes
are open, and then, for the first time, you see.
And that seeing is transformation, that seeing changes you, root and all.
That seeing becomes a new vision, a new life, a new gestalt. You are no more
confined then by your body, no more confined by your mind, no more confined
by anything whatever. You are unconfined, infinite, eternal. And to feel
this eternity flowing in you is to know God. To see this infinity extending
into the eternal past and into the eternal future is to see God. To feel
godliness inside your own being is to know God. This can't be second-hand.
When I see a Christian or a Hindu or a Jaina or a Mohammedan, I see
second-hand people. You would not want to purchase second-hand shoes from
the market and you would not want to purchase second-hand clothes used by
others from the market. But for your soul you purchase second-hand beliefs,
second-hand shoes, second-hand clothes, dirty, ugly, used, rotten? And you
think you are beautifying your life? You are insulting your very soul, you
are dehumanizing yourself. To become a Christian or to become a Buddhist is
to dehumanize yourself.
The search has to be alone, the search has to be authentically individual.
Truth cannot be decided by the vote of the majority because truth is utterly
individual and private. It is not an objective phenomenon. You can see my
body -- it is an objective phenomenon; whether my body exists or not can be
decided easily by others. But whether I am enlightened or not cannot be
decided by anybody else -- certainly not by any majority vote.
A Buddha is a Buddha not because people have voted for him and given their
majority vote that he is a Buddha, he is a Buddha by his own sheer
declaration; except for himself there is no witness. It is utterly private,
it is so interior that nobody else can penetrate it.
Truth cannot be decided by a majority vote. But that's how people decide.
That's why religions are so interested in increasing their numbers, because
if they have more people, certainly they have more truth. Christians can
claim more truth than Jainas because they have a big crowd behind them. If
there is a voting then Christians will win and Jainas will be defeated. But
it is not a question of voting. Even if a thousand owls vote that it is dark
and there is no sun and light has never existed, even then the lie remains a
lie. A single swan is enough to declare that it is day.
Truth is not a question of democratic decision; it has nothing to do with
the crowd. Catholics are against birth control, Mohammedans are against
birth control, for a simple reason, for a political reason. The reason is
that if birth control is allowed, their population will start decreasing.
And that is their only strength. They want to increase their population so
that one day they can prove to the world: 'Look, if we have so many people
on our side, it must be that truth is on our side.'
I would like to remind you of a famous statement of George Bernard Shaw.
Somebody was arguing with him and the man said, 'But so many people believe
in what I am saying. How can so many people be wrong?'
And Bernard Shaw retorted, 'If so many people believe in it then it must be
wrong, because how can so many people be right?'
See the point of it: how can so many people be in the right? The crowd is
blind, the crowd is not enlightened. Truth has always been in the minority.
When Buddha arises he is alone, when Jesus walks in Jerusalem he is alone,
when Socrates fights he is alone. Of course, when a few seekers gather
together around Socrates, a school arises, but that school is a minority.
And to be with Socrates needs courage, needs guts, because he is not there
to console you. He will take all your consolations away, he will shatter all
your illusions, because that is the only way to bring you to truth. He will
force you to open your eyes; he will not sing a lullaby to help you to go to
sleep. He will shout from the house tops to wake you up. He will shock you,
he will hit you.
Just the other day Pradeepa came to see me. She was crying -- naturally, I
had shocked her tremendously. She would not have ever dreamed that one day,
out of nowhere, I would just hit her exactly on the head with a hammer. And
she was also disturbed because she has been a cause of creating nausea in me
-- she feels for me, she loves me, as you all love me. She was crying for
all these reasons.
But I have to tell you, and her in particular, that you should feel
grateful whenever I hit you hard, because I will hit you hard only when you
are worthy of it. I will not hit just anybody, I will hit only when somebody
is really growing. The more you will be growing the more demands will be
made on you.
I have not told everybody to drop non-vegetarian food, but I have told
Pradeepa in a very shocking way to drop it. Her consciousness is growing;
now this has become a hindrance. People who are not soaring high -- they can
carry as much of a burden as they like; but those who are starting to soar
high -- they have to drop all unnecessary luggage. The more pure your energy
becomes, the more you will have to be careful about it, because something
precious can be lost. And it is very difficult to create that precious
energy, it is very easy to lose it. Those who don't have anything to lose --
they need not worry, they can go on doing all kinds of stupid things. Their
whole being is in tune with those stupidities.
This has to be remembered by you all: that as you will be growing I will be
making more and more demands on you.
There is a beautiful story...
India has known a great painter, one of the greatest of all -- Nandalal
Bose, a genius. He was a disciple of another genius, Avanindranath Tagore.
Avanindranath Tagore was an uncle of Rabindranath Tagore. Rabindranath and
Avanindranath were sitting together one day, sipping tea early in the
morning, chit-chatting, and Nandalal came with a painting of Krishna.
Rabindranath has written in his memoirs: 'I have never seen such a beautiful
painting of Krishna -- so alive that it looked as if he was just going to
come out of the painting any moment -- any moment his flute would start
singing a song. I was dazed.'
Avanindranath looked at the painting, threw the painting out of his house
and told Nandalal, 'Is this the way one paints Krishna? Even poor painters
in Bengal do far better.'
Rabindranath was very shocked. Rabindranath knew his uncle's paintings too,
because he also had been painting Krishna his whole life, and he was
absolutely certain that no painting of his uncle's could be compared with
Nandalal's painting. Nandalal's painting was far superior.
But he kept quiet. It was not right for him to interfere between the Master
and the disciple. Nandalal touched the feet of Avanindranath, went out, and
for three years disappeared.
Many times Rabindranath asked Avanindranath, 'What have you done to this
poor man? -- his painting was superb!'
And Avanindranath cried and he said, 'You are right. His painting is
superb. I have never been able to do such a beautiful thing.'
And when Nandalal left, Avanindranath took the painting inside and always
had it in his room.
'Then why,' Rabindranath asked, 'did you behave in such a rude way?'
And Avanindranath said, 'But I expect much more from him. It is not a
question of him doing a beautiful painting -- this is just the beginning. He
has a much greater potential. I am going to make many more demands on him.
And for three years Nandalal went around the villages of Bengal, because
the Master had said, 'Even village painters do far better paintings of
Krishna.' So he learned from village painters, ordinary poor painters. For
three years he moved around in Bengal -- the whole province. And then one
day he appeared, touched the feet of the Master, and said, 'You were right.
I have learned a lot. You did well to throw my painting out.'
Avanindranath hugged him and said, 'I was waiting. I am getting old, and I
was getting frightened whether you would be coming back or not. I am happy.
Your painting was beautiful, but I see much more potential in you.'
Whenever I see a much greater potential in you I will hit you hard, because
that is the only reason you are here with me and I am here with you. I have
to provoke you to your very depths so that all that is dormant in you can
start rising, can start soaring high. And you don't know your potential... I
know. So whenever I make demands feel grateful.
You will be surprised to know that in Zen monasteries whenever the Master
hits somebody's head with his staff, the person who is hit bows down seven
times and touches the Master's feet to thank him. And disciples wait for
that moment when they will be hit, for that blissful moment to come when the
Master will take so much trouble as to hit their head with his staff. They
dream about it, they pray, they hope that some day that blissful moment will
come.
Remember, this is an alchemical academy. You are not here just to be
entertained but to be transformed. And transformation is painful, because
much that is old has to be dropped. And that old stuff is not like clothes
you can easily drop -- it has become your skin. When your skin is peeled it
hurts. But this is the only way to bring you to your senses, this is the
only way to destroy your shock-absorbers, this is the only way to destroy
the armour that surrounds you and keeps you in bondage. Slowly slowly your
own energy will start rising, your eyes will open, your ears will be able to
hear. Then God is first-hand. And always keep in mind that only a first-hand
experience of God is a true experience. It is not decided by the majority,
it is not decided by tradition, it is not decided by anything other than
your own energy encounter with God.
It was perfectly alright for the owls to think that the swan was mad.
That's how people have always been thinking: Buddha is mad, Mohammed is mad,
Zarathustra is mad, because how can they believe what they cannot see?
It is perfectly alright for the owls to throw the swan out, to drive him
away. They became afraid, shaken. If this swan is allowed to live in the
tree he is going to disrupt their tradition, he is going to destroy their
way of life. They have always lived in darkness and they have always
believed in darkness. Darkness is their God, all their rituals have arisen
out of darkness. Their priests praise darkness, their learned people write
great treatises on darkness. Their whole philosophy is centred on the basic
theme of darkness. In their philosophy there is no place for sun and light
and day. Now this mad swan comes up and is trying to infiltrate, smuggle,
some alien ideas into their world. Their whole structure will collapse.
That's why Jesus is crucified, that's why people are so much against me. I
am trying to give you a new gestalt, a new pattern, a new way of life, a new
approach to reality. I am trying to open a new door to existence. Naturally,
those who have very much invested in the old patterns of life will be angry,
will be madly angry. They would like to drive me out of their world --
that's exactly what they are trying to do. It is all natural, it is all
simple. Once you understand it, you start laughing about it.
How do you go on believing in God? Why? How do you manage to believe in the
soul, and why? The same reason: 'Our fathers and their fathers and their
fathers, in fact the whole of our community has never seen a sun, so there
is no such thing as a sun. He is having you on. Don't listen to him. He will
corrupt om religion.' You have heard your father say to you, 'God is, and
God is a Christian,' or 'God is a Hindu'; and they had heard it from their
fathers and so on and so forth. Rumours, gossip. Neither your father has
known nor have you known. Gather courage to drop all that which is not YOUR
knowledge.
This is the first requirement for being a sannyasin -- and this is the
first requirement for going into the inquiry after truth scientifically:
drop all prejudices, drop all A PRIORI conceptions. Start from the
beginning, from the very beginning, from ABC, as if you are Adam and Eve and
there has been no tradition before you and there has been no scripture
before you.
D.H. Lawrence once said -- and I perfectly agree with him -- 'If all the
scriptures of the world are destroyed, man may become religious.' If whole
traditions are simply dissolved, then only is there some hope; otherwise who
bothers to inquire? When the tradition can supply you so easily and you have
not to pay anything at all, why bother? Others have known, you can simply
believe. But to know is one thing, to believe is just the opposite.
To believe means to go on living in darkness. To know means to be
transformed, transmuted, transplanted into another vision -- luminous,
eternal.
These sutras are not to be believed, they have to be experimented with.
These sutras are simple clues to working it out within your own being.
Unless you work on them you will go on missing the point. You have to start
looking at your own body as a great spiritual lab and you have to look upon
your life as a great adventure into reality. And you have to be very alert,
watchful, to see what is happening within and without.
These sutras are keys. If you really try to work upon your being, you will
be surprised: that you are emperors -- having great treasures, inexhaustible
treasures in your being -- and yet behaving like beggars.
Master Lu-tsu said: THE TWO MISTAKES OF INDOLENCE AND DISTRACTION MUST BE
COMBATED BY QUIET WORK THAT IS CARRIED ON DAILY WITHOUT INTERRUPTION; THEN
SUCCESS WILL CERTAINLY BE ACHIEVED.
Success is a by-product; one need not think about it. And if you think
about it, you will not get it -- that is a condition. Don't think about
success, because if you start thinking about success you become divided.
Then you are not totally in the work; your real mind is in the future: 'How
to succeed?' You have already started dreaming how you will be when you have
succeeded, how you will be when you have become a Buddha -- what beauties,
what benedictions, what blessings will be yours. Your mind has started
playing the game of greed, ambition, ego. Never think of success. Success is
a natural by-product.
If you work really sincerely upon yourself, success will follow you just as
your shadow follows you. Success has not to be the goal. That's why Lu-tsu
says, 'Work quietly, silently, un-troubled by any idea of success or
failure.'
And remember, if you think too much of success you will constantly be
thinking of failure too. They come together, they come in one package.
Success and failure cannot be divided from each other. If you think of
success, somewhere deep down there will be a fear also. Who knows whether
you are going to make it or not? You may fail. Success takes you into the
future, gives you a greed game, an ego projection, ambition, and the fear
also gives you a shaking, a trembling -- you may fail. The possibility of
failure makes you waver. And with this wavering, with this greed, with this
ambition, your work will not be quiet. Your work will become a turmoil; you
will be working here and looking there. You will be walking on this road and
looking somewhere faraway in the sky.
I have heard about a Greek astrologer who was studying stars, and one
night, a very starry night, he fell into a well. Because he was watching the
stars and moving about -- and he was so concerned with the stars that he
forgot where he was -- he moved closer and closer to a well and fell into
it.
Some woman, an old woman who used to live nearby, rushed up, hearing the
sound. She looked inside the well, brought a rope, and pulled the great
astrologer out. The astrologer was very thankful. He said to the old woman,
'You don't know me but I am the royal astrologer, specially appointed by the
king. My fee is very large -- only very rich people can afford to enquire
about their future. But you have saved my life. You can come tomorrow to me
and I will show you: I will read your hand, I will look into your
birth-chart and I will interpret your stars, and your whole future will be
plainly clear to you.'
The old woman started laughing. She said, 'Forget all about it. You cannot
see even one step ahead, that there is a well, how can you predict my
future? All bullshit!'
Don't look ahead too much, otherwise you will miss the immediate step.
Success comes, Lu-tsu says, of its own accord. Leave it to itself. This
existence is a very rewarding existence, nothing goes unrewarded.
That is the whole Indian philosophy of karma: nothing goes unrewarded or
punished. If you do something wrong, punishment follows like a shadow. If
you do something right, rewards are on the way. You need not bother about
them, you need not think at all, not even an iota of your consciousness need
be involved with them; they come -- their coming is automatic.
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When you move on the road do you look again and again for your shadow --
whether it is following you or not? And if somebody looks back again and
again to see whether the shadow is following or not, you will think that he
is mad. The shadow follows; it is inevitable. So if your work is in the
right direction, with the right effort, with the totality of your being, the
reward follows automatically.
And what is the work? The first thing:
THE TWO MISTAKES OF INDOLENCE AND DISTRACTION MUST BE COMBATED...
Indolence means laziness, lethargy; it is because of the feminine part in
you. The feminine part is lazy, lethargic, because it is passive. And the
other is distraction; it is because of the masculine part in you. The
masculine part is always restless, active. It wants to do a thousand and one
things simultaneously.
A character of Camus' says, 'I want all the women of the world. I cannot be
satisfied by one or by a few or even by many. I want all the women of the
world.' This is the extreme male attitude. The woman is satisfied by one,
the man is not even satisfied by many. Contentment is natural to the woman,
discontent is natural to the man.
Both have positive and negative polarities. If the woman allows her
passivity to become negative, it will create lethargy. That's why women have
not created much in the world, or very little -- you don't find great women
painters and poets and scientists. And it is not only because man has not
allowed them. Even if freedom comes -- which it has -- and woman is
liberated, this lethargy is part of her being. She is not very interested in
doing, her interest is more in being. And this interest can be a great
blessing too, or a curse; it depends. If this restfulness becomes
meditative, if this restfulness really becomes contentment with existence,
harmony with existence, it will be a blessing. But usually, out of a
hundred, in ninety-nine percent of cases it becomes lethargy.
We don't know how to use our blessings. Then blessings become bitter and
prove curses.
And the male mind is restless. There also a blessing is possible: he can be
very creative. But it has not been so. Rather than being creative he has
become destructive; the blessing has turned into a curse. Man's restlessness
has made him very anxious, full of anxiety, tension. His whole mind is
constantly boiling, he is always on the verge of madness. Somehow he goes on
managing to contain himself, but deep inside him there is a crowd ready to
burst forth. Any small excuse, and the man can go mad.
Because of this restlessness man has lost his beauty, his grace. Woman is
graceful, beautiful. Just watch a woman, the way she walks, the way she sits
-- there is elegance. Her being has a subtle silence, a restfulness; you can
feel it in her vibe. In a house where there is no woman you will see chaos.
You can immediately know whether the house is lived in by a bachelor: you
will see chaos, all the things are topsy-turvy, nothing is in its right
place. You can immediately know whether a woman is part of the house or not,
because everything is in harmony, in its place. There is a grace, a kind of
exquisite climate, a very subtle climate of love, of culture, a musical
quality to the house. When man lives alone there is a neurotic quality to
the house.
Both of these are beautiful if used rightly. Then the feminine part gives
you grace and the male part gives you creativity. And when grace and
creativity meet, you are whole.
But that rarely happens -- in a Buddha, in a Meera, in a Teresa, in a
Jesus, in a Magdalene -- very rarely. Ordinarily, just the opposite happens:
the wrong sides meet. Man's restlessness, neurosis, and woman's lethargy --
these two things meet, and then you see the ugliest phenomenon possible.
And, let me remind you again: when I am talking about men and women I am
not using biological terminology. Each man has a woman within as well as a
man within, and each woman has a man within as well as a woman within. Man
is not just man and woman is not just woman. They are both, both are both.
Their being is bisexual. Maybe one is predominant, that's why one is man:
the male part is predominant -- the animus is in the conscious and the anima
is deep in the unconscious -- then you are a man. Or if you are a woman that
means that the anima is in the conscious, the feminine part is predominant,
and the male part, the animus, is in the unconscious. But both are always
present together.Just as electricity cannot be without two poles, positive
and negative, no being can be without two poles. Man and woman, yin and
yang, positive/negative, Shiva/ Shakti -- you can find your own names for
them.
These two mistakes have to be combated. Quiet work is needed to be CARRIED
ON DAILY WITHOUT INTERUPTION; THEN SUCCESS WILL CERTAINLY BE ACHIEVED. And
what is that quiet work? This is the quiet work:
IF ONE IS NOT SEATED IN MEDITATION, ONE WILL OFTEN BE DISTRACTED WITHOUT
NOTICING IT.
And you must have observed it. Thousands have reported it to me, because
thousands have been meditating around me and it is an accepted experience of
all meditators that when a person starts meditating he suddenly becomes
aware of a strange phenomenon: his mind has never before been so restless as
it becomes when he meditates. That is very puzzling in the beginning,
because one hopes that through meditation the mind will become quiet. And
this is just the opposite that is happening: the mind becomes more restless,
you see more thoughts coming than in your ordinary day-to-day life. Working
in your shop, in the office, in the factory, thoughts don't bother you so
much; but when you sit in a temple or in a mosque or a church to meditate
for a few minutes, suddenly a great crowd of thoughts comes, surrounds you,
starts pulling you to this side and to that. A maddening experience, and
puzzling, because the meditator was hoping to become quiet and silent -- and
this is just the reverse that is happening. Why does it happen? The reason
is this: you have always been with all these thoughts; even when you are
occupied in your shop, in your factory, in your office, these thoughts have
always been there. But you were so occupied that you didn't notice them,
that's all. What is new is not the crowd of thoughts -- thoughts don't know
where you are sitting, in a church, in a temple, in a meditation hall, they
don't know -- all that is happening is that when you are sitting in
meditation you are not occupied with anything on the outside so your whole
mind becomes aware of all that is always clamouring within you.
It is not because of meditation that more thoughts are coming to you,
through meditation you become aware of their presence -- they have always
been there; you just notice them more.
IF ONE IS NOT SEATED IN MEDITATION, ONE WILL OFTEN BE DISTRACTED WITHOUT
NOTICING IT. TO BECOME CONSCIOUS OF THE DISTRACTION IS THE MECHANISM BY
WHICH TO DO AWAY WITH DISTRACTION.
Hence it is insisted on that you sit in meditation at least one or two
hours every day so that you become unoccupied, completely unoccupied, with
the outer engagements and your full observation is focused on your inner
world. In the beginning you will see you have opened a Pandora's box. In the
beginning you will see you have entered into a madhouse, and you will want
to escape and become engaged again.
Avoid that temptation. To avoid this temptation is a must, otherwise you
will never be able to meditate. Many tricks have been found to avoid the
inner turmoil. Transcendental Meditation is a technique not of meditation
but of avoiding facing your inner reality. A mantra is given to you and you
are told to repeat the mantra. That helps -- not to meditate but to remain
occupied. You go on repeating, 'Ram, Ram, Ram...' or 'Coca-Cola, Coca-Cola,
Coca-Cola...'. You go on repeating something -- any word will do, your own
name will do, any absurd sound will do. You go on repeating. By repeating it
you are occupied, and through that occupation you are avoiding your inner
turmoil.
This is not different: you were occupied in your office, you were occupied
with the film, seeing the movie, you were occupied listening to the radio,
you were occupied reading the newspaper; now you are occupied with this
mantra. This is neither meditation nor transcendence.
Real meditation means: don't avoid the inner mad-house, enter into it, face
it, encounter it, be watchful, because it is through watchfulness that you
will overcome it. It is because of avoiding it that it has been growing on
and on. You have avoided enough! Now there is no need to take the help of a
mantra, no help is needed; just sit silently.
Zen is the purest of meditations. Just sit silently, doing nothing. The
most difficult meditation is to sit silently, doing nothing. People ask me,
'Please give us some support. If you give us some mantra it will be helpful,
because just sitting silently doing nothing is very difficult, most
arduous.' A thousand and one things arise in oneself: the body starts
driving you crazy, the head starts itching, suddenly you feel ants crawling
upon your body, and then you see there is no ant, it is just the body
playing tricks; the body is trying to give you some support to be engaged.
The body wants to change the posture, the legs go to sleep -- the body is
simply making things available to you so that you can become occupied.
Avoid all occupation. For a few moments just be unoccupied and just see
whatsoever is happening inside. And you will be surprised, you WILL be
surprised, because one day, just by looking and looking and looking,
thoughts start disappearing.
'Sitting quietly, doing nothing, spring comes and the grass grows by
itself.'
This is the purest form of meditation, this is transcendental meditation.
But nobody can call it transcendental meditation because Maharishi Mahesh
Yogi has made it a trademark. TM is now a trademark! Nobody has ever done
business in such a way. You can be sued in a court if you call your
meditation Transcendental Meditation. It is patented. Look at the whole
ridiculousness of it: meditation has become a thing, like a commodity to be
sold in the market-place.
This has been happening again and again. The so-called Indian gurus who go
to America -- they never succeed in changing anybody, but America succeeds
in changing them. They all become businessmen, they all start learning
American ways. They never change anybody; they cannot. If they were able to
change anybody they would not have gone anywhere -- those who want to be
changed would have come to them; there would have been no need for them to
go anywhere. When somebody is thirsty he starts searching for water. The
well need not go to the thirsty -- the well never goes -- the thirsty come
to the well. And if you see a well on wheels, beware!
TO BECOME CONSCIOUS OF THE DISTRACTION IS THE MECHANISM BY WHICH TO DO AWAY
WITH DISTRACTION.
A tremendously pregnant sentence. The only way to get rid of distraction is
to become aware of it, to watch it, to silently be aware of it, to see what
mind is doing with you -- continuously distracting you. Just watch it. Many
times you will forget, because mind is cunning, very clever, very
diplomatic; it knows all the strategies of the politicians. Mind is
essentially a politician; it will try all its magic charms on you.
Whatsoever you have been repressing it will bring. If you have been
repressing sex, when you start meditation, immediately you will see APSARAS
descending from heaven. The mind says, 'Look! What are you doing wasting
your time? Beautiful women are being sent by the god Indra, and what are you
doing?' And if you have been repressing sex then your mind will use sex as a
bait for you. If you have been repressing ambition your mind will start
imagining that you have become the president or the prime minister and you
will start falling into that trap. If you have been deprived of food up to
now and you have been fasting, the mind will create such beautiful,
delicious dishes for you. The aroma, the smell of the food... and you are
distracted.
Hence one of my insistences for my sannyasins is: don't repress, otherwise
you will never be able to meditate. If you repress, then in meditation you
will have to encounter your repression. And whatsoever you have repressed
becomes powerful, immensely powerful; it takes roots in your unconscious.
Do you think the old stories of Indian seers -- old people they were, all
old and almost dead, shrunken, just bones, skeletons, because they were
fasting and living in forests... And, suddenly, one day they see Urvasi, the
most beautiful dance-girl of the god Indra, dancing around them. What does
Urvasi see in these skeletons? How does she become interested in these
skeletons, and for what? The stories say that the god Indra sends them to
tempt. That is all nonsense! There is no god Indra and there is nobody
functioning as a tempter. There is no devil, no satan; the only devil is
your repressed mind. These are the people who have been repressing their
sexuality, and they have repressed so much that when they relax in
meditation all that repression starts surfacing: it takes beautiful forms.
Repress anything and you will see. Just do a three-day fast and you will
come to know what I am telling you. Just a three-day fast, and all your
dreams will become full of food. And there is every possibility that one day
in your sleep you will simply start moving, sleepwalking, towards the
fridge. Your whole mind will become food-obsessed.
Hence, I say don't repress. All the therapies available in this ashram are
just to help you to vomit the repressions that the society has forced on
you. Once those repressions are vomited, thrown out of your system, once
those toxins are taken out of your system, meditation becomes such an easy,
simple thing -- just like a feather falling slowly towards the earth or a
dead leaf falling from the tree, slowly slowly... Meditation is a very
simple phenomenon -- it has to be because it is your spontaneity; you are
going towards your nature. Movement towards nature has to be easy, movement
away from nature has to be difficult. Meditation is not difficult, but
between your mind and your being there are a thousand and one repressions
which distract
Lu-tsu is right: just watch those distractions, be alert. If you are
distracted and you forget meditation, don't be worried. The moment you
remember that you have been distracted, again go back, again cool down,
again make the heart quiet, again start breathing silently. Don't feel
guilty that you have been distracted, because that will be another
distraction. That's why I say mind is cunning. First it distracts you, and
then one moment you see... what are you doing? You were meditating, and you
have gone to Vrindavan and you are eating and... what are you doing? You
drag yourself. Now you start feeling guilty. This is not good.
Now feeling guilty is another distraction, now guilt makes you feel
miserable -- misery in another distraction. One distraction leads into
another. Don't feel guilty, don't feel angry. The moment you find yourself
caught red-handed, simply go back with no complaint. It is natural. For
millions of lives you have been repressing, it is only natural that the mind
distracts. Take it for granted and move back, bring yourself again to your
centre, again and again and again. And slowly slowly the time at the centre
will become greater and greater, and distractions will be fewer and fewer.
And, one day, suddenly it happens: you are at the centre and there is no
distraction.
This is success. And why is this called success? -- because this is the
point where you know that you are a god, that you have never been anybody
else, that you had fallen in a dream and dreamed that you had become a
beggar.
INDOLENCE OF WHICH MAN IS CONSCIOUS, AND INDOLENCE OF WHICH MAN IS
UNCONSCIOUS, ARE A THOUSAND MILES APART. UNCONSCIOUS INDOLENCE IS REAL
INDOLENCE; CONSCIOUS INDOLENCE IS NOT COMPLETE INDOLENCE, BECAUSE THERE IS
STILL SOME CLARITY IN IT.
If you are lazy be consciously lazy. Know that you are lazy. Watch your
laziness. Just as you watch distraction, watch your laziness. At least
watching is not lazy, watching is not laziness, so something-is there which
is not lazy. Being attentive of your inattentions, one thing in you is still
attentive, so you are not completely inattentive. And all hope hangs on that
small spot of no laziness, of no distraction. That small spot is like a
seed. It looks small but if time, patience, is given to it, it will become a
big tree with great foliage. And one day the Golden Flower will arrive.
DISTRACTION COMES FROM LETTING THE MIND WANDER ABOUT; INDOLENCE COMES FROM
THE MIND'S NOT YET BEING PURE. DISTRACTION IS MUCH EASIER TO CORRECT THAN
INDOLENCE. IT IS AS IN SICKNESS: IF ONE FEELS PAINS AND IRRITATIONS, ONE CAN
HELP THEM WITH REMEDIES, BUT INDOLENCE IS LIKE A DISEASE THAT IS ATTENDED BY
LACK OF REALIZATION.
Distraction is easier to tackle because distraction is outward. Indolence
is more difficult because it is inward. Distraction is male, indolence is
female. Distraction by its very activity creates tensions which become
unbearable, and you can become aware of it easily. But indolence is very
silent, dark; it makes no noise, it is simply there. It is very difficult to
become aware of it. First one has to become aware of distractions. When all
distractions disappear, then one becomes aware of indolence. Then the whole
energy is available to look inwards, then you see it there, holding you like
a rock, inactive, uncreative. Then watch it.
And remember, watching is the only key. Observation is meditation -- there
is nothing more to meditation; it is another name for being aware. And the
miracle is that when you become aware of something, utterly aware, it
disappears. It remains only if you are unaware. Your unawareness is a food
for distraction, for indolence. Your awareness means they are no longer
being fed, they start starving. Sooner or later they wither away of their
own accord.
DISTRACTION CAN BE COUNTERACTED, CONFUSION CAN BE STRAIGHTENED OUT, BUT
INDOLENCE AND LETHARGY ARE HEAVY AND DARK. DISTRACTION AND CONFUSION AT
LEAST HAVE A PLACE, BUT IN INDOLENCE AND LETHARGY THE ANIMA ALONE IS ACTIVE.
IN DISTRACTION THE ANIMUS IS STILL PRESENT, BUT IN INDOLENCE PURE DARKNESS
RULES. IF ONE BECOMES SLEEPY DURING MEDITATION, THAT IS AN EFFECT OF
INDOLENCE. ONLY BREATHING SERVES TO OVERCOME INDOLENCE. ALTHOUGH THE BREATH
THAT FLOWS IN AND OUT THROUGH THE NOSE IS NOT THE TRUE BREATH, THE FLOWING
IN AND OUT OF THE TRUE BREATH TAKES PLACE IN CONNECTION WITH IT.
If you feel very sleepy while meditating then start watching your breath
and sleep will disappear. That's why many Buddhist monks who do Vipassana
start suffering from insomnia. I have come across many people who were
suffering from insomnia because they were practising Vipassana and they were
not aware of it. If you watch your breath, it destroys your sleep.
So to my sannyasins I say: never practise Vipassana for more than two or
three hours a day; and those three hours should be between sunrise and
sunset, never after sunset. If you practise Vipassana in the night you will
disturb your sleep, and to disturb sleep is to disturb your whole body
mechanism.
One monk from Ceylon was brought to me. For three years he had not been
able to sleep. A sincere-monk... that was his problem. Thinking that
Vipassana was so great, he was practising it day in, day out. Even when he
was in bed feeling that no sleep was coming he would practise Vipassana. Now
if you practise Vipassana in bed, it is impossible for sleep to come. Sleep
never comes to a person who is becoming very alert of the breath. You can
try it -- if you need insomnia you can try it. To watch the breath is the
best way to destroy sleepiness in you, because breath is life and sleep is
death; they are antagonistic to each other.
The child starts his life by breathing. The first act of life is breathing,
and the last act of life will be to let the breath out and never breathe
again. The first act is inhalation and the last act is exhalation. When
there is no breathing we say this man is dead.
Remember it: sleep needs that you forget all about your breath. Sleep is a
small death, a tiny death -- and a beautiful death, because it gives you
rest, relaxation, and tomorrow morning you will come out of the death
chamber fresh, younger, rejuvenated.
Watch your breath when you feel sleepy in meditation. And never do such
meditations in the night.
And the second thing of great importance which the sutra says is: This
breath that we take in and out is not true breath, this is just the vehicle
of the true breath.
What is true breath? In India we call it PRANA. This breath is just the
horse; the rider is invisible. This breath is just the horse of the rider
called PRANA, vitality, or what Henri Bergson used to call ELAN VITAL. It is
invisible.
When you take breath in you are not only taking air in, you are taking life
in. Without air life will disappear. Life exists through air; it is the
invisible part of air. Breath is like the flower and life is like the
fragrance that surrounds it. When you breathe there is a double process
going on.
Hence Yoga became very much interested in PRANAYAMA. PRANAYAMA means
expansion of breath. The deeper your breath goes, the more deeply you become
alive; the better your breath, the longer you will be able to live. Yoga
became very interested in the secret. The elixir is in the system of
breathing. One can live very long. Yogis have lived the longest.
I am not telling you to live long, because you can live a long but stupid
life. Length is not the question at all; intensity, depth, is the question.
I am not interested in long life. What is the point? If you are stupid it is
better to die sooner.
Genghis Khan once asked a great wise man, 'What do you say -- should one
live long? Should one do something to live long? Is life a blessing or not?'
The wise man said, 'Sir, it depends. For example, if you live long that
will be very bad. If you die soon that will be a great blessing. If you
sleep twenty-four hours a day that will be really great, because there will
be less trouble in the world.'
It depends.
But Yoga became very interested in long life, as if that in itself were a
goal. And that's where Yoga got lost: it became more and more physiological
-- its concern became focused on something unimportant.
But the secret is there -- it is in the breath. Breath is a vehicle of two
energies: one is the visible air, the tangible air that contains oxygen; and
somewhere around the oxygen is ELAN VITAL, PRANA -- that makes you more and
more deeply alive, aflame with life.
So, whenever you feel sleepy, just watch your breath and sleep will
disappear. And because of breath more life will enter in you; your indolence
will disappear.
WHILE SITTING, ONE MUST THEREFORE ALWAYS KEEP THE HEART QUIET AND THE
ENERGY CONCENTRATED. HOW CAN THE HEART BE MADE QUIET? BY THE BREATH.
Again, BY THE BREATH. Breath has functioned as one of the greatest of
techniques.
ONLY THE HEART MUST BE CONSCIOUS OF THE FLOWING IN AND OUT OF THE BREATH...
Just watch the breath coming in, the breath going out. In that very
watchfulness your sleep will disappear, your indolence will disappear, and
you will feel centred.
Breath can be watched at two points: either at the tip of the nose where
the air touches on first entering your body, or at the last centre, at the
navel centre, where the breath goes and makes your belly move up and down.
These are the two centres which you can watch.
Just the other day somebody asked, 'Osho, watching the tip of the nose is
good, but what about Jewish noses?' In fact, only Jews have noses, others
only believe they have. If you have a Jewish nose then watch the tip of the
nose where the air enters in. AJewish nose is immensely helpful in such
meditations. Feel happy that you have a Jewish nose. And at least fifty
percent of people here have Jewish noses, because fifty percent of people
here are Jews.
Reading the question I was really surprised because then I became very
concerned about Master Lu-tsu and his Chinese people to whom he was giving
these methods. They don't have any noses at all! It must have been really
difficult for them to watch the tip of the nose. What tip?
ONLY THE HEART MUST BE CONSCIOUS OF THE FLOWING IN AND OUT OF THE BREATH;
IT MUST NOT BE HEARD WITH THE EARS. IF IT IS NOT HEARD, THEN THE BREATHING
IS LIGHT; IF LIGHT, IT IS PURE. IF IT CAN BE HEARD, THEN THE BREATH-ENERGY
IS ROUGH; IF ROUGH, THEN IT IS TROUBLED; IF IT IS TROUBLED, THEN INDOLENCE
AND LETHARGY DEVELOP AND ONE WANTS TO SLEEP. THAT IS SELF-EVIDENT.
HOW TO USE THE HEART CORRECTLY DURING BREATHING MUST BE UNDERSTOOD. IT IS A
USE WITHOUT USE.
Effort without effort, practising without practising, a pathless path, a
gateless gate -- these are the expressions of Tao and Zen. You have to do
something without effort, without strain.
So the Master says:
IT IS A USE WITHOUT USE. ONE SHOULD ONLY LET THE LIGHT FALL QUITE GENTLY ON
THE HEARING.
You are to be in a let-go.
That is the difference between Yoga and Tao: Yoga is the path of will and
Tao is the path of surrender. Yoga says: Breathe in this way, take this much
breath deep inside, hold it there for this long, then exhale deeply, then
hold it out for that long -- make a certain pattern through will. Tao says:
Let it happen.
ONE SHOULD ONLY LET THE LIGHT FALL QUITE GENTLY ON THE HEARING --
just as you are listening to me.
My words are falling on your ears. You need not jump upon them, you need
not drag them in -- there is no need. You simply remain attentive, silent,
available, open.
THIS SENTENCE CONTAINS A SECRET MEANING. WHAT DOES IT MEAN TO LET THE LIGHT
FALL? IT IS THE SPONTANEOUS RADIATION OF THE LIGHT OF THE EYES. THE EYE
LOOKS INWARD ONLY AND NOT OUTWARD. TO SENSE BRIGHTNESS WITHOUT LOOKING
OUTWARD MEANS TO LOOK INWARD...
Whenever you are in a kind of let-go you will feel a great light inside
you. That happens automatically in a let-go. When you are surrendered to
existence you will feel very very bright inside -- a great light inside and
a great delight outside. It happens naturally. And when you feel that
brightness inside this is what is meant by looking in.
TO SENSE BRIGHTNESS WITHOUT LOOKING OUTWARD MEANS TO LOOK INWARD; IT HAS
NOTHING TO DO WITH AN ACTUAL LOOKING WITHIN. WHAT DOES HEARING MEAN? IT IS
THE SPONTANEOUS HEARING OF THE LIGHT OF THE EAR. THE EAR LISTENS INWARDLY
ONLY AND DOES NOT LISTEN TO WHAT IS OUTSIDE. TO SENSE BRIGHTNESS WITHOUT
LISTENING TO WHAT IS OUTSIDE IS TO LISTEN INWARDLY...
When you start feeling a light behind your eyes and within your ears, deep
inside you, a source of your own, then you are settled, centred, then the
heart is quiet. And then you are in the world and yet beyond it. This is
transcendence.
... IT HAS NOTHING TO DO WITH ACTUALLY LISTENING TO WHAT IS WITHIN. IN THIS
SORT OF HEARING, ONE HEARS ONLY THAT THERE IS NO SOUND; IN THIS KIND OF
SEEING, ONE SEES ONLY THAT NO SHAPE IS THERE.
You will not see any shape, you will not hear any sound within, you will
see only a silent light -- a soundless sound, a formless light. Hence God is
defined as soundless sound, formless form.
IF THE EYE IS NOT LOOKING OUTWARD AND THE EAR IS NOT HARKENING OUTWARD,
THEY CLOSE THEMSELVES AND ARE INCLINED TO SINK INWARD. ONLY WHEN ONE LOOKS
AND HARKENS INWARD DOES THE ORGAN NOT GO OUTWARD NOR SINK INWARD. IN THIS
WAY INDOLENCE AND LETHARGY ARE DONE AWAY WITH. THAT IS THE UNION OF THE SEED
AND THE LIGHT OF THE SUN AND MOON.
If your hearing is inward, your seeing is inward -- and that means you are
feeling light without form, sound without sound, a silent music inside --
your inner man and inner woman have met. This is the union, the total
orgasm, UNIO MYSTICA.
IF, AS A RESULT OF INDOLENCE, ONE BECOMES SLEEPY, ONE SHOULD STAND UP AND
WALK ABOUT. WHEN THE MIND HAS BECOME CLEAR ONE SHOULD SIT DOWN AGAIN. IN THE
COURSE OF TIME THERE WILL BE SUCCESS WITHOUT ONE'S BECOMING INDOLENT AND
FALLING ASLEEP.
These sutras have to be practised. Without practice, make efforts to enter
into the secrets of these sutras. Without strain, learn to surrender and be
in a let-go.
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