VIGYAN BHAIRAV TANTRA VOL1
Beyond mind to the source
VIGYAN BHAIRAV TANTRA VOL1
Beyond mind to the source
LAST NIGHT YOU SAID THAT WITH THE DAWN OF ENLIGHTENMENT, THE SPACE BETWEEN THE TWO EYEBROWS, THE THIRD EYE, BECOMES ALL INCLUSIVE. THE OTHER DAY YOU SAID THAT ALL ENLIGHTENED ONES ARE CENTERED IN THEIR NAVEL, AND ON STILL ANOTHER DAY YOU HAVE EXPLAINED ABOUT THE SILVER CORD IN THE MIDDLE OF THE SPINE. THUS, WE KNOW ABOUT THREE BASIC THINGS AS THE ROOTS OF MAN. PLEASE EXPLAIN THE RELATIVE SIGNIFICANCE AND RELATIVE FUNCTIONS OF THESE THREE THINGS: THE NAVEL CENTER, THE THIRD EYE AND THE SILVER CORD.
The
basic thing to be understood about these centers is this: whenever you are
centered within, the moment you are centered, whatsoever may be the center,
you fall down to the navel. If you are centered at the heart, the heart is
irrelevant -- centering is meaningful. Or if you are centered at the third
eye, the third eye is not basic; the basic point is that your consciousness
is centered. So whatsoever may be the point of centering, once you are
centered -- anywhere -- you will fall down to the navel.
The basic existential center is the navel, but your functional center may
be anywhere. From that center you will fall down automatically. There is no
need to think about it. And this is not so only with the heart center or the
third eye center. If you are really centered in reason, in the head, you
will also fall down to the navel center.
Centering is the thing, but it is very difficult to be centered in reason,
in the head. There are problems. The heart center is based on love, faith,
surrender. The head is based on doubt and negation.
To be totally negative is really impossible; to be totally in doubt is
impossible. But it has happened sometimes, because the impossible also
happens. Sometimes, if your doubt comes to such an intensity that nothing
remains which is believed, not even the doubting mind is believed, if the
doubt turns upon itself and everything becomes doubt, then you will fall
down to the navel center immediately. But this is a very rare phenomenon.
Trust is easier. You can trust totally more easily than you can doubt
totally. You can say yes totally more easily than you can say no. So even if
you are centered at the head, the CENTERING is what is basic: you will fall
down to your existential roots. So be centered anywhere. The spine will do;
the heart will do; the head will do. Or you can also find other centers in
the body.
Buddhists talk about nine CHAKRAS -- nine dynamic centers in the body.
Hindus talk about seven CHAKRAS -- seven dynamic centers in the body.
Tibetans talk about thirteen centers in the body. You can find your own
also, there is no need to study about these.
Any point in the body can be made an object of centering. For example,
tantra uses the sex center for centering. Tantra works with bringing your
consciousness to it totally. The sex center will do.
Taoists have used the big toe as the center. Move your consciousness down
to the big toe; remain there, forget the whole body. Let your whole
consciousness go to the toe. That will do, because really, on what you are
centering is irrelevant. You are centering -- that is what is basic. The
thing happens because of centering, not because of the center -- remember
this. The center is not significant, CENTERING is significant.
So do not be puzzled, because in so many methods, in one hundred and twelve
methods, many centers will be used. Do not become puzzled over which center
is more important or which is real, any center will do. You can choose
according to your own liking.
If your mind is very sexual, it is good to choose the sex center. Use it,
because your consciousness is naturally flowing toward it -- then it is
better to choose it. But it has become difficult to choose the sex center.
That is one of the most natural centers; your consciousness is attracted
toward it biologically. Why not use this biological force toward inner
transformation? Make it the point of your centering.
But social conditioning, sexually repressive teachings, moralizing, they
have done a deep harm. You are disjoined from your sex center. Really, our
image of our real selves excludes the sex center. Imagine your body: you
will leave your sex organs out of it; that is why many people feel as if
their sex organs are something different from them, that they are not part
of them. This is why there is so much hiding, so much becoming unconscious.
If someone should come from space, from some other planet, and he should
see you, he will not be able to conceive that you have any sex center. If he
should listen to your talk, he will not be able to understand that there
exists anything like sex. If he moves in your society, in the formal world,
he will not know that anything like sex is happening.
We have created a division. A barrier is there, and we have cut off the sex
center from ourselves. Really, because of sex we have divided the body into
two. The upper means "higher" in our minds and the lower means "lower" -- it
is condemned. So "lower" is not just some information about the location of
the bottom half, it is an evaluation also. You yourself do not think that
the lower body is you.
If someone asks you, "Where are you in your body?" you will point to your
head, because that is the highest. That is why brahmins in India will say,
"We are the head and the sudras, the untouchables, they are the feet." The
feet are lower than the head. Really, you are the head, and the feet and the
other parts only belong to you, they are not you. To make this division we
have made clothes in two parts -- some for the upper body and some for the
lower body. This is only to divide the body in two. There is a subtle
division.
The lower body is not part of you. It hangs on you -- that is another
thing. That is why it is difficult to use the sex center for centering. But
if you can use it, that is the best, because biologically your energy is
flowing toward that center. Concentrate on it. Whenever you feel any sexual
urge, close your eyes and feel your energy flowing toward the sex center.
Make it a meditation; feel yourself centered in the sex center. Then
suddenly you will feel a change of quality in the energy. Sexuality will
disappear, and the sex center will become illumined, full of energy,
dynamic. You will feel life at its peak at this center. And if you are
centered, sex will really be forgotten completely at that moment. From the
sex center you will feel energy flowing all over the body, even transcending
the body and going into the cosmos. If you are totally centered at the sex
center, suddenly you will be thrown to your basic root, at the navel.
Tantra has used the sex center, and I think tantra has been one of the most
scientific approaches toward human transformation, because to use sex is
very scientific. When the mind is already flowing toward it, why not use
this natural flow as a vehicle?
That is the basic difference between tantra and so-called moralist
teachings. Moralist teachers can never use the sex center for transformation
-- they are afraid. And one who is afraid of sex energy will really find it
very, very difficult to transform himself or herself because he is fighting
against the current, unnecessarily flowing against the river.
It is easy to flow with the river, just float. And if you can float without
any conflict, you can use this center for centering.
Any center will do. You can create your own centers... no need to be
traditional. All centers are devices -- devices for centering. When you are
centered you will come down to your navel automatically. A centered
consciousness goes back to the original source.
The second question:
Question 2
BUDDHA INSPIRED A LARGE NUMBER OF PERSONS TO BECOME SANNYASINS --
SANNYASINS WHO WOULD BEG FOR THEIR MEALS AND LIVE AWAY FROM SOCIETY,
BUSINESS AND POLITICS. BUDDHA HIMSELF LIVED AN ASCETIC LIFE. THIS MONASTIC
LIFE SEEMS TO BE THE OTHER EXTREME OF THE WORLDLY LIFE. THIS DOESN'T SEEM TO
BE THE MIDDLE PATH. CAN YOU EXPLAIN THIS?
It will be difficult to understand because you are not aware of what is the
other end of worldly life. The other end of life is always death. There have
been teachers who said that suicide is the only path. And not only in the
past; even now, in the present, there are thinkers who say that life is
absurd. If life as such is meaningless, then death becomes meaningful. Life
and death are polar opposites, so the opposite to life is death. Try to
understand it. And it will be helpful for you to find out the way for
yourself.
If death is the polar opposite of life, then mind can move to death very
easily -- and it happens. When someone commits suicide, have you ever
observed that the person who commits suicide was attached too much to life?
Only those who are too much attached to life can commit suicide.
For example, you are too attached to your husband or to your wife and you
think you cannot live without him or her. Then the husband or the wife dies,
and you commit suicide. The mind has moved to the other end because it was
too attached to life. When life frustrates, the mind can move to the other
end.
Suicides are of two types -- wholesale suicide and gradual suicide. You can
commit gradual suicide by withdrawing yourself from life, cutting yourself
off, cutting your moorings in life by and by, dying slowly, gradually.
In Buddha's time there were schools which preached suicide. These were the
real opposites to life, to worldly life. There were schools which were
teaching that to commit suicide is the only way out of this nonsense which
we call life, the only way out of this suffering. "If you are alive you will
have to suffer," they said, "and there is no way of going beyond misery
while you are alive. So commit suicide, destroy yourself." When you hear
this it looks like too extremist a view, but try to understand it deeply. It
carries some meaning.
Sigmund Freud, after forty years of constant work with the human mind, one
of the longest researches one individual can do, came to conclude that man
as he is cannot be happy. The very way mind functions creates misery, so at
the most less misery or more misery can be the choice. No misery cannot be
the choice. If you adjust your mind you will be less miserable, that is all.
It looks very hopeless.
The existentialists -- Sartre, Camus and others -- say that life can never
be blissful. The very nature of life is dread, anguish, suffering, so the
most one can do is to face it bravely, with no hope. You can only face it
bravely, and that is all -- with no hope. The situation as such is hopeless.
Camus asks, "Well, if this is the situation, then why not commit suicide? If
there is no way to go beyond in life, then why not leave this life?"
One of Dostoevsky's characters in one of the greatest novels of the world,
THE BROTHERS KARAMAZOV, says, "I am trying to find out where your God is
just to return to him the entrance ticket -- the entrance ticket to life. I
don't want to be here. And if there is any God, he must be very violent and
cruel," the character says, "because without asking me he has thrown me into
life. It has never been my choice. Why am I alive without my choosing it?"
There were many schools in Buddha's time. Buddha's time was one of the most
intellectually dynamic periods in human history. For example, there was Ajit
Kesh Kambal. You may not have heard the name because it is difficult to
create a following around those who preach suicide. So no sect exists around
Ajit Kesh Kambal, but he said continuously for five years that suicide alone
is the only way.
It is reported that someone asked Ajit, "Then why have you not committed
suicide up to now?" He said, "Just to preach, I have to suffer life. I have
a message to give to the world. If I commit suicide, then who will preach?
Who will teach this message? Just to give this message, I am here.
Otherwise, life is not worth living." It is the opposite extreme of life, of
this so-called life which we live.
Buddha's was the middle path. Buddha said, neither death nor life. That is
what sannyas means: neither attachment to life nor repulsion, but just being
in the middle. So Buddha says that sannyas is to be just in the middle.
Sannyas is not negation of life. Rather, sannyas is the negation of both
life and death. When you are concerned with neither life nor death, then you
become a sannyasin.
If you can see the polar opposites of life and death, then Buddha's
initiation into sannyas is just an initiation in the middle path. So a
sannyasin is not really against life. If he is, then he is not a sannyasin.
Then really, he is a neurotic; he has gone to the other extreme. A sannyasin
has a very balanced consciousness -- balanced just in the middle.
"If life is misery," the mind says, "then move to the other end." But to
Buddhists life is misery because you are at the extreme. That is the
Buddhist idea: life is a misery because it is at one extreme, and death will
also be a misery because it is another extreme. Bliss is just in the middle;
bliss is balance.
A sannyasin is a balanced being -- neither leaning to the right nor to the
left, neither a leftist nor a rightist: just in the middle -- silent,
unmoving, not choosing this nor that, in a non-choice, remaining in the
center.
So do not choose death. CHOICE is misery. If you choose death you have
chosen misery, if you choose life you have chosen misery, because life and
death are two extremes. And remember, they are two extremes of one thing.
They are not really two, only one thing which has two poles: life and death.
If you choose one, you will have to go against the other pole. That creates
misery, because death is implied in life. You cannot choose life without
choosing death. How can you? The moment you choose life, you have chosen
death. That creates misery because as a result of your having chosen life,
death will be there. You have chosen happiness: simultaneously, without your
knowing, you have chosen unhappiness, because that is part of it.
If you have chosen love, then you have chosen hate. The other is intrinsic
in it; it is hidden there. And one who chooses love will suffer, because
then he will hate -- and when he comes to hate he will suffer.
Do not choose, be in the middle. In the middle is the truth. At one end is
death, at the other end is life. But this energy moving between these two,
in the middle, is the truth. Do not choose, because choice means choice of
one thing against another thing. To be in the middle means being choiceless.
Then you will leave the whole thing. And when you have not chosen, you
cannot be made miserable.
Man is made miserable through choice. Do not choose. Just be! It is
arduous, it appears impossible -- but try it. Whenever you have two
opposites, try to be in the middle. By and by you will know the hunch, the
feel, and once you know the feel of how to be in the middle -- and it is a
delicate thing, very delicate, the most delicate thing in life -- once you
have the feel nothing can disturb you, nothing can make you suffer. Then you
exist without suffering.
That is what sannyas means: to exist without suffering. But to exist
without suffering you have to exist without choice, so be in the middle. And
Buddha has tried for the first time, so consciously, to create a path of
being always in the middle.
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The third question:
Question 3
ENLIGHTEN US ABOUT A FEW PRACTICAL POINTS FOR THE OPENING AND DEVELOPMENT
OF THE HEART CENTER.
The first point: try to be headless. Visualize yourself as headless; move
headlessly. It sounds absurd, but it is one of the most important exercises.
Try it, and then you will know. Walk, and feel as if you have no head. In
the beginning it will be only "as if." It will be very weird. When the
feeling will come to you that you have no head, it will be very weird and
strange. But by and by you will settle down at the heart.
There is one law... You may have seen that someone who is blind has more
keen ears, more musical ears. Blind men are more musical; their feeling for
music is deeper. Why? The energy that ordinarily moves through the eyes now
cannot move through them, so it chooses a different path. It moves through
the ears.
Blind men have a deeper sensitivity of touch. If a blind man touches you,
you will feel the difference, because we ordinarily do much work with touch
through our eyes; we are touching each other through our eyes. A blind man
cannot touch through the eyes, so the energy moves through his hands. A
blind man is more sensitive than anyone who has eyes. Sometimes it may not
be so, but generally it is so. Energy starts moving from another center if
one center is not there.
So try this exercise I am talking about -- the exercise in headlessness --
and suddenly you will feel a strange thing: it will be as if for the first
time you are at the heart. Walk headlessly. Sit down to meditate, close your
eyes, and simply feel that there is no head. Feel, "My head has
disappeared." In the beginning it will be just "as if," but by and by you
will feel that the head has really disappeared. And when you feel that your
head has disappeared, your center will fall down to the heart --
immediately. You will be looking at the world through the heart and not
through the head.
When for the first time Westerners reached Japan, they couldn't believe
that Japanese had traditionally believed for centuries that they think
through the belly. If you ask a Japanese child -- if he is not educated in
Western ways -- "Where is your thinking?" he will point to his belly.
Centuries and centuries have passed, and Japan has been living without the
head. It is just a concept. If I ask you, "Where is your thinking going on?"
you will point toward the head, but a Japanese will point to the belly, not
to the head. And one of the reasons why the Japanese mind is more calm,
quiet and collected, is this.
Now this concept has been disturbed because the West has spread over
everything. Now there exists no East. Only in some individuals here and
there, who are like islands, does the East exist. Otherwise the East has
disappeared; now the whole world is Western.
Try headlessness. Meditate standing before your mirror in the bathroom.
Look deep into your eyes and feel that you are looking from the heart. By
and by the heart center will begin to function. And when the heart
functions, it changes your total personality, the total structure, the whole
pattern, because the heart has its own way.
So the first thing: try headlessness. Secondly, be more loving, because
love cannot function through the head. Be more loving! That is why when
someone is in love, he loses his head. People say that he has gone mad. If
you are not mad and in love, then you are not in love really. The head must
be lost. If the head is there, unaffected, functioning ordinarily, then love
is not possible, because for love you need the heart to function -- not the
head. It is a function of the heart.
It happens that when a very rational person falls in love, he becomes
stupid. He himself feels what stupidity he is doing, what silliness. What is
he doing? Then he makes two parts of his life. He creates a division. The
heart becomes a silent, intimate affair. When he moves out of his house, he
moves out of his heart. He lives in the world with the head, and only comes
down to the heart when he is loving. But it is very difficult, and
ordinarily it never happens.
I was staying in Calcutta at a friend's house, and the friend was a justice
of the High Court. His wife told me, "I have only one problem to tell you.
Can you help me?"
So I said, "What is the problem?"
She said, "My husband is your friend. He loves you and respects you, so if
you say something to him it may be helpful."
So I asked her, "What is to be said? Tell me." She said, "He remains a High
Court judge even in the bed. I have not known a lover, a friend or a
husband. He is a High Court judge twenty-four hours a day."
It is difficult, it is difficult to come down from your pedestal. It
becomes a fixed attitude. If you are a businessman, you will remain a
businessman in the bed also. It is difficult to accommodate two persons
within, and it is not easy to change your pattern completely, immediately,
anytime you like. It is difficult, but if you are in love you will have to
come down from the head.
So for this meditation try to be more and more loving. And when I say be
more loving, I mean change the quality of your relationship: let it be based
on love. Not only with your wife or with your child or with your friend, but
toward life as such become more loving. That is why Mahavir and Buddha have
talked about nonviolence. It was just to create a loving attitude toward
life.
When Mahavir moves, walks, he remains aware not even to kill an ant. Why?
Really, the ant is not his concern. He is coming down from the head to the
heart. He is creating a loving attitude toward life as such. The more your
relationships are based on love -- all relationships -- the more your heart
center will function. It will start working; you will look at the world
through different eyes, because the heart has its own way of looking at the
world. The mind can never look in that way -- that is impossible for the
mind. The mind can only analyze! The heart synthesizes; the mind can only
dissect, divide -- it is a divider. Only the heart gives unity.
When you can look through the heart, the whole universe looks like one
unity. When you approach through the mind, the whole world becomes atomic.
There is no unity, only atoms and atoms and atoms. The heart gives a unitary
experience, it joins together, and the ultimate synthesis is God. If you can
look through the heart, the whole universe looks like one. That oneness is
God.
That is why science can never find God. That is impossible, because the
method applied can never reach to the ultimate unity. The very method of
science is reason, analysis, division. So science comes to molecules, atoms,
electrons... They will go on dividing, but they can never come to the
organic unity of the whole. The whole is impossible to look at through the
head.
So be more loving. Remember, whatsoever you are doing, the quality of love
must be there. This has to be a constant remembering. You are walking on the
grass -- feel that the grass is alive. Every blade is as much alive as you
are.
Mahatma Gandhi was staying with Rabindranath Tagore in Shanti Niketan. And
look at their different approaches! Gandhi's nonviolence was a mind affair.
He was always reasoning about it, rational about it. He thought about it, he
struggled over it, he pondered, contemplated, and then he concluded; he
experimented, then he concluded. If you have read his autobiography, you
will recall that he has named the book, EXPERIMENTS WITH TRUTH. The very
word EXPERIMENTS is scientific, of reason -- a lab word.
He was staying with Rabindranath the poet, and they both went for a walk in
the gardens. The land was green, alive, so Gandhi said to Rabindranath,
"Come out to the lawn." Rabindranath said, "That is impossible. I cannot
walk over the lawn. Every blade is as much alive as I am. I cannot step over
so alive a phenomenon."
And Rabindranath was not a preacher of nonviolence -- not at all. He never
talked about nonviolence, but his approach was through the heart. He feels
the grass. Gandhi pondered over what he said, and then answered, "You are
right." This is a mind approach.
Be loving. Even with things, be loving. If you are sitting on a chair, be
loving. Feel the chair; have a feeling of gratitude. The chair is giving
comfort to you. Feel the touch, love it, have a loving feeling. The chair
itself is not important. If you are eating, eat lovingly.
Indians say that food is divine. The meaning is that when you are eating,
the food is giving you life, energy, vitality. Be grateful, be loving to it.
Ordinarily we eat food very violently, as if we are killing something, not
as if we are absorbing -- as if we are killing. Or very indifferently you go
on throwing things into your belly, without any feeling. Touch your food
lovingly, with gratitude: it is your life. Take it in, taste it, enjoy it.
Do not be indifferent and do not be violent.
Our teeth are very violent because of our animal heritage. Animals have no
other weapons; nails and teeth are their only weapons of violence. Your
teeth are basically a weapon, so people go on killing with their teeth --
they kill their food. That is why, the more violent you are, the more you
will need food.
But there is a limit to food, so one goes on smoking or one goes on chewing
gum. That is violence. You enjoy it because you are killing something with
your teeth, grinding something with your teeth, so one goes on chewing gum
or pan. This is a part of violence. Do whatsoever you are doing, but do it
lovingly. Do not be indifferent. Then your heart center will start
functioning, and you will come down deep into the heart.
First: try headlessness. Secondly: try love. Thirdly: be more and more
aesthetic -- sensitive toward beauty, toward music, toward all that touches
the heart. If this world can be trained more for music and less for
mathematics, we will have a better humanity; if we can train the mind more
for poetry and less for philosophy, we will have a better humanity. Because
while you are listening to music or playing music the mind is not needed,
you drop from the mind.
Be more aesthetic, more poetic, more sensitive. You may not be a great
musician or a great poet or a great painter, but you can enjoy, and you can
create something in your own right. There is no need to be a Picasso. You
can paint your house yourself; you can paint some pictures.
No need to be a maestro, an Alauddin Khan. You can play something in your
house; you can play on a flute, no matter how amateurish. But do something
which is concerned with the heart. Sing, dance, do something which is
concerned with the heart. Be more sensitive to the world of the heart -- and
not much is needed to be sensitive.
Even a poor man can be sensitive; riches are not needed. You may not have a
palace where you can be sensitive. If you are just lying on the beach, it is
enough to be sensitive. You can be sensitive to the sand, you can be
sensitive to the sun, you can be sensitive to the waves, to the wind, to the
trees, to the sky. The whole world is there for you to be sensitive to it.
Try to be more sensitive, alive -- and ACTIVELY sensitive, because the whole
world has become passive.
You go to a cinema hall: someone else is doing something and you just sit
there and watch. Someone else is loving on the screen and you are watching.
You are just a voyeur -- passive, dead, not doing anything. You are not a
participant. Unless you are a participant, your heart center will not
function. So it is better sometimes to dance.
You are not going to be a great dancer -- there is no need. Howsoever
awkward, just dance. That will give you the feeling of the heart. While you
are dancing your center will be the heart; it can never be at the mind.
Jump, play like children. Sometimes forget completely your name, your
prestige, your degree. Forget them completely; be childlike. Do not be
serious. Sometimes take life as a fun, and the heart will develop. The heart
gathers energy.
And when you have a heart that is alive, the quality of your mind will also
change. Then you can go to the mind, you can function through the mind, but
the mind will become just an instrument -- you can use it. Then you are not
obsessed with it, and you can move away from it any moment you like. Then
you are a master. The heart will give you a feeling that you are a master.
And another thing: you will come to know that you are neither the head nor
the heart, because you can move from heart to head, from head to heart. Then
you know that you are something else -- X. If you remain in the head and
never move anywhere, you become identified with the head. You do not know
that you are different. This movement from heart to head and from head to
heart will give you the feeling that you are totally different. Sometimes
you are at the heart and sometimes you are at the head, but you are neither
heart nor head.
This third point of awareness will lead you to the third center -- to the
navel. And the navel is not really a center. There, YOU ARE! That is why it
cannot be developed, it can only be discovered.
The fourth question:
Question 4
YOU SAID THAT WESTERN PSYCHOLOGISTS NOW SAY IT IS BETTER NOT TO AVOID
FIGHTING IN A LOVE RELATIONSHIP, AND THAT FACING IT WHEN IT COMES MAKES THE
LOVE MORE INTENSE. THEN YOU SPOKE OF BUDDHA'S MIDDLE PATH WHICH EXCLUDES
BOTH EXTREMES. FOR THOSE WHO HAVE NOT YET TRANSCENDED INTO THE LOVE THAT IS
BEYOND THE TWO POLES, WHICH WAY IS PREFERABLE FOR LOVERS IN YOUR OPINION?
Some basic points. Firstly, the love of the mind is bound to be a movement
between two polar opposites of hate and love. With mind, duality is bound to
be there. So if you are loving to someone with your mind, you cannot escape
the other pole. You can hide it, you can suppress it, you can forget about
it -- the so-called cultured are always doing that. But then they become
numb, dead.
If you cannot fight with your lover, if you cannot be angry, then the
authenticity of the love is lost. If you suppress your anger, that
suppressed anger will become a part of you, and that suppressed anger will
not allow you total let-go while in love. It is always there. You are
withholding it; you have suppressed it.
If I am angry and I have suppressed it, then when I am loving the
suppressed anger is there, and that will make my love dead. If I have not
been authentic in my anger, I cannot be authentic in my love. If you are
authentic, then you are authentic in both. If you are not authentic in one,
you cannot be authentic in the other.
All over the world so-called teachings, civilization, culture, they have
deadened love completely -- and in the name of love this has happened. They
say, "If you love someone, then do not be angry -- your love is false if you
are angry. Then do not fight, then do not hate."
Of course, it looks logical. If you are in love, how can you hate? So we
cut off the hate part. But with the hate part cut off, the love becomes
impotent. It is as if you have cut off one leg of a man and then you say,
"Now you move! Now you can run, you are free to run." But you have cut off a
leg, so the man cannot move.
Hate and love are two poles of one phenomenon. If you cut hate, love will
be dead and impotent. That is why every family has become impotent. And then
you become afraid of letting go. When you are in love you cannot let go
completely because you are afraid. If you let go completely the anger, the
violence, the hate that is hidden and suppressed may come out. Then you have
to force it down continuously. Deep down you have to fight it continuously.
And in fighting it you cannot be natural and spontaneous. Then you just pose
that you are loving. You pretend, and everyone knows: your wife knows that
you are pretending, and you know that your wife is pretending. Everyone is
pretending. Then the whole life becomes false.
Two things have to be done in order to go beyond mind. First, go into
meditation, and then touch the level of no-mind within you. Then you will
have a love that will not have any polar opposite. But then in that love
there will be no excitement, no passion. That love will be silent -- a deep
peace with not even a ripple on it.
A Buddha, a Jesus, they also love. But in that love there is no excitement,
no fever. The fever comes from the polar opposite; the excitement comes from
the polar opposite. Two polar opposites create tension. But Buddha's love,
Jesus' love, is a silent phenomenon, so only those who have reached to the
state of no-mind can understand their love.
Jesus was passing, and it was hot, at noon. He was tired, so he just rested
under a tree. He didn't know to whom the tree belonged. It belonged to Mary
Magdalene. Mary was a prostitute.
She looked from her window and saw this very beautiful man -- one of the
most beautiful ever born. She felt attracted, and not only attracted, she
felt passion. She came out and she asked Jesus, "Come into my house. Why are
you resting here? You are welcome." Jesus saw in her eyes passion, love --
so-called love. Jesus said, "Next time, when I am again tired while passing
here, I will come to your house. But just now the need is fulfilled. I am
ready to move again, so thank you."
Mary felt insulted. This was rare... really, she had never invited anyone
before. People would come from far away just to have a look at her. Even
kings would come to her, and here was this beggar refusing her. Jesus was
just a beggar, a vagabond -- just a hippie, and he refused her. So Mary said
to Jesus, "Can't you feel my love? This is a love invitation. So come! Do
not reject me. Don't you have any love in your heart?"
Jesus said to her in reply, "I also love you -- and really, all those who
come pretending that they love you, they do not love you." He said, "Only I
can love you."
And he was right. But that love has a different quality. That love does not
have the polar opposite, the contrast. Thus the tension is missing, the
excitement is missing. He is not excited about love, not feverish. And love
is not a relationship for him, it is a state of being.
Go beyond mind; reach to a level of no-mind. Then love flowers, but that
love has no opposite to it. Beyond mind there is no opposite to anything.
Beyond mind everything is one. Within mind, everything is divided into two.
But if you are within mind, it is better to be authentic than to be false.
So be authentic when you feel angry toward your lover or your beloved. Be
authentic while you are in anger, and then with no repression, when the
moment of love will come, when the mind will move to the other extreme, you
will have a spontaneous flow. So with mind, take fighting as part of it. It
is the very dynamism of the mind to work in polar opposites. So be authentic
in your anger, be authentic in your fight; then you will be authentic in
your love also.
So for lovers, I would like to say: be authentic. And if you are really
authentic, a unique phenomenon will happen. You will become weary of the
whole nonsense of moving in polar opposites. But be authentic; otherwise you
will never become weary.
A repressed mind never becomes really aware that he is gripped in polar
opposites. He is never really angry, he is never really in love, so he has
no real experience of the mind. Thus, I suggest to be authentic. Do not be
false. BE REAL! And authenticity has its own beauty. Your lover, your
beloved will understand when you are really angry -- authentically angry.
Only a fake anger or a false non-anger cannot be forgiven. Only a false face
cannot be forgiven. Be authentic, and then you will be authentic in love
also. That authentic love will compensate, and through this authentic living
you will become wearied. You will come to wonder what you are doing -- why
you are just a pendulum moving from one pole to another. You will be bored,
and then only can you decide to move beyond mind and beyond polarity.
Be an authentic man or be an authentic woman. Do not allow any falsity; do
not pretend. Be real and suffer reality. Suffering is good. Suffering is
really a training, a discipline. Suffer it! Suffer anger and suffer love and
suffer hate. Remember only one thing: never be false. If you do not feel
love, then say that you do not feel love. Do not pretend; do not try to show
that you are loving. If you are angry, then say that you are angry and be
angry.
There will be much suffering, but suffer it. Through that suffering a new
consciousness is born. You become aware of the whole nonsense of hate and
love. You hate the person and you also love the same person, and you go on
moving in a circle. That circle will become crystal clear for you, and it
becomes crystal clear only through suffering.
Do not escape suffering. You need a REAL suffering. It is like a fire: it
will burn you. All that is false will burn and all that is real will be
there. This is what existentialists call authenticity. Be authentic, and
then you cannot be anymore in the mind. Be non-authentic, and you will be
for lives and lives in the mind.
You will get bored of the duality. But how can one get bored of the duality
unless one is really in the duality, not pretending? Then you will know that
the so-called love of the mind is nothing but a disease.
Have you observed that a lover cannot sleep? He is not at ease -- he is
feverish. If you examine him, he will show many symptoms of many diseases.
This love, the so-called love of mind and body, is really a disease, but one
remains occupied -- that is the function of it. Otherwise you will feel
unoccupied, as if you are not doing anything in this world. Your whole life
will seem vacant, so love is good to fill it.
Mind itself is the disease, so whatsoever belongs to the mind is going to
be a disease. Only beyond mind, where you are not divided in duality, where
you are one, only there does a different love flower. Jesus calls it love.
Buddha calls it compassion. This is just to make a distinction. It makes no
difference what you call it.
There is a possibility of a love which has no opposite to it, but that love
can come only when you go beyond this love. And to go beyond, I suggest that
you be authentic. To be authentic -- in hate, in love, in anger. In
everything, be authentic, real, not pretending, because only a reality can
be transcended. You cannot transcend unreal things.
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