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JUST LIKE THAT

Chapter 5: Mind games

 

Energy Enhancement             Enlightened Texts             Sufism              Just Like That

 

THERE WAS A MAN WHO LOST HIS AXE, AND HE SUSPECTED THE BOY NEXT DOOR.
HE WATCHED THE BOY WALKING -- HE HAD STOLEN HIS AXE. HIS EXPRESSION, HIS TALK, HIS BEHAVIOR, HIS MANNER, EVERYTHING ABOUT HIM BETRAYED THAT HE HAD STOLEN THE AXE.
SOON AFTERWARDS THE MAN WAS DIGGING IN HIS GARDEN AND HE FOUND THE AXE.
ON ANOTHER DAY HE SAW THE BOY NEXT DOOR AGAIN. NOTHING IN HIS BEHAVIOR AND MANNER SUGGESTED THAT HE WOULD STEAL AN AXE.

Every man, and you are included in it, lives a closed life, lives in his own world. There is not one world around you, there are as many worlds as there are minds. Each mind has its own world and is closed. Sometimes you come in close contact with other worlds, but that is only on the periphery. Your centers remain separate, and they go on living in their own capsule.
The mind is a wall around you. You are enclosed in it as a prisoner. But the wall is transparent. It is a glass wall made of only thoughts, prejudices, theories, scriptures; that's why you cannot touch it, that's why you are not even aware of it. But you live behind it, and whatsoever you see and feel is not the fact. It is an interpretation.
You look at a woman and you feel: How beautiful! This is an interpretation. Somebody else may not agree with you. And somebody else may absolutely disagree with you. You think she is the paradigm of beauty, and somebody else thinks that she is just homely, can be tolerated, that's all. And somebody else thinks that she is positively ugly, the worst that he has ever seen; she is a nightmare, not a beautiful dream.
What are they talking about? Are they talking about the same woman? How can it be that they are talking about the same woman and they differ so much? They are not talking about the same woman. The same woman is an illusion. They are talking about different interpretations. The woman is being used just like a screen, and they are projecting their own minds on her. They are seeing whatsoever they want to see. They are seeing whatsoever they are capable of seeing. They are seeing whatsoever they are conditioned to see from the very beginning. It is an interpretation, it is not a fact.
That's why aesthetics for centuries have been trying to define what beauty is. They have not yet been able; they will never be able to define it because beauty is not a fact. It doesn't belong to the world of reality, it is an interpretation -- and so is ugliness.
And the same is true about all dualities, because the reality is one. The reality is not two. It is neither ugly nor beautiful; it is simply there without any beauty and without any ugliness. There is no question of any comparison because nothing else exists besides it. It is the only reality. There is no other reality, so how can you compare what is beautiful and what is ugly, and what is good and what is bad, and what is divine and what is evil? No, only one exists. All divisions are of the mind.
You say someone is good, some other man is bad. You think someone is a saint and you think someone else is a sinner. All projections, all interpretations. That's why Jews thought Jesus to be a criminal. And Christians think him to be the only begotten son of God, the greatest who ever walked on Earth. And Jews -- they thought him to be the worst, sin incarnate.
When they crucified Jesus, they didn't crucify him alone. On both his sides were criminals; three persons were crucified together. He was crucified like a criminal. Not only that, every year the viceroy of the country, the Roman viceroy, had the power to forgive one person, to release him from the death penalty. Four persons were to be crucified -- Jesus and three others. The other three were murderers, and when the viceroy asked the Jews, "I can free one man" -- and he was thinking of Jesus because to him it looked as if he was just innocent, childlike. It was simply unjust to kill this man.
The viceroy was not a Jew, his standpoint was different; he could not project the same idea as Jews were projecting on Jesus. He could not see the badness, the evil. He talked to Jesus and found he was a simple man. Maybe too bold, maybe too bold because of his innocence; he may have been saying things in a metaphorical way, but he never meant it. He wanted -- deep down in his heart was the idea that the Jews would ask for Jesus to be forgiven.
But no, the Jews wouldn't ask for Jesus. They decided for a criminal, a murderer. Barabbas was his name. They decided that he should be freed but Jesus had to be killed. Jesus died like a criminal. What happened? Why are the standpoints about Jesus so contrary, so diametrically opposite?
Not that Jesus is the problem, the problem is of the interpreting mind. You call somebody good and you call somebody bad, but have you ever thought -- what is goodness? Can you define it? Has anybody ever been able to define it?
One of the greatest logicians of this century, G.E. Moore, has written a book. The name of the book is Principia Ethica -- one of the rare books, so penetrating, so logical -- and he starts by asking "What is good?" And a man of the caliber of G.E. Moore is rarely born. You cannot find anybody else in this century who has such an acute penetrating quality of the mind.
He starts by asking: What is good? and he ends the book by saying that good is indefinable. He works hard through the book, round and round he goes, tries many ways to penetrate the mystery of good, and fails. And this is the conclusion: you dig the whole mountain and not even a mouse is found; good is indefinable.
But that has been known forever -- that good is indefinable. The question is, Why is good indefinable? Why is beauty indefinable? It is indefinable because it doesn't exist as a fact in the world, it is an interpretation. It depends on the mind. It is just like like and dislike.
Somebody says, "I like this flower," and you can say you don't like it. There is no quarrel about it; we know that likings differ. Beauty is also like like and dislike and good is also like like and dislike. They are not facticities in the world. You bring your own idea to the fact, and between your idea and the fact a notion is born: you say it is beautiful. It fits YOUR idea of beauty.
But your idea is not universal, it is personal to you. That's why Sufis insist that all knowledge is personal. No knowledge is impersonal. They insist that all knowledge is partial, no knowledge is impartial, cannot be. Only a man like Buddha, Jesus, Mohammed, is impartial -- but then he has no knowledge. He has no mind to interpret. He looks at reality, he simply looks! He does not bring any idea to reality. He is passive. His mind is not an activity. He is alert, but just receptive; he does not project.
That is the difference between a buddha mind and an ordinary mind. An ordinary mind is an active agent. It is not like a mirror. It is not just showing whatsoever is the case; no, it penetrates ACTIVELY. It brings its own ideas to reality. It colors reality, it gives a shape. It gives a form to reality which is not there, which has been brought by the mind itself.
The flower is there; the mind says, "Beautiful." Only the flower is there -- nothing of beauty, nothing of ugliness. The mountains are there. Nothing beautiful, nothing ugly; they simply are there. Existence simply is. It is not divided. Mind brings its knowledge, divides it, and then you go on and on, and you never become aware that a subtle wall surrounds you. Because of that wall you are unable to penetrate reality. One has to become passive. Remember: alert, but passive -- that is my definition of meditation. Alert but passive.
Just the other day somebody sent me a small cartoon. I loved it. Two men are standing -- maybe neighbors, friends -- and one says to the other, "I hear that your son has started meditating."
The other says, "Yes, he has started meditating. And I think it is far better than just sitting and doing nothing."
But that is the meaning of meditation! -- just sitting and doing nothing. If you DO, it is not meditation.
Alert, and passive. Says Zenerin: Sitting quietly, doing nothing, spring comes, and the grass grows by itself. Nothing has to be done, because once you do, YOU are there. Once you do something you have changed reality; already it is no more the same. Don't do anything. Just watch. Be passive but alert. Aware, nondoing, sitting quietly... suddenly the reality is there. The mind is dropped. When the mind is not, then you know what is real. The mind won't allow you to know the reality, because the mind goes on creating its own hallucinations.
Once I was working as a teacher in a university, in a far corner of India. I lived in the bachelor quarters and shared my room with a colleague, a very gentle, good-hearted man, simple. But then came the festival of Holi, and he took some BHANG, a psychedelic -- and he had never taken it before. So he went completely crazy. He was found in the street naked. He was caught, and the whole night he had to stay in the police station. That disturbed that poor soul, and that disturbed him so much, he became paranoid.
He came back -- I had to go and find him, where he was. I found him in the police station; I persuaded the police officer that he was a simple man, just a victim of some friends, and he had never taken bhang before, so it affected him too much. I brought him back. But from that day he became afraid, so afraid that a car would pass and he would jump on my bed and he would say, "The police are coming!" In the night, somebody would be knocking at somebody else's door, and he would immediately hide under my bed: "The police are coming!" He became so afraid that it became impossible for him to go and teach, because anywhere you can come across a policeman.
Twenty-four hours a day I watched him, because he was just an exaggerated case of ordinary humanity. And when a case is exaggerated you can watch more easily. He started creating fantasies of his own, nightmares, that the government was conspiring against him. An ordinary teacher in a university, why should the government bother? There are many other things to bother about.
A simple-hearted man, but now he created in his own imagination -- he worked it up, and the more he worked it up the more he got into it -- that the whole world was against him, and everybody was watching him, and they were just trying to find an opportunity to catch him and throw him into jail. He stopped going outside the room. Even if I came back he would look first from the window, make certain that it was me and not somebody else trying to deceive: maybe the police have come, or somebody else -- the enemy. When I came, minutes would pass, even sometimes half an hour, then he would open the door, when he was absolutely convinced that it was me and nobody else.
Then it became too much because I also could not sleep or rest -- the whole night, the whole day! Even if just a breeze came on the door and knocked he would jump up and hide in the cupboard. So I had to do something.
I went to the police station, I persuaded those men: "You have done this. Now help me -- because he says that the police have some documents against him. So you please come tonight, bring a file, just a false file, because there is no document against him or anything, he has never done anything else other than this taking bhang once. So you bring a false file, his name written on it, with many papers inside -- any papers will do, and you beat him hard. A shock is needed, otherwise he will not come out of his enclosure, and he is shrinking and shrinking inwards. So you beat him hard, don't be worried. Hit him hard. And bring the chains, put him in chains, then I will try to persuade you, and I will bribe you in front of him, so he is satisfied that now the case is closed, and you burn those files in front of him."
That was arranged -- a mock show. And it worked. He was beaten hard, really beaten. But when they were beating him he was looking at me and saying, "Look. It is happening as I said, and nobody listened to me!" He was feeling a deep satisfaction also in it, that finally he was proved right. When they were putting chains on him, he winked at me, and he said, "Look at the file: my name." But he was shocked. Then I bribed the police, the file was burned and the matter closed.
While watching him for one month continuously I became aware that he is not in any way different from ordinary human beings. No qualitative difference, just the difference of quantity, degrees. He may be at the topmost rung of the ladder, you may be just in the middle, and somebody may be just in the beginning; but the difference is of degrees, not of quality. Whosoever has a mind is mad in some way or other. Mind IS madness. But you may be mad, and you may not know it, because all others are mad to the same degree. You fit together; there is no problem.
There is an old Sufi story: It happened that a witch came to a capital town. She threw something into the well, chanted a mantra, and said, "Whosoever will drink the water from this well will go mad." The capital had only two wells: one for the ordinary humanity, another was in the palace for the king and the prime minister.
Of course, people had to drink, knowing well that they will go mad. But there was no other way -- that was the only well. They were not allowed to go to the palace to get water from there.
So the whole town by the evening, when the sun was setting, became mad. But nobody was aware, because when everybody goes mad, how can you be aware of it? As hippies say, everybody was doing his own thing. People were dancing naked, crying, screaming; women were running naked on the streets. People were doing all sorts of yogas... somebody standing on his head, somebody doing other asanas -- the whole town was in a nightmare. Much rejoicing was going on. People were celebrating and jumping and screaming -- the whole town was awake!
Only the king and the prime minister were sad, very sad: "What to do? The whole town has gone mad, and poor souls, they are not even aware of it because when everybody goes mad, how to judge?" In fact, the prime minister and the king became suspicious of their own sanity. Maybe the madness had happened to them, because the whole town seemed blissfully unaware. Thousands of people, and they had all gone mad, and nobody thought that anybody was mad.
In that town of course the king and the prime minister became suspicious of themselves: maybe the madness had happened to them! And by midnight there was great trouble, because the whole town gathered and the town also became aware that something had gone wrong with the king and the prime minister. A rumor spread that the king and prime minister had gone mad. And of course everybody agreed.
They surrounded the palace. The guards were mad, the police were mad, the army was mad, so there was no protection, and they started demanding, "Either you come back to your senses, otherwise we will dethrone you."
The king said, "What to do?"
The prime minister said, "You talk to them, and I will run and fetch some water from the well, because there is no other way now. In this mad capital, if we want to survive even for a single minute we have to be mad."
He fetched some water from the well of the town. They both drank, they both started dancing, they threw off their clothes -- and the whole town was happy that the king and the prime minister were back to their senses, they had regained their sanity.
The whole of ordinary humanity is mad because mind IS mad, and whatsoever you see through the mad mind is just your own interpretation of reality. It doesn't exist anywhere else than within your mind. It is an idea.
A madman lives closed in his mind. You are also closed. Maybe not so closed, but closed. Maybe here and there, there are a few apertures and sometimes a little light breaks in. But you are just like the whole crowd, so you don't have any comparison.
Scientists say that if suddenly God decides to reduce everything to one-tenth of its size nobody will become aware of it. If you are reduced -- you may be six feet, and you are reduced to point six feet, but everything is reduced in the same proportion. The tree that was sixty feet is reduced to six feet, and the mountain that was six thousand feet is reduced to six hundred feet. If everything is reduced in the same proportion -- you become point six feet and everything comes down in the same proportion -- nobody will ever become aware that anything has happened. How can you become aware? Even your yards will be reduced. Nobody will ever become aware.
You become aware only when you don't fit; otherwise you are not aware. And the reverse is also true: when you become aware, you don't fit. The more you become aware, the less and less will you fit with ordinary humanity. A Jesus is an outsider; he becomes a stranger to you. He fits with existence perfectly, but with this mad world he does not fit at all. On the contrary, you think that he is mad. A Socrates, a Jesus, a Buddha are thought to be mad; something abnormal has happened to them. You live in such abnormality that a normal, healthy man will look abnormal to you.
Sufis say the mind is the disease. And all those who have known agree with them. And the trick is such that whatsoever the mind thinks, it always finds there... because first you put something in reality and then you read it. With the right hand you put it, with the left hand you read it and you think you are reading reality.
I am talking to you. But you are not listening to me, to what I am saying. You cannot; there is no possibility. You may be listening to a thousand and one things. You will be listening differently from one another. Your interpretation will be yours, your friend's will be his. And if after this talk you gather together and decide what you have heard, you will be surprised: everybody has heard a different thing, a different story, because the mind is there continuously adding, deleting, interpreting, philosophizing....
You are not simply hearing me. You are active. And if you are active, you will miss me. An active mind is the barrier to understanding anything. A passive mind is needed. A vacant mind is needed, empty of all thoughts. You become like a mirror. You simply LISTEN. You don't try to think about it because if you think about it, you miss. You have gone astray, you have already gone far away.
Simply listen! Listen to me as if you are listening to music. Listen to me as if you are listening to a bird, or to a river. Simply listen passively. To listen passively is to become a learner. To listen passively is to learn. There is no other way to learn.
This is one of the most fundamental things to be understood. Otherwise you can read the Gita and the Koran, and you will not be reading the Gita and the Koran at all, you will be reading yourself. Through the Koran you will be reading your own mind. You move in a vicious circle, and the wall surrounds you -- but it is very subtle and you cannot see it and you cannot feel it. Once you understand that the mind is the wall, you start dropping it.
Be with the trees sometimes and don't say anything, don't verbalize, just be. Sit under a tree. Many flowers have come to it. But don't verbalize. Just look at the flowers, look at the tree, touch the tree, embrace the tree, kiss the tree; but don't verbalize! Do whatsoever you want, simply don't verbalize. Don't bring the mind in. Allow the tree and your reality to be together. Don't have the mind in between. Drop the mind. Be related directly and immediately with the tree. Be related directly and immediately with the sky. Be related immediately and directly to me... or to your beloved or friend.
Remember only one thing: the moment you bring in the mind, you bring madness. The moment you bring the mind in, you bring the distorting factor, the frustrating factor.
Can you be a no-mind? That is the only possibility to know reality.
Now this small parable.
THERE WAS A MAN WHO LOST HIS AXE, AND HE SUSPECTED THE BOY NEXT DOOR.
Once you suspect, the mind has become active. Now the suspicion is there, and the suspicion will start projecting things. The man suspected the boy next door.
HE WATCHED THE BOY WALKING -- and of course, he was absolutely certain that in the very walk he could see the thief. The way he was walking was the way thieves walk -- HE HAD STOLEN HIS AXE. HIS EXPRESSION.... The eyes of the boy were trying to hide something. He was not looking directly, he was avoiding: he was the thief. His talk was roundabout. He was trying to deceive: he was the thief. His behavior was not normal... something abnormal, something on his heart, heavy. He was no more the same as he used to be. The axe was heavy on his head. His manner... all gave the man proofs, everything about him betrayed the fact that he had stolen the axe.
You also know that this happens to you. Once you suspect a thing you start projecting it. Once the suspicion enters, the seed is there. Then everything changes.
If you are in love with a woman -- and she may not even have dreamed that she is in love with you, but if you are in love, then everything -- the way she walks, the way she says hello, the way she stands near you, everything helps: she is in love. You become more and more certain that she is in love. She may not even have suspected, the very idea may not have occurred to her, but you are certain. She may be just the same, but you are no more the same -- your mind is carrying something in it, a seed, a projection. Your mind is loaded with an idea. Or, you suspect your wife or your husband of being unfaithful. Once the idea enters then you will find proofs.
Remember this, this is what madness is: first you decide and then you find proofs. And you will always find them. Life is vast. Once you decide -- and this is the path of madness, that first you decide then you start finding proofs. Those proofs are not real proofs, those are pseudo-proofs. They are more or less rationalizations. But you have already decided the case.
Proofs should be first, and then the decision. But people decide first, then they always find. Remember, whatsoever you decide, you will find. Nobody can prevent you from finding it. If you decide there is a God you will find one. If you decide there is no God you will find that there is no God. If you decide that the number thirteen is a bad omen, it is evil, you will find proofs every day that number thirteen has something evil in it. On the thirteenth day of the month something will go wrong. It goes wrong every day, but then you don't take notice of it. But on the thirteenth, you take notice. In America, in many hotels they don't have a thirteenth floor because nobody wants to stay on the thirteenth floor. So after the twelfth floor comes the fourteenth. The thirteenth never comes.
I was reading one article: A man has found thousands of things to prove that the number thirteen belongs to the devil. He has accumulated thousands of facts: on the thirteenth of each month -- how many murders are committed in the world, how many robberies, how many people commit suicide, how many auto accidents, how many people become mad on that date, the thirteenth. He has accumulated thousands of facts. Somebody sent me the article -- he was also impressed. One has to be impressed; the man has forced so many facts to support the idea.
I wrote to the man who had sent me the article, "You try to find the same about the number twelve, and you will find the same number of murders, robberies, heart attacks, suicides, people going mad. Any number will do. You just decide first on the number, and then you go on looking in life and you will find.... If you decide that number thirteen is a good number, then you will find some other facts: how many people get married, how many children are born, how many people fall in love."
On the date of the thirteenth, people get married, people get divorced also. It depends on you, which you choose. People are born and people die also. In reality every day is the same. Reality does not favor. But your mind... if it starts working, you will find....
People come to me -- if they have decided that I am a bad man, almost always they find proofs. Nobody can prevent them; they will always find proofs. Life is vast. It is both summer and winter. It is both good and bad. It is both right and wrong. It is just like two wings of a bird -- you cannot be without both. A man comes who has decided that this man is bad -- he will find all proofs. Another comes who has decided that this man is good -- he will also find all proofs. Life gives you ample opportunity. All alternatives are open.
Once that man suspected that this boy had stolen his axe, he watched him walking, and in the very walk he could see the thief. Everything about him betrayed that he had stolen the axe.
SOON AFTERWARDS THE MAN WAS DIGGING IN HIS GARDEN AND HE FOUND THE AXE.
Suddenly everything changed.
ON ANOTHER DAY HE SAW THE BOY NEXT DOOR AGAIN. NOTHING IN HIS BEHAVIOR AND MANNER SUGGESTED THAT HE WOULD STEAL AN AXE.
Everything changed. The boy remains the same. The boy is not even aware of what is happening. He had become a thief, now he is no more a thief -- a beautiful, nice boy, very good! Look at his walk -- so innocent. The boy remains the same but the mind of the man has changed.
If you bring your mind to reality you will see something which is not there. You may miss something which is there. Hindus call this bringing of the mind to reality, maya. This is the root cause of all illusion.
If you want to understand the Hindu concept of maya, this is the base. If you live through the mind you live in maya, you live in illusion, you live in your own projections and ideas. Layers of your thoughts hide you from reality and hide reality from you. Dropping the mind is dropping the maya, the very base of all hallucination. Once the mind is not there, suddenly that which is, is revealed. And that is God, not your ideas about God.
A Hindu will always find Krishna playing on the flute; no Christian ever finds Krishna playing on the flute. In fact, to a Christian mind all this playing on the flute and girls dancing around looks a little bit profane. It doesn't look right. Krishna looks like a hippie. Christians cannot think of him as a god. Impossible. A god should be serious. In fact a god should be always on the cross, a martyr, carrying the whole burden of humanity, trying to rid humanity of all sins. How can he be playing on the flute? Impossible. He is the savior of sins; he is carrying a mountain load -- of all humanity. The fate of humanity depends on him -- and he is playing with girls? Krishna looks like a playboy. No, not like a god at all.
To Christians, Jesus comes sad, the saddest you can imagine -- the very face more like death than like life. Crucified. Death worshipped, not life; very serious. Christians say that Jesus never laughed. It may not be true but Christians have that idea. How can God laugh when there is so much misery, when there is so much sin? How can God laugh when there is Vietnam and when there is Cambodia and when there is Israel and all types of wars and killing and murder? How can God play on a flute? Impossible. He should be serious, on the cross.
To a Christian mind the cross is the symbol, not the flute. But to a Hindu, to think of God on the cross will look simply absurd, because God should be a laughter, a singing, a rejoicing, a celebration! A god should be blissful, playing on the flute, because the whole existence is a celebration.
You never see any flower on the cross, you never see any bird on the cross, you never see any river sad, any mountain sad. The whole existence is playing on the flute. That is the meaning of Krishna playing on the flute: the celebration that goes on all around, continuously. And the feminine energy dancing.
That's how a god should be: both polarities meeting in him, in a deep embrace with his own energy, with his own creation. The creator and the creation, the male and the female, the yin and the yang, the positive and the negative must be dancing together -- otherwise there can be no dance. How can a man dance alone? It will look foolish. For what? ... Because man is half, and how can a half dance? Only a whole can dance.
When the circle becomes whole the dance happens by itself, on its own accord. There is no need -- celebration comes on its own accord. It simply happens -- just like that. It happens! -- Krishna is not trying to dance, he is not an actor. He is not manipulating. The female energy is there, and the male energy is satisfied, a deep content. A meeting, a marriage. The dance is spontaneous.
Hindus cannot think that Jesus never laughed. If he never laughed, then he does not know anything. He must be laughter itself -- the deepest that is possible. Jesus must be a belly-laugh; otherwise is not possible.
But these are conceptions. A Hindu will think in his own terms, then a Hindu god appears; a Christian thinks in his own words, in his own phraseology, ideology, and a Christian god comes. But both are mind creations. Neither is true, both are projections.

Unless all krishnas and all christs drop, you will not be able to know reality. They are all dreams, created by you. Beautiful dreams, but dreams still.
When you alone are left, a passive alertness, doing nothing, just being, suddenly the reality bursts into an explosion. And it is not going to be according to any ideology, not Hindu nor Christian nor Mohammedan. All ideologies are transcended. Ideologies are very narrow. Reality is infinitely vast. It cannot be contained by any idea. It cannot be contained by any concept. It cannot be present.
Mind is too narrow a thing: it cannot surround reality, it has to dissolve into reality.
When you are not a mind, reality is. And reality is God. And that God -- you will not find that it fits with Hindus or it fits with Christians. It fits with nobody. It cannot. Hence I go on insisting that religion is not Christian, not Hindu, not Buddhist. Religion knows no adjectives, religion knows no labels. It is life itself, in its tremendous vitality, in its unlimited expanse, in its endless, beginningless flow.
God is life. And all concepts are poor, and if you become too much attached to the concepts, you will FIND -- this is the trouble. A Christian will find that his God is true, because he realizes it. A Mohammedan will find that his concept of God is true, because he finds it. And they all say, "We have experienced!" And how can you deny the experience? A Hindu finds his own God. Mind is self-fulfilling. Whatsoever you have as an idea, you will find as a fulfillment. You will find whatsoever you seek. But whatsoever you find will be only a projection of the mind.
Then what to do? Truth cannot be sought through the mind. The mind has to be dropped if you want to seek truth. To truth, to reality, to life, to existence, you have to come completely stripped of your mind, completely nude, completely innocent of all ideologies, completely empty, totally empty. Only then you come to truth. Otherwise, whatsoever you come to is your own mind playing tricks with you. And you can go on deceiving, for many lives you have done that.
It is time, the time is absolutely ripe to drop out of this game. You have played it long enough, more than it was necessary. Drop out of the game! And the game is this: if you have an idea, the mind will create the dream, and the dream will be thought of as reality.
Reality is never known through the mind because mind is the known, the past, the dead. The past has to cease for the present to be. The known has to cease for the unknown to be. The mind has to cease for God to be. You have to drop all that you have. If you can drop it, if you don't cling, the greatest revolution, the greatest mutation becomes possible within you.
Meditation means a state of no-mind.
Every day, EVERY day, I come across the same trouble: you have read in a book that the KUNDALINI rises in a certain way. If you have read it in the book it WILL rise! And then it will be difficult for anybody to prove that you are wrong, because you have the experience, and you say, "I have felt the experience, how can you say that I am wrong? I have felt the snake of kundalini rising in the spine. It goes with tremendous energy, upwards." And you FEEL it -- and the feeling is so solid that no doubt arises. But I tell you it is your mind. Because there are people who have never heard of kundalini; then it never arises, then it is never felt. They have also attained. Jainas never talk about kundalini, but a Mahavira attains to the ultimate unfoldment of being without any kundalini. Buddhists never talk about kundalini. Hindus talk about it -- then it arises.
Buddhists talk of four chakras; then a follower of Buddhism feels only four chakras. Hindus talk of seven chakras; a follower of Hinduism feels seven chakras. Once I told a man who was feeling seven chakras, "You don't know there are thirteen chakras?"
He said, "What! Thirteen? But I have felt only seven up to now."
"Six more are left," I told him. "You go and try, and when you have felt the thirteen all together, then come to me."
After six months he was there. He had felt thirteen -- and the man was not deceiving, he was deceived. He was not a liar, he was not lying to me; he is a sincere man.
Mind can create experiences. So remember, I repeat again and again, that spirituality is NOT an experience. It is the experiencer, not the experience; the witness of all experiences, not any experience in particular. When all experiences have been transcended, then you come to the spiritual experience. Spiritual experience is not an experience of this or that. Simply YOU are left with a consciousness, not experiencing anything.
The greed to experience is of the mind, and when it is fulfilled the mind feels very gratified, even with foolish things. What can you gain out of the feeling that energy is rising in the spine? It is just a sensation -- and created by the mind. Mind is powerful.
Have you seen somebody walking on fire? red-hot coals? Now it is a proved fact that people can walk on them. Just a few years back in Oxford University, one yogi from Sri Lanka walked on fire -- with all scientific arrangements so that he could not deceive. He was not deceiving! -- he walked on fire. What happens when a yogi walks on red-hot burning coal? He is not burned -- what happens?
Mind has tremendous capacities. If the mind feels that the fire is not going to burn, if the feeling is absolute, total, the very feeling becomes a protecting energy all around you. Then your feet are not touching the coal. In fact between the coal and the feet there is a pad of unknown energy. And the fire is not passing through; an invisible pad of energy protects you. It is your body aura, concentrated there under your feet. You are not walking on the fire really, you are walking on your own energy. It protects your feet like a shoe, a shoe of energy. The mind has forced it.
It happened that a professor of the university became so magnetized seeing this man walking on fire, he became so certain, that he came near. When he came near, the yogi who was walking on the coals pulled him on to the course and he also walked. He had never tried it before and he was not a trained man. What happened? Even in a certain moment if you have total belief, immediately the body is protected.
Now medical science has become aware of certain phenomena. One of them is really very peculiar, and the phenomenon is this: every country has different types of prevalent diseases, and every community, every religion, sect, has different diseases occurring more.
For example, Eastern people are more prone towards epidemics: plague, cholera, more prone towards communal diseases, infections and diseases which spread by infection, because in the East the individual doesn't exist much. Only the community exists. In an Indian village, the village exists. Nobody exists as an individual; the community exists. When the community is too great, then infectious diseases will be prevalent, because nobody has a protective aura around himself. If one becomes ill, then the whole community by and by will become a victim to the illness. And in the same community there can be a few Westerners -- they will not be affected by the infection.
In fact, just the reverse should be the case, because a Western man in India should be more prone to diseases because he is not immune. He is not immune to this climate, to such diseases; he should become a victim sooner. But no. For the last hundred years it has been observed that whenever there is an infectious disease, Europeans are protected by some unknown force. Indians become victims.
The Indian mind is more a communal mind. The European mind is more egoistic and personal. So in the West certain other diseases are prevalent. For example, heart attack; it is an individual disease, noninfectious. In the East heart attack is not so common unless you are Western, you are educated in a Western way and you have become almost Western. In the East, heart attack is not a big problem, diabetes is not a big problem, blood pressure is not a big problem -- these are noninfectious diseases. Christians are more prone to them. The Western mind lives as an individual unit. Of course, when you live as an individual unit, the community cannot impress you too much. You will be protected from infections.
In the West, infections have disappeared by and by, but people are becoming more and more personally ill. Heart attacks, suicide, blood pressure, madness -- these are individual diseases. They don't carry any infection. Tenseness, anguish, anxiety.... In the East people are more at ease. You don't find them too tense. They don't suffer from insomnia. They don't suffer from heart illnesses. From that they are protected by the community. Because the community has no heart. If you live a communal life you cannot suffer from a heart disease.
This is a rare phenomenon. It means your mind makes you available to certain diseases, and makes you protected against certain diseases. Your mind is your world. Your mind is your health, your mind is your illness. And if you live with the mind, you continue to live in a capsule and you cannot know what reality is. That reality is known only when you drop all types of minds -- communal, individual, social, cultural, personal... when you drop all types of minds. Then your mind becomes universal. Then your mind becomes one with the mind of the universe.
When you don't have your own mind, your consciousness becomes universal. God is known not as an object. Truth is known not as an object. You become the truth. You become God himself. That is the meaning of al-Hillaj Mansoor's famous assertion: ANA'L HAQ. He says, "I am God; AHAM BRAHMASMI, I am the Brahman."
Sufis believe in the universal mind. And they want you to drop the individual mind, the communal mind, the social mind. They want you to drop all the barriers that divide you from the universal mind. You become a drop in the ocean. You become the ocean, only then you know what it is. Only then you know what existence is, never before it. The mind has to die.
Until you die, God will not be possible for you. God is not an experience. He is never separate from you. You cannot look at him because he is hidden in the looker. You cannot confront him. Where will you confront him? He is hidden in you.
I would like to tell you one story, a very old Hindu story. It is said, God created the world. Everything was going well. Then he created man, and something went astray. With man trouble started. And in those days God used to live just on the Earth. He had created this Earth to live on, and to be here and in it. These trees and these flowers, and these rivers and mountains -- for what should he create them? The story says he created the Earth to live on, to be here. And he was here, and everything was going well with the birds, trees, rivers and animals; everything was perfect.
Then he committed a mistake: he created man, and trouble started, because man started complaining. He would not see if it is night, midnight, and whether God is asleep, he would come and knock at the door with his complaints. He was always there. Man started driving God crazy -- his complaints were infinite. And the problem was this: if you solve one man's complaint, then the very solution creates another man's complaint.
Somebody says, "I need rains today." And if God gives rains, somebody else comes and he says, "You have destroyed my house -- I had just painted it!" But somebody was needing it for his garden. It was impossible to satisfy all, so God asked his advisers what to do. Somebody said, "You had better go to the Himalayas and hide there."
God said, "You are right, but you don't know the future. Sooner or later a man named Edmund Hillary will come even to Everest. They will not leave me alone there. And once they know I am in the Himalayas, the whole world will go there. No, that won't help much. For a time, okay, a temporary arrangement, but you don't know this man Edmund Hillary. I can see him already approaching, because I can see the future."
So they said, "Then it will be good if you go to the moon."
God said, "No. For just a little while it will help. But man is going there. Man is going everywhere."
Then one old adviser whispered something in God's ear, and God nodded and said, "Yes, you are right."
That old man said, "Better hide yourself in man himself. Go deep into his heart and hide yourself there."
God said, "You are right, because he will never suspect...." This is the one place rarely possible for any man to suspect that God can be -- within you.
God is not an experience. He is hiding in you. You are just a hiding place. God is not an experience, he is the experiencer of all experiences.
Become passive, alert, and suddenly you will find him within yourself. The story is true, absolutely true... because I followed the story and found him. You also follow the story. It is not a fiction; it is absolutely, literally true. He is hiding in you.

Enough for today.

 

 

Next: Chapter 6: Blind man's buff

 


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