ENERGY BLOCKAGE REMOVAL
|2005 AND 2006|
THE YOGA SUTRAS OF PATANJALI
God only knows
THE BODY IS BECOMING MORE AND MORE SENSITIVE; IT SEEMS TO VIBRATE AT A FASTER RATE.
THE MORE WORK ON CONSCIOUSNESS AND AWARENESS, THE LESS CONSCIOUS AWARENESS IS THERE.
MEDITATION SEEMS TO BE TAKING A NEW FORM UNRECOGNIZABLE AND INCOMPARABLE TO THE PREVIOUS MEDITATION STATES OR EXPERIENCES.
THERE IS LESS TIME AND SPACE AND TRANQUIL CONDITIONS FOR PASSIVE, RECEPTIVE MEDITATION IN THE MIDST OF NOISE AND PHYSICAL CHAOS, YET SOMETHING IS HAPPENING.
IMMENSE TRUST IN YOU IS THERE IN THE FACE OF THIS LOSS OF RATIONAL UNDERSTANDING.
PLEASE EXPLAIN, IF YOU WILL, WHAT INDEED IS HAPPENING AND HOW IT IS POSSIBLE TO GO DEEPER AND DEEPER IN THE MIDST OF APPARENTLY CHAOTIC CONDITIONS.
THE first thing, and one of the most basic, to be remembered always is that only out of chaos is one reborn.There is no other way. If you want to be reborn, you will have to move in complete disorder because your old personality will have to be destructured. You will fall apart. All that you have believed yourself to be will start disappearing by and by. All that you have always identified yourself with will become dim, cloudy. The structure that the society has given to you, the character that the society has forced upon you, will fall into pieces. Again you will be standing without a character, as you were when you were born, on the first day.
Everything will be a chaos, and out of that chaos, out of that nothingness, you will be reborn.
That's why I say again and again that religion is a great daring. It is a death, a great death, almost a suicide. Voluntarily you die, and not knowing what is going to happen, because how can you know what is going to happen? You will be dead. Hence trust is needed.
So if by the side, continuously, side by side with the chaos, a trust is growing in me, then there is no need to be afraid. That trust will take care. If the trust is not growing by the side, side by side, then there can be danger, then one can become mad. So people who don't have trust, in fact, should not move into meditation. If they move into meditation, they will start dying, and they will not find any ground to stand upon, any supportive environment.
Many people come and ask me, "If we don't take sannyas, are you not going to help us?" I will be ready to help you, but you will not be ready to take it. Because it is not only a question of my giving. It is a question of your taking also. I will be pouring, but if there is no trust, you will not receive it. And then there is no point in pouring in you if there is no trust. You will receive in the same amount as you are receptive. Sannyas is simply symbolic of your deep trust, symbolic that now you are going to be with me -- even when all reason says don't go, even when your mind resists and says, "This is dangerous. You are moving into a world of insecurity." When your mind tries to protect you and your character and your structure, even then, if you are ready to go with me, you have trust.
Trust is not just an emotion; it is not sentimental. People think it is only for sentimental people. You are wrong. In a deep sentiment you can say, "I trust," but this is not going to be of much help because when everything will be disappearing, the first thing to disappear will be your sentiment. It is a very weak thing, impotent. Trust has to be so deep and solid that it is not like a sentiment, it is not a mood; it is something permanent in you, that whatsoever happens, at least you will not lose trust.
That's why I tell you to do small things. They don't look meaningful. I insist for ochre robes. Sometimes you think, "Why? What is the point? Can't I meditate without ochre robes?" You can meditate; that is not the point at all. I am putting a few things to you which are not rational. There is no reason for ochre robes, there is no scientific reason for it. One can meditate and become enlightened in any color. I am giving you something irrational just as a test whether you are ready to go with me. I put a mala around your neck just to make a fool of you, so you go into the world like a fool. People will laugh at you. They will think you have gone crazy. That's what I want, because if you can go with me even while I am making you almost mad, then I know when the real crisis will come you will have trust.
These are crises artificially created around you. They are tremendously significant -- with no reason. Their significance is deeper than reason. All the Masters have done that.
When Ibrahim, a Sufi Master, came to his Master to be initiated, Ibrahim was a king; and the Master looked at him and he said, "Drop your clothes. Take my shoe, go into the marketplace, naked, and beat your head with my shoe." People who were sitting around, his old disciples, they said, "This is too hard. Why? You never asked this from us. You never told us to be nude and go into the marketplace and beat your head with your shoe.' Why are you so hard with King Ibrahim?"
The Master said, "Because his ego is bigger than yours. He is a king, and I have to drop it; otherwise further work will not be possible."
But Ibrahim didn't ask a question; he simply dropped his clothes. It must have been very, very difficult for him -- in the same capital where he has always been a king, almost always been thought of as a superhuman being, moving on the street, where he has never moved, naked, and with a shoe beating his head. But he moved, went into the town. He was laughed at, children started throwing stones at him -- a crowd, a big crowd, laughing and ridiculing him, that he has gone mad. But he went around the town, came back.
The Master said, "You are accepted. Now everything is possible; you are open."
Now what is the reason of it? If you understand, you will understand that this was a way to break down his ego. When ego is gone, trust arises.
Sannyas is just a method, a means, to see whether you can Come with me. I have made it almost difficult for you -- rumors about me all around. I go on helping them. And I will tell you also to create as many rumors as you can. Don't be bothered about truth; create rumors. People who will be able to make contact with me in spite of the rumors will be the right people, daring, courageous. Much is possible for them.
So the first thing, chaos is created here very knowingly. So don't think that it is some sort of a problem. No, it is a device.
And don't go and ask anybody about the chaos; otherwise he will think that you are going mad. Don't go to a psychiatrist and ask him, because the whole of psychiatry, psychoanalysis, has been trying to help people in a very, very wrong way. They try to make you an adjusted being. Here my whole effort is to break all your adjustment. What I call "creative chaos" they will call "maladjustment," And they want everybody to become normal, without ever thinking who is normal.
The society, the majority, the mob is normal? Where is the criterion? Who should be thought of as the norm? There is no criterion. In India something will be thought normal. The same thing will not be thought normal in China. Something which is thought normal in Sweden will not be thought normal in India. Each society believes that the majority of the people is normal. It is not so. And to force a person to adjust with the crowd is not creative; it is very deadening.
Adjustment may be good for those who are dominating the society, but it is not good for you. Every society has been using priests, teachers, psychoanalysts to put rebellious people back, force them back into the so-called normality and adjustment. They all serve the establishment, the status quo. They all serve the class which is dominant.
Now they are doing the same in Soviet Russia. If somebody is not a communist, he is maladjusted. They put him into the mental hospital; they hospitalize him. They treat him. Now not to be a communist in Soviet Russia is a sort of illness. What nonsense. But they have power. They will give you electric shocks, they will brainwash you, they will give you tranquilizers so you become dull. And when you have lost your radiance, your radicalness, when you have lost your individuality and you have become faceless, they say of you, "Now; you are normal."
Remember, I am not here to make you normal or adjusted. I am here to make you individuals. And you are not to fulfill any criterion other than your own destiny. J am looking at you directly. I am not saying that you have to be like "this," because that's how you have been destroyed, that's how your so-called character has been created. The character is disease, it is illness, it is how you are suffering, imprisoned. I have to destructure it, destroy it, so that you can become free, so that again you can start soaring high, again you start thinking in terms of your own being, again you can become an individual.
The society has polluted it too much, corrupted you too much, so whenever the chaos starts you become afraid -- "What is going on? Am I going crazy?"
I have heard a very famous story of when Queen Marie visited America and asked to meet a most famous psychiatrist.
The nurse ushered in Queen Marie and said to the psychiatrist, "I would like you to meet the Queen of Rumania."
The psychiatrist looked at the queen and asked, "How long does she think she has been a queen?"
Because a psychiatrist is always treating people of whom somebody thinks he is an Alexander, somebody thinks he is a Genghis Khan, somebody thinks he is Hitler, somebody thinks she is a Cleopatra. So of course he couldn't think that Queen Marie, Queen of Rumania, herself has come. He thought, "Must be some other woman gone crazy. How long does she think she has been a queen?"
Another story I have heard:
A patient was brought to a psychiatrist by friends, who told the doctor that the man was suffering from delusions that an enormous fortune was awaiting him. He was expecting two letters which would give him full details involving a rubber plantation in Sumatra and titles to some mines in South Africa.
"It was a difficult case and I worked hard on it," the psychiatrist told some of his colleagues, "and just when I had the man cured, the two letters arrived."
Be alert. Those two letters may be really coming.
And don't be afraid. The fear arises because whenever you start walking alone the fear arises. One feels insecure. The doubt arises, "Am I right?" because the whole crowd is going in one direction; you start walking alone. With the crowd the doubt never arises because you think, "Millions of people are going in this direction; there must be something in it, has to be." The crowd mind prevails over you, the collective mind prevails over you. So many people cannot be wrong, must be right.
I have heard about one psychoanalyst who went on a picnic They were trying to find a right spot; then one member of the group told them to come. "This is a beautiful place," he said, "the right spot. Big trees, shade, the river flowing by, and absolutely silent."
The psychiatrist said, "Yes, ten million ants can't be wrong."
Ten million ants can't be wrong. Ants gather together wherever there is a picnic spot -- flies and ants. That is our inner mathematics, that so many people, then they cannot be wrong. Alone-one feels dizzy. With the crowd, people all around -- this side, that side, in front, in back -- a whole ocean of people, one feels perfectly right. So many people are going: they must be going in the right direction. And everybody is thinking the same.
Nobody knows where they are going. They are just going because the whole crowd is going. And if you ask everybody individually, "Are you going in the right direction?" he will say, "I don't know. Because the whole world is going, so I am going.
My whole effort here is to bring you out of the collective mind, to help make you an individual. In the beginning you will have to face chaos. And great trust will be needed, tremendous trust will be needed. Otherwise you can get out of the collective mind and you may not get into the individual mind; then you will be mad. That's the risk. Without trust, moving into meditation is risky. I will not tell you to move into it; I will tell you it is better to remain normal, whatsoever normality means. Remain adjusted with the society. But if you are really ready to go on a great adventure, the greatest, then trust. And then wait for chaos.
The more aware you become, the less, of course, you are conscious of it. Because there is no need. Awareness is enough. Consciousness of awareness will be a strain. In the beginning it is so. You start learning to drive a car. Of course you are much troubled; you have to manage so many things -- the wheel, the gear, the clutch, the accelerator, the brake, the road, and if you have a wife sitting at the back.... One has to be very, very conscious because so many things have to be managed together. It seems almost impossible in the beginning. By and by everything drops; you simply go on driving. You can talk to a friend, you can listen to the radio, you can sing a song, or you can meditate, and then there is no problem. Now driving has become a spontaneous thing. You know it, so there is no need to be self-conscious about it.
The same happens when you meditate. In the beginning you have to be conscious about consciousness. It brings a strain, a tiredness. By and by, as consciousness grows, there is no need to be conscious about it. It goes on flowing on its own, like breathing. You need not be conscious about it; it goes on its own. In fact, at the later stages of meditation, if you are concerned too much about your awareness, that will be a disturbance; just as, if you become conscious of your breathing, you will immediately disturb its natural rhythm. It flows naturally; there is no need for you to come in.
And awareness has to become so natural.... Only then is it possible: even while you are asleep, the light of awareness continues burning, the flame remains -- even while you are fast asleep.
And the last thing about the question: "Immense trust in you is there in the face of this loss of rational understanding." Rational understanding is not understanding at all. It is a misnomer. Through reason one never understands anything. One simply comes to feel that one understands. Reason is a lie. It gives you a false feeling, "Yes, you have understood."
Only through experiences does one understand; only through existential experience is understanding possible.
For example, if I talk about love, you can understand it rationally, because you know the language, you know the semantics, you know the meaning of the words, you know the construction of the sentences, and you have been trained, so you can understand what I am saying; but your understanding will be "about" love. It will not be exactly the understanding of love. It will be "about" love; it will not be direct. And howsoever you go on collecting facts and information about love, you will never be able to know what love is only through this accumulation. You will have to move into love, you will have to taste it, to dissolve into it, to dare; only then.
Rational understanding is just a very superficial understanding. Become more existential. If you want to know about love, it is better to go into love rather than going into the library and consulting what others have said about love. If you want to meditate, rather than going into the books and learning what meditation is all about, go directly into meditation. Feel it, enjoy it, enter into it, allow it to happen around you, allow it to happen within you; then you will know.
How can you know what dancing is without dancing? It is impossible to know from the books, and it is even difficult to know seeing a dancer dance. Then too it is not knowing, because you see the outer form of it, just the movements of the body. You don't know what is happening inside the dancer, what harmony is arising in him, what consciousness, what awareness is arising in him, what crystallization, what centering. You cannot see it, you cannot infer it. From the outside it is not available, and you cannot enter into the inner world of the dancer. The only way to enter there is to become a dancer.
All that is beautiful, deep, and great has to be lived.
Trust is one of the greatest things in life. Greater than love, because love knows of hate. Trust does not know anything about it. Love is still a duality. The hate part remains hidden; it has not been dropped. You can lute your lover within a second. Anything can cause it, and the hate part comes up and the love part goes down. In love it is only half what you call love; just beneath the surface the hate is always waiting to jump over and possess you. And it possesses you. Lovers go on fighting, continuous conflict. Somebody has written a book about love. The title is beautiful: THE INTIMATE ENEMY. Lovers are enemies also.
But trust is higher than love; it is nondual. It knows no hate. It knows no polarity, no opposite. It simply is one. It is the purest love -- love purified of hate, love which has dropped the hate part completely, love which cannot turn into a sour experience, bitter experience, love which has become almost unearthly, other-worldly.
So only those who love can trust. If you want to avoid love, and trust, your trust will be of a very lower status because it will continue to have the hate part. You have to move your energy first through love so you can become aware of the hate-and-love duality. Then is the frustration that comes out of the hate part, then an understanding through experience, and then you drop the hate part. Then pure love, the very essence, survives. Even the flower is not there, only the fragrance; then you rise into trust.
Of course it has nothing to do with rational understanding. In fact the more rational understanding disappears, the more trust will arise. Trust is in a way blind; in a way trust is the only clarity of vision there is. If you think from reason, trust will look blind. Rationalists will always call trust blind. If you look through the experience of trust, you will laugh; you will say, "I have got my eyes for the first time." Then trust is the only clarity there is. The vision is so clear, without any cloud of anger and hate, so transparent.