Recent Posts



No tags yet.


Next Meditation Technique No. 103

With your entire consciousness in the very start of desire, of knowing, know.

The basic thing about this technique is ENTIRE CONSCIOUSNESS. If you can bring your entire consciousness to anything, it will become a transforming force. The transformation happens whenever you are entire in it — in anything. But that is difficult, because wherever we are, we are only there in part, never in entirety.

You are here listening to me. This very listening can become a transformation. If you are entirely here, this very moment here and now, if listening is your entirety, that listening will become a meditation: you will enter a different realm of ecstasy, a separate reality. But you are not entire. That is the problem with the human mind, it is always partial. A part is listening. Other parts may be somewhere else, or may be asleep, or may be thinking about what is being said, or arguing inside. That creates a division and division is a dissipation of energy. So when doing anything bring your entire being to it. When you are not holding anything back, not even a minor part is separate, when you have taken a jump, total, whole, your whole being has come into it, then any act becomes meditative.

It is reported that one day Rinzai was working in his garden — Rinzai was a Zen master — and somebody approached. The man had come to ask some philosophical questions. He was a philosophical seeker. He didn’t know that the man who was working in the garden was Rinzai himself. He thought he must be a gardener, a servant, so he asked, “Where is Rinzai?” Rinzai said,”Rinzai is always here.” Of course, the man thought that this gardener seemed to be mad because he said that Rinzai was always here. So he thought it would not be good to ask anything of this man again and he started moving off to ask someone else. Rinzai said, “Don’t go anywhere, because you will not find him anywhere. He is always here.” But he escaped from this madman.

Then he inquired from others and they said, “The first man you met is Rinzai.” So he came back and said, “Forgive me, I am sorry, I thought you were mad. I have come to inquire about something. I want to now what truth is. What should I do to know it?” Rinzai said, “Do whatsoever you want to do, but do it entirely.”

The point is not what you do, that is irrelevant. The point is that you do it entirely.

“For example,” Rinzai said, “when I am digging this hole in the earth, my entirely is there in the act of digging. There is no Rinzai left behind. The whole has gone into the digging. Really there is no digger left, only the digging. If the digger is left, then you are divided.”

You are listening to me. If the listener is left, then you are not entire. If there is only listening and there is no listener left behind you are entire, here and now. Then this very moment becomes a meditation. In this sutra Shiva says, WITH YOUR ENTIRE CONSCIOUSNESS IN THE VERY START OF DESIRE, OF KNOWING, KNOW. If a desire arises within you, Tantra doesn’t say to fight it. That is futile. No one can fight a desire. It is foolish also, because whenever you start fighting with something within you, you are fighting with yourself, you will become schizophrenic, your personality will be split. And all these so-called religions have helped humanity to by and by become schizophrenic. Everybody is split, everybody is divided and fighting with himself because so-called religions have told you, “This is bad. Don’t do this.” If the desire comes, what to do? You go on fighting with the desire. Tantra says don’t fight the desire. But that doesn’t mean that you become a victim of it. That doesn’t mean that you indulge in it. Tantra gives you a very subtle technique. When desire arises, be alert just at the beginning with your entirety. Look at it with your entirety. Become the look. Don’t leave the looker behind. Bring your total consciousness to this arising desire. This is a very subtle method, but wonderful. Miraculous are its effects.

Three things have to be understood. Firstly, when desire has already arisen you cannot do anything. Then it will take its full course, it will complete its circle, and you cannot do anything. Just in the beginning something can be done — the seed should be burned then and there. Once the seed has sprouted and the tree has started growing, it is difficult, almost impossible, to do something. Whatsoever you do will create more anguish, dissipation of energy, frustration, weakness. When the desire arises, just at the beginning, just at the first glimpse, the first flicker that a desire is arising, bring your total consciousness, the entirety of your being to look at it. Don’t do anything. Nothing else is needed. With the entire being the look is so fiery that the seed is burned, with no struggle, with no conflict, with no antagonism. Just a deep look with the entire being and the arriving desire disappears completely. And when a desire disappears without a fight, it leaves you so powerful, with such immense energy, with such tremendous awareness, you cannot imagine it. If you fight, you will be defeated. Even if you are not defeated and you defeat the desire, that too will amount to the same thing. No energy will be left. You will feel frustrated whether you win or get defeated. In both cases you will be weak in the end, because the desire was fighting with your energy and you were fighting with the same energy. The energy was coming from the same source, you were taking from the same source — so the source will be weakened whatsoever the result. But if the desire disappears just in the beginning, without any conflict — remember, this is basic — without any fight, with just a look, not even an antagonistic look, not even with a mind to destroy, with no enmity, just a total look, in the intensity of that total look the seed is burnt. And when the desire, arising desire, disappears, just like smoke in the sky, you are left with tremendous energy — that very energy is bliss. That will give you a beauty of its own, a grace.

The so-called saints who are fighting their desires are always ugly. When I say ugly, I mean they are always mean, fighting. Their whole personality becomes graceless. And they are always weak, always lacking energy, because all their energy is used up in the inner fight. A Buddha is totally different. And the grace that has come to Buddha’s personality is the grace of desires disappearing without any struggle or fight, without any inner violence.

WITH YOUR ENTIRE CONSCIOUSNESS IN THE VERY START OF DESIRE, OF KNOWING, KNOW. In that very moment simply know, look, see. Don’t do anything. Nothing else is needed. All that is needed is that your total being should be there present. Your total presence is needed. This is one of the secrets of achieving the ultimate enlightenment without any violence. And remember, you cannot enter into the kingdom of God with violence. No, those doors shall never open for you, howsoever much you knock. Knock and go on knocking. You may break your head but those doors will never open. But for those who deep inside are non-violent and not fighting with anything, those doors are always open, they were never closed. Jesus said, “Knock and the doors shall be opened unto you.” I say to you that there is no need even to knock. Look, the doors are open. They have always been open. They were never closed. Just take a deep look, entire, total, whole.

Next Meditation Technique No. 104

O shakti, each particular perception is limited, disappearing in omnipotence.

Whatsoever we see is limited, whatsoever we feel is limited, all perceptions are limited. But if you can become aware, then every limited thing is disappearing into the unlimited. Look at the sky. You will see a limited part of it, not because the sky is limited by because your eyes are limited, your focus is limited.

But if you can become aware that this limitation is because of the focus, because of the eye, it is not the sky that is limited, then you will see the boundaries melting into the unlimited. Otherwise existence is unlimited, otherwise everything is melting into something else. Everything is losing its boundary, every moment waves are disappearing into the ocean — and there is no end to anything and there is no beginning. Everything is everything else also.

Limitation is forced by us. It is because of us, because we cannot see the infinite, that we divide it. We have done it in everything. You make a fence around your house and you say, “This land belongs to me and beyond the fence is somebody else’s land.” But deep down your land and your neighbor’s land are one. The fence is just because of you. The land is not divided, the neighbors and you are divided — because of your mind.

Nations are divided because of your mind. Somewhere India ends and Pakistan starts, but just a few years back India was where Pakistan now is. At that time India used to continue up to the limits of Pakistan, the present day limits. But now Pakistan is divided, there is a barrier. But the land remains the same.

I have heard a story that happened when India and Pakistan were divided. There was a madhouse, a mad asylum, just on the boundary of India and Pakistan. The politicians were not very worried about where the madhouse went, to Pakistan or to India, but the superintendent was very worried. So he asked where the madhouse was going to be, whether it was going to be in India or in Pakistan. Somebody from Delhi informed him that he should ask the inmates, the madmen, and take a vote as to where they wanted to go.

The superintendent was the only man who was not insane and he tried to explain. He gathered all the madmen together and told them, “Now it is up to you, wherever you want you can go. If you want to go to India, you can go to India. If you want to go to Pakistan, you can go to Pakistan.” But the madmen said, “We want to remain here. We don’t want to go anywhere.” He tried and tried to explain. He said, “You will remain here. Don’t worry about it. You will remain here, but where do you want to go?” Those madmen said, “People say we are mad, but you look more mad. You say you will remain here, and we will remain here, so why worry about going anywhere?” The superintendent was at a loss as to how to explain the whole thing.

There was only one way. He erected a wall, and divided the madhouse into two equal parts. One part became India, another part became Pakistan. And it is reported that sometimes madmen from the Pakistan madhouse came over the wall, and the madmen from India they also jumped over the wall, and they’re still much confused about what is happening. “We are in the same place, and you have gone to Pakistan, and we have gone to India, and no one has gone anywhere!”

Those madmen are bound to be at a loss, they will never be able to understand, because in Delhi and Karachi there are bigger madmen.

We go on dividing. Life, existence, is not divided. All demarcations are man-made. They are useful, if you don’t go mad about them, and if you know that they are just artificial, man-made, utilitarian, not real, not true, that they are just myths, that they help but they don’t go any deeper.

O SHAKTI, EACH PARTICULAR PERCEPTION IS LIMITED, DISAPPEARING IN OMNIPOTENCE. So, whenever you see anything limited, always remember that beyond the limit it is disappearing, the limitation is disappearing. Always look beyond and beyond.

This you can make a meditation. Just sit under a tree and look, and whatsoever comes into your view, just go beyond, look beyond, and don’t stop anywhere. Just find where this tree is melting. This tree, this small tree just in your garden, has the whole of existence in it. It is melting every moment. If the sun does not rise tomorrow this tree will die, because this tree’s life is bound together with the life of the sun. The distance between them is very long — for the sun-rays to reach earth takes time, ten minutes’ time. Ten minutes’ time is very long, because light travels at a very fast speed, tremendous.

Light travels one hundred and eighty-six lakh miles in one second and it takes ten minutes for light to reach this tree from the sun. The distance is tremendous, vast. But if the sun is no longer there, the tree will immediately disappear. They exist together. The tree is melting every moment into the sun and the sun is melting into the tree. Every moment the sun is entering into the tree, making it alive…. The other things is as yet unknown to science, but religion says another thing is also happening — because in life nothing can exist without response. If the sun is giving life to the tee, the tree must be giving life back to the sun, because in life there is always a response. And energy equalizes. The tree must be giving life to the sun. They are one. Then the tree has disappeared, the limitation has disappeared.

Wherever you look, look for the beyond and don’t stop anywhere. Go on and on and on, until you lose your mind, until you lose all your limited patterns. Suddenly you will be illumined. The whole existence is one. That oneness is the goal. And suddenly mind is tired of pattern, limitation, boundary — and as you insist on going beyond, as you go on pulling it beyond and beyond, the mind slips, suddenly it drops, and you look at existence as a vast oneness, everything melting into each other, everything changing into the other.

O SHAKTI, EACH PARTICULAR PERCEPTION IS LIMITED, DISAPPEARING IN OMNIPOTENCE. You can make a meditation out of it. Sit for one hour and work it out. Don’t create any limitation anywhere. Whatsoever the limitation just try to find the beyond, and move and go on moving. Soon the mind becomes tired because mind cannot cope with the unlimited. Only with the limited can it be related. With the unlimited, it cannot be related: it gets bored, it gets tired, it says, “Enough, now stop!” But don’t stop, go on moving. A moment will come when mind is left behind and only consciousness is moving. In that moment you will have the illumination of oneness, of non-duality. That is the goal. That is the highest peak of consciousness. And that is the greatest ecstasy possible to human mind, and the deepest bliss.

Next Meditation Technique No. 105

In truth forms are inseparate. inseparate are omnipresent being and your own form. realize each as made of this consciousness.

In truth forms are inseparate. They appear separate, but every form is joined together with other forms. Our reality is a co-existence. It is really an inter-reality, an inter-subjectivity. For example, think of yourself alone on this earth. What will you be? The whole of humanity has disappeared, you are left alone after a third world war, alone in the world, alone on this big earth. Who will you be?

The first thing is that it is impossible to conceive of yourself alone. It is impossible, I say, to conceive of yourself alone. You will try and try and you will see that someone is just standing there — your wife, your children, your friends — because you cannot exist alone, even in imagination. You exist with others. They give you existence. They contribute. You contribute to them and they contribute to you.

Who will you be? Will you be a good man or a bad man? Nothing can be said, because goodness and badness exist in relation. Will you be beautiful or ugly? Nothing can be said. Will you be man or woman? Nothing can be said, because whatsoever you are, you are related to someone else. Will you be wise or foolish? By and by you will see that every form has disappeared. And with these other forms, all forms within you have also disappeared. You are neither foolish nor wise, neither good nor bad, neither ugly nor beautiful, neither man nor woman. Then what will you be? If you goon eliminating all forms, soon you will realize that only nothing remains. We see forms as separate, but they are not. Every form is linked with others. Forms exist in a pattern.

This sutra says, IN TRUTH FORMS ARE INSEPARATE. INSEPARATE ARE OMNIPRESENT BEING AND YOUR OWN FORM. Even your form and the form of the whole existence is inseparate. You are one with it. You cannot be without it. And the other thing is also true but difficult to conceive: the universe cannot be without you. The universe cannot be without you just as you cannot e without the universe. You have been existing in many, many forms always and you will exist always in many, many forms. But you will be there. You are an intrinsic part of this universe. You are not alien, you are not a stranger to it, you are not an outsider. You are an insider, an intrinsic part. And the universe cannot afford to lose you because if it loses you, it will lose itself. Forms are not separate, they are inseparate. They are one. Only the appearance gives demarcations and boundaries. This can become a realization if you ponder over it, penetrate into it; it becomes a realization, not a doctrine, not a thought, but a realization that, “Yes, I am one with the universe and the universe is one with me.”

This is what Jesus was saying to the Jews. But they felt offended because Jesus said, “I and my father in heaven are one.” Jews felt offended. What was he claiming? Was he claiming that he and God are one? This was blasphemy. He must be punished. But he was simply teaching a technique, nothing else. He was simply teaching a technique that forms are not separate, that you and the whole are one — “I and my father in heaven are one.” But this was not a claim, this was just a suggested technique. And when Jesus said, “I and my father are one,” he didn’t mean that you and the father and the Divine are separate. When he said `I’, every `I’ is represented. Whenever `I’ exists, that `I’ and the Divine is one. But it can be misunderstood, and both Jews and Christians misunderstood. Even Christians misunderstood, because they say he was the only begotten son of God, the only begotten son, so that no one else can claim that he also is a son of God.

I was reading a very funny book. The title is THREE CHRISTS. In a madhouse, there were three men, and all the three claimed that they were Christ. This is an actual fact not a story. So one psychoanalyst studied all three. Then the thought came to his mind that it would be very funny to introduce them to each other to see what would happen — how they would introduce themselves and what their reaction would be. So he brought all three together and left them in a room to introduce themselves. The first one said, “I am the only begotten son, Jesus Christ.” The other laughed and in his mind he thought he must be mad! He said, “How can you be? I am Jesus Christ. You are also part of that whole. A fragment of that consciousness is in you also. But Jesus Christ, the only son of God — that I am.”

The third thought that both were foolish, that both had gone insane. He said, “What are you talking about? Look at me. The son of God is here.”

Then the psychoanalyst asked them separately, “What is your reaction?” They all said, “Both the others are mad. The other two have gone crazy.”

And this is not only the case with madmen. (f you ask Christians what they think about Krishna, because he claims that he is God, they will say that there is only one, one penetration of the beyond, and that is Jesus Christ. At only one time in history did God penetrate into the world, and that was with Jesus Christ. Krishna is good, a great man but not Divine, not God himself.

If you ask Hindus, they will laugh at Jesus. The same madness goes on, and the reality is that everyone is the only begotten son of God — everyone. The otherwise is not possible. You come from the same source, whether you are Jesus or Krishna or A, B, C, anybody or anybody, you come from the same source. And every `I’, every consciousness, is immediately related to the Divine. Jesus was giving only a technique. He was misunderstood.

This technique is the same. In truth forms are inseparate. Inseparate are omnipresent being and your own form. Realize each as made of this consciousness. Not only realize that you are made of this consciousness, realize that everything around you is made of this consciousness. Because it is very easy to realize that you are made of this consciousness, it can give you a very egoistic feeling, it can be a deep fulfillment to the ego. But realize that the other is also, then it become a humbleness. When everything is Divine you cannot have any egoistic mind. When everything is Divine, you are humbled. Then there is no question of your being somebody, or something above, then the whole of existence is Divine, and wherever you look, you look at the Divine. The looker and the looked-at are both Divine because forms are not separate. Underneath all forms is hidden one formlessness.