THE ENERGY ENHANCEMENT MEDITATION COURSE BY VIDEO
VIGYAN BHAIRAV TANTRA VOL1
Changing the direction of energy
VIGYAN BHAIRAV TANTRA VOL1
Changing the direction of energy
IF ENLIGHTENMENT AND SAMADHI MEAN TOTAL CONSCIOUSNESS, COSMIC CONSCIOUSNESS, ALL-PERVADING CONSCIOUSNESS, THEN IT SEEMS VERY STRANGE TO CALL THIS STATE OF COSMIC CONSCIOUSNESS CENTERING, AS THE WORD `CENTERING' IMPLIES ONE-POINTEDNESS. WHY IS COSMIC CONSCIOUSNESS, OR SAMADHI, CALLED CENTERING?
Centering
is the path, not the goal. Centering is the method, not the result. Samadhi
is not called centering; centering is the technique to samadhi. Of course,
they look contradictory because when one realizes, becomes enlightened,
there is no center left.
Jacob Boehme has said that when one comes to the divine it can be described
in two ways: either the center is everywhere now, or the center is nowhere;
both mean the same thing. So the word `centering' seems contradictory, but
the path is not the goal and the method is not the result. And method can be
contradictory. So we have to understand it because these one hundred and
twelve methods are methods of centering.
But once you become centered you will explode. Centering is just to gather
yourself totally at one point. Once you are gathered at one point,
crystallized at one point, that point explodes automatically. Then there is
no center -- or then the center is everywhere. So centering is a means to
explode.
Why does centering become the method? If you are not centered your energy
is unfocused, it cannot explode. It is spread out; it cannot explode.
Explosion needs great energy. Explosion means that now you are not spread
out -- you are at one point. You become atomic; you become, really, a
spiritual atom. And only when you are centered enough to become an atom can
you explode. Then there is an atomic explosion.
That explosion is not talked about because it cannot be, so only the method
is given. The result is not talked about. It cannot be talked about. If you
do the method the result will follow, and there is no way to express it.
So remember this: basically, religion never talks about the experience
itself, it talks only about the method; it shows the how, not the what. The
what is left to you. If you do the how, the what will come to you. And there
is no way to convey it. One can know it, but he cannot convey it. It is such
an infinite experience that language becomes useless. The vastness is such
that no word is capable of expressing it. So only the method is given.
Buddha is reported to have said continuously for forty years, "Do not ask
me about the truth, about the divine, about nirvana, liberation. Do not ask
me anything about such things. Just ask me how to reach there. I can show
you the path, but I cannot give you the experience, not even in words." The
experience is personal; method is impersonal. Method is scientific,
impersonal; experience is always personal and poetic.
What do I mean when I differentiate in this way? Method is scientific. If
you can do it, centering will result. That centering is bound to result if
the method is done. If the centering is not happening, then you can know
that you are missing the point somewhere. Somewhere you have missed the
method; you have not followed it. Method is scientific; centering is
scientific; but when the explosion comes to you, it is poetic.
By poetic, I mean every one of you will experience it in a different way.
Then there is no common ground. And everyone will express it in a different
way. Buddha says something, Mahavir says something, Krishna says something
else, and Jesus, Mohammed, Moses and Lao Tsu, they all differ -- not in
methods, but in the way they express their experience. Only on one thing do
they all agree, that whatsoever they are saying is not expressing that which
they have felt. Only on that one point do they agree.
Still, they try. Still, they try to convey somehow, to hint. It seems
impossible, but if you have a sympathetic heart something may be conveyed.
But that needs a deep sympathy and love and reverence. So really, whenever
something is conveyed it doesn't depend on the conveyer, it depends on you.
If you can receive it in deep love and reverence, then something reaches
you. But if you are critical about it, then nothing reaches. Firstly, it is
difficult to express. And even if it is expressed you are critical -- then
the message becomes impossible; there is no communication.
The communication is very delicate. That is why in all these one hundred
and twelve methods it has been left out completely -- only hinted at. Shiva
says so many times: "Do this, and then the experience," and then he becomes
silent. "Do this, and then the blessing," and then he becomes silent.
"The blessing, the experience, the explosion": beyond them there is
personal experience. With that which cannot be expressed, it is better not
to try to express it -- because if expression is tried with that which
cannot be expressed, it will be misunderstood. So Shiva is silent. He is
talking simply of methods, techniques, of how to do it.
But centering is not the end; it is just the path. And why does centering
happen, develop, grow into an explosion? Because if much energy is centered
at one point, the point will explode. The point is so small and the energy
is so great, the point cannot contain it; hence the explosion.
This bulb can contain a particular quantity of electricity. If there is
more electricity, the bulb will explode. That is the reason for centering:
the more you are centered, the more energy is at your center. The moment
there is much energy, the center won't be able to contain it. It will
explode.
So it is scientific; it is just a scientific law. And if the center is not
exploding, that means you are still not centered. Once you are centered,
immediately the explosion follows. There is no time gap. So if you feel that
the explosion is not coming, it means that you are still not focused. Still
you do not have one center, still you have many centers, still you are
divided, still your energy is dissipated, still your energy is moving out.
When the energy moves out you are just being emptied of energy, dissipated.
Ultimately you will become impotent. Really, when death comes you have
already died; you are just a dead cell. You have been constantly throwing
energy outward -- so whatsoever may be the quantity of energy, within a
period you will become empty. Outgoing energy means death. You are dying
every moment; your energy is being emptied; you are throwing your energy,
dissipating it.
They say that even the sun which has been there for millions and millions
of years, such a great reservoir of energy, is being emptied constantly. And
within four billion years it will die. The sun will die simply because there
will be no energy to radiate. Every day it is dying because the rays are
carrying its energy toward the boundaries of the universe, if there are any
boundaries. The energy is going out.
Only man is capable of transforming and changing the direction of energy.
Otherwise death is a natural phenomenon -- everything dies. Only man is
capable of knowing the immortal, the deathless.
So you can reduce this whole thing into a law. If energy is moving out,
death will be the result and you will never know what life means. You can
only know a slow dying. You can never feel the intensity of being alive. If
energy moves out then death is the automatic result -- of anything,
whatsoever. If you can change the direction of energy -- energy not moving
out, but moving in -- then a mutation, a transformation happens.
Then this energy coming in becomes centered at one point in you. That point
is just near the navel -- because really, you are born as a navel. You are
connected with your mother at the navel. The life energy of the mother is
being poured into you through the navel. And once the navel cord is cut, you
are separated from the mother, you become an individual. Before that you are
not an individual, just part of your mother.
So real birth takes place when the navel cord is cut. Then the child takes
its own life, becomes its own center. That center is bound to be just at the
navel, because through the navel the energy comes to the child. That was the
connecting link. And still, whether you are aware or not, your navel remains
the center.
If energy begins to pour in, if you change the direction of the energy so
that it comes in, it will hit the navel. It will go on coming in and become
centered at the navel. When it is so much that the navel cannot contain it,
that the center cannot contain it any longer, the center explodes. In that
explosion, again you are no longer an individual. You were not an individual
when you were connected with your mother; again you will not be an
individual.
A new birth has taken place. You have become one with the cosmos. Now you
do not have any center; you cannot say "I." Now there is no ego. A Buddha, a
Krishna, goes on talking and using the word 'I'. That is simply formal; they
do not have any ego. They are NOT.
Buddha was dying. The day he was to die, many, many people, disciples,
sannyasi, gathered, and they were sad; they were weeping and crying. So
Buddha asked, "Why are you weeping?" Someone said, "Because soon you will be
no more."
Buddha laughed and said, "But I have been no more for forty years. I died
the day I became enlightened. The center has not been there for forty years.
So do not weep, do not be sad. No one is dying now. I am no more! But still
the word `I' has to be used even to denote that I am no more."
Energy moving in is the whole of religion, is what is meant by the
religious search. How to move the energy, how to create a total about turn?
These methods help. So remember, centering is not samadhi, centering is not
the experience. Centering is the door to the experience, and when there is
the experience there is no centering. So centering is just a passage.
You are not centered now: you are multi-centered really. That is why I say
you are not centered now. When you become centered, there is only one
center. Then the energy that has been moving to multi-centers has come back;
it is a homecoming. Then you are at your center; then... explosion. Again
the center is no more, but then you are not multi-centered. Then there is no
center at all. You have become one with the cosmos. Then existence and you
mean one and the same thing.
For example, an iceberg is floating in the sea. The iceberg has a center of
its own. It has a separate individuality; it is separate from the ocean.
Deep down it is not separate, because it is nothing but water at a
particular degree of temperature. The difference between the ocean water and
the iceberg is not in their nature -- naturally, they are the same. The
difference is only of temperature. And then the sun rises, and the
atmosphere becomes hot, and the iceberg begins to melt. Then there is no
iceberg: it has melted. Now you cannot find it because there is no
individuality, no center in it. It has become one with the ocean.
In you and in Buddha, in those who were crucifying Jesus and in Jesus, in
Krishna and in Arjuna, there is no difference in nature. Arjuna is like an
iceberg and Krishna is like an ocean. There is no difference in nature. They
both are one and the same, but Arjuna has a form, a name -- an individual,
isolated existence. He feels, "I am."
Through these methods of centering, the temperature will change, the
iceberg will melt, and then there will be no difference. That oceanic
feeling is samadhi; that being an iceberg is mind. And to feel oceanic is to
be a no-mind.
Centering is just the passage, the point of transformation from which the
iceberg will be no more. Before it there was no ocean -- only an iceberg.
After it there will be no iceberg -- only ocean. The oceanic feeling is
samadhi: it is to feel oneself one with the whole.
But I am not saying to think oneself one with the whole. You can think, but
thinking is before centering; that is not realization. You do not know --
you have only heard; you have read. You wish that someday this may happen to
you also, but you have not realized. Before centering you can go on
thinking, but that thinking is of no use. After centering there is no
thinker. You know! It has happened! You are no more; only the ocean is.
Centering is the method. Samadhi is the end.
Nothing has been said about what happens in samadhi because nothing can be
said. And Shiva is very scientific. He is not interested at all in telling.
He is telegraphic; he will not use a single extra word. So he simply hints:
"The experience, the blessing, the happening." Not only this, sometimes he
will simply say, "Then." He will say, "Be centered between two breaths and
THEN." And then he will stop. Then sometimes he will simply say, "Be in the
middle, just in the middle between two extremes, and THAT."
These are indications -- "That, then, the experience, the blessing, the
happening, the explosion." But then he stops completely. Why? We would like
him to say something more.
Two reasons. One: THAT cannot be explained. Why can it not be explained?
There are thinkers -- for example, modern positivists, language analysts and
others in Europe -- who say that which can be experienced can be explained.
And they have a point to make. They say if you can experience it, then why
cannot you tell of it. After all, what is an experience? You have
understood it, so why can you not make it understood for others? So they say
that if there is any experience, then it can be expressed. And if you cannot
express it, it shows simply that there is no experience. Then you are a
muddlehead -- confused, blurred. And if you cannot even express it, then
there is no possibility that you will be able to experience.
Because of this standpoint, they say religion is all hokum. Why can you not
express it if you can say you have experienced? Their point appeals to many,
but their argument is baseless. Leave aside religious experiences, ordinary
experiences also cannot be explained and expressed -- very simple
experiences.
I have a pain in my head, and if you have never experienced a headache, I
cannot explain to you what a headache means. That doesn't mean that I am
muddleheaded; that doesn't mean that I am only thinking and I am not
experiencing. The headache is there. I experience it in its totality, in its
full painfulness. But if you have not experienced a headache, it cannot be
explained, it cannot be expressed to you. If you also have experienced it,
then of course there is no problem, it can be expressed.
Buddha's difficulty is that he has to talk with non-buddhas -- not
non-Buddhists, because non-Buddhists can also be buddhas. Jesus is a
non-Buddhist, but he is a buddha. Because Buddha is to communicate with
those who have not experienced, there is a difficulty. You do not know what
a headache is. There are many who have not known headaches. They have only
heard the word; it means nothing to them.
You can talk with a blind man about light, but nothing is conveyed. He
hears the word `light', he hears the explanation. He can understand the
whole theory of light, but still the word `light' conveys nothing to him.
Unless he can experience, communication is impossible. So note it:
communication is possible only if two persons are communicating who have had
the same experience.
We are able to communicate in ordinary life because our experiences are
similar. But even then, if one is going to split hairs then there will be
difficulties. I say the sky is blue and you also say the sky is blue, but
how are we to decide that my experience of blue and your experience of blue
is the same? There is no possible way to decide.
I may be looking at one shade of blue and you may be looking at a different
shade of blue, but what I am looking at inside, what I am experiencing,
cannot be conveyed to you. I can simply say "blue." You also say "blue," but
blue has a thousand shades -- and not only shades, `blue' has thousands of
meanings. In my pattern of mind, blue may mean one thing. To you it may mean
something else, because blue is not the meaning. The meaning is always in
the pattern of the mind. So even in common experiences it is difficult to
communicate.
Moreover, there are experiences which are of the beyond. For example,
someone has fallen in love. He experiences something. His whole life is at
stake, but he cannot explain what has happened to him, what is happening to
him. He can weep, he can sing, he can dance; these are indications that
something is happening in him. But what is happening in him? When love
happens to someone, what is happening really? And love is not very uncommon.
It happens to everyone in some way or other. But still, we have not been
able to express yet what happens inside.
There are persons who feel love as a fever, as a sort of disease. Rousseau
says that youth is not the peak of human life, because youth is prone to the
disease called love. Unless one becomes so old that love loses all meaning,
mind remains muddled and puzzled. So wisdom is possible only in very, very
old age. Love will not allow you to be wise -- that is his feeling.
There are others who may feel differently. Those who are really wise will
become silent about love. They will not say anything -- because the feeling
is so infinite, so deep, that language is bound to betray it. And if it is
expressed then one feels guilty, because one can never do justice to the
feeling of the infinite. So one remains silent: the deeper the experience,
the less the possibility of expression.
Buddha remained silent about God not because there is no God. And those who
are very much vocal about God really show they have no experience. Buddha
remained silent. Whenever he would go to any town, he would declare,
"Please, do not ask anything about God. You can ask anything, but not about
God."
Scholars, pundits, who had no experience really but only knowledge, started
talking about Buddha and creating rumors, saying, "He is silent because he
doesn't know. If he knows then why will he not say?" And Buddha would laugh.
That laughter could be understood only by very few.
If love cannot be expressed, then how can God be expressed? Then any
expression is harmful -- that is one thing. That is why Shiva is silent
about the experience. He goes to the point from where a finger can be used
as an indication -- "Then, that, the experience" -- and then he becomes
silent.
The second reason is: even if it can be expressed in a certain way, even if
it can be expressed only partially... Even if it cannot be expressed,
really, then too some parallels can be created to help. But those too Shiva
is not using, and there is a reason. It is because our minds are so greedy
that whenever something is said about that experience the mind clings to it.
And then the mind forgets the method and remembers only the experience,
because method needs effort -- a long effort which is sometimes tedious,
sometimes dangerous. A long sustained effort is needed.
So we forget about the method. We remember the result and we go on
imagining, wishing, desiring the result. And one can fool oneself very
easily. One can imagine that the result has been achieved.
Someone was here a few days before. He is a sannyasin -- an old man, a very
old man. He took sannyas thirty years ago; now he is near seventy. He came
to me and he said, "I have come to make some inquiries, to know something."
So I asked him, "What do you want to know?"
Suddenly he changed. He said, "No, not to know really -- just to meet you,
because whatsoever can be known I have known already."
For thirty years he has been imagining, desiring -- desiring bliss, divine
experiences -- and now, at this late age, he has become weak and death is
near. Now he is creating hallucinations that he has experienced. So I told
him, "If you have experienced, then keep silent. Be here with me for a few
moments because then there is no need to talk."
Then he became restless. He said, "Okay! Then suppose that I have not
experienced. Then tell me something."
So I told him, "There is no possibility with me to suppose anything. Either
you have known or you have not known," I said. "So be clear about it. If you
have known, then keep quiet. Be here for a few moments and then go. If you
have not known, then be clear. Then tell me so."
Then he was puzzled. He had come to inquire about some methods. Then he
said, "Really, I have not experienced, but I have been thinking so much
about AHAM BRAHMASMI -- I am the BRAHMAN -- that sometimes I forget that I
have only been thinking. I have repeated it so much, day and night, for
thirty years continuously, that sometimes I completely forget that I have
not known this. It is just a borrowed saying."
It is difficult to remember what is knowledge and what is experience. They
get confused; they get mingled and mixed. And it is very easy to feel that
your knowledge has become your experience. The human mind is so deceptive,
so cunning, that that is possible. That is another reason why Shiva has
remained silent about the experience. He will not say anything about it. He
goes on talking about methods, remaining completely silent about the result.
You cannot be deceived by him.
That is one of the reasons why this book, one of the most significant of
books, has remained altogether unknown. This VIGYANA BHAIRAVA TANTRA is one
of the most significant books in the world. No Bible, no Veda, no Gita is so
significant, but it has remained completely unknown. The reason? It contains
only simple methods without any possibility for your greed to cling to the
result.
ENERGY ENHANCEMENT
THE CORE ENERGY TECHNIQUES !!
ENERGY
ENHANCEMENT, !!! ULTIMATE !!!!!! ANCIENT !!! !!! EFFECTIVE !!!!!
SUCCESSFUL !!!
1. Get into Intense alignment with Your Own Kundalini Energy and Immediate
Access to the Meditative State.
2. Remove your Energy Blockages with The Circulation of the Energies, the
Kundalini Kriyas, Ancient Taoist Energy Circulations which have worked
effectively for 5000 years to help all towards ENLIGHTENMENT.
3. The Grounding of all your Negative Energies through Alchemical VITRIOL -
Become Incredibly POSITIVE and ENERGETIC!!
4. Alignment with Your Higher Self - INCREASE YOUR IQ, INCREASE YOUR LUCK,
ACCESS YOUR HIGHEST ENERGIES!! ACHIEVE WHAT YOU WERE PUT ON THIS PLANET TO DO.
5. Learn how to USE and Increase the LOVE of Your Heart Center to ZAP YOUR
NEGATIVE EMOTIONS AND DEVELOP PSYCHIC POWERS TO HEAL YOURSELF AND OTHERS.
6. Overcome ENERGY VAMPIRES - MASTER ENERGY PROTECTION AND MAINTAIN YOUR HIGH
ENERGIES!!
7. EXPERIENCE INCREDIBLE RELATIONSHIPS WITH ENERGY ENHANCEMENT - THE CORE ENERGY
TECHNIQUES
8. ENERGY ENHANCEMENT Techniques are the source of all Successful spiritual
training courses over the last 5000 years. Become a Jedi Master, a Gandalf, a
Transmitter of the FORCE a Bringer of the Light!!
GET MORE ENERGY!!!
ENERGY ENHANCEMENT -
!!! ULTIMATE !!!
!!! ANCIENT !!!
!!! EFFECTIVE !!!
!!! SUCCESSFUL !!!
Goto and SIGNUP NOW!!
https://www.energyenhancement.org/HomeStudyMeditationCourse.htm
CLICK BELOW TO GO TO
Take your time, this site has much new wonderful information. |
The mind wants to cling to the result. The mind is not interested in the
method; it is interested in the end result. And if you can bypass the method
and reach the result, the mind will be extremely happy.
Someone was asking me, "Why so many methods? Kabir has said, 'SAHAJ SAMADHI
BHALI -- be spontaneous.' Spontaneous ecstasy is good, so there is no need
of methods."
I told him, "If you have achieved SAHAJ SAMADHI -- spontaneous ecstasy --
then of course no method is useful; there is no need. Why have you come
here?"
He said, "I have not achieved yet, but I feel that SAHAJ -- the spontaneous
-- is better."
"But why do you feel that the spontaneous is better?" I said. Because no
method is suggested, the mind feels good that you have nothing to do -- and
without doing, you can have EVERYTHING !
Because of this Zen has become a craze in the West -- because Zen says,
achieve it effortlessly; there is no need of effort. Zen is right; there is
no need for an effort. But remember, to achieve this point of no-effort you
will need a long, long effort. To achieve a point where no effort is needed,
to achieve a point where you can remain in non-doing, a long effort will be
needed. But the superficial conclusion that Zen says no effort is needed has
become very appealing in the West. If no effort is needed then the mind
says: this is the right thing, because you can do it without doing anything.
But no one can do it.
Suzuki, who made Zen known in the West, has done a service and also a
disservice. And the disservice will remain for a longer period. He was a
very authentic man, one of the most authentic men of this century, and for
his whole life he struggled to carry the message of Zen to the West. And
alone, with his own effort, he made it known in the West. And now there is a
craze; there are Zen friends all over the West. Nothing appeals like Zen
now.
But the point is missed. The appeal has come only because Zen says no
method is needed, no effort is needed. You do not have to do anything;
spontaneously it flowers.
This is right -- but you are not spontaneous, so it will never flower in
you. To be spontaneous... It looks absurd and contradictory, because for you
to be spontaneous many methods are needed to purify you, to make you
innocent so that you can be spontaneous. Otherwise you cannot be spontaneous
in anything.
This VIGYANA BHAIRAVA TANTRA was translated into English by Paul Reps. He
has written a very beautiful book, ZEN FLESH, ZEN BONES, and just in the
appendix he included this book VIGYANA BHAIRAVA TANTRA. The whole book is
concerned with Zen; just in the appendix he added this book also, the one
hundred and twelve methods, and he called it a pre-Zen writing. Many Zen
followers didn't like this because they said, "Zen says no effort is needed,
and this book is concerned only with effort. This book is concerned only
with methods, and Zen says no method, no effort is needed. So it is
anti-Zen, not pre-Zen." Superficially they are right, but deep down they are
not, because to achieve a spontaneous being one has to travel a long way.
One of Gurdjieff's disciples, Ouspensky, used to say, whenever someone
would come to him to ask about the path, "We don't know anything about the
path. We only teach about some footpaths which lead to the path. The path is
not known to us." Do not think that you are already on the path. Even the
path is far away. From where you are, from that point, even the path is far
away. So first you have to reach to the path. Ouspensky was a very humble
man, and it is very difficult to be religious and to be humble -- very, very
difficult, because once you begin to feel that you know, the head goes mad.
He would always say, "We don't know anything about the path. It is very far
away, and there is no need just now to discuss it." Wherever you are, first
you have to create a link, a small bridge, a footpath which will lead you to
the path.
Spontaneity -- SAHAJ YOGA -- is very far away from you. In the place where
you are, you are totally artificial, cultivated and cultured. Nothing is
spontaneous -- NOTHING, I say, is spontaneous. When nothing is spontaneous
in your life, how can religion be spontaneous? When nothing is spontaneous,
even love is not spontaneous. Even love is a bargain, even love is a
calculation, even love is an effort. Then nothing can be spontaneous. And
then to explode spontaneously into the cosmos is impossible.
From the situation you are in, from that situation it is impossible. First
you will have to throw away all your artificiality, all your false
attitudes, all your cultivated conventions, all your prejudices. Only then
will a spontaneous happening be possible. These methods will help you to
come to a point from where nothing is needed to be done -- just your being
is enough. But mind can deceive. And mind easily deceives, because then it
can get consolation.
Shiva never talks about any result, just methods. Remember this emphasis.
Do something, so that a moment may be possible when nothing is needed, when
your central being can just dissolve into the cosmos. But that has to be
achieved. Zen's appeal is for the wrong reasons, and the same is true for
Krishnamurti, because he says no yoga is needed, no method is needed.
Really, he says there is no method of meditation. He is right.
He is right, but Shiva says these one hundred and twelve methods of
meditation are there, and Shiva is also right. And as far as YOU are
concerned, Shiva is more right. And if you have to choose between
Krishnamurti and Shiva, then choose Shiva. Krishnamurti is of no use to you.
Even this can be said to help you -- that Krishnamurti is absolutely wrong.
Remember, I say to help you. And he is harmful. That too I say to help you,
because if you get into his argument you will not achieve samadhi. You will
achieve only one conclusion -- that no method is needed. And that is
dangerous. For you method is needed!
There comes a moment when no method is needed, but that moment has not come
for you yet. And before that moment, to know about something that is ahead
is dangerous. That is why Shiva is silent. He will not say anything of the
future, of what will happen. He simply sticks to you, to what you are and
what is to be done with you. Krishnamurti goes on talking in terms which
cannot be understood by you.
The logic can be felt. The logic is right; it is beautiful. It will be
good if you can remember the logic of Krishnamurti. He says that if you are
doing some method, then who is doing that method? The mind is doing it. And
how can any method done by mind dissolve mind? Rather, on the contrary, it
will strengthen it more; it will strengthen your mind more. It will become a
conditioning, it will be false.
So meditation is spontaneous; you cannot do anything about it. What can you
do about love? Can you practice any method for how to love? If you practice,
then your love will be false. It happens, it cannot be practiced. If even
love cannot be practiced, how can prayer be practiced? How can meditation be
practiced?
The logic is exactly, absolutely right -- but not for you, because by
listening to this logic continuously you will be conditioned by this logic.
And those who have been listening to Krishnamurti for forty years are the
most conditioned persons I have come across. They say there is no method,
and still they are nowhere.
I say, "You have understood there is no method and you do not practice any
method, but has the spontaneity flowered in you?" They say, "No!"
And if I tell them, "Then practice some method," immediately their
conditioning comes in. They say, "There is no method."
They have not been practicing any method, and samadhi has not happened. And
if you tell them, "Then try some method," they say there is no method. So
they are in a dilemma. They have not moved an inch, and the reason is that
they have been told something which was not for them.
It is like teaching a small child about sex. You can go on teaching, but
you are saying something which is as yet meaningless for the child. And your
teaching will be dangerous because you are conditioning his mind. It is not
his need; he is not concerned with it. He doesn't know what sex means
because his glands are still not functioning; his body is still not sexual.
His energy has not yet moved biologically to the sex center, and you are
talking to him. Because he has ears, do you think that anything can be
taught to him? Because he can nod his head, do you think you can teach him
anything?
You can teach, and your teaching can become dangerous and harmful. Sex is
not an inquiry for him, it has not become a problem for him. He has not
reached that point of maturity where sex becomes significant. Wait! When he
begins to inquire, when he matures and when he asks questions, then tell
him. And never tell more than he can understand, because that more will
become a burden on his head. It is the same with the phenomenon of
meditation.
You can be taught only about methods, not about results -- that is taking a
jump. And without getting a foothold on the method, taking the jump is
simply a cerebral affair, a mental affair. And then you will always miss the
method.
It is like small children doing arithmetic. They can always go to the back
of the book and can know the answer. The answer is there; at the back of the
book, the answers are given. They can look at the question, then they can go
to the back and know the answer. And once a child knows the answer it is
very difficult for him to learn the method, because there seems to be no
need. When he already knows the answer, there is no need.
And really, he will do the whole thing in reverse order. Then through any
false, pseudo method he will arrive at the answer. He knows the real thing,
he knows the answer, so he can arrive at the answer by just creating a false
method. And this happens so much in religion that it seems, as far as
religion is concerned, everyone is just doing what children do.
The answer is not good for you. The question is there, the method is there,
and the answer must be reached by you. No one else should give you the
answer. The real teachers do not help you to know the answer before the
process is done, they simply help you to go through the process. In fact,
even if you have known somehow, even if you have stolen some answer from
somewhere, they will say that this is wrong. It may not be wrong, but they
will say, "This is wrong. Throw this -- it is not needed." They will debar
you from knowing the answer before you really come to know it. That is why
no answer is given.
Shiva's beloved, Devi, has asked him questions. He is giving simple
methods. The question is there, the method is there. The answer is left for
you to work out, to live out.
So remember, centering is the method, not the result. The result is cosmic,
oceanic experience. There is no center then.
The second question:
Question 2
YOU SAID IF ONE CAN REALLY LOVE, THEN LOVE ALONE IS ENOUGH AND THE ONE
HUNDRED AND TWELVE METHODS OF MEDITATION ARE NOT NEEDED. AS YOU HAVE
EXPLAINED REAL LOVE, I FEEL REALLY THAT I LOVE, I BELIEVE. BUT THE BLISS I
ENCOUNTER IN MEDITATION FEELS TO BE OF QUITE ANOTHER DIMENSION THAN THE DEEP
CONTENTMENT I EXPERIENCE FROM LOVE, AND I CANNOT IMAGINE BEING WITHOUT
MEDITATION ALSO. SO EXPLAIN MORE ABOUT HOW LOVE ALONE WITHOUT MEDITATION CAN
BE ENOUGH.
Many things will have to be understood. One, if you are really in love you
will not inquire at all about meditation -- because love is such a total
fulfillment that it is never felt that something is lacking, that some gap
is to be filled, that you need something more. If you feel that something
more is needed, the gap is there. If you feel that something more is to be
done and experienced, then love is just a feeling, not a reality. I do not
doubt your belief, you may believe that you are in love. Your belief is
authentic; you are not deceiving anyone. You feel that you are in love, but
the symptoms show that you are not.
What are the symptoms of being in love? Three things. First, absolute
contentment. Nothing else is needed; not even God is needed. Second, no
future. This very moment of love is eternity. No next moment, no future, no
tomorrow. Love is a happening in the present. And third, you cease to be,
you are no more. If you still are, then you have still not entered the
temple of love.
If these three things happen... If you are not, then who is going to
meditate? If there is no future, then all methods become useless because
methods are for the future, for a result. And if at this very moment you are
content, absolutely content, where is the motivation to do anything?
There is a school of psychologists -- and this is one of the most
significant trends in modern thinking -- that started with Wilhelm Reich. He
said that every mental disease arises because of the lack of love. Because
you cannot feel deep love, because you cannot be in it totally, this
unfulfilled being craves for fulfillment in many dimensions.
When I say that "If you can love, nothing is needed," I do not mean that
then love is enough. I mean that once you love deeply, love becomes a door
-- just like any meditation. What is meditation going to do? These three
things: It will create contentment; it will allow you to remain in the
present, help you to remain in the present; and it will destroy your ego.
These three things meditation is going to do -- with any method. So you can
say it this way: love is the natural method. If the natural method has been
missed, then other artificial methods have to be supplied.
But one can feel that one is in love; then these three things will become
criteria for him. He will think that these should be made the touchstones,
the measures and he will observe whether these three things are happening.
If they are not happening, then his feeling can be many other things, but
not love. And the feeling of love is a great phenomenon, it can be many
things. It can be lust; it can be simple sex; it can be just a possessive
tendency. It can be just an occupation because you cannot be alone, and you
need someone because you are afraid and you need security. The presence of
the other helps you to be secure. Or it may be just a sexual relationship.
Energy needs outlets. Energy goes on accumulating -- then it becomes a
burden. You have to throw it and release it. So your love may be just a
release. Love can be many things, and love is many things. And ordinarily,
love is many things except LOVE. To me, love is meditation. So try this:
with your lover, be in meditation. Whenever your lover or beloved is
present, be in deep meditation. Make this presence of each other a
meditative state.
Ordinarily, you are doing the very opposite. Whenever lovers are together
they are fighting. When they are separated then they are thinking of each
other, and when they are together they are fighting. When they are separated
again, then again they are thinking about each other. When they are put
together, again the fight starts. This is not love!
So I will suggest some points. Make the presence of your beloved or lover a
meditative state. Be silent. Remain close, but be silent. Use each other's
presence to drop the mind; do not think. If you are thinking while your
lover is with you, then you are not with your lover. How can you be? You are
both there, but miles apart. You are thinking your thoughts, your lover is
thinking his thoughts. You just appear to be near, but you are not --
because when two minds are thinking, they are poles apart.
Real love means cessation of thinking. In the presence of your beloved or
lover, cease completely to think; then only are you near. Then suddenly you
are one, then bodies cannot separate you. Then deep down within the body,
someone has broken the barrier. The silence breaks the barrier -- that is
one thing.
Make your relationship a sacred phenomenon. When you are really in love,
the object of love becomes divine. If it is not, then know well it is not a
love relationship; it is impossible. A love relationship is not a profane
relationship. But have you ever felt any reverence for your beloved? You may
have felt many other things, but never reverence.
It seems inconceivable, but India has tried many, many ways... That is why
India has been insisting that this love relationship between man and woman
should be a sacred phenomenon, not a worldly relationship. The lover, the
beloved, they become divine. You cannot look at them in any other way.
I wonder, have you ever felt any reverence for your wife? The very thing
seems irrelevant -- reverence for a wife? There is no question. You can feel
condemnation, you can feel everything, but never reverence. The relationship
is just worldly; you are using each other. The wife may say that she
respects her husband, but I have not seen a single wife who really respects.
Traditionally, because it has been a convention to respect the husband, the
wife goes on saying she respects, and so she will not even utter his name.
Not because of respect, because she can utter anything, but she will not
utter his name just traditionally.
Reverence is the second thing. In the presence of your beloved or lover,
feel reverence. If you cannot see the divine in your beloved or lover, you
cannot see him anywhere else. How can you see him in a tree, where no
relationship exists? When no deep intimacy prevails, how can you see him in
a rock or a tree? They are unrelated. If you cannot see him in the person
you love, if God is not felt there, he cannot be felt anywhere else. And if
he can be felt there, sooner or later you will feel him everywhere --
because once the door is thrown open, once you have a glimpse of the divine
in any person, then you cannot forget that glimpse. And because of that,
then everything becomes a door. That is why I say love itself is a
meditation.
So do not think in contrast -- whether to love or to meditate. That was not
my meaning. Do not try to choose whether to love or to meditate. Love
meditatively, or meditate lovingly. Do not create any division. Love is a
very natural phenomenon, and it can be used as a vehicle. And tantra has
used it as a vehicle -- not only love, even sex tantra has used as a
vehicle.
Tantra says that in a deep sex act you can meditate more easily than in any
other state of mind -- because this is a natural, biological ecstasy. But
whatsoever is known by the sex act is in a very perverted form. So whenever
such things are said you feel uneasy, because whatsoever you have known in
the name of sex is not sex. It is just a shadow, because the whole society
has cultivated your mind against sex.
Everyone is a suppressed person, so natural sex is impossible. And whenever
you are in a sex act, a deep guilt feeling is always present there. That
guilt feeling becomes a barrier, and one of the greatest opportunities is
lost. You could have used it to go deep down into yourself.
Tantra says, in the sex act be meditative. Feel the whole phenomenon as
holy; do not feel guilty. Rather, feel blessed that nature has given you one
source through which you can go deep into ecstasy immediately. And then, be
totally free in it. Do not repress; do not resist. Let the sexual communion
take hold of you. Forget yourself; throw all your inhibitions. Be absolutely
natural, and then you will feel a deep music in the body.
When both bodies become one harmony, then you will forget completely that
you are -- and still, you will be. Then you will forget the "I": there will
be no "I", just existence playing with existence, one being with another.
And the two will become one. There will be no thinking; future will cease
and you will be in the present this very moment. Without any guilt, without
any inhibition, make it a meditation, and then sex is transformed. Then sex
itself becomes a door.
If sex becomes a door, by and by sex ceases to be sexual. And a moment
comes when sex has gone -- only the perfume has remained. That perfume is
love. And later on, even that perfume disappears, and then that which
remains is samadhi.
Tantra says nothing has to be taken as an enemy. Every energy is friendly;
one has just to know how to use it. So do not make any choice. Transform
your love into meditation and transform your meditation into love. Then soon
you will forget the word and you will know the real thing, which is not the
word. The word `love' is not love, and the word `meditation' is not
meditation, and the word `God' is not God. These are only words. And if you
can penetrate in, then God, meditation, love; they all become one.
ENERGY ENHANCEMENT
THE CORE ENERGY TECHNIQUES !!
CLICK BELOW TO GO TO
Take your time, this site has much new wonderful information. |
ENERGY ENHANCEMENT OSHO MEDITATION ARTICLES INTRODUCTION TESTIMONIALS EE DIRECTORS EE FAQS EE LEVEL1 EE LEVEL2 EE LEVEL3 EE LEVEL4 EE DVD VIDEO COURSE EE ONLINE COURSE COURSE IN ARGENTINA COURSE IN SPAIN COURSE IN PERU + IGUAZU EE COURSES INDIA TOUR EE COURSES TAJ MAHAL EE YOGA TEACHER TRAINING TALKS BY SATCHIDANAND EE E BOOK EE REIKI EE TEACHER TRAINING |