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ZEN: THE PATH OF PARADOX
VOL. 3
Chapter 6: Grace is Being Herenow
Question 2
Energy Enhancement Enlightened Texts Zen Paradox, Vol. 3
The second question:
Question 2
IS SOMETHING ESSENTIALLY MISSING IN WESTERN PSYCHOTHERAPIES?
IT IS NOT ONLY THAT SOMETHING ESSENTIALLY IS missing in Western psychotherapies -- THE ESSENTIAL is missing! The Western psychotherapies are still objective, from the outside. They have not yet come to the point where meditation becomes the MOST important thing in psychotherapy. They are still looking from the outside -- they are looking at the behaviour.
Behaviour is the outermost expression of your psychology, but it is not the source. It is the outcome, the by-product. The Western psychotherapies are still pruning the leaves of a tree. By pruning the leaves of a tree you cannot destroy the tree. They have not yet reached to the roots; those roots are hidden underground. They are looking aboveground. When you look at the tree you rend to forget the roots -- they are not visible, they are not obvious. Roots are not so foolish as to be obvious; roots are not so foolish as to be there, very apparent. They are hiding themselves; they are the secret source of the tree. The secret source has to remain at the most secret place so nobody approaches it easily. Exactly the same is the case with man.
Western psychology still goes on thinking about the leaves and the branches and the foliage, and the OUTER expression of psychology. But from where it all arises -- the source, the innermost core of it -- is still not tapped, it remains untouched.
When a psychology starts entering into the subjectivity of humanity, it becomes a technique of meditation. Then it is no more concerned with the behaviour, it is no more concerned with the act, it is no more concerned with the symptoms. It is more concerned with the very source of it all. And by changing the source, all is changed. Without changing the source, you can go on changing everything and nothing basically is ever changed.
Without changing the source, all is just patchwork. Somebody becomes ill -- mentally ill -- what does it show? It simply shows that some root in that man's being is rotten; somewhere in the source there is poison. You patch him up; you do something on the surface. You analyze his behaviour and his dreams, and you try to understand his problem objectively, from the outside. You watch and you try to patch up. Yes, it can be done. The illness can be stopped from one point, but sooner or later it will assert itself from another point, because the source poison has not been changed yet. Only the symptom has been treated, not the disease itself.
The same goes on in medicine too. You have a headache? They will give you aspro. Aspro is not a cure, it simply makes you unaware of the symptom. The aspro does not destroy the headache; it simply does not allow you to know about it. It confuses you The headache remains there but you are no more aware of it. It creates a kind of oblivion.
But why in the first place was the headache there? Ordinary medicine does not bother about it. If you go to a doctor he is not going to be bothered why in the first place you have the headache. You have the headache! -- the problem is simple for him: "The symptom is there, take this medicine -- some drug, some chemical -- and that symptom will disappear." The headache may disappear and you may have a disturbed stomach the next day; another symptom has come up.
Man is one; man is a totality -- an organic unity. you can push a problem from one side, it will assert itself from another side. It may take time to come to the other side, to travel to that point, but it is bound to come. And then pushed from that side it moves to another side... and man has many sides. It goes on being pushed from one corner to another.
Out of all this you become more and more ill rather than healthy. And sometimes it happens that a very small disease becomes a big disease. For example, if the headache is not allowed, and the stomachache is not allowed, and the backache is not allowed, and NO ache is ever allowed... immediately the ache comes and you take something and you stop it. If for years together you go on with this repression -- this is repression -- then one day ALL that disease gathers together, asserts itself in a more organized way. It can become cancer. All that has gathered together and now it asserts itself almost like an explosion.
Why for cancer have we not yet been able to find a drug? Maybe cancer is an expression of all the repressed diseases of man. We know how to repress single diseases up to now; now this is not a single disease, this is a very collective attack. It is a total attack -- ALL the diseases have gone together, joined hands together. They have made an army... and they attack you. That's why drugs are failing; there seems to be no possibility right now that any drug will be found.
Cancer is a new disease. It does not exist in primitive societies. Why? -- it has to be asked why it does not exist in primitive societies. Because the primitive man does not repress, there is no need. It is a REBELLION of your very system. If you don't repress, there is no need for any rebellion. Small things happen and go.
The religious attitude is to look, not for the symptom but for the source. That's what I call 'The Psychology of the Buddhas'. If you have a headache, that is not your illness, that is not your disease. In fact, that is a signal from your body that something is going wrong in the source -- run to the source! Find out what is going wrong. The head is simply giving you a signal, a danger signal, an alarm that "Listen to the body. Something is going wrong. You are doing something which is not right, which is destroying the harmony of the body. Don't do it any more! otherwise the headache will go on reminding you."
The headache is not the disease, and the headache is not your enemy -- it is your friend. It is in your service. It is very, very essential for your existence that the body should make you alert when something goes wrong. Rather than changing that wrong, you simply put the alarm off -- you take an aspro. This is absurd. And this is what is happening in medicine and this is what is happening in psychotherapies -- symptomatic treatment.
That's why the essential is missing. The essential is: look into the source. Next time you have a headache try a small medita-tive technique, just experimentally, then you can go on to bigger diseases and bigger symptoms.
When you have a headache just try a small experiment. Sit silently and watch it, look into it -- not as if you are looking at an enemy, no. If you are looking at it as your enemy, you will not be able to look rightly. You will avoid -- nobody looks at the enemy directly; one avoids, one tends to avoid. Look at it as your friend. It is your friend; it is in your service. It is saying, "Something is wrong -- look into it." Just sit silently and look into the headache with no idea of stopping it, with no desire that it should disappear, no conflict, no fight, no antagonism. Just look into it, into what it is.
Watch, so if there is some inner message, the headache can give it to you. It has a coded message. And if you look silently you will be surprised. If you look silently three things will happen. First: the more you look into it, the more severe it will become. And then you will be a little puzzled: "How is it going to help if it is becoming more severe?" It is becoming more severe because you have been avoiding it. It was there but you were avoiding it; you were already repressing -- even without the aspro you were repressing it. When you look into it, repression disappears. The headache will come to its natural severity. Then you are hearing it with unplugged ears, no wool around your ears. It will be very severe.
First thing: it will become severe. If it is becoming severe, you can be satisfied that you are looking rightly. If it does not become severe, then you are not looking yet; you are still avoiding. Look into it -- it becomes severe. That is the first indication that yes, it is in your vision.
The second thing will be that it will become more pin-pointed; it will not be spread over a bigger space. First you were thinking, "It is my whole head aching." Now you will see it is not the whole head, it is just a small spot. That is also an indication that now you are gazing more deeply into it. The spread feeling of the ache is a trick -- that is a way to avoid it. If it is in one point then it will be more severe. So you create an illusion that it is the whole head which is aching. Spread all over the head, then it is not so intense at any point. These are tricks that we go on playing.
Look into it and the second step will be that it comes to be smaller and smaller and smaller. And a moment comes when it is just the very point of a needle -- very sharp, immensely sharp, very painful. You have never seen such pain in the head. But very much confined to a small spot. Go on looking into it.
And then the third and the most important thing happens. If you go on looking at this point when it is very severe and confined and concentrated at one point, you will see many times that it disappears. When your gaze is perfect it will disappear. And when it disappears you will have the glimpse of where it is coming from -- what the cause is. When the effect disappears you will see the cause. It will happen many times. Again it will be there. Your gaze is no more that alert, that concentrated, that attentive -- it will come back. Whenever your gaze is REALLY there. it will disappear; and when it disappears, hidden behind it is the cause. And you will be surprised your mind is ready to reveal what the cause is.
A thousand and one causes there can be. There are different causes. The same alarm is given because the alarm system is simple. There are not many alarm systems in your body. For different causes the same alarm is given. You may have been angry lately and you have not expressed it. Suddenly, like a revelation, it will be standing there. You will see all your anger that you have been carrying, carrying... like pus inside you. Now this is too much, and that anger wants to be released. It needs a catharsis. Cathart! -- and immediately you will see the headache has disappeared. And there was no need for the aspro, no need for any treatment.
And when the anger has disappeared, a totally different quality of well-being will arise in you that can never arise out of the aspro. Aspro represses -- anger remains hidden inside you, violence goes on raging inside you. You only keep the alarm shut, that's all. Nothing changes, only the alarm is no more there.
This goes on and on, and it becomes more and more accumulated. It may give you ulcers, it may give you tuberculosis -- one day it can give you cancer. When a great quantity gathers, there are qualitative changes. There is a certain limit for the body to tolerate anything, beyond that limit it starts feeling ill. So is the case with mind. And never think of body and mind as two separate things; they are not. Man is body-mind, psychosomatic.
Now there are two psychologies in the West: psychologies which don't bother much about the body, and psychologies which don't bother much about the mind -- psychologies rooted in the body and psychologies tooted in the mind -- the old Cartesian dichotomy continues. A real psychology will not be in any way leaning either towards the mind or towards the body; it will take the totality of man as one unity.
Man is psychosomatic; man is body-mind together. Body is nothing but mind expressed outwardly, and mind is nothing but body unexpressed in the deeper source of your being. Both are poles of one energy. The one energy vibrates, pulsates, affects both. So the psychology cannot be Pavlovian or Skinnerian. The psychology cannot be a behaviouristic psychology, and the psychology cannot be just Freudian or Jungian; they are half half. And the half-truth is sometimes far worse than the whole untruth. The whole untruth is at least whole. The half-truth is more dangerous -- and Western psychotherapies are caught up in it. Half are caught up with the body, half are caught up with the mind.
Descartes goes on reigning yet; he still remains the father of Western philosophy. He should be dethroned, the sooner the better. Any dichotomy in man, any division, any split in man, is dangerous because man exists as one organic unit, man exists as one dance. And everything is interconnected, nothing is separate. And man should not be treated locally. When the head is ill, it is not only the head that is ill -- it is the whole system that is ill. The head is simply giving the symptom. When the stomach is ill, it is not only the stomach that is ill; it is always the whole system that is ill. So the WHOLE system has to be treated, and the whole patient has to be taken care of. No local treatment, no local medication, no local psychotherapy, is going to help. The very idea is dangerous.
But this is how the Western scientific mind has been functioning for three hundred years. If you have something wrong, they are ready to remove it immediately. They don't bother that the question is never of the part -- the question is of the whole. If something is wrong they are ready to remove it. If your teeth are wrong, they are ready to remove the teeth. If your tonsils are giving you trouble, they are ready to remove the tonsils. But tonsils don't exist in a vacuum. If something is wrong with the tonsils, something must be wrong somewhere else too. By removing the tonsils you will simply put the alarm off. Now the illness will have to find some other alarm somewhere else.
Don't treat man in parts. That is very disrespectful. Treat man as whole, respect man as whole. And that is true as far as medicine goes and as far as psychotherapies go.
But the MOST essential that is missing is meditation. Psychology has still not stumbled upon the interiority of man. The interiormost source, the inner emptiness of man, has not yet been penetrated. It cannot be penetrated by scientific methods -- that's the trouble.
And if you have decided beforehand that the only true methods ARE scientific methods, then there is no possibility to enter this inner emptiness. Then your very methodology prevents this; then you are in a prejudice -- you are not open. You say, "We will only go as far as scientific methodology allows." But scientific methodology can only go as far as the OBJECT is concerned. The subject remains away from it; it cannot go there. By its very nature it cannot penetrate your innermost core; it can only go on touching the surface.
So if you think that this methodology cannot be changed and there is no other methodology -- that this IS the only methodology and this is the only scientific methodology -- then Western psychotherapy is fore-doomed.
For the object a different method is needed; for the subject a different method is needed. For the object, thinking is needed; for the subject, no-thinking is needed -- just the opposite is needed. It is as if you are trying to smell with your eyes. You cannot smell with your eyes. Nothing is wrong with the eyes; eyes are perfect. But if you want to smell a roseflower you have to bring it close to your nostrils, not to your eyes or to your ears. If you want to listen to music you have to bring it to your ears, not to your nose. If somebody insists that "I will hear the music through the nose," then he will not hear the music. And naturally he will say, "There exists no music because I cannot hear it." His VERY approach, his very bias, prevents him from hearing it.
Thought is object-oriented. No-thought is subject-oriented. If you want to go outwards, if you want to think about others, you will have to think. If you want to go inwards you will have to drop thinking. There is no other, so thinking is not needed. There only you ARE, SO only silence is needed, non-thinking is needed. Mind can be dropped, you can be there without the mind. Knowledge can be dropped, you need not carry it there; it is unnecessary luggage. It won't allow you to enter inside. You will have to completely unburden yourself of all your knowledge.
And remember, I am not saying that the objective approach is wrong. I am saying the objective approach is not very essential. I'm not saying it is wrong -- it is perfectly good as far as it goes. But it does not go far enough, and it cannot go to the innermost core.
That is what is missing -- the most essential is missing!
The Western psychotherapies have still not stumbled upon meditation. Nothing like VIPASSANA has happened yet. Unless it happens the soul will be missing, and Western psychotherapy will remain just a dead body, a corpse. It will not breathe, it will not be alive.
Next: Chapter 6: Grace is Being Herenow, Question 3
Energy Enhancement Enlightened Texts Zen Paradox, Vol. 3
| ENERGY
|
GAIN ENERGY APPRENTICE
LEVEL1
|
THE ENERGY BLOCKAGE REMOVAL
PROCESS
|
THE KARMA CLEARING
PROCESS APPRENTICE LEVEL3
|
MASTERY
OF RELATIONSHIPS TANTRA APPRENTICE LEVEL4
|
|
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