VIGYAN BHAIRAV TANTRA VOL1
Several stop techniques
VIGYAN BHAIRAV TANTRA VOL1
Several stop techniques
1.
JUST AS YOU HAVE THE IMPULSE TO DO SOMETHING, STOP.
2. WHEN SOME DESIRE COMES, CONSIDER IT. THEN, SUDDENLY, QUIT IT.
3. ROAM ABOUT UNTIL EXHAUSTED AND THEN, DROPPING TO THE GROUND, IN THIS
DROPPING BE WHOLE.
Life has two balances: one is of being and the other of doing. Your being is
your nature. It is with you always; you have not to do anything to get it.
It is already the case, you are it. It is not that you possess it, not even
that a distance exists between you and it -- you are it. You are your being.
Doing is an achievement. Whatsoever you do is not already the case. If you
do it, it will happen; if you do not do it, it will not happen. All that is
not already the case is not your being.
To exist, to survive, you have to do much. And then, by and by, your
activity becomes a barrier to knowing your being. Your activity is your
circumference -- you live on it, you cannot live without it. But it is only
the circumference; it is not you, it is not the center. Whatsoever you have
is the achievement of your doing; having is the result of doing. But the
center is surrounded, engulfed by your doing and your having.
The first thing to note before we proceed into these techniques is that
whatsoever you have is not your being, and whatsoever you do or can do is
not your being. Your being precedes all doing. Your being precedes all your
possessions, all your having. But the mind is constantly involved in doing
and having. Beyond mind or below mind exists your being. How to penetrate
into that center is what religions have been seeking. This is what has
always been the search of all those who are interested in knowing the basic
reality of human existence, the ultimate core, the substance of your being.
Unless you understand this division between the circumference and the
center, you will not be able to understand these sutras which we are going
to discuss.
So note the distinction. Whatsoever you have -- money, knowledge, prestige,
whatsoever you have -- it is not you. You have them, they are your
possessions; you are different from them. Secondly, whatsoever you do is not
your being. You may do it or you may not do it. For example, you laugh, but
you may laugh or you may not laugh. You run, but you may run or you may not
run. But you are and there is no choice. You cannot choose your being. You
are already there.
Action is a choice. You may choose, you may not choose. You may do "this,"
you may not do "this." You may become a saint or you may become a thief, but
your sainthood and your thiefhood are both doings. You can choose, you can
change. A saint can become a thief and a thief can become a saint. But that
is not your being: your being precedes your sainthood, your thiefhood.
Whenever you have to do something, you have to be there already; otherwise
you cannot do it. Who runs? Who laughs? Who steals? Who becomes a saint? The
being must precede all activity. The activity can be chosen, but being
cannot be chosen. The being is the chooser, not the chosen, and you cannot
choose the chooser -- he is already there. You cannot do anything about him.
Remember this: having, doing, are with you just as a circumference is with
the center, but you are the center.
This center is the self, or you may call it the ATMAN or whatsoever name
you like. This center is your innermost point. How to reach it? And unless
one reaches it, knows it, unless one realizes it, one cannot reach to a
blissful state which is eternal, one cannot know the deathless, one cannot
know the divine. Unless one realizes this center, one will remain in misery,
anguish and suffering. The circumference is the hell. These techniques are
the means to enter into this center.
The first technique:
JUST AS YOU HAVE THE IMPULSE TO DO SOMETHING, STOP.
All these techniques are concerned with stopping in the middle. George
Gurdjieff made these techniques very well-known in the West, but he was not
aware of VIGYANA BHAIRAVA TANTRA. He learned these techniques in Tibet from
Buddhist lamas. He worked on these techniques in the West, and many, many
seekers came to realize the center through these techniques. He called them
stop exercises, but the source of these exercises is VIGYANA BHAIRAVA TANTRA.
Buddhists learned from VIGYANA BHAIRAVA. Sufis also have such exercises;
they are also borrowed from VIGYANA BHAIRAVA. Basically, this is the source
book of all techniques which are known all over the world.
Gurdjieff used it in a very simple way. For example, he would tell his
students to dance. A group would be dancing -- a group of, say, twenty
people would be dancing -- and suddenly he would say, "Stop!" And the moment
Gurdjieff would say stop, they would have to stop totally. Wherever the
pause would fall, they would have to stop then and there. No change could be
made, no adjustment could be made. If one of your feet was above the earth
and you were just standing on one foot, you would have to remain that way.
If you fell, that was another thing, but you were not to cooperate with the
fall. If your eyes were opened, they had to remain opened. Now you could not
close them. If they closed by themselves, that was another thing. But as far
as you were concerned, consciously you had stopped, you had become just like
a stone statue.
Miracles happened because in activity, in dance, in movement, when suddenly
you stop, a gap happens. This sudden stoppage of all activity divides you
into two: your body and you. Your body and you were in movement. Suddenly
you stop. The body has the tendency to move. It was in movement, so there is
momentum; you were dancing, and there is momentum. The body is not ready for
this sudden stop. Suddenly you feel that the body has the impulse to do
something, but you have stopped. A gap comes into existence. You feel your
body as something distant, far away, with the impulse to move, with momentum
for activity. And because you have stopped and you are not cooperating with
the body and its activity and its impulse, its momentum, you become separate
from it.
But you can deceive yourself. A slight cooperation and the gap will not
happen. For example, you feel uncomfortable, but the teacher has said,
"Stop!" You have heard the word, but still you make yourself comfortable and
then you stop. Then nothing will happen. Then you have deceived yourself,
not the teacher, because you missed the point. The whole point of the
technique is missed. Suddenly, when you hear the word "Stop!" instantly you
have to stop, not doing anything.
Perhaps the posture was inconvenient, you were afraid you might fall down,
you might break a bone. But whatsoever happens, now it is not your concern.
If you have any concern, you will deceive yourself. This suddenly becoming
dead creates a gap. The stopping is at the body and the stopper is the
center; the circumference and the center are separate. In that sudden
stopping you can feel yourself for the first time; you can feel the center.
Gurdjieff used this technique to help many.
This technique has many dimensions; it can be used in many ways. But first
try to understand the mechanism. The mechanism is simple. You are in
activity, and when you are in activity you forget yourself completely; the
activity becomes the center of your attention.
Someone has died, and you are weeping and crying, and tears are falling
down. You have forgotten yourself completely. The one who has died has
become the center, and around that center this activity is happening -- your
weeping, your crying, your sadness, your tears. If I suddenly say to you,
"Stop!" and you stop yourself completely, you will be totally taken away
from your body and the realm of activity. Whenever you are in activity, you
are in it, deeply absorbed in it. Sudden stoppage throws you off balance; it
throws you out of activity. This being thrown leads you to the center.
Ordinarily, what are we doing? From one activity we move to another. We go
on from one activity to another, from A to B and from B to C. In the
morning, the moment you are awake activity has started. Now you will be
active the whole day. You will change to many activities, but you will not
be inactive for a single moment. How to be inactive? It is difficult. And if
you try to be inactive, your effort to be inactive will become an activity.
There are many who are trying to be inactive. They sit in a Buddha posture
and they try to be inactive. But how can you try to be inactive? The very
effort is again an activity. So you can convert inactivity also into
activity. You can force yourself to be quiet, still, but that forcing is an
activity of the mind. That is why so many try to go into meditation but
never reach anywhere -- because their meditation is again an activity. They
can change... If you were singing an ordinary song, you can now change to a
BHAJAN, to a devotional song. You can sing slow now, but both are
activities. You are running, you are walking, you are reading -- these are
activities. You can pray -- that too is an activity. You move from one
activity to another.
And with the last thing in the night, when you are falling into sleep, you
are still active; the activity has not stopped. That is why dreams happen,
because the activity goes on. You have fallen asleep, but the activity
continues. In the subconscious you are still active -- doing things,
possessing things, losing things, moving. Dreaming means you have fallen
asleep because of exertion, but the activity is still there continuously.
Only sometimes, for a few moments -- and these have become more and more
rare for the modern man -- only for a few moments dreaming stops and you are
totally asleep. But then that inactivity is unconscious. You are not
conscious, you are fast asleep. The activity has ceased; now there is no
circumference, now you are at the center -- but totally exhausted, totally
dead, unconscious.
That is why Hindus have always been saying that SUSHUPTI -- dreamless sleep
-- and SAMADHI -- the ultimate ecstasy -- are similar, the same, with only
one difference. But the difference is great: the difference is of awareness.
In sushupti, in dreamless sleep, you are at the center of your being -- but
unaware. In samadhi, in the ultimate ecstasy, in the ultimate state of
meditation, also you are at the center -- but aware. That is the difference,
but it is a great difference, because if you are unaware, even if you are at
the center it is meaningless. It refreshes you, it makes you more alive
again, it gives you vitality -- in the morning you feel fresh and blissful
-- but if you are unaware, even if you are at the center your life remains
the same.
In samadhi you enter yourself fully conscious, fully alert. And once you
are at the center fully alert, you will never be the same again. Now you
will know who you are. Now you will know that your possessions, your actions
are just on the periphery; they are just the ripples, not your nature.
The mechanism of these techniques of stopping is to throw you suddenly into
inactivity. The point must come suddenly, because if you try to be inactive
you will turn it into activity. So do not try, and suddenly be inactive.
That is the meaning of "Stop!" You are running and I say, "Stop!" Do not
try, just stop! If you try, you will miss the point. For example, you are
sitting here. If I say stop, then stop immediately then and there; not a
single moment is to be missed. If you try and adjust, and you settle down
and then say, "Okay, now I will stop," you have missed the point. SUDDENLY
is the base, so do not make any effort to stop -- just stop!
You can try it anywhere. You are taking your bath -- suddenly order
yourself to "Stop!" and stop. Even if it is only for a single moment, you
will feel a different phenomenon happening within you. You are thrown to the
center and suddenly everything stops -- not only the body. When the body
stops totally, your mind stops also. When you say, "Stop!" do not breathe
then. Let everything stop... no breathing, no body movement. For a single
moment remain in this stop, and you will feel you have penetrated suddenly,
at rocket speed, to the center. And even a glimpse is miraculous,
revolutionary. It changes you, and by and by you can have more clear
glimpses of the center. That is why inactivity is not to be practiced. Use
it suddenly, when you are unaware.
So a master can be helpful. This is a group method. Gurdjieff used it as a
group method because if you say "Stop!" you can deceive yourself easily.
First you make yourself comfortable and then you say "Stop!" Or even if
consciously you have not made any preparation for it, unconsciously you may
be prepared. Then you may say, "Now I can stop." If it is done by the mind,
if there is a planning behind it, it is useless; then the technique will not
be of any help. So in a group it is good. A master is working with you, and
he says, "Stop!" He will find moments when you are in a very inconvenient
posture, and then a flash happens, a sudden lightning.
Activity can be practiced; inactivity cannot be practiced -- and if you
practice it, it becomes just another activity. You can be inactive only
suddenly. Sometimes it happens that you are driving a car, and suddenly you
feel there is going to be an accident, that another car has reached near
yours and in just a moment there will be a crash. Suddenly your mind stops,
breathing stops, everything stops. So many times in such accidents one is
thrown to the center. But you may miss the point even in an accident.
I was in a car and there was an accident, and one of the most beautiful
accidents possible. Three persons were with me, but they missed the whole
thing completely. It could have been a revolution in their lives, but they
missed. The car went down into a river bed, into a dry river bed, from a
bridge. The car was totally upside down, and the three persons with me began
crying; they began weeping.
One woman was there and she was crying. She was just beside me and she was
crying, "I am dead! I am dead!"
I told her, "If you were dead, then no one would be here to say this."
But she was trembling, and she said, "I am dead! What will happen to my
children?" Even after we carried her out of the car she was trembling and
saying the same thing: "What will happen to my children? I am dead!" It took
at least half an hour for her to calm down.
She missed the point. It was such a beautiful thing: suddenly she could
have stopped everything. And one couldn't do anything. The car was falling
from the bridge, so her activity was not needed at all. One couldn't do
anything. But still the mind can create activity. She started thinking about
her children, and then she began crying, "I am dead!" A subtle moment was
missed. In dangerous situations the mind stops automatically. Why? Because
mind is a mechanism and it can work with only routine things -- that which
it has been trained to do.
You cannot train your mind for accidents, otherwise they would not be
called accidents. If you are ready, if you have passed through rehearsals,
then they are not accidents. `Accident' means that the mind is not ready to
do anything. The thing is so sudden, it leaps from the unknown -- mind
cannot do anything. It is not ready, it is not trained for it. It is bound
to stop unless you start something else, unless you start something for
which you are trained.
This woman who was crying about her children was not at all attentive to
what was happening. She was not even aware that she was alive. The present
moment was not in her focus of consciousness. She had moved away from the
situation to her children, to death and to other things. She had escaped. As
far as her attention was concerned, she had escaped from the situation
completely.
But as far as the situation was concerned, nothing could be done; one could
only be aware. Whatsoever was happening was happening. One could only be
aware. As far as the present moment is concerned, in an accident what can
you do? It is already beyond you, and the mind is not prepared for it. The
mind cannot function, so the mind stops.
That is why dangers have a secret appeal, an intrinsic appeal: they are
meditative moments. If you race a car and it goes beyond ninety miles per
hour, and then beyond one hundred and then beyond one hundred and ten and
beyond one hundred and twenty, then a situation comes in which anything can
happen and you will not be able to do anything. Now really, the car is
beyond control, going beyond control. Suddenly the mind cannot function; it
is not ready for it. That is the thrill of speed -- because a silence creeps
in, you are thrown to the center.
These techniques help you to move to the center without any accidents,
without any danger. But remember, you cannot practice them. When I say you
cannot practice them, what do I mean? In a way you can practice them:
suddenly you can stop. But the stopping must be sudden, you must not be
prepared for it. You should not think about it and plan it and say that "At
twelve o'clock I will stop." Let the unknown happen to you when you are
unprepared. Move in the unknown, the uncharted, without any knowledge. This
is one technique: JUST AS YOU HAVE THE IMPULSE TO DO SOMETHING, STOP. This
is one dimension.
For example, you have the impulse to sneeze. You are feeling that the
impulse is coming, you are feeling the sneeze coming. Now a moment comes
when you cannot do anything -- it will happen. But in the very beginning of
the feeling, when you feel the sensation of a sneeze coming to you, the
moment you become aware, stop! What can you do? Can you stop the sneeze? If
you try to stop the sneeze, the sneeze will come sooner, because stopping
will make your mind more conscious about it and you will feel the sensation
more. You will become more sensitive, your total attention will be there,
and that attention will help the sneeze to come out sooner. It will become
unbearable. You cannot stop the sneeze directly, but you can stop yourself.
What can you do? You feel the sensation that the sneeze is coming: stop! Do
not try to stop the sneeze, just you yourself stop. Do not do anything.
Remain completely unmoving, with not even your breath going in or coming
out. For a moment, stop, and you will feel that the impulse has gone back,
that it has dropped. And in this dropping of the impulse a subtle energy is
released which is used in going toward the center, because in a sneeze you
are throwing some energy out -- in any impulse.
`Impulse' means you are burdened with some energy which you cannot use and
cannot absorb. It wants to move out, it wants to be thrown out; you want a
relief. That is why after you sneeze you will feel good, a subtle
well-being. Nothing has happened, you have simply released some energy which
was superfluous, a burden. Now it is no more there; you are relieved of it.
Then you feel a subtle relaxation inside.
That is why physiologists, Pavlov, B. F. Skinner and others, say sex is
also like sneezing. They say physiologically there is no difference, sex is
just like sneezing. You are overburdened with energy; you want to throw it
out. Once it is thrown out your mechanism relaxes, you become unburdened.
Then you feel good. That good feeling is just a release, according to
physiologists, and as far as physiology goes they are right. Whenever you
have some impulse, JUST AS YOU HAVE THE IMPULSE TO DO SOMETHING, STOP! Not
only with a physiological impulse, any impulse can be used.
For example, you were going to drink a glass of water. You have touched the
water, the glass -- suddenly stop. Let the hand be there, let the desire to
drink, the thirst be there inside, but you stop completely. The glass is
outside, the thirst is inside; the hand is on the glass, the eyes are on the
glass -- stop suddenly. No breathing, no movement, as if you have become
dead. The very impulse, the thirst, will release energy, and that energy is
used for going to the center. You will be thrown to the center. Why? Because
any impulse is a movement outward. Remember, `impulse' means energy moving
outward.
Remember another thing: energy is always in movement -- either going out or
coming in. Energy can never be static. These are the laws. If you understand
the laws, then the mechanism of the technique will be easy. Energy is always
in movement. Either it is moving out or moving in; energy can never be
static. If it is static it is not energy, and there is nothing which is not
energy, so everything is moving somewhere.
When an impulse, any impulse, comes to you, it means energy is moving out.
That is why your hand goes to the glass -- you have moved out. A desire has
come to do something. All activities are movements toward that which is
without from that which is within -- movements from within to without.
When you stop suddenly, the energy cannot be static in you. You have become
static, but the energy cannot be static in you, and the mechanism through
which it was moving out is not dead, it has stopped. So what can the energy
do? The energy cannot do anything other than move inward. Energy cannot be
static. It was going out. You have stopped, the mechanism has stopped, but
the mechanism which can lead it toward the center is there. This energy will
move inward.
You are converting your energy and changing its dimension every moment
without knowing it. You are angry, and you feel to beat someone or to
destroy something or to do something violent -- try this. Take someone --
your friend, your wife, your child, anyone -- and hug, kiss or embrace him
or her. You were angry, you were going to destroy something; you wanted to
do some violent thing. Your mind was destructive; the energy was moving
toward violence. Love someone immediately.
In the beginning you may feel that this is just like acting. You will
wonder, "How can I love? How can I love in this moment? I am angry!" You do
not know the mechanism. In this moment you can love deeply because the
energy has been aroused, it has arisen. It has come to a point where it
wants to be expressed, and energy needs movement. If you just start loving
someone, the same energy will move into love and you will feel a rush of
energy that you may not have ever felt.
There are persons who cannot go into love unless they are angry, unless
they are violent. There are people who can only go into deep love when their
energy is moving violently. You may not have observed, but it happens daily:
couples will fight before they make love. Wives and husbands fight, become
angry, become violent, and then they make love, and they may not have
understood what was happening. Then it becomes a mechanical habit --
whenever they fight they will love. And the day they do not fight they will
not be able to love.
Particularly in Indian villages, where wives are still beaten, if a certain
husband stops beating his wife it is known that now he has stopped loving
her. And even wives understand that if the husband has become totally
nonviolent toward them, it means the love has stopped. He is not fighting,
so it means he is not loving.
Why? Why is fight so associated with love? It is associated because the
same energy can move in different dimensions. You may call it "love" or
"hate." They look opposite, but they are not so opposite, because the same
energy is moving. So a person who becomes incapable of hate becomes
incapable of love, according to your definitions of love. A person who
cannot be violently angry becomes incapable of the love which you know. He
may be capable of a different quality of love, but that is not your love. A
Buddha loves, but that love is totally different. That is why Buddha calls
it compassion; he never calls it love. It is more like compassion, less like
your love, because your love implies hate, anger, violence.
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Energy can move, can change directions. It can become hate, it can become
love -- the same energy. And the same energy can move inward also, so
whenever you have the impulse to do something, Stop! This is not
suppression. You are not suppressing anything, you are just playing with
energy -- just playing with energy and knowing the workings of it, how it
works inwardly. But remember, the impulse must be real and authentic;
otherwise nothing will happen.
For example, when there is no thirst you move to a glass of water and then
suddenly you stop. Nothing will happen because there is nothing to happen --
the energy was not moving. You were feeling love toward your wife, your
husband, your friend. You wanted to hug, to kiss -- stop! But the impulse
must be there authentically. If the impulse is not there and you were just
going to console someone, to kiss because the kiss is expected, and then you
stop, then nothing will happen because nothing was moving inside.
So first remember, the impulse must be authentic, real. Only with a real
impulse does energy move, and when a real impulse is suddenly stopped the
energy becomes suspended. With no dimension from where to move out, it turns
in. It has to move, it cannot remain there.
But we are so false that nothing seems real. You eat your meal because of
the clock, because of the time, not because of hunger. So if you stop,
nothing will happen because there was really no hunger behind it, no
impulse. No energy was moving there. That is why if you take your meal at
one o'clock, at one o'clock you will feel the hunger. But the hunger is
false; it is just a mechanical habit, just a dead habit. Your body is not
hungry. If you do not eat you will feel something is missing, but if you can
remain for one hour without eating you will forget it, the hunger will have
subsided.
A real hunger will grow more; it is bound to grow. If your hunger was real,
then at two you will feel more hungry. If the hunger was false, then at two
you will have completely forgotten. Really, there will be no hunger at two.
Even if you want to eat, now you will not feel hungry. The hunger was just a
false, mechanical feeling. No energy was moving, it was just the mind saying
to you that now this is the time to eat, so eat.
If you are feeling sleepy, stop! But the feeling must be real; that is the
problem. And that is the problem for us now. It was not so in Shiva's time.
When the VIGYANA BHAIRAVA TANTRA was preached for the first time, it was not
so. Man was authentic, humanity was real, pure, nothing was false about it.
With us everything is false. You pretend that you love; you pretend that you
are angry. You go on pretending and then you forget yourself whether you are
pretending or whether anything real is left. You never say what is in you,
you never express it. You go on expressing what is not there. Watch yourself
and you will come to know it.
You say something, but you feel something else. Really, you wanted to say
quite the opposite, but if you say the real thing you will become totally
unfit -- because the whole society is false, and in a false society you can
exist only as a false person. The more adjusted, the more false, because if
you want to be real you will feel a maladjustment.
That is why renunciation came into existence, because of a false society.
Buddha had to leave not because it had any positive meaning, but only a
negative meaning -- because with a false society you cannot be real. Or at
every moment you are in a constant struggle, unnecessarily and dissipating
energy. So leave the unreal, leave the false, so that you can be real. That
was the basic reason for all renunciation.
But watch yourself, how unreal you are. Watch the double mind. You are
saying something, but you are feeling quite the contrary. Simultaneously,
you are saying one thing in your mind and something else without. Thus, if
you stop anything which is not real, the technique will not help. So find
something authentic about yourself and try to stop that. Not everything has
become false, many things are still real. Fortunately, everyone is real
sometimes; in some moment everyone is real. Then stop it.
You are feeling angry, and you feel it is real. You are going to destroy
something, beat your child, or do something: Stop! But do not stop with a
consideration. Do not say, "Anger is bad, so I should stop" -- no ! Do not
say, "This is not going to help the child, so I should stop." No mental
consideration is needed, because if you consider, then the energy has moved
into consideration. This is an inner mechanism.
If you say, "I should not beat my child because it is not going to do any
good to him, and this is not good for me also. This is useless and this
never helps," the same energy which was going to become anger has become
consideration. Now you have considered the whole thing, and the energy has
subsided. It has moved into consideration, into thinking. Then you stop, but
then there is no energy to move in. When you feel angry, do not consider it,
do not think about it being good or bad; do not think at all. Suddenly
remember the technique and stop!
Anger is pure energy... nothing bad, nothing good. It may become good, it
may become bad -- that will depend on the result, not on the energy. It can
become bad if it goes out and destroys something, if it becomes destructive.
It may become a beautiful ecstasy if it moves within and throws you to the
center; it may become a flower. Energy is simply energy -- pure, innocent,
neutral. Do not consider it. You were going to do something -- do not think,
simply stop and then remain stopped. In that remaining you will have a
glimpse of the inner center. You will forget the periphery and the center
will come into your vision.
Just as you have the impulse to do something, Stop! Try it. Remember three
things... One, try it only when a real impulse is there. Secondly, do not
think about stopping, just stop. And thirdly, wait! When you have stopped,
no breathing, no movement -- wait and see what happens. Do not try. When I
say to wait, I mean do not try now to think about the inner center. Then you
will again miss. Do not think of the self, of the atman. Do not think that
now the glimpse is there, now the glimpse is coming. Do not think, just
wait. Let the impulse, the energy move by itself. If you start thinking
about the brahman and the atman and the center, the energy will have moved
into this thinking.
You can waste this inner energy very simply. Just a thought will be enough
to give it a direction; then you will go on thinking. When I say stop, it
means stop totally, fully. Nothing is moving, as if the whole time has
stopped. There is no movement -- simply you are! In that simple existence,
suddenly the center explodes.
The second technique:
WHEN SOME DESIRE COMES, CONSIDER IT. THEN, SUDDENLY, QUIT IT.
This is a different dimension of the same technique. WHEN SOME DESIRE
COMES, CONSIDER IT. THEN, SUDDENLY, QUIT IT. You feel a desire -- a desire
for sex, a desire for love, a desire for food, anything. You feel a desire:
consider it. When the sutra says consider it, it means do not think for or
against it, just consider the desire, what it is.
A sexual desire comes to the mind. You say, "This is bad." This is not
consideration. You have been taught that this is bad, so you are not
considering this desire, you are consulting the scriptures, you are
consulting the past -- the past teachers, the RISHIS -- sages. You are not
considering the desire itself, you are considering something else. You are
considering many things; your conditioning, your upbringing, your education,
your culture, your civilization, your religion -- but not the desire.
This simple desire has come. Do not bring in the mind, the past, the
education, the conditioning; do not bring in values. Just consider this
desire -- what it is. If your mind could be washed completely of all that
has been given to you by the society, of all that your parents have given to
you -- the education, the culture -- if your total mind could be washed out,
the desire for sex will arise. It will arise, because that desire is not
given to you by the society. That desire is biologically built in; it is in
you.
For example, if a child is born and no language is taught, the child will
not learn any language. He will remain without language. A language is a
social phenomenon; it has to be taught. But when the right moment comes, the
child will feel sexual desire. That is not a social phenomenon, it is
biologically built in. The desire will come at the right mature moment. It
is not social, it is biological -- deeper. It is built into your cells.
Because you were born out of sex, every cell of your body is a sex cell;
you consist of sex cells. Unless your biology can be washed off completely,
the desire will be there. It will come -- it is already there. When a child
is born the desire is already there, because the child is a by-product of a
sexual meeting. He comes through sex; his whole body is built with sex
cells. The desire is there, only a time is needed before his body becomes
mature enough to feel that desire, to enact that desire. The desire will be
there whether you are taught that sex is bad or good, whether you are not
taught that sex is hell or heaven, whether you are taught this way or that
way, for or against -- because both are teachings.
The old traditions, the old religions, Christianity particularly, they go
on preaching against sex. The new cults of hippies and yippies and others
have started the opposite movement. They say sex is good, sex is ecstatic,
sex is the only real thing in the world. Both are teachings. Do not consider
your desire according to some teaching. Just consider the desire in its
purity, as it is -- a fact. Do not interpret it.
Consideration here means not interpreting, but just looking at the fact as
it is. The desire is there: look at it directly, immediately. Do not bring
in your thoughts or ideas, because no thought is yours and no idea is yours.
Everything has been given to you, every idea is a borrowed thing. No thought
is original -- no thought can be original. Do not bring in thinking, just
look at the desire, at what it is, as if you do not know anything about it.
Face it! Encounter it! That is what is meant by CONSIDER IT.
WHEN SOME DESIRE COMES, CONSIDER IT. Just look at the fact -- at what it
is. Unfortunately, it is one of the most difficult things to do. Compared to
this, reaching to the moon is not so difficult or reaching to the peak of
Everest is not so difficult. It is highly complicated -- reaching to the
moon is highly complicated, infinitely complicated, a very complex
phenomenon. But compared to living with a fact of the inner mind it is
nothing, because the mind is so subtly involved in everything you do. It is
always there. Look at the word... If I say, "Sex," the moment I say it you
have decided for or against. The moment I say, "Sex," you have interpreted:
"This is not good. This is bad." Or, "This is good." You have interpreted
even the word.
Many persons came to me when the book FROM SEX TO SUPERCONSCIOUSNESS was
published. They came and they said, "Please change the title. The very word
`sex' makes them disturbed -- they have not read the book. And those who
have already read the book also say to change the title.
Why? The very word gives you a certain interpretation. Mind is so
interpretive that if I say "Lemon juice," your saliva starts flowing. You
have interpreted the words. In the words `lemon juice' there is nothing like
lemon, but your saliva starts flowing. If I wait for a few moments, you will
become uneasy because you will have to swallow. The mind has interpreted; it
has come in. Even with words you cannot remain aloof, without interpreting.
It will be very difficult, when a desire arises, to remain aloof, to remain
just a dispassionate observer, calm and quiet, looking at the fact, not
interpreting it.
I say, "This man is a Mohammedan" The moment I say, "This man is a
Mohammedan," the Hindu has thought that this man is bad. If I say, "This man
is a Jew," the Christian has decided that this man is not good. The very
word `Jew', and in the Christian mind comes the interpretation; the
traditional, conventional idea flares up. This Jew is not to be considered,
the old interpretation will have to be imposed on this Jew.
Every Jew is a different Jew. Every Hindu is a different, unique
individual. You cannot interpret him because you know other Hindus. You may
have come to conclude that all the Hindus you have known are bad, but this
Hindu is not in your experience. You are interpreting this Hindu according
to your past experience. Do not interpret, interpretation is not
consideration. Consideration means consider THIS fact -- absolutely this
fact. Remain with this fact.
Rishis have said that sex is bad. It may have been bad for them; you do not
know. You have the desire, a fresh desire, with you. Consider it, look at
it, be attentive to it. THEN, SUDDENLY, QUIT IT.
There are two parts to this technique. First, remain with the fact --
aware, attentive of what is happening. When you feel a sexual desire, what
is happening in you? See how you become feverish, how your body begins to
tremble, how you feel a sudden madness creeping in, how you feel as if you
are possessed by something else. Feel it, consider it. Do not exercise any
judgement, just move into this fact -- the fact of sexual desire. Do not say
it is bad!
If you have said that, the consideration has stopped, you have closed the
door. Now your face is not toward the desire -- your back is. You have moved
away from it. You have missed a moment in which you could have gone deep
down into your biological layer of being. You are clinging to the social
layer, which is the uppermost.
Sex is deeper than your SHASTRAS -- scriptures -- because it is biological.
If all the shastras can be destroyed -- and they can be destroyed, many
times they have been -- your interpretation will be lost. But sex will
remain; it is deeper. Do not bring superficial things in. Just consider the
fact and move within, and feel what is happening to you. What happened to
particular rishis, to Mohammed and Mahavir, is irrelevant. What is happening
to you this very moment? This alive moment, what is happening to you?
Consider it, observe it. And then the second part... this is really
beautiful. Shiva says, THEN, SUDDENLY, QUIT IT.
SUDDENLY -- remember. Do not say, "This is bad, so I am going to leave it.
I am not going to move with this idea, this desire. This is bad, this is
sin, so I will stop it, I will suppress it." Then a suppression will happen,
but not a meditative state of mind. And suppression is really creating by
your own hands a deceived being and mind.
Suppression is psychological. You are disturbing the whole mechanism and
suppressing energies which are going to burst out any day. The energy is
there, you have simply suppressed it. It has not moved out, it has not moved
in, you have simply suppressed it. It has simply moved sideways. It will
wait and it will become perverted, and perverted energy is the basic problem
with man.
Psychological diseases are by-products of perverted energy. Then it will
take such shapes, such forms, which are not even imaginable, and in those
forms it will try again to be expressed. And when it is expressed in a
perverted form, it leads you into a very, very deep anguish, because there
is no satisfaction in any perverted form. And you cannot remain perverted,
you have to express it. Suppression creates perversion. This sutra is not
concerned with suppression. This sutra is not saying to control, this sutra
is not saying to suppress. The sutra says, SUDDENLY, QUIT IT.
What to do? The desire is there; you have considered. If you have
considered it, it will not be difficult; the second part will be easy. If
you have not considered it, look at your mind. Your mind will be thinking,
"This is good. If we can quit sexual desire suddenly, this is beautiful."
You would like to do it, but your liking is not the question. Your liking
may not be your liking, but just the society's. Your liking may not be your
own consideration, but just tradition. First consider, do not create any
liking or disliking. Just consider, and then the second part becomes easy --
you can quit the desire.
How to quit it? When you have considered a thing totally, it is very easy;
it is as easy as dropping this paper from my hand. QUIT IT... What will
happen? A desire is there. You have not suppressed it and it is moving out,
it is coming up; it has stirred your whole being. Really, when you consider
a desire without interpretation your whole being will become a desire.
When sex is there and if you are not against it or for it, if you have no
mind about it, then just by looking at the desire, your whole being will be
involved in it. A single sex desire will become a flame. Your whole being
will be concentrated in the flame, as if you have totally become sexual. It
will not only be at the sex center, it will spread all over the body. Every
fiber of your body will be trembling. The passion will have become a flame.
Now, quit it. Don't fight with it, simply say, "I quit it."
What will happen? The moment you can simply say, "I quit," a separation
happens. Your body -- your passionate body, your body filled with sex desire
-- and you become two. Suddenly, in a moment, they are two poles apart. The
body is writhing with passion and sex, and the center is silent, observing.
No fight is there, just a separation -- remember this. In fight you are not
separate. When you are fighting you are one with the object. When you have
just quit it, you are separate. Now you can look at it as if someone else is
there, not you.
One of my friends was with me for many years. He was a constant chain
smoker, and he tried and tried, as smokers do, not to smoke. One day,
suddenly in the morning, he would decide, "Now I am not going to smoke," and
by the evening he would be smoking again. And he would feel guilty and he
would defend it, and then for a few days he would not gather courage again
to decide not to smoke. Then he would forget what happened. Then one day,
again he would say, "Now I am not going to smoke," and I would just laugh
because this had happened so many times. Then he himself became fed up with
the whole thing -- with this smoking and then deciding not to smoke, and
this constant vicious circle.
He wondered what to do. He asked me what to do, so I told him, "Do not be
against smoking -- that is the first thing to do. Smoke, and be with it. For
seven days do not be against it; do this thing."
He said, "What are you telling me? I have been against it, and even then I
could not leave it, and you are saying not to be against it. Then there is
no possibility of leaving it."
So I told him, "You have tried with the inimical attitude and you have been
a failure. Now try the other -- the friendly attitude. Do not be against it
for seven days."
Immediately he said, "Then will I be able to leave it?"
So I told him, "Then again... you are still inimical toward it. Do not
think about leaving it at all. How can one think about leaving a friend? For
seven days just forget it. Remain with it, cooperate with it, smoke as
deeply as possible, as lovingly as possible. When you are smoking, just
forget everything; become the smoking. Be totally at ease with it, in deep
communion with it. For seven days, smoke as much as you like and forget
about leaving it."
These seven days became a consideration. He could look at the fact of
smoking. He was not against it, so now he could face it. When you are
against something, or someone, you cannot face it. The very being against
becomes a barrier. You cannot consider... How can you consider an enemy? You
cannot look at him, you cannot look into his eyes; it is difficult to face
him. You can look deeply only into the eyes of one you love; then you
penetrate deep. Otherwise eyes can never meet.
So he looked into the fact deeply. For seven days he considered it. He was
not against, so the energy was there, the mind was there, and it became a
meditation. He had to cooperate with it; he had to become the smoker. After
seven days he forgot to tell me. I was waiting for him to say, "Now the
seven days have ended, so now how can I leave it?" He forgot completely
about the seven days. Three weeks passed and then I asked him, "Have you
forgotten completely?"
He said, "The experience has been so beautiful, I do not want to think
about anything else now. It is beautiful, and for the first time I am not
struggling with the fact. I am just feeling what is happening to me."
Then I told him, "Whenever you feel the urge to smoke, simply quit." He
didn't ask me how to quit it, he had simply considered the whole thing and
the whole thing became so childish, and there was no struggle. So I said,
"When you feel again the urge to smoke, consider it, look at it, and leave
it. Take the cigarette in your hand, stop for a moment, then leave the
cigarette. Let it drop, and as the cigarette drops let the urge also drop
inside."
He didn't ask me how to do it, because consideration makes one capable --
you can do it. And if you cannot do it, remember, you have not considered
the fact. Then you were against it, all the time thinking how to leave it.
Then you cannot quit it. When suddenly the urge is there and you quit it,
the whole energy takes a jump inward. The technique is the same, only the
dimensions differ: WHEN SOME DESIRE COMES, CONSIDER IT. THEN, SUDDENLY, QUIT
IT.
Third:
ROAM ABOUT UNTIL EXHAUSTED AND THEN, DROPPING TO THE GROUND, IN THIS
DROPPING BE WHOLE.
The same! This technique is the same. ROAM ABOUT UNTIL EXHAUSTED. Just run
in a circle. Jump, dance, and run again until you are exhausted -- until you
feel that now not a single step more can be taken. But you will have to
understand that your mind will say that now you are completely exhausted. Do
not pay any attention to the mind. Go on running, dancing, jumping. Go on!
Do not pay any attention. The mind will say that now you are exhausted, now
you cannot go on any more. Continue until you feel -- not think, until you
feel -- that the whole body is tired, that "A single step more has become
impossible, and if I move I will fall down."
When you feel that you are falling down and now you cannot move, that the
body has become heavy and tired and completely exhausted, THEN, DROPPING TO
THE GROUND, IN THIS DROPPING BE WHOLE. Then drop! Remember, be so exhausted
that dropping happens of itself. If you continue, you will drop. The point
has come -- you are just on the verge of dropping. Then, the sutra says,
drop, and IN THIS DROPPING BE WHOLE.
That is the central point in the technique: when you are dropping, be
whole. What is meant? Do not drop just according to the mind -- that is one
thing. Do not plan it; do not try to sit, do not try to lie down. Drop as a
whole, as if the whole body is one and it has dropped. And you are not
dropping it, because if you are dropping it then you have two parts: you who
is dropping it and the body which has been dropped. Then you are not whole.
Then you are fragmentary, divided. Drop it as a whole; drop yourself
totally. And remember, drop! Do not arrange it. Fall down dead. IN THIS
DROPPING BE WHOLE. If you can drop in this way, you will feel for the first
time your whole being, your wholeness. You will feel for the first time your
center -- not divided, but one, unitary.
How can it happen? The body has three layers of energy. One is for
day-to-day affairs, which is very easily exhausted. It is just for routine
work. The second is for emergency affairs; it is a deeper layer. When you
are in an emergency, only then is it used. And the third is the cosmic
energy, which is infinite. The first can be easily exhausted. If I say to
you to run, you will take three or four rounds and you will say, "I am
feeling tired." Really, you are not feeling tired -- the first layer is
exhausted. In the morning it will not be so easily exhausted; in the evening
it will be exhausted very easily because the whole day you have been using
it. Now it needs repair; you will need a deep sleep. From the cosmic
reservoir it can again get energy enough to work. This is the first layer.
If I tell you to run just now, you will say, "I am feeling sleepy, I cannot
run." And then someone comes and says, "Your house is on fire." Suddenly the
sleepiness has gone. There is no tiredness, you feel fresh; you start
running. What has happened so suddenly? You were tired, and the emergency
has made you connected with the second layer of energy, so you are fresh
again. This is the second layer. In this technique, the second layer has to
be exhausted. The first layer is exhausted very easily. Continue. You will
feel tired, but continue. And within a few moments a new surge of energy
will come, and you will feel again renewed and there will be no tiredness.
So many people come to me and they say, "When we are in a meditation camp,
it seems miraculous that we can do this much. In the morning, for one hour
meditating actively, chaotically, going completely mad. And then in the
afternoon we do an hour, and then in the night also. Three times a day we
can go on meditating chaotically." Many have said that they feel that this
is impossible, that they cannot continue and they will be dead tired, and
the next day it will be impossible to move any limb of the body. But no one
gets tired. Three sessions every day, doing such exertions, and no one is
tired. Why? Because they are in contact with the second layer of energy.
But if you are doing it alone -- go to a hill and do it alone -- you will
become tired. When the first layer is finished you will feel, "Now I am
tired." But in a big group of five hundred people doing meditation, you
feel, "No one is tired, so I should continue a little more." And everyone is
thinking the same: "No one is tired, so I should continue a little more. If
everyone is fresh and doing, why should I feel tired?"
That group feeling gives you an impetus, and soon you reach the second
layer. And the second layer is very big -- an emergency layer. When the
emergency layer is also tired, finished, only then are you in contact with
the cosmic, the source, the infinite.
ENERGY ENHANCEMENT
THE CORE ENERGY TECHNIQUES !!
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