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Taoism - Daoism - Tao - Dao

VOL. 1, TAO: THE THREE TREASURES

Chapter-8

Attaining Absolute Indifference

Fifth Question

 

 

Energy Enhancement          Enlightened Texts          Taoism          Tao: The three treasures

 

 

The fifth question:

Question 5

YOU SPOKE OF BALANCE, THE MEETING POINT, THE BLENDING OF OPPOSITES -- BUT IT SEEMS TO BE AN INVISIBLE TIMELESS POINT. THEN HOW CAN IT BE KNOWN BY ME WHO IS TIME?

YOU ARE BOTH time and timelessness, otherwise balance could not be attained. But you have known only part of your being -- that part is time. If you know your whole being you know the timeless part also. For the whole there exists no time. Time is a relative concept, it exists only for people who are not whole. This has to be understood -- it is a delicate point and very complicated. Time is one of the most abstruse problems.

Saint Augustine says, "I know what time is when nobody asks me, but when somebody asks I don't know." Everybody knows what time is if nobody asks; if somebody insists that you define, explain what time is, then you are at a loss. You have been using it, every moment you have been talking about it and you have a subtle feeling about it, what it is, but when you want to be articulate about it you are at a loss.

Time is one of the most abstruse problems. Try to understand. Time is relative -- the first thing to be understood -- it is nothing absolute. For the whole universe there is no time because it cannot move from one point to another; both the points are in it. It contains all -- the past, the present, the future. If it doesn't contain the future already, how can the future ever exist? The whole cannot move in time because it contains time also. Time is part of its existence. That's why we say about the whole that it lives in eternity: eternity means timelessness, there is no time in it. Past, future, present -- all are implied in it.

Time exists for us because we live as parts. Space exists for us because we live as parts. They are relative phenomena. For the whole, space doesn't exist because it is contained in the whole. It cannot go anywhere else, because there is no anywhere else. The whole of space is in the whole. Where can it go? It exists here now, it always exists here now; otherwise has never been the case.

And you are both. If you live a divided life, if you live a partial life, if you live half asleep, almost sleep, then you live in time. If you live a fully awakened life, suddenly you live in eternity, timelessness. You have become the whole; now no time exists for you.

A German mystic, Eckhart, was on his deathbed.

A disciple -- a curious, inquiring man, a student of philosophy -- asked him, "Master, I know that you are dying, but I would like one question to be answered before you leave the body, otherwise it will haunt me my whole life."

Eckhart opened his eyes and said, "What is your question?"

The man said, "When you die, where will you go?"

Eckhart said, "There is no need to go anywhere." And he closed his eyes and died.

"There is no need to go anywhere," he said. I don't think that the man's inquiry was satisfied but a beautiful answer was given. It needs very deep understanding. Eckhart said, "There is no need to go anywhere." It means: I am everywhere now. Where is the need to go anywhere?

Buddha was asked the same question again and again -- when a Buddha dies where does he go? Buddha always laughed and kept quiet.

At the last moment again the question was raised and Buddha said, "Bring a small candle."

The candle was brought and Buddha said, "Light the candle."

The candle was lit and then Buddha said, "Bring it near to me."

The candle was brought nearer and nearer and then suddenly he blew it out and said, "I ask you where this candle light has gone; where has the flame gone?" The disciples were at a loss.

In Sanskrit the cessation of a flame is called nirvana. So Buddha said, "Just like this, when Buddha dies, he disappears. He becomes one with the whole. So it is irrelevant where he goes, because where can the whole go? Where has this flame gone? It has become one with the whole. Now it no more exists as an individual flame, the individuality is dropped."

That's why the word nirvana became most important in Buddhist terminology. It means cessation of a flame, total cessation of a flame. It remains because whatsoever is remains, but you cannot find it. Where will you find a flame which is no more? Individuality is lost, form is lost. Where will you find it? But can you say it is no more? It is, because how can a thing which was be no more? It disappeared, of course; became one with the formless, of course; became one with the whole, of course -- but it is. Now it exists as the whole.

You have both the possibilities. You can live in time, then you live as mind. Mind is time because mind divides life into past, present, future. Mind is the dividing factor. It is a great analyst, the great dissector. It dissects everything. You can live life through the mind, then you live in time. But you can live life directly, you can live life immediately, without mind. You can put the mind aside, then you live life timelessly, eternally. Then there is no past, then there is no future, then there is only present and present and present. It is always there.

Past is that present which you cannot see, and future is that present which you cannot see yet. Past is that present which has passed beyond you, beyond your perception; future is that present which has not yet come within the boundaries of your perception.

Just think of a small example. You are waiting under a long tall tree for someone. You can look at the road but there is a limitation. You can look one furlong to one side, one furlong to the other side, and then the road disappears. Another man is sitting in the tree, at the top of the tree. He can see further. He can see one mile in one direction, one mile in another direction.

You are waiting for a friend. The friend appears -- not for you, but for the man who is sitting at the top of the tree. The moment the friend appears on the road he has become present to the man at the top of the tree, but to you he is still future -- he has not yet appeared on the road. Unless he comes within your boundary of perception he will not be present. He is future. Past, future and present are relative; it depends on your height and where you are.

That's why Jainas insist that Mahavir knows all the three tenses of time -- because of his height. He can see end to end, nothing is hidden from him. So whatsoever you think is past is still present for him, and whatsoever you think is future is present for him.

Then the friend appears -- you talk to him and he moves on. After one furlong he disappears for you, he has become past. But for the man on the top of the tree he is still part of present. It depends how wide the compass of your understanding is. If your compass is total, then there is no time. Then you can see end to end. Then everything of the past is also present -- right now. Then everything that is going to happen in the future is also present -- right now. Then there is no past, no future; only present exists. Only one moment of present exists -- that moment is eternity.

You have both the possibilities. You can exist through the mind, then you are limited. It is just as if you are looking from a window towards the sky -- then the frame of the window becomes the frame of the sky. The frame of the mind becomes the frame of your world. Then you jump out of the window; you come out under the whole sky. Now there is no frame.

In French painting a new cult is arising, the cult of paintings without frames. It is a beautiful phenomenon, because all frames are false. In life everything exists without frame, but when you paint a picture you put a frame to it. That frame is the most false thing. And the irony is that sometimes people purchase such beautiful and decorative frames that even the picture is not as costly as the frame. The frame is more costly and precious -- and the frame is false. Life exists without a frame. Have you seen life anywhere with a frame? But you take a picture; immediately a frame comes into existence. The frame is false. All frames are from the mind; mind gives a frame to everything which is frameless, formless.

You can be both, it depends on you. In deep meditation the mind is no longer involved. It goes on functioning in the beginning but by and by, when you don't listen to it, it stops its chattering. Seeing that nobody bothers, seeing that nobody pays any attention, it stops.

The mind is just like a child. Have you seen a child do this? If he falls down, first he looks for his mother, to see if she is around somewhere. If she is, then he cries. If she is not, what is the point? Then he simply gets up, starts playing again because there is no point -- nobody is paying any attention. Nobody will bother unless the mother is there. And sometimes it happens that after half an hour the mother appears and he starts crying. Now it is absurd, but in a way logical. Because what is the point in crying when the mother is not there? Even if you are hurt it is pointless. When the mother comes now the hurt is no more, but it is meaningful to cry and weep for the hurt which is no more because the mother is expected to pay attention!

The mind is like a child. If you pay attention it cries. If you pay attention it creates problems. If you pay attention it goes on and on, there is no end to it. If you don't pay attention, suddenly the child realizes the mother is no more there, the child by and by realizes the mother is gone, and then he stops. When the mind stops you are immediate, then you face reality directly. Then there is no mediator in between, nobody to color it. Then the perception is clear, pure -- and you are in eternity.

 

Next: Chapter 8, Attaining Absolute Indifference, Sixth Question

 

Energy Enhancement          Enlightened Texts          Taoism          Tao: The three treasures

 

 

Chapter 8

 

 

 

 
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