VIGYAN BHAIRAV TANTRA VOL1
Techniques to penetrate the inner centers
VIGYAN BHAIRAV TANTRA VOL1
Techniques to penetrate the inner centers
15. CLOSING THE SEVEN OPENINGS OF THE HEAD WITH YOUR HANDS, A SPACE BETWEEN
YOUR EYES BECOMES ALL INCLUSIVE.
16. BLESSED ONE, AS SENSES ARE ABSORBED IN THE HEART, REACH THE CENTER OF
THE LOTUS.
17. UNMINDING MIND, KEEP IN THE MIDDLE -- UNTIL.
Man is as if he is a circle without a center. His life is superficial; his
life is only on the circumference. You live on the outside, you never live
within. You cannot, unless a center is found. You cannot live within, really
you have no within. You are without a center, you have only the without.
That is why we go on talking about the within, about how to go in, how to
know oneself, how to penetrate inwards, but these words do not carry any
authentic meaning. You know the meaning of the words, but you cannot feel
what they mean because you are never in. You have never been in.
Even when you are alone, in your mind you are in a crowd. When no one is
there outside, still you are not within. You go on thinking of others; you
go on moving outwards. Even while asleep you are dreaming of others, you are
not within. Only in very deep sleep, when there is no dreaming, are you
within; but then you become unconscious. Remember this fact: when you are
conscious you are never within, and when you are within in deep sleep you
become unconscious. So your whole consciousness consists of the without. And
whenever we talk about going within, the words are understood but the
meaning is not -- because the meaning is not carried by the words, the
meaning comes through experience.
Words are without meaning. When I say 'within', you understand the word --
but only the word, not the meaning. You do not know what within is, because
consciously you have never been within. Your mind is constantly outgoing.
You do not have any feel of what the inner means or what it is.
That is what I mean when I say that you are a circle without a center -- a
circumference only. The center is there, but you drop into it only when you
are not conscious. Otherwise, when you are conscious you move outwards, and
because of this your life is never intense; it cannot be. It is just
lukewarm. You are alive as if dead, or both simultaneously. You are deadly
alive -- living a dead-like life. You are existing at the minimum -- not at
the maximum peak, but at the minimum. You can say, "I am," that is all. You
are not dead; that is what you mean by being alive.
But life can never be known at the circumference. Life can be known only at
the center. On the circumference only lukewarm life is possible. So really,
you live a very inauthentic life, and then even death becomes inauthentic --
because one who has not really lived cannot really die. Only authentic life
can become authentic death. Then death is beautiful: anything authentic is
beautiful. Even life, if it is inauthentic, is bound to be ugly. And your
life is ugly, just rotten. Nothing happens. You simply go on waiting, hoping
that something will happen somewhere, someday.
At this very moment there is just emptiness, and every moment has been like
that in the past -- just empty. You are just waiting for the future, hoping
that something will happen someday, just hoping. Then every moment is lost.
It has not happened in the past, so it is not going to happen in the future
either. It can happen only in this moment, but then you will need an
intensity, a penetrating intensity. Then you will need to be rooted in the
center. Then the periphery will not do. Then you will have to find your
moment. Really, we never think about what we are, and whatsoever we think is
just hokum.
Once I lived with a professor on a university campus. One day he came and
he was very upset, so I asked, "What is the matter?"
He said, "I feel feverish."
I was reading something, so I said to him, "Go to sleep. Take this blanket
and rest."
He went to the bed, but after a few minutes he said, "No, I am not
feverish. Really, I am angry. Someone has insulted me, and I feel much
violence against him."
So I said, "Why did you say that you are feeling feverish?"
He said, "I couldn't acknowledge the fact that I was angry, but really I am
angry. There is no fever." He threw off the blanket.
Then I said, "Okay, if you are angry then take this pillow. Beat it and be
violent with it. Let your violence be released. And if the pillow is not
enough, then I am available. You can beat me, and let this anger be thrown
out."
He laughed, but the laughter was false -- just painted on his face. It came
on his face and then disappeared, it never penetrated in. It never came from
within; it was just a painted smile. But the laughter, even false laughter,
created a gap. He said, "Not really... I am not really angry. Someone said
something before others, and I felt very much embarrassed. Really, this is
the thing."
So I said to him, "You have changed your statement about your own feelings
three times within half an hour. You said you were feeling feverish, then
you said you were angry, and now you say that you are not angry but just
embarrassed. Which one is real?"
He said, "Really, I am embarrassed."
I said, "Which? When you said you were feverish, you were also certain
about that. When you said you were angry, you were also certain about that.
And you are also certain about this. Are you one person or many persons? For
how long a time is this certainty going to continue?"
So the man said, "Really, I do not know what I am feeling. What it is, I do
not know. I am simply disturbed. Whether to call it anger or embarrassment
or what, I do not know. And this is not the moment to discuss it with me."
He said, "Leave me alone. You have made my situation philosophical. You are
discussing what is real, what is authentic, and I am feeling very much
disturbed."
This is not only with some other person -- X, Y or Z -- it is with you. You
are never certain, because certainty comes from being centered. You are not
even certain about yourself. It is impossible to be certain about others
when you are never certain about yourself. There is just a vagueness, a
cloudiness; nothing is certain.
Someone was here just a few days ago, and he said to me, "I am in love with
someone, and I want to marry her." I looked into his eyes deeply for a few
minutes without saying anything. He became restless and he said, "Why are
you looking at me? I feel so awkward." I continued looking. He said, "Do you
think that my love is false?" I didn't say anything, I just continued
looking. He said, "Why do you feel that this marriage is not going to be
good?" He said by himself, "I had not really thought it over very much, and
that is why I have come to you. Really, I do not know whether I am in love
or not."
I had not said a single word. I was just looking into his eyes. But he
became restless, and things which were inside began to come up, to bubble
up.
You are not certain, you cannot be certain about anything; neither about
your love, nor about your hate, nor about your friendships. There is nothing
which you can be certain about because you have no center. Without a center
there is no certainty. All your feelings of certainty are false and
momentary. One moment you will feel that you are certain, but the next
moment the certainty will have gone because in each moment you have a
different center. You do not have a permanent center, a crystallized center.
Each moment is an atomic center, so each moment has its own self.
George Gurdjieff used to say that man is a crowd. Personality is just a
deception because you are not a person, you are many persons. So when one
person speaks in you, that is a momentary center. The next moment there is
another. With every moment, with every atomic situation, you feel certain,
and you never become aware that you are just a flux -- many waves without
any center. Then in the end you will feel that life has been just a wastage.
It is bound to be. There is just a wastage, just a wandering -- purposeless,
meaningless.
Tantra, yoga, religion... their basic concern is how first to discover the
center, how first to be an individual. They are concerned with how to find
the center which persists in every situation. Then, as life goes on moving
without, as the flux of life goes on and on, as waves come and go, the
center persists inside. Then you remain one -- rooted, centered.
These sutras are techniques to find the center. The center is already
there, because there is no possibility of being a circle without a center.
The circle can exist only with a center, so the center is only forgotten. It
is there, but we are not aware. It is there, but we do not know how to look
at it. We do not know how to focus the consciousness on it.
The third technique about centering: CLOSING THE SEVEN OPENINGS OF THE HEAD
WITH YOUR HANDS, A SPACE BETWEEN YOUR EYES BECOMES ALL INCLUSIVE.
This is one of the oldest techniques -- very much used, and one of the
simplest also. Close all the openings of the head -- eyes, ears, nose,
mouth. When all the openings of the head are closed, your consciousness,
which is continuously flowing out, is stopped suddenly: it cannot move out.
You may not have observed, but even if you stop your breathing for a
moment, suddenly your mind will stop -- because with breathing mind moves
on. That is a conditioning with the mind. You must understand what
`conditioning' means, then only will this sutra be easy to understand.
Pavlov, one of the most famous Russian psychologists, has created this term
"conditioning" -- or "conditioned reflex" -- a day-to-day word used all over
the world. Everyone who is acquainted with psychology even a little knows
the word. Two processes of thought -- any two processes -- can become so
associated that if you start with one, the other is also triggered.
This is the famous Pavlovian example. Pavlov worked with a dog. He found
that if you put dog food before a dog, its saliva begins to flow. The tongue
of the dog comes out and he begins to get ready, prepared for eating. This
is natural. When he is seeing the food, or even imagining the food, saliva
starts flowing. But Pavlov conditioned this process with another. Whenever
the saliva would start to flow and the food was there, he would do some
other things. For example, he would ring a bell, and the dog would listen to
the bell ringing. For fifteen days, whenever the food was placed, the bell
would ring. Then on the sixteenth day food was not placed before the dog,
only the bell was rung. But still the saliva started flowing and the tongue
came out, as if the food was there.
But there was no food, only the bell ringing. There is no natural
association between the bell ringing and saliva, the natural association is
with food. But now the continuous ringing of the bell had become associated
with it, and even the ringing of the bell would start the process.
According to Pavlov -- and he is right -- our whole life is a conditioned
process. The mind is a conditioning. Thus, if you stop something in the
conditioning, every other associated thing also stops.
For example, you have never thought without breathing. Thinking has always
been with breathing. You are not conscious of breathing, but breathing is
there continuously, day and night. Every thought, every thinking process is
associated with breathing. If you stop your breathing suddenly, thought will
also stop. And if all the seven holes -- the seven openings of the head --
are closed, your consciousness suddenly cannot move out. It remains in, and
that remaining in creates a space between your eyes. That space is known as
the third eye.
If all the openings of the head are closed you cannot move out, because you
have always been moving out from these openings. You remain in, and with
your consciousness remaining in it becomes concentrated between these two
eyes, between these two ordinary eyes. It remains in between these two eyes,
focused. That spot is known as the third eye.
This space BECOMES ALL INCLUSIVE. This sutra says that in this space
everything is included; the whole existence is included. If you can feel the
space, you have felt all. Once you can feel inside this space between the
two eyes, then you have known existence, the totality of it, because this
inner space is all inclusive. Nothing is left out of it.
The Upanishads say, "Knowing the one, one knows all." These two eyes can
only see the finite. The third eye sees the infinite. These two eyes can
only see the material. The third eye sees the immaterial, the spiritual.
With these two eyes you can never feel the energy, you can never see the
energy; you can see only matter. But with the third eye, energy as such is
seen.
This closing of the openings is a way of centering, because once the stream
of consciousness cannot flow out, it remains at its source. That source of
consciousness is the third eye. If you are centered at the third eye, many
things happen. The first is discovering that the whole world is in you.
Swami Ramateertha used to say that "The sun moves in me, the stars move in
me, the moon rises in me. The whole universe is in me." When he said this
for the first time, his disciples thought he had gone crazy. How can stars
be in Ramateertha?
He was talking about the third eye, the inner space. When for the first
time the inner space becomes illumined, this is the feeling. When you see
that everything is in you, you become the universe.
The third eye is not part of your physical body. The space between our two
eyes is not a space which is confined in your body. It is the infinite space
which has penetrated in you. Once this space is known, you will never be the
same person again. The moment you know this inner space, you have known the
deathless. Then there is no death.
When you know this space for the first time, your life will be authentic,
intense, for the first time really alive. Now no security is needed, now no
fear is possible. Now you cannot be killed. Now nothing can be taken away
from you. Now the whole universe belongs to you: you are the universe. Those
who have known this inner space, they have cried in ecstasy, "AHAM BRAHMASMI!
I am the universe, I am the existence."
The Sufi mystic Mansoor was murdered only because of this experience of the
third eye. When for the first time he became aware of this inner space, he
started crying, "I am God!" In India he would have been worshipped, because
India has known many, many persons who have come to know this inner space of
the third eye. But in a Mohammedan country it was difficult. And Mansoor's
statement that "I am God -- ANAL HAK!" -- was taken to be something
anti-religious, because Mohammedanism cannot conceive that man and God can
become one. Man is man -- the created -- and God is the creator, so how can
the created become the creator? So this statement of Mansoor's, "I am God,"
could not be understood; thus, he was murdered. But when he was being
murdered, killed, he was laughing. So someone asked, "Why are you laughing,
Mansoor?"
Mansoor is reported to have said, "I am laughing because you are not
killing me, and you cannot kill me. You are deceived by this body, but I am
not this body. I am the creator of this universe, and it was my finger which
moved this whole universe in the beginning."
In India he would have been understood easily. The language has been known
for centuries and centuries. We have known that a moment comes when the
inner space is known. Then one simply goes mad. And this realization is so
certain that even if you kill a Mansoor he will not change his statement --
because really, you cannot kill him as far as he is concerned. Now he has
become the whole. There is no possibility of destroying him.
After Mansoor, Sufis learned that it is good to be silent. So in Sufi
tradition, after Mansoor, it has been consistently taught to disciples,
"Whenever you come to the third eye, remain silent and do not say anything.
Whenever this happens, then keep quiet. Do not say anything, or just go on
formally saying things which people believe."
So Islam has now two traditions. One is just the ordinary, the outward, the
exoteric; another, the real Islam, is Sufism -- the esoteric. But Sufis
remain silent, because since Mansoor they have learned that to talk in that
language which comes when the third eye opens is to be unnecessarily in
difficulty -- and it helps no one.
This sutra says: CLOSING THE SEVEN OPENINGS OF THE HEAD WITH YOUR HANDS, A
SPACE BETWEEN YOUR EYES BECOMES ALL INCLUSIVE. Your inner space becomes all
the space.
The fourth technique:
BLESSED ONE, AS SENSES ARE ABSORBED IN THE HEART, REACH THE CENTER OF THE
LOTUS.
Every technique is useful for a certain type of mind. The technique we have
been discussing, the third -- closing the openings of the head -- can be
used by many. It is very simple and not very dangerous. You can use it very
easily, and there is also no need to close the openings with your hands.
Closing is needed, so you can use ear plugs and you can use a mask for the
eyes. The real thing is to close the openings of your head completely for a
few moments -- for a few moments or for a few seconds. Try it. Do not
practice it -- only suddenly is it helpful. When it is sudden it is helpful.
When lying in your bed, suddenly close all your openings for a few seconds,
and see what is happening within.
When you feel suffocated, go on -- unless it becomes absolutely unbearable,
because breathing will be closed. Go on, unless it becomes absolutely
unbearable. And when it is absolutely unbearable, you will not be able to
close the openings any more, so you need not worry. The inner force will
throw all the openings open. So as far as you are concerned, continue. When
the suffocation comes, that is the moment -- because the suffocation will
break the old associations. If you can continue for a few moments more, it
would be good. It will be difficult and arduous, and you will feel that you
are going to die -- but do not be afraid, because you cannot die. You cannot
die just by closing the openings. But when you feel now you are going to
die, that is the moment.
If you can persist in that moment, suddenly everything will be illumined.
You will feel the inner space which goes on spreading, and the whole is
included in it. Then open your openings. Go on trying it again and again.
Whenever you have time, try it. But do not practice it. You can practice
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Many practice this even today -- many persons all over India. But they
practice it, and it is a sudden method. If you practice, then nothing will
happen. If I throw you out of this room suddenly, your thoughts will stop.
But if we practice it daily, then nothing will happen. It will become a
mechanical habit. So do not practice it. Just try it whenever you can. Then
suddenly, by and by, you will become aware of an inner space. That inner
space comes only to your consciousness when you are on the verge of death.
When you are feeling, "Now I cannot continue for a single moment; now death
is near," that is the right moment. Persist! Do not be afraid. Death is not
so easy. At least up until now not a single person has died using this
method.
There are built-in securities, that is why you cannot die. Before death one
becomes unconscious. If you are conscious and feeling that you are going to
die, do not be afraid. You are still conscious, so you cannot die. And if
you become unconscious, then your breath will start. Then you cannot prevent
it. So you can use ear plugs, etc. Hands are not necessary. Hands were used
only because if you are falling into unconsciousness, the hands will become
loose and the life process will resume again by itself.
You can use plugs for the ears, a mask for the eyes, but do not use any
plugs for the nose or for the mouth, because then it can become fatal. At
least the nose should remain open. Close it with your hands. Then when you
are actually falling into unconsciousness, the hands will become loose and
the breathing will come in. So there is a built-in security. This method can
be used by many.
The fourth method is for those who have a very developed heart, who are
loving, feeling types, emotional. BLESSED ONE, AS SENSES ARE ABSORBED IN THE
HEART, REACH THE CENTER OF THE LOTUS. This method can be used only by
heart-oriented persons. Therefore, understand first what is a heart-oriented
person. Then this method can be understood.
With one who is heart-oriented, everything leads to the heart, everything.
If you love him, his heart will feel your love, not his head. A
head-oriented person, even when loved, feels it cerebrally, in the head. He
thinks about it; he plans about it. Even his love is a deliberate effort of
the mind.
A feeling type lives without reasoning. Of course, the heart has its own
reasons, but it lives without reasoning. If someone asks you, "Why do you
love?" if you can answer why, then you are a head-oriented person. And if
you say, "I do not know, I just love," you are a heart-oriented person.
Even if you say that someone is beautiful and that is why you love, it is a
reason. For a heart-oriented person, someone is beautiful because they love
him. The head-oriented person loves someone because he is beautiful or she
is beautiful. The reason comes first, and then comes love. For the
heart-oriented, love comes first and then everything else follows. The
feeling type is centered in the heart, so whatsoever happens touches his
heart.
Just observe yourself. In your life, many things are happening every
moment. Where do they touch you? You are passing, and a beggar crosses the
street. Where are you touched by the beggar? Do you start thinking about
economic conditions? Do you start thinking about how begging should be
stopped by law, or about how a socialist society should be created so that
there are no beggars? This is a head-oriented man. This beggar becomes just
a datum for him. His heart is not touched, only his head is touched. He is
not going to do something for this beggar here and now -- no! He will do
something for communism, he will do something for the future, for some
utopia. He may even devote his whole life, but he cannot do anything just
now.
The mind is always doing in the future; the heart is always here and now. A
heart-oriented person will do something now for this beggar. This beggar is
an individual, not a datum. But for a head-oriented man, this beggar is just
a mathematical figure. For him, how begging should be stopped is the
problem, not that this beggar should be helped -- that is irrelevant. So
just watch yourself. In many situations, watch how you act. Are you
concerned with the heart or are you concerned with the head?
If you feel that you are a heart-oriented person, then this method will be
very helpful to you. But know well that everyone is trying to deceive
himself that he is heart-oriented. Everyone tries to feel that he is a very
loving person, a feeling type -- because love is such a basic need that no
one can feel at ease if he sees that he has no love, no loving heart. So
everyone goes on thinking and believing this, but belief will not do.
Observe very impartially, as if you are observing someone else, and then
decide -- because there is no need to deceive yourself, and it will be of no
help. Even if you deceive yourself, you cannot deceive the technique, so
when you do this technique you will feel that nothing is happening.
People come to me, and I ask them to what type they belong. They do not
know really. They have never thought about it -- about what type they are.
They have just vague conceptions about themselves, and those conceptions are
really just imagination. They have certain ideals and self-images, and they
think -- or rather, they wish -- that they are those images. They are not,
and often it happens that they prove to be just the contrary.
There is a reason for it. A person who insists that he is a heart-oriented
person may be insisting only because he feels the absence of heart, and he
is afraid. He cannot become aware of the fact that he has no heart.
Look at the world! If everyone is right about his heart, then this world
cannot be so heartless. This world is our total, so somewhere, something is
wrong. Heart is not there. Really, it was never trained to be there. Mind is
trained, so it is there. There are schools, colleges, universities to train
the mind, but there is no place to train the heart. And the training of the
mind pays, but the training of the heart is dangerous. If your heart is
trained you will become absolutely unfit for this world, because the whole
world is run through reason.
If your heart is trained, you will just be absurd in the context of the
whole pattern. When the whole world will be moving to the right, you will be
moving to the left. Everywhere you will feel difficulty. Really, the more
man becomes civilized, the less and less the heart is trained. We have
really forgotten about it -- that it exists, or that there is any need for
its training. That is why such methods, which can work very easily, never
work.
Most of the religions are based on heart-oriented techniques --
Christianity, Islam, Hinduism and many others. They are based on the
heart-oriented person. The older the religion, the more it is based on
heart-oriented persons. Really, when the Vedas were written and Hinduism was
developing, there were people who were heart-oriented. And to find a
mind-oriented person then was really difficult. But now the reverse is a
problem. You cannot pray, because prayer is a heart-oriented technique. That
is why even in the West, where Christianity -- which is a religion of prayer
-- prevails, prayer has become difficult. Particularly, the Catholic Church
is prayer-oriented.
There exists no such thing as meditation for Christianity, but now even in
the West people are becoming crazy about meditation. No one is going to
church -- and even if someone is going, it is just a formal thing, just
Sunday religion -- because the heart-oriented prayer has become absolutely
unknown for man as he is in the West.
Meditation is more mind-oriented, prayer is more heart-oriented. Or we can
say that prayer is a technique of meditation for heart-oriented persons.
This technique is also for heart- oriented persons: BLESSED ONE, AS SENSES
ARE ABSORBED IN THE HEART, REACH THE CENTER OF THE LOTUS.
So what is to be done in this technique? AS SENSES ARE ABSORBED IN THE
HEART... Try! Many ways are possible. You touch someone: if you are a
heart-oriented person the touch immediately goes to your heart, and you can
feel the quality. If you take the hand of a person who is head-oriented, the
hand will be cold -- not just cold, but the very quality will be cold. A
deadness, a certain deadness will be in the hand. If the person is
heart-oriented then there is a certain warmth, then his hand will really
melt with you. You will feel a certain thing flowing from his hand to you,
and there will be a meeting, a communication of warmth.
This warmth comes from the heart. It can never come from the head, because
the head is always cool... cold, calculative. The heart is warm,
non-calculative. The head always thinks about how to take more; the heart
always feels how to give more. That warmth is just a giving -- a giving of
energy, a giving of inner vibrations, a giving of life. That is why you feel
a different quality in it. If the person really embraces you, you will feel
a deep melting with him.
Touch! Close your eyes; touch anything. Touch your beloved or your lover,
touch your child or your mother or your friend, or touch a tree or a flower,
or just touch the earth. Close your eyes and feel a communication from your
heart to the earth, or to your beloved. Feel that your hand is just your
heart stretched out to touch the earth. Let the feeling of touch be related
to the heart.
You are listening to music. Do not listen to it from the head. Just forget
your head and feel that you are headless, there is no head at all. It is
good to have a picture of yourself without the head in your bedroom.
Concentrate on it; you are without the head, do not allow the head to come
in. While listening to music, listen to it from the heart. Feel the music
coming to your heart; let your heart vibrate with it. Let your senses be
joined to the heart, not to the head. Try this with all the senses, and feel
more and more that every sense goes into the heart and dissolves into it.
BLESSED ONE, AS SENSES ARE ABSORBED IN THE HEART, REACH THE CENTER OF THE
LOTUS. The heart is the lotus. Every sense is just the opening of the lotus,
the petals of the lotus. Try to relate your senses to the heart first.
Secondly, always think that every sense goes deep down into the heart and
becomes absorbed in it. When these two things become established, only then
will your senses begin to help you. They will lead you to the heart, and
your heart will become a lotus.
This lotus of the heart will give you a centering. Once you know the center
of the heart, it is very easy to fall down into the navel center, very easy.
This sutra does not even mention this -- there is no need. If you are really
absorbed in the heart totally, and reason has stopped working, then you will
fall down. From the heart, the door is opened toward the navel. Only from
the head is it difficult to go toward the navel. Or if you are between the
two, between the heart and the head, then too it is difficult to go to the
navel. Once you are absorbed in the navel, you have suddenly fallen beyond
the heart. You have fallen into the navel center which is the basic one --
the original.
That is why prayer helps. That is why Jesus could say, "Love is God." It is
not exactly right, but love is the door. If you are deeply in love -- with
anyone, it doesn't matter who... Love matters; the object of love doesn't
matter. If you are in deep love with anyone, so much in love that there is
no relationship from the head, if just the heart is functioning, then this
love will become prayer and your beloved or your lover will become divine.
Really, the eye of the heart cannot see anything else, and that is why it
happens with ordinary love also. If you fall in love with someone, that
someone becomes divine. It may not prove to be very lasting, and it may not
prove to be a very deep thing, but in that moment the lover or the beloved
becomes divine. The head will destroy the whole thing sooner or later,
because the head will come in and try to manage everything. Even love has to
be managed. And once the head manages, everything is destroyed.
If you can be in love without the head's management coming in, your love is
bound to become prayer and your beloved will become the door. Your love will
make you centered in the heart -- and once you are centered in the heart,
you automatically fall down deep into the navel center.
The fifth technique:
UNMINDING MIND, KEEP IN THE MIDDLE -- UNTIL.
Only this much is the sutra. Just like any scientific sutra it is short,
but even these few words can transform your life totally. UNMINDING MIND,
KEEP IN THE MIDDLE -- UNTIL.
KEEP IN THE MIDDLE... Buddha developed his whole technique of meditation on
this sutra. His path is known as MAJJHIM NIKAYA -- the middle path. Buddha
says, "Remain always in the middle -- in everything."
One Prince Shrown took initiation, Buddha initiated him into sannyas. That
prince was a rare man, and when he took sannyas, when he was initiated, his
whole kingdom was just amazed. The kingdom couldn't believe it, the people
couldn't believe that Prince Shrown could become a sannyasin. No one had
ever even imagined it, as he was a man of this world -- indulging in
everything, indulging to the extreme. Wine and women were his whole milieu.
Then suddenly Buddha came to the town, and the prince went to see him for a
DARSHAN -- A spiritual encounter. He fell at Buddha's feet and he said,
"Initiate me. I will leave this world." Those who had come with him were not
even aware... this was so sudden. So they asked Buddha, "What is happening?
This is a miracle. Shrown is not that type of man, and he has lived very
luxuriously. Up to now we couldn't even imagine that Shrown is going to take
sannyas, so what has happened? You have done something."
Buddha said, "I have not done anything. Mind can move easily from one
extreme to the other. That is the way of the mind -- to move from one
extreme to another. So Shrown is not doing something new. It is to be
expected. Because you do not know the law of the mind, that is why you are
so much taken aback."
The mind moves from one extreme to another, that is the way of the mind. So
it happens every day: a person who was mad after wealth renounces
everything, becomes a naked fakir. We think, "What a miracle!" But it is
nothing -- just the ordinary law. A person who was not mad after wealth
cannot be expected to renounce, because only from one extreme can you move
to another -- just like a pendulum, from one extreme to the other.
So a person who was after wealth, mad after wealth, will become mad against
it, but the madness will remain -- that is the mind. A man who lived just
for sex may become a celibate, may move into isolation, but the madness will
remain. Before he was living only for sex, now he will be living only
against sex -- but the attitude, the approach, remains the same.
So a BRAHMACHARI, a celibate, is not really beyond sex; his whole mind is
sex-oriented. He is against, but not beyond. The way of beyond is always in
the middle, it is never at the extreme. So Buddha says, "This could have
been expected. No miracle has happened. This is how mind works."
Shrown became a beggar, a sannyasin. He became a BHIKKHU, a monk, and soon
other disciples of Buddha observed that he was moving to the other extreme.
Buddha never asked anyone to be naked, but Shrown became naked. Buddha was
not for nakedness. He said, "That is just another extreme."
There are persons who live for clothes as if that is their life, and there
are other persons who become naked -- but both believe in the same thing.
Buddha never taught nakedness, but Shrown became naked. He was the only
disciple of Buddha who was naked. He became very, very self-torturing.
Buddha allowed one meal every day for the sannyasins, but Shrown would take
only one meal on alternate days. He became lean and thin. While all the
other disciples would sit for meditation under trees, in the shade, he would
never sit under any tree. He would always remain in the hot sun. He was a
beautiful man and he had a very lovely body, but within six months no one
could recognize that he was the same man. He became ugly, dark, black,
burned.
Buddha went to Shrown one night and asked him, "Shrown, I have heard that
when you were a prince, before initiation, you used to play on a VEENA, a
sitar, and you were a great musician. So I have come to ask you one
question. If the strings of the veena are very loose, what happens?" Shrown
said, "If the strings are very loose, then no music is possible." And then
Buddha said, "And if the strings are very tight, too tight, then what
happens?" Shrown said, "Then too music cannot be produced. The strings must
be in the middle -- neither loose nor tight, but just exactly in the
middle." Shrown said, "It is easy to play the veena, but only a master can
set these strings right, in the middle."
So Buddha said, "This much I have to say to you, after observing you for
the last six months -- that in life also the music comes only when the
strings are neither loose nor tight, but just in the middle. So to renounce
is easy, but only a master knows how to be in the middle. So Shrown, be a
master, and let these strings of life be just in the middle -- in
everything. Do not go to this extreme, do not go to that one. Everything has
two extremes, but you remain just in the middle."
But the mind is very unmindful. That is why the sutra says, UNMINDING
MIND... You will hear this, you will understand this, but the mind will not
take note. The mind will always go on choosing extremes.
The extreme has a fascination for the mind. Why? Because in the middle,
mind dies. Look at a pendulum: if you have any old clock, look at the
pendulum. The pendulum can go on moving the whole day if it goes to the
extremes. When it goes to the left it is gathering momentum to go to the
right. When it goes toward the right, do not think that it is going toward
the right -- it is accumulating momentum to go toward the left. So the
extremes are right-left, right-left.
Let the pendulum stay in the middle, then the whole momentum is lost. Then
the pendulum has no energy, because the energy comes from one of the
extremes. Then that extreme throws it toward another, then again, and it is
a circle... the pendulum goes on moving. Let it be in the middle, and the
whole movement will then stop.
Mind is just like a pendulum and every day, if you observe, you will come
to know this. You decide one thing on one extreme, and then you move to
another. You are angry; then you repent. You decide, "No, this is enough.
Now I will never be angry." But you do not see the extreme.
"Never" is an extreme. How are you so certain that you will never be angry?
What are you saying? Think once more -- never? Then go to the past and
remember how many times you have decided that "I will never be angry." When
you say, "I will never be angry," you do not know that by being angry you
have accumulated momentum to go to the other extreme.
Now you are feeling repentant, you are feeling bad. Your self-image is
disturbed, shaken. Now you cannot say you are a good man, you cannot say
that you are a religious man. You have been angry, and how can a religious
man be angry? How can a good man be angry? So you repent to regain your
goodness again. At least in your own eyes you can feel at ease -- that you
have repented and you have decided that now there will be no more anger. The
shaken image has come back to the old status quo. Now you feel at ease, you
have moved to another extreme.
But the mind that says, "Now I will never be angry," will again be angry.
And when you are again angry, you will forget completely your repentance,
your decision -- everything. After anger, again the decision will come and
the repentance will come, and you will never feel the deception of it. This
has been so always.
Mind moves from anger to repentance, from repentance to anger. Remain in
the middle. Do not be angry and do not repent. If you have been angry, then
please, at least do this: do not repent. Do not move to the other extreme.
Remain in the middle. Say, "I have been angry and I am a bad man, a violent
man. I have been angry. This is how I am." But do not repent; do not move to
the other extreme. Remain in the middle. If you can remain, you will not
gather the momentum, the energy to be angry again.
So this sutra says, UNMINDING MIND, KEEP IN THE MIDDLE -- UNTIL. And what
is meant by UNTIL? Until you explode! Keep in the middle until the mind
dies. Keep in the middle until there is no mind. So, UNMINDING MIND, KEEP IN
THE MIDDLE -- UNTIL there is no mind. If mind is at the extremes, then the
middle will be no-mind.
But this is the most difficult thing in the world to do. It looks easy, it
looks simple; it may appear as if you can do this. And you will feel good if
you think that there is no need for any repentance. Try this, and then you
will know that when you have been angry the mind will insist on repenting.
Husbands and wives continue to quarrel, and for centuries and centuries
there have been counsellors, advisors, great men who have been teaching how
to live and love -- but they go on quarreling. Freud, for the first time,
became aware of the phenomenon that whenever you are in love -- so-called
love -- you are also in hate. In the morning it is love, in the evening it
is hate, and the pendulum goes on moving. Every husband, every wife knows
this, but Freud has a very uncanny insight. Freud says that if a couple has
stopped fighting, know well that love has died.
That love which existed with hate and fight cannot remain, so if you see a
couple never fighting, do not think that this is the ideal couple. It means
no couple at all. They are living parallel, but not with each other. They
are parallel lines never meeting anywhere, not even to fight. They are both
alone together -- parallel.
Mind has to move to the opposite, so psychology now gives better advice.
The advice is better, more deep, more penetrating. It says that if you
really want to love -- with the mind -- then do not be afraid to fight.
Really, you must fight authentically so you can move to the other extreme of
authentic love. So when you are fighting with your wife, do not avoid it;
otherwise the love will also be avoided. When the time for fight is there,
fight until the end. Then by evening you will be able to love: the mind will
have gathered momentum. The ordinary love cannot exist without fight because
there is a movement of the mind. Only a love which is not of the mind can
exist without fight, but then it is a different thing altogether.
A Buddha loving... that is a different thing altogether. But if Buddha
comes to love you, you will not feel good because there will be no fault in
it. It will be simply sweet and sweet and sweet -- and boring, because the
spice comes from fight. A Buddha cannot be angry, he can only love. You will
not feel his love because you can feel only opposites; you can feel it only
in contrast.
When Buddha came back to his home town after twelve years, his wife
wouldn't come to receive him. The whole city gathered to receive him except
his wife. Buddha laughed, and he said to his chief disciple, Ananda, "Yashodhara
has not come. I know her well. It seems she still loves me. She is proud,
and she feels hurt. I was thinking that twelve years is a long time and she
might not be in love now, but it seems she is still in love -- still angry.
She has not come to receive me. I will have to go to the house."
So Buddha went. Ananda was with him; it was a condition with Ananda. When
Ananda took initiation he made a condition with Buddha, to which Buddha
agreed, that he would always remain with him. He was an elder
cousin-brother, so Buddha had to concede.
Ananda followed him into the house, into the palace, so Buddha said, "At
least for this you remain behind and do not come with me, because she will
be furious. I am coming back after twelve years, and I just ran away without
even telling her. She is still angry, so do not come with me; otherwise she
will feel that I have not even allowed her to say anything. She must be
feeling to say many things, so let her be angry, do not come with me."
Buddha went in. Of course, Yashodhara was just a volcano. She erupted,
exploded. She started crying and weeping and saying things. Buddha stayed
there, waited there, and by and by she cooled down and realized that Buddha
had not even uttered a single word. She wiped her eyes and looked at Buddha,
and Buddha said, "I have come to say that I have gained something, I have
known something, I have realized something. If you become cool I can give
you the message -- the truth that I have realized. I have waited so much in
order that you could go through a catharsis. Twelve years is a long affair.
You must have gathered many wounds, and your anger is understandable; I
expected this. That shows that you are still in love with me. But there is a
love beyond this love, and only because of that love have I come back to
tell you something."
But Yashodhara could not feel that love. It is difficult to feel it because
it is so silent. It is so silent, it is as if absent. When mind ceases, then
a different love happens. But that love has no opposite to it. When mind
ceases, really, whatsoever happens has no opposite to it. With the mind
there is always the polar opposite, and mind moves like a pendulum. This
sutra is wonderful, and miracles are possible through it: UNMINDING MIND,
KEEP IN THE MIDDLE -- UNTIL.
So try it. And this sutra is for your whole life. You cannot practice it
sometimes, you have to be aware continuously. Doing, walking, eating, in
relationship, everywhere -- remain in the middle. Try at least, and you will
feel a certain calmness developing, a tranquility coming to you, a quiet
center growing within you.
Even if you are not successful in being exactly in the middle, try to be in
the middle. By and by you will have the feel of what middle means.
Whatsoever may be the case -- hate or love, anger or repentance -- always
remember the polar opposites and remain in between. And sooner or later you
will stumble upon the exact middle point.
Once you know it you can never forget it again, because that middle point
is beyond the mind. That middle point is all that spirituality means.
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