Sex － Mahamudra
Sex / セックス（性）
The circle of Mahamudra
マハムドラーの円
commentary（解説）…
セックスを、
最後の段階ではなく、
最初の段階にしましょう。
osho…
マハムドラー mahamudra とはなんだろう？
なにが起こるのだろう？
マハムドラー mahamudra とは
あなたが全体から分離していないときの
あなたの存在 being の状態だ。
マハムドラー mahamudra は
全体 whole との深い性的なオーガズムのようだ。
2人りの恋人が
深い性的なオーガズムに入っているとき、
彼らは互いに溶け合う、
すると
女性はもはや女性ではない、
男性はもはや男性ではない。
彼らはまさに
陰 yin と 陽 yang の円のようになる、
互いに届き合い、
互いに出合い、
溶けて、
彼ら自身の自己 identities を忘れている。
だからこそ愛はとても美しい。
この状態はムドラー mudra と呼ばれている、
深い性的なオーガズムの状態はムドラー mudra と呼ばれている。
そして
全体 whole とのオーガズムの最後の状態は
マハムドラー mahamudra と呼ばれている、
偉大なオーガズム。
”maha” は 偉大、
”mudra” は オーガズム、
”mahamudra” は 偉大なオーガズム。
女性がオーガズムを持つことができないとき、
男性もオーガズムを持つことは本当にはできない、
なぜなら
オーガズムは2人の溶け合いだからだ。
オーガズムは
1人が持つことができて
もう1人が持たない
ということではない
…それは不可能だ。
解放は可能だ、
射精も可能だ、
ほっとするのも可能だ、
しかし
オーガズムはない。
オーガズムとはなんだろう？
オーガズムとは
あなたの肉体がもはや物資としては感じられない状態だ、
それはエネルギーや電気のような振動 vibrate だ。
それはとても深く振動する、
基盤そのものから、
だからあなたは物資であることを完全に忘れる。
それは電気的な現象になる
…そして
それは電気的な現象だ。
今や物理学者は言う
物資ではないと、
全ての物資はただの外観だ、
奥深くは
電気が存在し、物資ではない。
オーガズムの中では、
あなたはこの物資が存在しない
あなたの肉体の深い層にやって来る、
エネルギーの波動だけの層に、
あなたはエネルギーの波動のダンスになる。
もはやあなたには境界線はなくなる
…振動する、
しかし実体はもうない。
そしてあなたの最愛の人もまた振動する。
そして少しづつ、
もし彼らが互いに愛し合い
そして彼らが互いに明け渡し surrender たら、
彼らは
鼓動の、波動の、エネルギーである、
この瞬間に明け渡す surrender、
そして彼らは恐れていない…。
なぜなら
それは死だ
…肉体が境界を失うとき、
肉体が実体をなくすとき、
肉体が実際に蒸発し
エネルギーだけ、とても微妙なリズムしか残っていないとき、
あなたはあなた自身がまるでいないかのように見出す。
深い愛の中だけで
人はその中に入ることができる。
愛は死のようだ、
あなたの物資的なイメージに関していえば
あなたは死ぬ、
あなたの肉体だとあなたが思っている
あなたは死ぬ、
あなは肉体としては死ぬ
そして
あなたはエネルギー、活力に満ちたエネルギーとして進化する。
そして
妻や夫、
または恋人たち、
またはパートナーたちが
リズムの中で振動がはじまるとき、
彼らの心臓の鼓動と肉体は1つになる、
それはハーモニーになる
…するとオーガズムが起こる、
すると彼らはもう2人ではない。
それが陰陽 yin and yang の円のシンボルだ、
陰 yin は 陽 yang の中に動いていき、
陽 yang は 陰 yin の中に動いていく、
男性は女性の中に動いていき、
女性は男性の中に動いていく。
今や彼らは1つの円だ、
彼らは一緒に振動する、
一緒に鼓動する。
彼らのハートはもはや離れてはいない、
彼らの鼓動はもはや分かれてはいない、
彼らはメロディーに、ハーモニーになった。
それはもっとも偉大な音楽が可能だ、
それに比べると
他の音楽はすべて弱々しいもののようだ、
それに比べると
影のようなものだ。
この2人の振動が1つである状態がオーガズムだ。
同じことが、
相手の人とではなく、
存在全体 whole existenceと起こるとき、
そのときにはそれはマハムドラー mahamudra だ、
そのときにはそれは偉大なオーガズムだ。
それは起こる。
私はあなたにどのようにして試すか伝えようと思う、
そして
マハムドラー mahamudra は可能になる、
偉大なオーガズムが。
（Chapter 6）
これを覚えておきなさい、
マハムドラー mahamudra は
最後の究極の体験だ。
マハムドラー mahamudra とは
宇宙とのトータルなオーガズムを意味する。
もしあなたが誰かを愛したことがあったら、
そして
ときどきあなたが溶け合い、合一を感じたことがあったら
…2人はもう2人ではない、
肉体は離れたままだ、
しかし
何かがその2人の肉体の間に橋をつくる、
黄金の橋を、
そして
内側で2人であることが消える、
両方の肉体で振動する1つの生のエネルギー
…もしそれがあなたに起こったら、
そうしてのみ
あなたはマハムドラー mahamudra を理解できるだろう。
何百万倍も何百万倍も深く、
何百万倍も何百万倍も高い
それがマハムドラー mahamudra だと。
それは全体 whole との
宇宙とのトータルなオーガズムだ。
それは実存 being の源 source に溶けていくことだ。
そしてこれはマハムドラー mahamudra の詩だ。
ティロパがそれを詩と呼ぶことは美しい。
あなたはそれを歌うことはできる、
しかし
あなたはそれを言うことはできない、
あなたはそれを踊ることはできる、
しかし
あなたはそれを言うことはできない。
それは歌うことで
そのほんのわずかな部分が
伝えられるかもしれないほどの
それほど深い現象だ…
あなたがなにを歌うかではない、
しかし
あなたがそれをどう歌うかだ。
多くの神秘体験者はただ踊った
彼らの究極の体験の後に、
彼らはそれ以外何もできなかった。
彼らは
彼らのすべての実在 being と肉体 body を
通して何かを語っていた、
体 body
マインド（思考）mind
魂 soul
すべて1となり、
あらゆる全てがその中に巻き込まれて。
彼らは踊った、
それらの踊りは普通の踊りではなかった。
事実、
すべての踊りは生まれた
なぜなら
それら神秘体験者によって、
それはその歓喜を、
その幸福を、
その至福に関する道だ。
知られざるものの何かが
知られたものの中に貫き入ってくる、
越えたるものの何かが
地球にやってくる
…他にどうすることができる？
あなたはそれを踊ることができる、
あなたはそれを歌うことができる。
これはマハムドラー mahamudra の詩だ。
そしてそれを誰が歌う？
ティロパはもういない。
その絶頂の感覚それ自身が歌っている。
それはティロパの歌ではない、
ティロパはもういない。
その体験それ自身が振動しそして歌っている。
それゆえに、
マハムドラー mahamudra の詩、
エクスタシー ecstasy の詩、
エクスタシー ecstasy それ自身が歌っている。
ティロパはなにもしない、
ティロパはまったくそこにいない、
ティロパは溶けてしまった。
探求者 seeker がいなくなったとき、
そのときだけ目的は達せられる。
体験者がいなくなったときだけ、
その体験がそこにある。
求めてごらん
そして
あなたはそれを取り逃がす
…なぜなら
あなたの探求を通して
その探究者が強められる。
求めてはいけない
そして
あなたはそれを見つけるだろう。
その探求そのものが、
その努力そのものが、
障害になる、
なぜなら
よりあなたが求めるほど、
よりエゴが強められる、
探究者の。
求めてはいけない。
これがこのマハムドラー mahamudra の詩全体の
最も深いメッセージだ、
求めてはいけない、
ただあなたのあるがままである、
どこか他の所へ行ってはいけない。
誰1人も神へたどり着いた者はいない、
誰1人もできない
なぜなら
あなたは神の住所を知らない。
あなたはどこへ行くのだろう？
あなたはどこでその聖なるものを見つけるのだろう？
地図はない、
そして道もない、
そして神がどこにいるか誰1人も言えない。
いいや、
誰1人も神に到達していない。
それは常に逆だ、
神があなたの所へ来る。
いつであれあなたに用意ができたとき、
神はあなたのドアをノックする、
神はあなたを探す
いつであれあなたに用意ができたときに。
そしてその用意は
受容性以外のなにものでもない。
あなたが完全に受容的でエゴ（欲・自我）がないとき、
その中に誰1人もいない
空っぽの寺院にあなたがなったときに。
ティロパは詩の中で言う、
中空の竹のようになれと、
内側に何もない。
そして突然、
あなたが中空の竹になるその瞬間、
聖なる者の唇があなたに当てられ、
その中空の竹は笛になる、
そして歌が始まる
…これはマハムドラー mahamudra の詩だ。
ティロパは中空の竹になった、
そして聖なるものが来た、
そして歌は始まった。
それはティロパの詩ではない、
それは究極の体験それ自身の詩だ。
（Chapter 1）
from osho talks
oshoの講話より
from osho transformation tarot
osho transformation タロット より
Tantra: The Supreme Understanding
Discourses on Tilopa’s Song of Mahamudra,
Dutton edition called ”Only One Sky”
Talks given from 11/02/75 am to 20/02/75 am
English Discourse series
Chapter 6
Chapter title: The Great Teaching
16 February 1975 am in Buddha Hall
この全講話の英語のダウンロードpdfはこちら。
chapter 6 とchapter 1 の英語の全講話です。
（上の日本語のこのカードの解説はこの講話の1部であり、
昔のこのカードについていた日本語の解説です。
今のカードには英語の解説しかありません。
以下の英語の講話はこのお話しの全てです。
英語はなんとか読めるのですが…
翻訳とかできるような実力はないので…
間違っているかもしれませんが
あくまでも趣味で独学ですが
導師 master osho との瞑想 meditation と思って和訳してみたりしていますσ(^_^;)
まだ以下の英語の講話を全部訳すことができていませんが…
いつになるかわかりませんが少しづつがんばって訳していますσ(^_^;)
素晴らしいお話しなので英語で読める方は
是非読んでみてください。）
The Great Teaching
THE SONG CONTINUES:
IN MAHAMUDRA ALL ONE’S SINS ARE BURNED;
IN MAHAMUDRA ONE IS RELEASED FROM THE PRISON OF THIS WORLD.
THIS IS THE DHARMA’S SUPREME TORCH.
THOSE WHO DISBELIEVE IT ARE FOOLS, WHO EVER WALLOW IN MISERY AND SORROW.
TO STRIVE FOR LIBERATION ONE SHOULD RELY ON A GURU.
WHEN YOUR MIND RECEIVES HIS BLESSING EMANCIPATION IS AT HAND.
ALAS, ALL THINGS IN THIS WORLD ARE MEANINGLESS, THEY ARE BUT SORROW’S SEEDS.
SMALL TEACHINGS LEAD TO ACTS
– ONE SHOULD ONLY FOLLOW TEACHINGS THAT ARE GREAT.
Tantra believes,
not in gradual development of the soul,
but in sudden enlightenment.
Yoga believes in gradual development:
inch by inch, step by step, you progress towards the final.
Yoga is very arithmetical:
for each sin that you have committed you have to balance it by a virtuous act;
your account has to be closed completely.
Without completing the account with this world,
you cannot become enlightened.
It is a mathematical conception, scientific, and the mind will say,
”Of course, it has to be so.
You committed sins – who is going to suffer for them?
You committed sins, you have to suffer for them.
And only through suffering can you become liberated.
Evil have been your acts;
you have to balance them,
you have to pay for them,
and you have to move in good acts.
When the balance is complete, then only liberation is possible;
otherwise, you will have to be thrown again and again to the earth,
to be reborn,
to move,
to grow.”
That is the whole philosophy of transmigration, rebirth.
Tantra says just the opposite.
Tantra is a very very poetic approach,
not arithmetical.
And tantra believes in love,
not in mathematics;
it believes in sudden enlightenment.
And it says that small teachings teach you about action;
great teachings don’t teach you about how to act,
they teach you what to be, how to be.
Actions are millions, and if you have to pay for all the actions, it seems almost impossible that you are ever going to be liberated.
Millions of lives you have lived;
in each life, millions of acts you have committed.
If you are going to pay for all those acts, suffer,
and you have to balance each bad act with a good one,
it will take again millions of lives for you.
And meanwhile, in the complex relationship of life, you will be committing many more actions.
So where will this chain end?
It seems impossible.
Liberation becomes almost impossible
– it cannot happen.
If this is the way, that inch by inch one has to grow, then growth seems an impossible dream.
If you understand the attitude of yoga,
you will feel very very hopeless.
Tantra says this is not the point at all:
acts are not the question.
You committed them because you were ignorant,
they came out of your ignorance.
In fact, tantra says you are not responsible for them.
If somebody is responsible,
then the whole
– you may call it God –
God may be responsible,
but you cannot be responsible.
Tantra says that even to take this responsibility is very egoistic.
To say,
”I will have to balance,
I will have to do good acts,
I will have to liberate myself inch by inch and step by step,”
this too is a very egoistic, ego-centered attitude.
Why do you think you are responsible?
Even if responsibility has to be somewhere,
then it has to be with the divine himself,
with the whole.
You have not created yourself,
you have not given birth to yourself.
You have been given birth,
you have been created
– then the creator must be responsible, not you.
And you committed all your actions in ignorance,
you were not aware of what you were doing,
you were completely drunk with ignorance.
In darkness you were groping,
in darkness you came in conflict with others,
in darkness you stumbled upon things and something happened.
Tantra says the only thing that is needed is light, awareness.
Not millions of acts have to be answered;
only one thing has to be done and that is:
don’t remain ignorant, become aware.
Once you become aware,
all that belongs to the world of darkness disappears.
It will look like a dream, a nightmare.
It will not look like a reality.
And it has not been a reality,
because when you are deep down unconscious,
only dreams can exist,
not reality.
You have been dreaming that you loved.
You cannot love.
You are not there to love.
You still don’t exist,
you don’t have any center.
How can you love?
You only believe that you love, and then your love life and the acts concerned with it... it becomes a dream.
When you will awaken out of this dreaming, you will simply say,
”How could I have loved?
Impossible!
I was not there in the first place.
I was nonexistential in fact.”
Without awareness, what does it mean to say, ”I am”? It means nothing.
You are fast asleep, so deeply asleep, as if you are not there.
A person fast asleep, in a coma in the house
– is he really there?
There is no distinction to be made.
Whether he is there or not makes no distinction
– he is in a coma.
If thieves come and rob the whole house,
will you call that man responsible who is lying down in a coma, unconscious?
Will he be responsible?
Will he be asked and judged:
”Thieves came! What were you doing here?”
How can you make a man responsible who is in a coma, unconscious?
Tantra says in all your lives you have remained in a coma
– you are not responsible.
This is the first liberation that tantra gives you.
And on the base of it, many things immediately become possible.
Then you need not wait for millions of lives
– this very moment the door can open.
It is not a gradual process, it is a sudden awakening
– and it has to be so.
When you are fast asleep and somebody tries to wake you up, is it a gradual process or a sudden thing?
Even in ordinary sleep, is it a gradual process or a sudden thing?
Even in ordinary sleep, is it a gradual process?
Is it like this, that first you become a little awake, then a little more, and then a little more; ten percent, twenty percent, thirty percent, fifty percent; that way does it happen?
No.
Either you are awake or you are asleep;
there are no gradual steps in it.
If you have heard the man who is calling your name, you are awake, not ten percent awake.
Eyes may be closed, but if you have become aware that somebody is calling you, you are already awake.
It is not a gradual process,
it is a sudden jump.
At one hundred degrees, the water jumps and becomes vapor.
Is there any gradual transformation?
Does the water first become ten percent, twenty percent, thirty percent?
No.
Either it is water or it is vapor;
there is no middle ground to be divided.
When a person dies, is he dead by and by, in a gradual process?
Can you say that he is half-alive and half-dead?
What will it mean?
How can a person be half-alive?
Either he is dead or he is not dead.
Half-alive means he is not dead.
When you love a person, do you love ten percent, twenty percent, thirty percent?
Either you love or you don’t love. Is there any possibility of dividing your love?
There is no possibility.
Love, life, death, they all happen suddenly.
When a child is born, he is either born or not born.
And the same is true about enlightenment,
because that is the ultimate birth,
ultimate death,
ultimate life,
ultimate love
– everything comes to its ultimate peak in enlightenment.
It is a sudden thing.
Tantra says:
Don’t focus your attention on the acts,
focus your attention on the person who has done the acts.
Yoga focuses on the acts.
Tantra focuses on the person, on the consciousness, on you.
If you are ignorant, tantra says you are bound to commit sin.
Even if you try to be virtuous, your virtue will be a sort of sin
– because how can an ignorant man, fast asleep, be virtuous?
How can virtue arise out of ignorance, unconsciousness?
Impossible!
Your virtue must be just a mask;
behind it will be the real face, the real face of sin.
You may talk about love,
but you cannot love – you will hate.
You can talk about compassion,
but compassion must be just a covering of your anger, greed, jealousy.
Your love is poisonous.
Deep inside in your love is the worm of hate, eating it continuously.
Your love is like a wound, it hurts.
It is not like a flower, it cannot be.
And those who expect love from you are fools, they are asking the impossible.
Those who ask from you morality are fools,
they are asking the impossible.
Your morality is bound to be a sort of immorality.
Look at your moral persons, your so-called saints.
Watch and observe them and you will find their faces are just the faces of hypocrisy, deception.
They say something,
they do something else.
They do something, and
they not only hide it from you
– they have become so clever in hiding,
they hide it from themselves.
In ignorance, sin is natural.
In enlightenment, virtue is natural.
A buddha cannot sin;
you cannot do otherwise – you can only sin.
Sin and virtue are not your decisions,
they are not your acts,
they are shadows of your being.
If you awaken, then the shadow falls and the shadow is full of light.
And the shadow never harms anybody, it cannot harm;
it has a flavor of the unknown, of the immortal.
It can only shower on you like a blessing;
otherwise is not possible.
Even if a buddha gets angry with you, it is compassion
– it cannot be otherwise.
Your compassion is not true;
Buddha’s anger cannot be true.
Your sin, your natural shadow, whatsoever you do
– you can decorate it,
you can make a temple on top of it,
you can hide it,
you can beautify it,
but that won’t help –
deep inside you will find it there,
because it is not a question of what you do,
it is a question of what you are.
Look at the emphasis.
If you understand this change of emphasis,
and this change of emphasis is a great point,
only then you will be able to understand tantra.
Tantra is a great teaching.
It doesn’t teach about acts,
it teaches only about your being.
Who you are is the point
– fast asleep, snoring, or awake?
Who are you
– alert, conscious, or moving in a hypnosis?
Are you a sleepwalker?
or are you awake, alert, whatsoever you do?
Do you do it with self-remembrance?
No. It happens
– you don’t know why,
from where it comes,
from what part of the unconscious comes an urge which possesses you,
and you have to act.
This act, whatsoever the society says about it
– moral or immoral, sin or virtue –
tantra doesn’t bother about it.
Tantra looks at you, at the very center of your being from where it comes.
Out of the poison of your ignorance,
life cannot come, only death.
Out of your darkness, only darkness is born.
And that seems to be absolutely natural.
So what to do?
Should we try to change the acts?
Should we try to become more moral, virtuous, respectable?
Or should we try to change the being?
The being can be changed.
There is no need to wait for it for infinite lives.
If you have the intensity of understanding,
if you bring your total effort, energy, being, to understand it, in that very intensity, a light suddenly burns in you.
A flame comes up from your being like lightning,
and your whole past
and your whole future is suddenly in your vision
– you understand what has happened,
you understand what is happening,
you understand what is going to happen.
Suddenly everything has become clear;
as if it was dark and somebody brought a light, and suddenly everything is clear.
Tantra believes in burning your inner light.
And tantra says that with that light,
the past simply becomes irrelevant.
It never belonged to you.
Of course, it happened,
but happened as if in a dream and you were fast asleep.
It happened
– you did many things, good and bad,
but they all happened in unconsciousness,
you were not responsible.
And suddenly everything of the past is burnt down,
a fresh and virgin being comes up
– this is sudden enlightenment.
Yoga appeals to people
because it looks very businesslike.
You can understand Patanjali very easily
because it fits with your own mind,
the logical mind,
the mathematical thinking.
Tilopa is difficult to comprehend,
but Tilopa is rare.
Patanjali’s understanding is common
– that’s why there is so much influence of Patanjali all through history.
People like Tilopa have simply disappeared without leaving any trace on the human mind,
because they couldn’t find affinity with you.
Patanjali may be very very great,
but still he belongs to the same dimension.
You may be a very very small thinker,
and Patanjali may be a great great thinker,
but you belong to the same dimension.
If you make a little effort you can understand Patanjali;
if you make a little effort you can practice Patanjali.
Only a little effort is needed, nothing more.
But to understand Tilopa you have to enter into a completely unknown dimension.
To understand Tilopa you have to move through a chaos.
He will destroy all your conceptions,
all your mathematics,
all your logic,
all your philosophy.
He will simply destroy you completely.
He will not be satisfied unless you are completely destroyed and a new being arises.
With Patanjali you will be modified,
you will become better and better and better
– and the process is infinite,
you can go on for many lives becoming better and better and better.
With Tilopa, in a second, you can reach to the ultimate.
”Better” is not the question
because he doesn’t think in degrees.
It is just like you are standing on top of a hill:
you can take the path of the steps and one by one you go downwards to the valley,
or from the valley you go to the hill,
but by steps.
With Tilopa you simply jump into the abyss,
no steps are there;
or you simply spread your wings and you start flying.
With Patanjali you move in a bullock-cart, very slowly, safe, secure, no fear of any accident, the bullock- cart always in control.
You can step down any moment, you can stop at any moment;
nothing beyond you, you remain the master.
And the dimension is horizontal:
a bullock-cart moves from A to B, from B to C, from C to D, but the dimension is the same, the same plane.
With Tilopa, the dimension changes:
it becomes vertical;
it is not from A to B, from B to C; no,
it is just like an aircraft,
not like a bullock-cart,
not moving forward
but moving upward.
With Tilopa you can transcend time.
With Patanjali you move in time.
With Tilopa eternity is the dimension.
You may not be aware,
but within these few ten, twelve years, a miracle has happened,
and that is, new spaceships have destroyed the old time concept completely
– because a new spaceship can move around the earth,
within seconds it can make one circle.
You may not be aware of the theoretical problem.
It means a spaceship takes off from Poona, it is Sunday;
then it goes around the earth
– somewhere it must be Monday,
somewhere it may still be Saturday;
so the spaceship moves from Sunday,
goes back into Saturday,
jumps forward into Monday,
comes back to Poona on Sunday.
The whole time concept is lost.
It looks absurd!
You start on the sixteenth,
you move into the seventeenth,
and you come back on the same date, the sixteenth.
And this can be done in twenty-four hours many times now.
What does it mean?
It means you can go backwards in time,
from Sunday to Saturday,
from the sixteenth to the fifteenth.
You can go forward into the seventeenth, into Monday,
and you can come back on the same date.
With speed and a different dimension, vertical, time becomes irrelevant.
Time is relevant with a bullock-cart;
it is a bullock-cart world.
Tilopa is a vertical mind, a vertical consciousness.
That is the difference between tantra and yoga:
yoga is horizontal,
tantra is vertical;
yoga takes millions of lives to reach;
tantra says: within a second.
Tantra says time is irrelevant,
you don’t bother about time.
Tantra has a technique, a method,
which tantra says is a no-method, a no-technique,
through which you can suddenly surrender everything and take a jump into the abyss.
Yoga is effort,
tantra is effortlessness.
With effort,
with your tiny energy,
and your tiny ego,
you fight with the whole.
It will take millions of lives.
Then too it doesn’t seem possible that you will ever become enlightened.
Fighting with the whole is stupid;
you are just a part.
It is as if a wave is fighting with the ocean,
a leaf is fighting with the tree,
or your own hand fighting with your body.
With whom are you fighting?
Yoga is effort, intense effort.
And yoga is a way to fight the current, to move against the current.
So whatsoever is natural, yoga has to drop it;
and whatsoever is unnatural, yoga has to strive for it.
Yoga is the unnatural way:
fight with the river and move against the current!
Of course, there is challenge and the challenge may be enjoyed.
But who enjoys the challenge?
Your ego.
It is very difficult to find a yogi who is not an egoist; very difficult, rare.
If you can find a yogi who is not an egoist, it is a miracle.
It is difficult because the whole effort creates the ego, the fight.
You may find humble yogis,
but if you watch a little deeper,
They will say,
”We are just dirt on the ground.”
But look in their eyes
– they are bragging about their humility.
They are saying,
”There is nobody more humble than us.
We are the humblest people.”
But this is what ego means.
If you move against nature you will be strengthened in your ego
– that is the challenge,
that’s why people like challenges.
A life without challenges becomes dull
because the ego feels hungry.
Ego needs food, challenge gives food
– so people seek challenges.
If there are no challenges,
they create them;
they create hurdles so that they can fight with the hurdles.
Tantra is the natural way;
the loose and the natural is the goal.
You need not fight with the current;
simply move with it, float with it.
The river is going to the sea so why fight?
Move with the river, become one with the river, surrender.
”Surrender” is the keyword for tantra;
”will” is the keyword for yoga.
Yoga is the path of will;
tantra is the path of surrender.
That’s why tantra is the path of love
– love is surrender.
This is the first thing to understand,
then Tilopa’s words will become very very crystal-clear.
The different dimension of tantra has to be understood
– the vertical dimension,
the dimension of surrender, of not fighting, of being loose and natural, relaxed
– what Chuang Tzu says,
”Easy is right.”
With yoga,
difficult is right;
with tantra,
easy is right.
Relax and be at ease, there is no hurry.
The whole itself is taking you on its own accord.
You need not make an individual striving, you are not asked to reach before your time,
you will reach when the time is ripe
– you simply wait.
The whole is moving
– why are you in a hurry?
Why do you want to reach before others?
There is a beautiful story about Buddha:
He reached the gate of heaven.
Of course, the people there were waiting.
They opened the door, they welcomed him,
but he turned his back towards the door,
looked at the samsara,
the world
– millions of souls on the same path,
struggling,
in misery,
in anguish,
striving to reach this gate of heaven and bliss.
The doorkeeper said,
”You come in please!
We have been waiting for you.”
And Buddha said,
”How can I come when others have not reached?
It doesn’t seem to be the right time.
How can I enter when the whole has not entered into it?
I will have to wait.
It is just like my hand has reached into the door,
and my feet have not reached yet.
I will have to wait.
Just the hand cannot enter alone.”
Tantra says nobody can become enlightened, in fact, alone.
We are parts of each other,
we are members of each other;
we are a whole.
One person may become the peak, may become a very great wave
– but it remains connected with the small waves all around.
It is not alone, it remains one with the ocean and all the waves there.
How can a wave become enlightened alone?
It is said, in this beautiful story, that Buddha is still waiting.
He has to wait
– nobody is an island,
we make a continent,
we are together.
I may have stepped a little further than you,
but I cannot be separate.
And now I know it deeply,
now it is not a story for me
– I am waiting for you.
Now it is not just a parable,
now I know that there is no individual enlightenment.
Individuals can step a little ahead, that’s all,
but they remain joined together with the whole.
And if an enlightened person is not aware that he is part of others, one with the others, then who will know this?
We move as one being, and tantra says,
”So don’t be in a hurry,
and don’t try,
and don’t push others,
and don’t try to be first in the queue
– be loose and natural.
Everything is going towards enlightenment.
It is going to happen;
don’t create an anguish about it.”
If you can understand this, already you are near it; one relaxes.
Otherwise, religious people become very very tense;
even ordinary worldly people are not so tense as religious people become.
Ordinary worldly people are for worldly goals;
of course, tense,
but not so much as religious people because they are tense for the other world,
and their world is very far away, invisible,
and they are always in doubt whether it is there or not.
And then a new misery arises:
maybe they are losing this world and the other doesn’t exist.
They are always in anguish, mentally very much disturbed.
Don’t become that type of religious man.
To me a religious man is loose and natural.
He is not worried about this world or the other world.
He is not worried about it at all,
he simply lives and enjoys.
This moment is the only moment for him,
the next moment will take care of itself.
When the next moment comes,
he will receive it also enjoying, blissful.
A religious man is not goal-oriented.
To be goal-oriented is to be worldly.
Your goal may be God – it makes no difference.
Tantra is really beautiful.
Tantra is the highest understanding, and the greatest principle.
If you cannot understand tantra,
then yoga is for you.
If you can understand tantra,
then don’t bother about small teachings.
When the great vehicle is there,
why bother about small boats?
In Buddhism, there are two sects.
The names of the sects are very very significant.
One sect is known as Hinayana, the small vehicle;
it is the path of yoga, a small boat:
you alone can sit in it,
you cannot have anybody else in it, it is so small.
The yogi moves alone.
Hinayana means the very small boat.
And then there is another sect of Buddhists that is called Mahayana, the great boat, the great vehicle.
Millions can enter into it,
the whole world can be absorbed into it.
Mahayana is the path of tantra and
Hinayana is the path of yoga.
Tilopa is a Mahayanist, a man who believes in the great vehicle, the great principle.
Small boats are for egoistic people who cannot tolerate anybody else in the boat,
who can only be alone,
who are great condemners,
who look at the other always with condemnation.
”You – and trying to reach there?
You cannot reach, it is very difficult, only rare persons reach.”
They will not allow you to enter in the boat.
Mahayana has a deep love for all.
Everybody can enter.
In fact, no conditions exist.
People come to me and they say,
”You give sannyas to everybody and anybody?”
Sannyas has not been given that way ever.
It is for the first time in the whole history of the world that I give sannyas without any conditions.
Sannyas has been always for very egoistic people:
the otherworldly,
the condemners,
the poisoners,
who say everything is wrong,
everybody is wrong,
this whole life is a sin;
who have a look always in their eyes of holier-than-you,
you are always condemned.
Hell is for you.
They are great sannyasins;
they have renounced the world,
the world of sin and dirt and poison, and you are still in it.
The great egoists have been the sannyasins.
For the first time I have allowed everybody,
I have opened the door.
In fact I have thrown the door completely.
Now it cannot be closed, now anybody and everybody is welcome.
Why?
– because my attitude is that of tantra,
it is not of yoga.
otherwise, my attitude is that of tantra
– everybody is welcome.
When God welcomes you, who am I...?
When the whole world supports you and the existence tolerates you, not only tolerates, gives you energy and life...?
Even if you are committing sin, existence never says,
”No, no more energy for you.
Now you cannot get any more gas. Stop!
You are doing too much nonsense.”
No. The energy goes on being given.
There is never any gas-crisis;
the existence goes on supporting you.
It happened:
A Mohammedan mystic, Junnaid, once asked God about one of his neighbors,
”This man is so evil and he is creating so much mischief for the whole village, and people come to me and they say,
’You ask your God, pray to God, if he can get rid of this man.’”
And Junnaid heard in his prayer the voice:
”When I am accepting him, who are you to reject him?”
And Junnaid has written in his autobiography,
”Never again did I ask him such a thing, because it was really foolish of me. If he has given birth to this man, if he is still helping him to be alive, not only alive but flourishing, blooming, then who am I?”
The existence gives you life unconditionally.
I give you sannyas unconditionally.
If the existence hopes about you so infinitely that you cannot destroy its hope, who am I...?
Tantra is for all.
It is not for the chosen few.
It became a path for the chosen few
because everybody won’t understand it,
but it is not for the chosen few
– it is for all;
it is for everybody who is ready to take the jump.
Now try to understand:
IN MAHAMUDRA ALL ONE’S SINS ARE BURNED.
THEY ARE NOT TO BE BALANCED BY GOOD ACTS.
IN MAHAMUDRA ALL ONE’S SINS ARE BURNED.
＊
What is this Mahamudra again and again?
What happens?
Mahamudra is a state of your being when you are not separate from the total.
Mahamudra is like a deep sexual orgasm with the whole.
When two lovers are in deep sexual orgasm,
they melt into each other;
then the woman is no more the woman,
the man is no more the man.
They become just like the circle of yin and yang,
reaching into each other,
meeting into each other, melting, their own identities forgotten.
That’s why love is so beautiful.
This state is called mudra,
this state of deep orgasmic intercourse is called mudra.
And the final state of orgasm with the whole is called Mahamudra, the great orgasm.
What happens in orgasm, in sexual orgasm?
You have to understand it because only that will give you the key for the final orgasm.
What happens?
When two lovers are there...
and always remember:
two lovers, not wife and husband,
because with a wife and husband it almost never happens
because wives and husbands become more and more fixed roles, they are not melting and flowing.
”Husband” has become a role,
”wife” has become a role.
They act.
The wife has to act as a wife whether she likes it or not;
the husband has to act as a husband.
It has become a legal thing.
Once I asked Mulla Nasruddin,
”How many years have you been married, Nasruddin?”
He said,
”Twenty odd years.”
So I asked,
”Why do you call them ’odd’?”
He said,
”When you will see my wife you will understand.”
Wives and husbands are social phenomena...
an institution, it is not a relationship.
It is an institution;
it is a forced phenomenon
– not for love, but other reasons:
economic security,
safety,
children,
society,
culture,
religion,
everything else except love.
Orgasm almost never happens between a wife and a husband
– unless they are lovers also.
That is possible:
you can be a wife or a husband and a lover;
you can love your wife.
Then it is totally different,
but then it is not a marriage at all,
it is no more an institution.
In the East, because marriage has existed for thousands of years, people have completely forgotten what orgasm is.
I have not come across a single Indian woman who knows what orgasm is.
Some Western women, just within a few years, twenty-five years, have become aware that orgasm is something worth achieving;
otherwise, women have completely forgotten that they have any possibility of orgasm within their bodies.
This is one of the most unfortunate things that could have happened to humanity.
And when the woman cannot have an orgasm, the man cannot have it really,
because an orgasm is a meeting of the two.
Only two, when they melt into each other, can have it.
It is not that one can have and another may not have – it is not possible.
Release is possible, ejaculation is possible;
relief is possible, but not orgasm.
What is an orgasm?
Orgasm is a state where your body no more is felt as matter;
it vibrates like energy, electricity.
It vibrates so deeply,
from the very foundation,
that you completely forget that it is a material thing.
It becomes an electric phenomenon
– and it is an electric phenomenon.
Now physicists say that there is no matter,
that all matter is only appearance;
deep down, that which exists is electricity, not matter.
In orgasm, you come to this deepest layer of your body where matter no more exists, just energy waves;
you become a dancing energy, vibrating.
No more any boundaries to you
– pulsating, but no more substantial.
And your beloved also pulsates.
And by and by,
if they love each other and
they surrender to each other,
they surrender to this moment of pulsation, of vibration, of being energy,
and they are not scared....
Because it is death - like
when the body loses boundaries,
when the body becomes like a vaporous thing,
when the body evaporates substantially
and only energy is left, a very subtle rhythm,
but you find yourself as if you are not.
Only in deep love can one move into it.
Love is like death:
you die as far as your material image is concerned,
you die as far as you think you are a body;
you die as a body and you evolve as energy, vital energy.
And when the wife and the husband, or the lovers, or the partners,
start vibrating in a rhythm,
their beats of their heart and body become together,
it becomes a harmony
– then orgasm happens,
then they are no more two.
That is the symbol of yin and yang:
yin moving into yang,
yang moving into yin;
man moving into the woman,
the woman moving into the man.
Now they are a circle and
they vibrate together,
they pulsate together.
Their hearts are no more separate,
their beats are no more separate;
they have become a melody, a harmony.
It is the greatest music possible;
all other musics are just faint things compared to it,
shadow things compared to it.
This vibration of two as one is orgasm.
When the same thing happens,
not with another person,
but with the whole existence,
then it is Mahamudra,
then it is the great orgasm.
It happens.
I would like to tell you how you can try it,
so that the Mahamudra becomes possible,
the great orgasm.
In Indonesia, there is a very rare man, Bapak Subuh.
He has come unknowingly to a method known as latihan.
He stumbled upon it, but latihan is one of the oldest tantra methods.
It is not a new phenomenon;
latihan is the first step towards Mahamudra.
It is allowing the body to vibrate,
allowing the body to become energy,
nonsubstantial, nonmaterial;
allowing the body to melt and dissolve the boundaries.
Bapak Subuh is a Mohammedan but his movement is known as ”Subud.”
That word is Buddhist.
”Subud” comes from three words:
”su,” ”bu,” ”dha”
– ”su” means sushila,
”bu” means Buddha,
”dha” means dharma;
Subud means sushila-Buddha-dharma.
The meaning is:
the law of great virtue derived from Buddha,
Buddha’s law of great virtue.
This is what Tilopa calls the great teaching.
Latihan is simple.
It is the first step.
One has to stand relaxed, loose and natural.
It is good if you stand alone and nobody is there to disturb you.
Close your room, stand alone.
If you can find someone who has already stepped into latihan, his presence can be helpful, his very presence works like a catalytic agent, he becomes the opener.
So somebody who is advanced a little already can open you very easily;
otherwise, you can open yourself also.
A little more time will be needed, that’s all.
Otherwise an opener is good.
If an opener is standing just by your side, he starts his latihan:
you simply stand and his energy starts pulsating with you,
his energy starts moving around you,
like a fragrance he surrounds you
– suddenly you feel the music.
Just as when there is a good singer,
or somebody is playing on an instrument,
you start beating your feet,
or you start tapping the chair,
or you start pulsating with it
– just like that, a deep energy inside him moves and the whole room and the quality of the room is changed immediately.
You are not to do anything;
you are simply to be there,
loose and natural,
just waiting for something to happen.
And if your body starts moving,
you have to allow it,
you have just to cooperate and allow.
The cooperation should not become too direct,
it should not become a pushing;
it should remain just an allowing.
Your body starts moving suddenly,
as if you are possessed,
as if a great energy from the above has descended on you,
as if a cloud has come and has surrounded you
– and now you are possessed by that cloud,
and the cloud is penetrating within your body,
and your body starts taking movements.
Your hands are raised,
you make subtle movements,
you start a small dance, soft gestures;
your body is taken up.
If you know anything about automatic writing
it will be easy to follow what happens in latihan.
In automatic writing you take a pencil in your hand, you close your eyes, you wait.
Suddenly you feel a jerk in the hand:
your hand is possessed, as if something has entered.
You are not to do anything,
because if you do then it will not be from the beyond;
it will be your doing.
You have simply to allow.
Loose and natural
– Tilopa’s words are wonderful;
they cannot be improved upon.
Loose and natural,
you wait with the pencil, with closed eyes;
when the jerk comes and the hand starts moving, you have to allow it, that’s all.
You have not to resist it;
because you can resist.
The energy is very subtle, and, in the beginning, not very powerful.
If you just stop it, it can be stopped.
And the energy is not aggressive;
if you don’t allow, it will not come.
If you doubt, it will not happen,
because with doubt, your hand will be resisting.
With doubt, you will not allow, you will fight.
So that’s why trust is so meaningful, shraddha.
You simply trust and leave your hand;
by and by the hand starts moving,
now the hand starts making wriggles on the paper – allow it.
Then somebody simply asks a question, or you yourself ask a question;
let the question be there,
loose in the mind,
not very persistent,
not forcing;
just raise the question and wait.
And suddenly the answer is written.
If ten persons try, at least three persons will be absolutely capable of automatic writing.
Thirty percent of people are not aware that they can become so receptive.
And this can become a great force in your life.
Explanations differ... what happens – that is not important.
The deepest explanation that I find true is,
your own highest center possesses your lowest center;
your own highest peak of consciousness catches hold of your lowest unconscious mind.
You ask and your own inner being answers.
Nobody else is there, but your inner being, which you don’t know, is very superior to you.
Your own innermost being is the possibility of your ultimate flowering.
It is as if the flower takes possession of the seed and answers.
The seed doesn’t know, but the flower...
as if your possibility takes possession of your actuality and answers;
as if your ultimate potentiality takes possession of whatsoever you are, and answers.
Or the future takes possession of the past,
the unknown takes possession of the known,
the formless takes possession of the form
– all metaphors,
but I feel you will understand the significance –
as if your old age takes possession of your childhood, and answers.
The same happens in latihan with the whole body.
In automatic writing you only leave your hand loose and natural.
In latihan you leave your whole body loose and you wait, and you cooperate, and suddenly you feel an urge.
The hand is raising by itself, as if somebody is pulling it by some invisible strings – allow it.
And the leg goes moving;
you take a turn, you start a small dance;
very chaotic,
with no rhythm,
with no manipulation,
but by and by, as you get deeper,
it takes its own rhythm.
Then it is no longer chaotic,
it takes its own order,
it becomes a discipline,
but not forced by you.
This is your highest possibility taking possession of your lowest body and moving it.
Latihan is the first step.
And, by and by, you will feel so beautiful doing it that you will feel a meeting is happening between you and the cosmos.
But this is only the first step.
That’s why in Subud something is missing.
The first step in itself is very beautiful,
but it is not the last step.
I would like you to complete it.
For thirty minutes at least
– sixty will be wonderful;
by and by from thirty you reach to sixty minutes of latihan dancing.
In sixty minutes your body, from pore to pore, from cell to cell, is cleansed;
it is a catharsis,
you are completely renewed,
all the dirt is burned.
That’s what Tilopa says:
In Mahamudra all one’s sins are burned.
The past is thrown into fire.
It is a new birth, a rebirth.
And you feel energy showering all over you, in and out.
And the dance is not only outside.
Soon, when you get attuned in it,
you will feel an inner dance also.
Not only that your body is dancing,
inside the energy is dancing;
and they both cooperate with each other.
And then a pulsation happens,
and you feel you are pulsating with the universe
– you have found the universal rhythm.
Thirty to sixty minutes is the time:
start with thirty, end with sixty.
Somewhere in between you will have the right time.
And you will come to know:
if you feel attuned nearabout forty minutes, then that is your right time;
if you feel attuned at twenty minutes,
then that is your right time.
Then your meditation must go beyond that:
if you feel tuned at ten minutes, twenty minutes will do;
if you feel tuned at fifteen minutes, thirty minutes will do.
Do it double, don’t take any chances, so really you are completely cleaned.
And end it with a prayer.
When you are completely cleaned and feeling that your body is refreshed
– you have been under a shower of energy,
and your whole body is feeling one,
undivided;
and the substantialness of body is lost,
you feel it more like an energy, a movement, a process, not material
– now you are ready.
Then kneel down on the earth.
Kneeling down is beautiful;
just like Sufis kneel down,
or Mohammedans do their prayer in the mosque,
kneel down like them
because that is the best posture for latihan.
Then raise both your hands towards the sky with closed eyes,
and feel yourself to be like a hollow vessel,
hollow bamboo;
inside, hollow, just like an earthen pot.
Your head is the mouth of the pot,
and the energy is falling tremendously on your head as if you are standing under a waterfall.
And you will be actually standing
– after the latihan you will feel it;
it is like a waterfall, not like a shower.
When you are ready it falls in greater strength, strong,
and your body will start trembling, shaking, like a leaf in a strong wind;
or, if you have stood under a waterfall sometime, then you will know.
If you have never stood under one,
go to a waterfall
and stand under it and feel how it feels.
That same feeling will come to you after latihan.
Feel yourself hollow inside, nothing inside, just emptiness
– and the energy is filling you, filling you completely.
Allow it to fall into you as deeply as possible,
so it can reach to your farthest corner of your body and mind and soul.
And when you feel it
– you are so much filled,
and the whole body is shaking –
kneel down,
put your head down on the earth,
and pour the energy into the earth.
When you feel the energy is overflowing,
pour down into the earth.
Take from the sky,
give it back to the earth,
and you be just a hollow bamboo in between.
This has to be done seven times.
Take from the sky and
pour down into the earth and
kiss the earth, and
pour down – be empty completely.
Pour down as completely as you did for filling, be completely empty.
Then raise your hands again,
fill again,
pour down again.
Seven times it has to be done,
because each time it penetrates one chakra of the body,
one center of the body;
each time it goes deeper in you.
And if you do less than seven times,
then you will feel restless after it
because the energy will be hanging somewhere in between.
No, it has to penetrate all the seven chakras of your body so that you become completely hollow, a passage.
The energy falls from the sky and goes into the earth, you are earthed;
you simply pass the energy to the earth,
just like electricity.
For electricity we have to put an earth wire.
The energy comes from the sky and goes into the earth,
you become earthed
– just a vessel, a hollow bamboo passing the energy.
Seven times – more you can do, but not less.
And this will be a complete Mahamudra.
If you do it every day, soon, within three months somewhere, one day you will feel you are not there.
Just the energy is pulsating with the universe
– nobody is there,
the ego is completely lost,
the doer is not.
The universe is there, and you are there, the wave pulsating with the ocean
– that is Mahamudra.
That is the final orgasm, the most blissful state of consciousness that is possible.
This is just like two lovers making love,
but millionfold,
and the same phenomenon multiplied by millions
– because now you are making love with the whole universe.
That’s why tantra is known as the yoga of sex;
tantra is known as the path of love.
In Mahamudra all one’s sins are burned:
in Mahamudra one is released from the prison of this world.
This is the dharma’s supreme torch.
Those who disbelieve it are fools,
who ever wallow in misery and sorrow.
And Tilopa is perfectly clear.
He is absolutely frank.
He says,
”Those who disbelieve it are fools.”
Why call them fools?
He does not call them sinners,
he does not call them irreligious,
he simply calls them fools
– because not believing it they are missing the greatest bliss that life can give them.
They are simply fools!
And it cannot happen unless you trust.
Unless you trust so much that you can surrender completely, it cannot happen.
All bliss, all moments of bliss, happen only when you surrender.
Even death becomes beautiful if you can surrender to it,
then what to say about life?
If you surrender, of course, life is the greatest blessing, it is a benediction.
You are missing the ultimate gift because you cannot trust.
If you want to learn anything, learn trust
– nothing else is needed.
If you are miserable, nothing else will help
– learn trust.
If you don’t feel any meaning in life and you feel meaninglessness, nothing will help
– learn trust.
Trust gives meaning
because trust makes you capable of allowing the whole to descend upon you.
THOSE WHO DISBELIEVE IT ARE FOOLS,
WHO EVER WALLOW IN MISERY AND SORROW.
TO STRIVE FOR LIBERATION ONE SHOULD RELY ON A GURU.
WHEN YOUR MIND RECEIVES HIS BLESSING EMANCIPATION IS AT HAND.
Why believe in a guru?
Why believe in a master?
– because the unknown is very far from you.
It is just a dream,
a wish-fulfillment.
You listen to me;
I may talk about the bliss,
but that bliss remains a word.
You may desire it,
but you don’t know what it is,
you don’t know the taste of it.
It is very very far away from you.
You are deep in misery, in anguish.
In your misery and anguish you may start hoping, expecting, desiring bliss,
but that will not help
– you need a real taste of it.
Who will give it to you?
Only one who has tasted it:
he can become the opener.
He can act like a catalytic agent.
He will not do anything;
just his presence,
and from him the unknown flows towards you.
He is just like a window.
Your doors are closed?
– his doors are not closed.
Your windows are closed
and you have forgotten how to open them?
– his windows are not closed.
Through his window you can have a look at the sky;
through him you can have a glimpse.
A master, a guru, is nothing but a window.
One has to pass through him,
one has to have a little taste
– then you can also open your own windows;
otherwise the whole thing remains verbal.
You can read Tilopa,
but unless you find Tilopa nothing will happen to you.
Your mind may go on, saying,
”Maybe this man is mad, in some hallucination, dreaming, a philosopher, thinking, a poet.”
But how can this happen?
How is it possible for you to be blissful?
You have known only misery and suffering,
you have known only poison.
You cannot believe in elixir;
you have not known it so how can you believe it?
A master is nothing but a personified phenomenon of the total bliss.
In him it is there vibrating.
If you trust him, his vibrations can reach you.
A master is not a teacher,
he doesn’t teach you.
A master is not concerned with doctrines and principles
– a master is a presence.
If you trust him, he is available.
A master is an availability.
Through him you will have the first glimpse of the divine.
Then you can go on your own.
TO STRIVE FOR LIBERATION ONE SHOULD RELY... ON A MASTER,... ON A GURU.
WHEN YOUR MIND RECEIVES HIS BLESSING EMANCIPATION IS AT HAND.
A master cannot give you emancipation,
but he can bring you to the very brink of it.
He cannot give you the emancipation;
that has to be achieved by you,
because a thing given by someone can be taken by someone else.
Only that which is yours can be yours.
A master cannot give you,
he can only bless you
– but his blessing is a vital phenomenon.
Through him you can look into your own future.
Through him you can be aware of your own destiny.
Through him the farthest peaks come nearer, closer.
Through him you start coming up, like a seed trying to sprout towards the sky.
His blessing can water your seed.
In the East, the blessing of the master is very very significant.
The West has remained completely unaware of the phenomenon.
The West knows teachers, not masters.
Teachers are those who teach you about truth.
A master is one who gives you the taste of it.
A teacher may be someone who does not know himself,
he may have learned from other teachers.
Seek a master.
Teachers are many,
masters are few.
And how will you seek a master?
Just move.
Whenever you hear a rumor that somebody has become enlightened,
go and remain available.
Don’t be much of a thinker,
be more of a lover
– because a master is found through feeling.
A teacher is found through thinking:
listen to the teacher,
his logical appeal will be there,
his arguments.
Eat the master,
drink the master.
Listening won’t help
because he is a living phenomenon;
the energy is there.
If you drink and eat him,
then only you will become aware of a different quality of being.
A great receptivity is needed,
a great feminine receptivity is needed to find the master.
And if you are available
and a living master is there,
suddenly something clicks.
There is nothing to do on your part
– you simply be there.
It is such a vital energy phenomenon that if you are available something simply clicks, you are caught.
It is a love phenomenon.
You cannot prove to anybody else,
”I have found the master.”
There is no proof.
Don’t try that because anybody can bring proof against it.
You have found it and you know it;
you have tasted and you know it.
This knowledge is of the heart, of the feeling.
Says Tilopa:
TO STRIVE FOR LIBERATION ONE SHOULD RELY ON A GURU.
WHEN YOUR MIND RECEIVES HIS BLESSINGS EMANCIPATION IS AT HAND.
The very word ”guru” is meaningful.
The ”master” doesn’t carry that significance.
The master seems to be someone who has mastered a thing,
gone under a long training,
has become disciplined,
has become a master.
”Guru” is totally different.
The word ”guru” means one who is very very heavy,
a heavy cloud just waiting for your thirst to pour down;
a flower heavy with perfume just waiting for your nostrils to be there and it will penetrate.
The word ”guru” means heavy, very heavy
– heavy with energy and the unknown,
heavy with the divine,
heavy like a woman who is pregnant.
A master is pregnant with God.
That’s why in the East we call the guru,
God itself.
The West cannot understand it
because they think ”God” means the creator of the world.
We don’t bother much about the creator here.
We call the guru, God.
Why?
– because he is pregnant with the divine;
he is heavy with the divine.
He is ready to pour down;
only your thirst, a thirsty earth is needed.
He has not mastered anything in fact;
he has not gone through any training,
he has not disciplined himself.
It is not art that he has become a master of – no.
He has lived life in its totality;
not as a discipline,
but natural and loose.
He has not forced himself.
He has been moving with the winds;
he has allowed nature to have its own course.
And through millions of experiences of suffering and pain and bliss and happiness he has become mature, he has become ripe.
A guru is a ripe fruit just waiting to fall, heavy.
If you are ready to receive, he can fall into you.
A guru is a totally Eastern phenomenon.
The West is not yet aware of it.
In the West it is difficult to feel.
Why go and bow down to a guru?
Why put your head at his feet?
Looks humiliating.
But if you want to receive,
you have to bow down.
He is heavy, he can pour,
but then you have to bow down,
otherwise you won’t receive it.
When a disciple with total trust bows down at the feet of his master,
something is happening there which is not visible to the eyes.
An energy is falling from the master,
entering the disciple.
Something invisible to the eyes is happening there.
If you become aware you can see it also
– the aura of the master,
his rainbow,
pouring himself down into the disciple.
You will see it in fact happening.
The master is heavy with divine energy.
And he has infinite energy now,
he can pour it down to infinite disciples.
He can work with millions of disciples alone.
He is never exhausted
because now he is connected with the whole;
he has found the source of all.
Through him you can also take the jump into that abyss.
Surrender towards God is difficult because you don’t know where God is.
He has never given his address to anybody ever.
But a guru can be found.
If you ask me what a guru is, I will tell you:
the guru is the address of God.
WHEN YOUR MIND RECEIVES HIS BLESSINGS EMANCIPATION IS AT HAND.
Then you can be certain that you have been accepted.
When you can feel the master’s blessings pouring on you,
showering on you like flowers,
you can be certain emancipation is at hand.
It happened:
One of Buddha’s disciples, Sariputta, one day bowed down at Buddha’s feet.
Suddenly he felt the energy falling on him.
He felt a sudden transformation,
a mutation of his whole mind,
as if he was being destroyed and created again.
He cried,
”No! Wait a little.”
The whole assembly of Buddha’s disciples could not understand what was happening.
And he said,
”Wait a little – not so soon!”
Buddha said,
”But why?”
He said,
”Then these feet will be lost to me.
Wait a little.
Emancipation is at hand and I would like to be with you a little longer.
Don’t push me away so soon”
– because once the master has blessed and the emancipation is at hand,
this is the last thing:
one has to say goodbye to the master.
Sariputta said,
”Wait!”
Sariputta became enlightened later on.
Buddha told him,
”Now you go.
I waited enough.
Now you go and spread whatsoever I have given to you, go and give it to others.”
Sariputta had to go, weeping and crying.
Somebody asked,
”You have become enlightened and you weep and cry?”
He said,
”Yes, I have become enlightened
– but I can throw away the bliss of enlightenment if Buddha allows me to live at his feet.”
Such deep gratitude
– and then wherever Sariputta lived,
every day in the morning he would bow down to the direction where he knew Buddha was moving.
And people asked him again and again,
”Why do you do this?
To whom do you bow down?”
He said,
”Buddha is moving in the south.”
When the last days of Sariputta came, he inquired,
”Where is Buddha right now?
– because I would like to die bowing down in that direction.”
And he died bowing down in the direction where Buddha was.
When the energy is received,
when the final benediction comes from the master
– the emancipation is at hand –
one has to say goodbye.
In Zen, when a disciple comes to a master in Japan, he brings his mat.
He unrolls his mat before the master, sits on the mat, listens to the master;
every day comes, follows whatsoever he says, leaves the mat there
– for years together.
Then the day he receives the final blessing,
he rolls up the mat again,
takes the mat back,
bows down,
leaves the master.
That mat is symbolic.
Whenever a disciple rolls up the mat again,
others know he has received the benediction.
Now this is the final goodbye.
ALAS, ALL THINGS IN THIS WORLD ARE MEANINGLESS, THEY ARE BUT SORROW’S SEEDS.
SMALL TEACHINGS LEAD TO ACTS
– ONE SHOULD ONLY FOLLOW TEACHINGS THAT ARE GREAT.
Tantra is the great teaching.
Small teachings tell you
what to do,
what not to do.
They give you ten commandments:
”Do this, don’t do that”
– small teachings.
A great teaching doesn’t give you any commandment.
It is not concerned with what you do,
it is concerned with what you are.
Your being,
your center,
your consciousness
– that is the only thing significant.
Says Tilopa:
ALAS, ALL THINGS IN THIS WORLD ARE MEANINGLESS, THEY ARE BUT SORROW’S SEEDS.
SMALL TEACHINGS LEAD TO ACTS
– ONE SHOULD FOLLOW TEACHINGS THAT ARE GREAT.
In this world,
everything is the seed of sorrow.
But a ray of light enters into the world whenever a person becomes enlightened.
In this world everything is a seed of sorrow,
but a light-ray comes from the above whenever a person becomes enlightened.
Follow that ray of light
and you can reach to the very source of the light, the sun.
”And remember,”
says Tilopa,
”don’t become a victim of small teachings.”
Many are.
People come to me, they say,
”We are vegetarians.
Will it lead us to enlightenment?”
– a very small teaching.
They say,
”We don’t eat in the night.
Will it lead us to enlightenment?”
– a very small teaching.
They say,
”We believe in celibacy”
– a very small teaching.
They do many things,
but one thing they never touch
– that is their being.
They manage their character,
they try to be as sagely as possible,
but the whole thing remains a decoration.
A discipline from without is a decoration.
It should come from within,
it should spread towards the periphery from the center.
It should not be forced from the periphery towards the center.
The great teaching is:
You are already that which you can be
– realize this.
You are already the goal
– be aware of this.
This very moment your destiny can be fulfilled.
For what are you waiting?
Don’t believe in gradual steps
– take the jump, be courageous.
Only one who is courageous can follow the great teaching of tantra.
Afraid,
scared
– afraid of dying,
scared of losing yourself,
fearful of surrender –
you will become a victim of small teachings,
because you can manage small teachings.
Not to eat this,
not to do this,
you can manage;
you remain in control.
The great teaching is to surrender,
to surrender your control
and
let the whole take you away wherever it would like to take.
Don’t swim against the current.
Leave yourself in the river,
become the river
– and the river is already going to the sea.
This is the great teaching.
＊ ＊ ＊
from osho talks
oshoの講話より
from osho transformation tarot
osho transformation タロット より
Tantra: The Supreme Understanding
Discourses on Tilopa’s Song of Mahamudra,
Dutton edition called ”Only One Sky”
Talks given from 11/02/75 am to 20/02/75 am
English Discourse series
Chapter 1
Chapter title: The Ultimate Experience
11 February 1975 am in Buddha Hall
The Ultimate Experience
IN HIS SONG OF MAHAMUDRA,
TILOPA SAYS:
MAHAMUDRA IS BEYOND ALL WORDS
AND SYMBOLS,
BUT FOR YOU, NAROPA,
EARNEST AND LOYAL, MUST THIS BE SAID:
THE VOID NEEDS NO RELIANCE,
MAHAMUDRA RESTS ON NOUGHT.
WITHOUT MAKING AN EFFORT,
BUT REMAINING LOOSE AND NATURAL,
ONE CAN BREAK THE YOKE
– THUS GAINING LIBERATION.
The experience of the ultimate is not an experience at all
– because the experiencer is lost.
And when there is no experiencer, what can be said about it?
Who will say it?
Who will relate the experience?
When there is no subject,
the object also disappears
– the banks disappear,
only the river of experience remains.
Knowledge is there,
but the knower is not.
That has been the problem for all the mystics.
They reach to the ultimate,
but they cannot relate it to those who are following.
They cannot relate it to others who would like to have an intellectual understanding.
They have become one with it.
Their whole being relates it,
but no intellectual communication is possible.
They can give it to you if you are ready to receive;
they can allow it to happen in you
if you also allow it,
if you are receptive and open.
But words won’t do, symbols won’t help;
theories and doctrines are of no use at all.
The experience is such that it is more like an experiencing than like an experience.
It is a process
– and it begins,
but it never ends.
You enter into it,
but you never possess it.
It is like a drop dropping in the ocean,
or, the ocean itself dropping into the drop.
It is a deep merger,
it is oneness, you simply melt away into it.
Nothing is left behind,
not even a trace,
so who will communicate?
Who will come back to the world of the valley?
Who will come back to this dark night to tell you?
All the mystics all over the world have always felt impotent as far as communication is concerned.
Communion is possible,
but communication, no.
This has to be understood from the very beginning.
A communion is a totally different dimension:
two hearts meet, it is a love affair.
Communication is from head to head;
communion is from heart to heart,
communion is a feeling.
Communication is knowledge:
only words are given,
only words are said,
and only words are taken and understood.
And words are such:
the very nature of words is so dead that nothing alive can be related through them.
Even in ordinary life,
leave aside the ultimate,
even in ordinary experiencing when you have a peak moment, an ecstatic moment,
when you really feel something and become something,
it becomes impossible to relate it in words.
In my childhood I used to go early in the morning to the river.
It is a small village.
The river is very very lazy, as if not flowing at all.
And in the morning when the sun is not yet arisen,
you cannot see whether it is flowing,
it is so lazy and silent.
And in the morning when there is nobody,
the bathers have not come yet,
it is tremendously silent.
Even the birds are not singing in the morning
– early, no sound, just a soundlessness pervades.
And the smell of the mango trees hangs all over the river.
I used to go there,
to the furthest corner of the river,
just to sit, just to be there.
There was no need to do anything,
just being there was enough,
it was such a beautiful experience to be there.
I will take a bath,
I will swim,
and when the sun will arise I will go to the other shore,
to the vast expanse of sand,
and dry myself there under the sun,
and lie there,
and sometimes even go to sleep.
When I came back my mother used to ask,
”What have you been doing the whole morning?”
I will say,
”Nothing,”
because, actually, I had not been doing anything.
And she will say,
”How is it possible?
Four hours you have not been here,
how is it possible that you have not been doing anything?
You must have been doing something.”
And she was right,
but I was also not wrong.
I was not doing anything at all.
I was just being there with the river,
not doing anything,
allowing things to happen.
If it FELT like swimming,
remember,
if it FELT like swimming,
I would swim,
but that was not a doing on my part,
I was not forcing anything.
If I felt like going into sleep, I would go.
Things were happening,
but there was no doer.
And my first experiences of satori started near that river:
not doing anything,
simply being there,
millions of things happened.
But she would insist:
”You must have been doing something.”
So I would say,
”Okay, I took a bath and I dried myself in the sun,”
and then she was satisfied.
But I was not,
because what happened there in the river is not expressed by words:
”I took a bath”
– it looks so poor and pale.
Playing with the river,
floating in the river,
swimming in the river,
was such a deep experience.
To say simply,
”I took a bath,”
makes no sense about it;
or to just say,
”I went there, had a walk on the bank, sat there,”
conveys nothing.
Even in ordinary life you feel the futility of words.
And if you don’t feel the futility of words,
that shows that you have not been alive at all;
that shows that you have lived very superficially.
If whatsoever you have been living can be conveyed by words,
that means you have not lived at all.
When for the first time something starts happening which is beyond words,
life has happened to you,
life has knocked at your door.
And when the ultimate knocks at your door,
you are simply gone beyond words
– you become dumb,
you cannot say;
not even a single word is formed inside.
And whatsoever you say looks so pale,
so dead,
so meaningless,
without any significance,
that it seems that you are doing injustice to the experience that has happened to you.
＊
Remember this,
because Mahamudra is the last,
the ultimate experience.
Mahamudra means a total orgasm with the universe.
If you have loved somebody,
and sometimes you have felt a melting and merging
– the two are no more two;
the bodies remain separate,
but something between the bodies makes a bridge,
a golden bridge,
and the twoness inside disappears;
one life energy vibrates on both the poles
– if it has happened to you,
then only you can understand what Mahamudra is.
Millions and millions times deep,
millions and millions of times high,
is Mahamudra.
It is a total orgasm with the whole, with the universe.
It is melting into the source of being.
And this is a song of Mahamudra.
It is beautiful that Tilopa has called it a song.
You can sing it,
but you cannot say it;
you can dance it,
but you cannot say it.
It is such a deep phenomenon that singing may convey a little tiny part of it
– not what you sing,
but the way you sing it.
Many mystics have simply danced after their ultimate experience;
they could not do anything else.
They were saying something through their whole being and body;
altogether, body, mind, soul, everything involved in it.
They were dancing;
those dances were not ordinary dances.
In fact, all dancing was born because of these mystics;
it was a way to relate the ecstasy, the happiness, the bliss.
Something of the unknown has penetrated into the known,
something of the beyond has come to the earth
– what else can you do?
You can dance it, you can sing it.
This is a song of Mahamudra.
And who will sing it?
Tilopa is no more.
The orgasmic feeling itself is singing.
It is not a song of Tilopa;
Tilopa is no more.
The experience itself is vibrating and singing.
Hence, the song of Mahamudra,
the song of ecstasy, ecstasy itself singing it.
Tilopa has nothing to do;
Tilopa is not there at all,
Tilopa has melted.
When the seeker is lost,
only then the goal is achieved.
Only when the experiencer is no more,
the experience is there.
Seek and you will miss it
– because through your seeking the seeker will be strengthened.
Don’t seek and you will find it.
The very seeking, the very effort, becomes a barrier,
because the more you seek,
the more the ego is strengthened:
the seeker.
Do not seek.
This is the deepest message of this whole song of Mahamudra:
do not seek,
just remain as you are,
don’t go anywhere else.
Nobody ever reaches God,
nobody can
because you don’t know the address.
Where will you go?
Where will you find the divine?
There is no map,
and there is no way,
and there is nobody to say where he is.
No, nobody ever reaches God.
It is always the reverse:
God comes to you.
Whenever you are ready,
he knocks at your door;
he seeks you whenever you are ready.
And the readiness is nothing
but a receptivity.
When you are completely receptive there is no ego;
you become a hollow temple with nobody in it.
Tilopa says in the song,
become like a hollow bamboo,
nothing inside.
And suddenly, the moment you are a hollow bamboo,
the divine lips are on you,
the hollow bamboo becomes a flute,
and the song starts
– this is the song of Mahamudra.
Tilopa has become a hollow bamboo,
and the divine has come,
and the song has started.
It is not Tilopa’s song,
it is the song of the ultimate experience itself.
Something about Tilopa before we enter into this beautiful phenomenon.
Nothing much is known about Tilopa,
because nothing in fact can be known about such persons.
They don’t leave a trace,
they don’t become a part of history.
They exist by the side,
they are not part of the main traffic where the whole humanity is moving;
they don’t move there.
The whole humanity moves through desiring,
and persons like Tilopa move into desirelessness.
They simply move away from the main traffic of humanity where history exists.
And the more away they go from the traffic,
the more mythological they become.
They exist like myths,
they are no more events in time.
And this is as it should be,
because they move beyond time,
they live beyond time
– they live in the eternity.
From this dimension of our common humanity,
they simply disappear,
they evaporate.
The moment when they are evaporating,
only that moment we remember,
that much they are part of us.
That’s why nothing much is known about Tilopa, who he is.
Only this song exists.
This is his gift,
and the gift was given to his disciple, Naropa.
These gifts cannot be given to anybody
– unless a deep love intimacy exists.
One has to be capable to receive such gifts.
This song has been given to Naropa,
his disciple.
Before this song was given to Naropa,
Naropa was tested in millions of ways:
his faith,
his love and trust.
When it came to be known that there exists nothing like doubt in him,
not even a tiny part of doubt,
when his heart was totally full with trust and love, then this song was given.
I am also here to sing a song,
but it can be given to you only when you are ready.
And your readiness means that doubt should simply disappear from the mind.
It should not be suppressed,
you should not try to defeat it,
because defeated it will remain in you;
suppressed, it will remain part of your unconscious
and it will go on affecting you.
Don’t fight your doubting mind,
don’t suppress it.
Rather, on the contrary,
you simply bring more and more energy into trust.
You simply be indifferent to your doubting mind,
nothing else can be done.
Indifference is the key:
you simply be indifferent.
It is there – accept it.
Bring your energies more and more towards trust and love
– because it is the same energy which becomes doubt;
it is the same energy which becomes trust.
Remain indifferent to doubt.
The moment you are indifferent your cooperation is broken,
you are not feeding it
– because it is through attention that anything is fed.
If you pay attention to your doubt, even if you are against it,
paying attention to it is dangerous
because the very attention is the food;
that is your cooperation.
One has just to be indifferent, neither for nor against:
don’t be for doubt,
don’t be against doubt.
So now you will have to understand three words.
One word is ”doubt,”
another word is ”belief,”
the third word is ”trust” or ”faith”
– what in the East is known as SHRADDHA.
Doubt is a negative attitude towards anything.
Whatsoever is said,
first you look at it negatively.
You are against it,
and you will find reasons,
rationalizations how to support your ”againstness.”
Then there is the mind of belief.
It is just like the mind of doubt only standing upside down;
there is not much difference.
This mind looks at things positively and tries to find reasons,
rationalizations how to support it,
how to be for it.
The mind who doubts suppresses belief;
the mind who believes suppresses doubt
– but they both are of the same stuff;
the quality is not different.
Then there is a third mind whose doubting has simply disappeared
– and when doubt disappears,
belief also disappears.
Faith is not belief, it is love.
Faith is not belief because it is not half,
it is total.
Faith is not belief because there is no doubt in it, so how can you believe?
Faith is not a rationalization at all:
neither for nor against,
neither this nor that.
Faith is a trusting, a deep trusting, a love.
You don’t find any rationalizations for it,
it simply is so.
So what to do?
Don’t create belief against faith.
Just be indifferent to belief and doubt both,
and bring your energies towards more and more love;
love more, love unconditionally.
Not only love me,
because that is not possible:
if you love, you simply love more.
If you love, you simply exist in a more loving way
– not only towards the master,
but towards everything that exists around you:
towards the trees and the stones,
and the sky and the earth.
You, your being, your very quality of being, becomes a love phenomenon.
Then trust arises.
And only in such a trust can a gift like the song of Mahamudra be given.
When Naropa was ready Tilopa gave this gift.
So remember,
with a master you are not on a ”headtrip.”
Doubt and belief are all ”head-trips.”
With a master you are on a ”heart-trip.”
And heart doesn’t know what doubt is,
heart doesn’t know what belief is
– heart simply knows trust.
Heart is just like a small child:
the small child clings to the father’s hand,
and wherever the father is going the child is going,
neither trusting nor doubting;
the child is undivided.
Doubt is half, belief is half.
A child is still total, whole;
he simply goes with the father wherever he is going.
When a disciple becomes just like a child,
then only these gifts of the highest peak of consciousness can be given.
When you become the deepest valley of reception,
then the highest peaks of consciousness can be given to you.
Only a valley can receive a peak.
A disciple should be absolutely feminine, receptive, like a womb.
Only then such a phenomenon happens as is going to happen in this song.
Tilopa is the master,
Naropa is the disciple,
and Tilopa says:
MAHAMUDRA IS BEYOND ALL WORDS AND SYMBOLS,
BUT FOR YOU, NAROPA, EARNEST AND LOYAL, MUST THIS BE SAID....
It is beyond words and symbols, all words and all symbols.
Then how can it be said?
If it is really beyond all words and symbols,
then how can it be said?
Is there any way then?
Yes, there is a way:
if there is a Naropa there is a way;
if there is really a disciple there is a way.
It depends on the disciple whether the way will be found or not.
If the disciple is so receptive that he has no mind of his own
– he does not judge whether it is right or wrong,
he has no mind of his own,
he has surrendered his mind to the master,
he is simply a receptivity,
an emptiness,
ready to welcome whatsoever is given unconditionally
– then words and symbols are not needed,
then something can be given.
And you can listen to it between the words,
you can read it between the lines
– then words are just an excuse.
The real thing happens just by the side of the words.
A word is just a trick, a device.
The real thing follows the words like a shadow.
And if you are too much of the mind,
you will listen to the words,
then it cannot be communicated.
But if you are not a mind at all,
then the subtle shadows that follow the words, very subtle,
only the heart can see them,
invisible shadows,
invisible ripples of consciousness,
”vibes”...
then communion is immediately possible.
Remember this, says Tilopa:
... BUT FOR YOU, NAROPA, EARNEST AND LOYAL, MUST THIS BE SAID....
That which cannot be said,
must be said for a disciple.
That which cannot be said,
which is absolutely invisible,
must be made visible for the disciple.
It depends not only on the master
– EVEN MORE it depends on the disciple.
Tilopa was fortunate to find a Naropa.
There have been a few masters, unfortunate,
who never could find a disciple like Naropa.
So whatsoever they had gained disappeared with them,
because there was nobody to receive it.
Sometimes masters have traveled thousands of miles to find a disciple.
Tilopa himself went from India to Tibet to find Naropa, to find a disciple.
Tilopa wandered all over India and couldn’t find a man of that quality,
who would receive such a gift,
who would appreciate such a gift,
who would be able to absorb it,
to be reborn through it.
And once the gift was received by Naropa,
he became totally transformed.
Then Tilopa is reported to have said to Naropa,
”Now you go and find your own Naropa.”
Naropa was also fortunate in that way:
he was able to find a disciple whose name was Marpa.
Marpa was also very fortunate;
he was able to find a disciple whose name was Milarepa.
But then the tradition disappeared,
then no more disciples of that great caliber.
Many times religion has come to the earth and disappeared;
many times it will come and disappear.
A religion cannot become a church;
a religion cannot become a sect.
A religion depends on PERSONAL communication,
on personal communion.
The religion of Tilopa existed only for four generations, from Naropa to Milarepa;
then it disappeared.
Religion is just like an oasis:
the desert is vast,
and sometimes in tiny parts of the desert an oasis appears.
And while it lasts, seek it;
and while it is there, drink of it
– and it is very very rare.
Jesus says many times to his disciples,
”A little while more I am here.
And while I am here, you eat me, you drink me.
Don’t miss this opportunity”
– because then thousands of years...
and a man like Jesus may not be there.
The desert is vast.
The oasis sometimes appears and disappears;
because the oasis comes from the unknown it needs an anchor on this earth.
If the anchor is not there it cannot remain here.
And Naropa is an anchor.
The same I would like to say to you:
While I am here, a little while more, don’t miss the opportunity.
And you can miss it in trivial things:
you can remain occupied with nonsense,
with mental garbage.
You can go on thinking for and against
– and the oasis will disappear soon.
You can think for and against later on.
Right now, drink of it,
because then there will be many lives for you to think for and against,
there is no hurry for it.
But while it lasts, drink of it.
Once you are drunk with a Jesus or a Naropa,
you are totally transformed.
The transformation is very very easy and simple, it is a natural process.
All that is needed is to become a soil and receive the seed;
to become a womb and receive the seed.
MAHAMUDRA IS BEYOND ALL WORDS AND SYMBOLS,
BUT FOR YOU, NAROPA, EARNEST AND LOYAL, MUST THIS BE SAID....
It cannot be uttered,
it is unutterable
– but it has to be said for a Naropa.
Wherever a disciple is ready the master appears, has to appear.
Wherever there is a deep need,
it has to be fulfilled.
The whole existence responds to your deepest need,
but the need must be there;
otherwise you can pass a Tilopa, a Buddha, a Jesus,
and may not be even able to see that you passed a Jesus.
Tilopa lived in this country.
Nobody listened to him
– and he was ready to give the ultimate gift.
What happened?
And this has happened in this country many times;
there must be something behind it.
And this has happened more in this country than anywhere else,
because more Tilopas have been born here.
But why does it happen that a Tilopa has to go to Tibet?
Why does it happen that a Bodhidharma has to go to China?
This country knows too much,
this country has become too much of the head.
That’s why it is difficult to find a heart
– the country of brahmins and pundits,
the country of great knowers, philosophers.
They know all the Vedas, all the Upanishads,
they can recite by memory the whole scriptures:
a country of the heads.
That’s why it has been happening so many times.
Even I feel, so many times I feel it, that whenever a brahmin comes it is difficult to communicate.
A man who knows too much becomes almost impossible
– because he knows without knowing.
He has gathered many concepts, theories, doctrines, scriptures.
It is just a burden on his consciousness,
it is not a flowering.
It has not happened to him,
it is all borrowed, and all that is borrowed is rubbish, rot
– throw it as soon as you can throw it.
Only that which happens to you is true.
Only that which flowers in you is true.
Only that which grows in you is true and alive.
Remember it always:
avoid borrowed knowledge.
Borrowed knowledge becomes a trick of the mind:
it hides ignorance
– it never destroys it.
And the more you are surrounded by knowledge,
deep inside at the center,
at the very root of your being,
is ignorance and darkness there.
And a man of knowledge, borrowed knowledge, is almost closed within his own knowledge;
you cannot penetrate him.
And it is difficult to find his heart,
he himself has lost all contact with his heart.
So it is not incidental that
a Tilopa has to go to Tibet,
a Bodhidharma to China:
a seed has to travel so far,
not finding a soil here.
Remember this,
because it is easy to become too much addicted to knowledge
– it is an addiction, it is a drug.
And lsd is not so dangerous,
marijuana is not so dangerous.
And in a way they are similar,
because marijuana gives you a glimpse of something which is not there;
it gives you a dream of something which is absolutely subjective
– it gives you an hallucination.
And knowledge is also the same:
it gives you an hallucination of knowing.
You start feeling that you know
because you can recite the Vedas,
you know because you can argue,
you know because you have a very very logical, keen mind.
Don’t be a fool!
Logic has never led anybody to truth.
And a rational mind is just a game.
All arguments are juvenile.
Life exists without any argument,
and truth needs no proofs
– it needs only your heart; not arguments,
but your love, your trust, your readiness to receive.
MAHAMUDRA IS BEYOND ALL WORDS AND SYMBOLS,
BUT FOR YOU, NAROPA, EARNEST AND LOYAL, MUST THIS BE SAID:
THE VOID NEEDS NO RELIANCE, MAHAMUDRA RESTS ON NOUGHT.
WITHOUT MAKING AN EFFORT,
BUT REMAINING LOOSE AND NATURAL, ONE CAN BREAK THE YOKE
– THUS GAINING LIBERATION.
You cannot find more significant words ever uttered.
Try to understand every nuance of what Tilopa is trying to say.
THE VOID NEEDS NO RELIANCE....
If there is something,
it needs a support,
it needs a reliance.
But if there is nothing, emptiness,
there is no need for any support.
And this is the deepest realization of all the knowers:
that your being is a non-being.
To say it is a being is wrong
because it is not something,
it is not like something.
It is like nothing:
a vast emptiness, with no boundaries to it.
It is an ANATMA, a no-self; it is not a self inside you.
All feelings of self are false.
All identifications that ”I am this and that” are false.
When you come to the ultimate,
when you come to your deepest core,
you suddenly know that you are neither this nor that
– you are no one.
You are not an ego,
you are just a vast emptiness.
And sometimes if you sit,
close your eyes and just feel who you are
– where are you?
And go deeper and you may become afraid,
because the deeper you go,
the deeper you feel that you are nobody, a nothingness.
That’s why people become so scared of meditation.
It is a death.
It is a death of the ego
– and the ego is just a false concept.
Now physicists have come to the same truth through their scientific research deepening into the realm of matter.
What Buddha,
Tilopa
and Bodhidharma
reached through their insight,
science has been discovering in the outside world also.
Now they say there is no substance
– substance is a parallel concept of self.
A rock exists;
you feel that it is very substantial.
You can hit somebody’s head and blood will come out, even the man may die;
it is very substantial.
But ask the physicists:
they say it is a no-substance,
there is nothing in it.
They say that it is just an energy phenomenon;
many energy currents crisscrossing on this rock give it a feeling of substance.
Just as you draw many lines crisscrossing on a piece of paper:
where many lines cross a point, a point arises.
The point was not there;
two lines crossing and a point arises:
many lines crossing and a big point arises.
Is that point really there?
Or just lines crossing give an illusion of a point being there?
Physicists say that energy currents crisscrossing create matter.
And if you ask what are these energy currents
– they are not material,
they have no weight,
they are nonmaterial.
Nonmaterial lines crisscrossing give an illusion of a material thing, very substantial like a rock.
Buddha achieved this illumination twenty-five centuries before Einstein, that inside there is nobody;
only energy lines crisscrossing give you a feeling of the self.
Buddha used to say that the self is just like an onion:
you peel it, one layer comes off, another layer is there.
You go on peeling, layer by layer, and what remains finally?
The whole onion is peeled and you find nothing inside.
Man is just like an onion.
You peel layers of thought, feeling, and finally,
what do you find?
A nothing.
This nothingness needs no support.
This nothingness exists by itself.
That’s why Buddha says there is no God;
there is no need for a God
because God is a support.
And Buddha says there is no creator
because there is no need to create a nothingness.
This is one of the most difficult concepts to understand
– unless you realize it.
That’s why Tilopa says:
MAHAMUDRA IS BEYOND ALL WORDS AND SYMBOLS.
Mahamudra is an experience of nothingness
– simply you are not.
And when you are not,
then who is there to suffer?
Who is there to be in pain and anguish?
Who is there to be depressed and sad?
And who is there to be happy and blissful?
Buddha says that if you feel you are blissful you will become again a victim of suffering,
because you are still there.
When you are not,
completely not,
utterly not,
then there is no suffering and no bliss
– and this is the real bliss.
Then you cannot fall back.
To attain nothingness is to attain all.
My whole effort with you is also
to lead you towards nothingness,
to lead you to a total vacuum.
THE VOID NEEDS NO RELIANCE MAHAMUDRA RESTS ON NOUGHT.
WITHOUT MAKING AN EFFORT,
BUT REMAINING LOOSE AND NATURAL, ONE CAN BREAK THE YOKE
– THUS GAINING LIBERATION.
The first thing to understand is that the concept of self is created by the mind
– there is no self in you.
It happened:
a great Buddhist, a man of enlightenment, was invited by a king to teach him.
The name of the Buddhist monk was Nagasen,
and the king was a viceroy of Alexander.
When Alexander went back from India,
he left Minander as his viceroy here;
his Indian name is Milanda.
Milanda asked Nagasen to come and teach him.
He was really interested, and he had heard many stories about Nagasen.
And many rumors had come to the court:
”This is a rare phenomenon!
Rarely it happens that a man flowers, and this man has flowered.
He has an aroma of something unknown around him, a mysterious energy.
He walks on the earth,
but he is not of the earth.”
He became interested; he invited him.
The messenger who went to Nagasen came back very much puzzled,
because Nagasen said,
”Yes, if he invites,
Nagasen will come
– but tell him there is no one like Nagasen.
If he invites I will come,
but tell him exactly that there is no one like ’I am.’
I am no more.”
The messenger was puzzled,
because if Nagasen is no more,
then who will come?
And Milanda was also puzzled.
He said,
”This man talks in puzzles.
But let him come.”
And he was a Greek, this Milanda, and the Greek mind is basically logical.
There are only two minds in the world,
the Indian and the Greek.
The Indian is illogical,
and the Greek is logical.
The Indian moves into the dark depths, wild depths, where are no boundaries, everything is vague, cloudy.
The Greek mind walks on the logical, the straight, where everything is defined and classified.
The Greek mind moves into the known.
The Indian mind moves into the unknown,
and even more into the unknowable.
The Greek mind is absolutely rational;
the Indian mind is absolutely contradictory.
So if you find too many contradictions in me,
don’t be bothered.
It is the way... in the East contradiction is the way to relate.
Milanda said,
”This man seems to be irrational, gone mad.
If he is not then how can he come?
But let him come, I will see.
I will prove: just by coming he is proving that he is.”
Then came Nagasen.
Milanda received him at the gate and the first thing he asked, he said,
”I am puzzled:
you have come and still you said that you are not.”
Nagasen said,
”Still I say. So let us settle it here.”
A crowd gathered, the whole court came there, and Nagasen said,
”You ask.”
Milanda asked,
”First tell me:
if something is not, how can it come?
In the first place it is not, then there is no possibility of its coming
– and you have come. It is simple logic that you are.”
Nagasen laughed and he said,
”Look at this RATHA”
– the bullock cart on which he had come.
He said,
”Look at this. You call it a ratha, a cart.”
Milanda said,
”Yes.”
Then he told his followers to remove the bullocks.
The bullocks were removed and Nagasen asked,
”Are these bullocks the cart?”
Milanda said,
”Of course not.”
Then, by and by, everything from the cart was removed, every part.
Wheels were removed and he asked,
”Are these wheels the cart?”
And Milanda said,
”Of course not!”
When everything was removed and there was nothing, then Nagasen asked,
”Where is the cart I had come in?...
and we never removed the cart,
and all that we have removed you confirmed that this is not the cart.
Now where is the cart?”
Nagasen said,
”Just like this Nagasen exists.
Remove parts and he will disappear.”
Just crisscrossing lines of energy:
remove the lines and the dot will disappear.
The cart is just a combination of parts.
You are also a combination of parts, the ”I” is a combination of parts.
Remove things and the ”I” will disappear.
That’s why when thoughts are removed from consciousness, you cannot say ”I,” because there is no ”I” – just a vacuum is left.
When feelings are removed,
the self disappears completely.
You are and yet not:
just an absence, with no boundaries, emptiness.
This is the final attainment,
this state is Mahamudra,
because only in that state you can have an orgasm with the whole.
Now there is no boundary, no self exists;
now there is no boundary to you to divide.
The whole has no boundaries.
You MUST become like the whole
– only then there can be a meeting, a merger.
When you are empty, you are without boundaries.
Suddenly you become the whole.
When you are not, you become the whole.
When you are, you become an ugly ego.
When you are not, you have all the expanse of existence for your being to be.
But these are contradictions.
So try to understand:
become a little like Naropa,
otherwise these words and symbols will not carry anything to you.
Listen to me in trust.
And when I say listen in trust, I mean I have known this.
This is so.
I am a witness, I bear witness for it, this is so.
It may not be possible to say it,
but that doesn’t mean that it is not.
It may be possible to say something, that doesn’t mean that it is.
You can say something which is not, and you may be incapable of saying something which is.
I bear witness about it,
but you will be able to understand me only if you are a Naropa, if you listen in trust.
I am not teaching a doctrine.
I would not have been at all concerned with Tilopa if this was not my own experience also.
Tilopa has said it well:
THE VOID NEEDS NO RELIANCE, MAHAMUDRA RESTS ON NOUGHT.
On nothing Mahamudra rests.
Mahamudra, the literal word, means the great gesture, or the ultimate gesture, the last that you can have, beyond which nothing is possible.
Mahamudra rests on nothing.
You be a nothing, and then all is attained.
You die, and you become a god.
You disappear, and you become the whole.
Here the drop disappears, and there the ocean comes into existence.
Don’t cling to yourself
– that’s all you have been doing all your past lives:
clinging, afraid that if you don’t cling to the ego, then you look down:
a bottomless abyss is there....
That’s why we cling to tiny things, really trivial, we go on clinging to them.
The clinging shows only that you are also aware of a vast emptiness inside.
Something is needed to cling to, but your clinging is your SAMSARA, is your misery.
Leave yourself in the abyss.
And once you leave yourself in the abyss,
you become the abyss itself.
Then there is no death,
because how can an abyss die?
Then there is no end to it,
because how can a nothingness end?
Something can end, will have to end
– only nothing can be eternal.
Mahamudra rests on nothing.
Let me explain it to you through some experience that you have got.
When you love a person,
you have to become a nothing.
When you love a person,
you have to become a no-self.
That’s why love is so difficult.
And that’s why Jesus says God is like love.
He knows something about Mahamudra
– because before he started teaching in Jerusalem,
he has been to India.
He has been to Tibet also.
He met people like Tilopa and Naropa.
He remained in Buddhist monasteries.
He learned about what it is that these people call nothingness.
Then he tried to translate his whole understanding into Jewish terminology.
There everything got messed up.
You cannot translate Buddhist understanding into Jewish terminology.
It is impossible,
because the whole Jewish terminology depends on positive terms,
and the Buddhist terminology depends on absolutely nihilistic terms:
nothingness, emptiness.
But here and there in Jesus’ words there are glimpses.
He says, ”God is love.”
He is indicating something.
What is the indication?
When you love,
you have to become nobody.
If you remain somebody,
then love never happens.
When you love a person
– even for a single moment love happens
and flows between two persons –
there are two nothingnesses,
not two persons.
If you have ever had any experience of love,
you can understand.
Two lovers sitting by each other’s side,
or two nothingnesses sitting together
– only then the meeting is possible
because barriers are broken, boundaries thrown away.
The energy can move from here to there;
there is no hindrance.
And only in such a moment of deep love is orgasm possible.
When two lovers are making love,
and if they are both no-selves,
nothingnesses,
then orgasm happens.
Then their body energy,
their whole being,
loses all identity;
they are no more themselves
– they have fallen into the abyss.
But this can happen only for a moment:
again they regain, again they start clinging.
That’s why people become afraid in love also.
In deep love people are afraid of becoming mad, or going to die
– of what will happen.
The abyss opens its mouth,
the whole existence yawns,
and you are suddenly there and you can fall into it.
One becomes scared of love,
then people remain satisfied with sex and they call their sex ”love.”
Love is not sex.
Sex can happen in love,
it can be a part,
integral part to it,
but sex itself is not love – it is a substitute.
You are trying to avoid love through sex.
You are giving yourself a feeling that you are in love,
and you are not moving into love.
Sex is just like borrowed knowledge:
giving a feeling of knowing without knowing;
giving a feeling of love and loving without loving.
In love you are not, the other is also not:
then only, suddenly, the two disappear.
The same happens in Mahamudra.
Mahamudra is a total orgasm with the whole existence.
That’s why in Tantra
– and Tilopa is a Tantra master –
deep intercourse,
orgasmic intercourse,
between lovers is also called Mahamudra,
and two lovers in a deep orgasmic state are pictured in tantric temples, in tantric books.
That has become a symbol of the final orgasm.
MAHAMUDRA RESTS ON NOUGHT.
WITHOUT MAKING AN EFFORT,
BUT REMAINING LOOSE AND NATURAL....
And this is the whole method of Tilopa,
and the whole method of Tantra:
WITHOUT MAKING AN EFFORT...
because if you make an effort,
the ego is strengthened.
If you make an effort,
YOU come in.
So love is not an effort,
you cannot make an effort to love.
If you make an effort,
there is no love.
You flow into it,
you don’t make an effort,
you simply allow it to happen,
you don’t MAKE an effort.
It is not a doing,
it is a happening:
WITHOUT MAKING AN EFFORT....
And the same is the case with the total,
the final:
you don’t make an effort,
you simply float with it...
BUT REMAINING LOOSE AND NATURAL.
This is the way, this is the very ground of Tantra.
Yoga says make an effort,
and
Tantra says don’t make any effort.
Yoga is ego-oriented,
finally it will take the jump,
but Tantra is, from the very beginning, non-ego-oriented.
Yoga, in the end,
attains to such significance,
such meaning,
such depth,
that it says to its seeker,
”Now drop the ego”
– only in the end;
Tantra from the very beginning,
from the very first step....
I would like to say it in this way,
in such a way:
where Yoga ends,
Tantra starts.
The highest peak of Yoga is the beginning of Tantra
– and Tantra leads you to the ultimate goal.
Yoga can prepare you for Tantra,
that’s all, because the final thing is to be effortless,
”loose and natural.”
What does Tilopa mean by
”loose and natural”?
Don’t fight with yourself, be loose.
Don’t try to make a structure around yourself of character, of morality.
Don’t discipline yourself too much;
otherwise your very discipline will become the bondage.
Don’t create an imprisonment around you.
Remain loose, floating, move with the situation, respond to the situation.
Don’t move with a character jacket around you,
don’t move with a fixed attitude.
Remain loose like water, not fixed like ice.
Remain moving and flowing;
wherever the nature leads you, go.
Don’t resist, don’t try to impose anything on you, your being.
But the whole society teaches you to impose something or other:
be good, be moral, be this and that.
And Tantra is absolutely beyond society, culture and civilization.
It says if you are too much cultured you will lose all that is natural,
and then you will be a mechanical thing,
not floating, not flowing.
So don’t force a structure around you
– live moment to moment,
live with alertness.
And this is a deep thing to be understood.
Why do people try to create a structure around them?
So that they don’t need alertness
– because if you have no character around you, you will need to be very very aware:
because each moment the decision has to be taken.
You don’t have a prefabricated decision,
you don’t have an attitude.
You have to respond to the situation.
Something is there, and you are absolutely unprepared for it
– you will have to be very very aware.
Force yourself into a certain discipline so that whether you are aware or not,
the discipline will take care of you.
Make a habit of always saying the truth;
make it a habit,
then you need not be worried about it.
Somebody asks, you will say the truth, out of habit
– but out of habit a truth is dead.
And life is not so simple.
Life is a very very complex phenomenon.
Sometimes a lie is needed, and sometimes a truth can be dangerous
– and one has to be aware.
For example,
if through your lie somebody’s life is saved,
and through your lie nobody is harmed
and somebody’s life is saved,
what will you do?
If you have a fixed mind that you have to be true, then you will kill a life.
Nothing is more valuable than life, no truth, nothing is more valuable than life.
And sometimes your truth can kill somebody’s life.
What will you do?
Just saving your own old pattern and habit, your own ego that ”I am a truthful man,”
you will sacrifice a life
– just being a truthful man, just to be that?
This is too much,
you are completely mad!
If a life can be saved, even if people think that you are a liar, what is wrong in it?
Why bother too much about what people say about you?
It is difficult!
It is not so easy to create a fixed pattern
because life goes on moving and changing,
and every moment there is a new situation and one has to respond to it.
Respond with full awareness, that’s all.
And let the decision come out of the situation itself,
not prefabricated, not imposed.
Don’t carry a built-in mind just remain loose and aware and natural.
And this is how a real religious man is;
otherwise, the so-called religious persons are just dead.
They act out of their habits,
they go on acting out of their habits
– this is a conditioning, this is not a freedom.
Consciousness needs freedom.
Be loose:
remember this word as deeply as possible.
Let it penetrate you.
Be loose
– so in every situation you can flow, easily, water-like;
so if the water is poured into a glass,
it takes the shape of the glass.
It doesn’t resist, it doesn’t say,
”This is not my form.”
If the water is poured into a jar, into a jug, it takes the shape of that. It has no resistance, it is loose. Remain loose like water.
Sometimes you will have to move south and sometimes north, you will have to change directions;
according to the situations you will have to flow.
But if you know how to flow, it is enough.
The ocean is not very far away if you know how to flow.
So don’t create a pattern
– and the whole society tries to create a pattern,
and all the religions try to create a pattern.
Only very few enlightened persons have been courageous enough to say the truth
– the truth that:
Be loose and natural!
If you are loose you will be natural, of course.
Tilopa doesn’t say,
”Be moral,”
he says,
”Be natural.”
And these are completely, diametrically opposite dimensions.
A moral man is never natural, cannot be.
If he feels angry he cannot be angry because the morality doesn’t allow it.
If he feels loving he cannot be loving because the morality is there. It is always according to the morality that he acts;
it is never according to his nature.
And I tell you:
if you start moving according to moral patterns and not according to your nature, you will never reach the state of Mahamudra,
because it is a natural state, the highest peak of being natural.
I tell you:
if you feel angry, be angry
– but perfect awareness has to be retained.
Anger should not overpower your consciousness, that’s all.
Let anger be there, let it happen,
but be fully alert to what is happening.
Remain loose, natural, aware, WATCHING what is happening.
By and by, you will see many things have simply disappeared, they don’t happen any more
– and without making any effort on your part.
You never tried to kill them and they have simply disappeared.
When one is aware, anger by and by disappears.
It becomes simply stupid
– not bad, remember,
because ”bad” is a loaded value.
It becomes simply stupid!
It is not that
because it is bad you don’t move into it,
it is simply foolish;
it is not a sin, but simply stupid.
Greed disappears, it is stupid.
Jealousy disappears, it is stupid.
Remember this valuation.
In morality there is something good and something bad.
In being natural there is something wise and something stupid.
A man who is natural is wise, not good.
A man who is not natural is stupid, not bad.
There is nothing bad and nothing good, only wise things and foolish things.
And if you are foolish you harm yourself and others,
and if you are wise you don’t harm anybody
– neither others, nor you.
There is nothing like sin and there is nothing like virtue – wisdom is all.
If you want to call it virtue, call it virtue.
And ignorance is there if you want to call it sin – that is the only sin.
So how to transform your ignorance into wisdom?
That is the only transformation
– and you cannot force it:
it happens when you are loose and natural.
... REMAINING LOOSE AND NATURAL, ONE CAN BREAK THE YOKE
– THUS GAINING LIBERATION.
And one becomes totally free.
It will be difficult in the beginning,
because constantly the old habits will be there forcing you to do something:
you would like to be angry
– but the old habit simply starts a smile on your face.
There are people that, whenever they smile, you can be certain that they are angry.
In their very smile they show their anger.
They are hiding something, a false smile spreads on their faces.
These are the hypocrites.
A hypocrite is an unnatural man:
if anger is there he will smile;
if hate is there he will show love;
if he feels murderous, he will pretend compassion.
A hypocrite is a perfect moralist
– absolutely artificial, a plastic flower, ugly, of no use; not a flower at all, just a pretension.
Tantra is the natural way:
be loose and natural.
It will be difficult because the old habits have to be broken.
It is difficult because you will have to live in a society of hypocrites.
It will be difficult because everywhere you will find a conflict with the hypocrites
– but one has to go through it.
It will be arduous because there are many investments in false, artificial pretensions.
You may feel completely alone,
but this will be only a passing phase.
Soon others will start feeling your authenticity.
And remember,
even an authentic anger is better than a pretended smile, because at least it is authentic.
And a man who cannot be authentically angry, cannot be authentic at all.
At least he is authentic, true to his being.
Whatsoever is happening, you can rely on him that it is true.
And this is my observation:
that a true anger is beautiful and a false smile is ugly;
and a true hate has its own beauty, just like true love
– because beauty is concerned with truth.
Neither is it concerned with hate, nor with love
– beauty is of the true.
Truth is beautiful in whatsoever form.
A truly dead man is more beautiful than a falsely alive man,
because at least the basic quality is there of being true.
Mulla Nasruddin’s wife died, and the neighbors gathered,
but Mulla Nasruddin was standing there completely unaffected, as if nothing had happened.
Neighbors started crying and weeping and they said,
”What are you standing there for, Nasruddin? She is dead.”
Nasruddin said,
”Wait! She is such a liar – at least for three days I have to wait and see whether it is true or not.”
Remember this
– that beauty of truth,
authenticity.
Become more authentic and you will have a flowering.
And the more authentic you become, by and by you will feel many things are falling away
– of their own accord.
You never made any effort to do it;
they are falling of their own accord.
And once you know the knack of it,
then you become more and more loose,
more and more natural, authentic.
And, says Tilopa:
... ONE CAN BREAK THE YOKE
– THUS GAINING LIBERATION.
The liberation is not very far away,
it is just hidden behind you.
Once you are authentic and the door is open
– but you are such a liar,
you are such a pretender,
you are such a hypocrite,
you are so deeply false;
that’s why you feel that the liberation is very very far away. It is not!
For an authentic being,
liberation is just natural.
It is as natural as anything.
As water flows towards the ocean,
as vapor rises towards the sky,
as the sun is hot and the moon is cool,
so for an authentic being is liberation.
It is nothing to be bragged about.
It is nothing that you have to tell people that you have gained something.
When Lin Chi was asked,
”What has happened to you?
People say that you have become enlightened,”
he shrugged his shoulders and said,
”Happened?
Nothing.
I cut wood in the forest, and carry water to the ashram – carry water from the well, cut wood because the winter is approaching.”
He shrugged his shoulders – a very meaningful gesture.
He is saying,
”Nothing has happened.
What nonsense you are asking!
It is natural: carrying water from the well, cutting wood in the forest.
Life is absolutely natural.”
Says Lin Chi,
”When I feel sleepy, I go to sleep; and when I feel hungry, I eat. Life has become absolutely natural.”
Liberation is your being perfectly natural.
Liberation is not something to be bragged about, that you have attained something very great.
It is nothing great, it is nothing extraordinary.
It is just being natural, just being yourself.
So what to do?
Drop pretensions,
drop hypocrisies,
drop all that you have cultivated around your natural being
– become natural.
In the beginning it will be a very very arduous thing, but only in the beginning.
Once you get attuned to it, others will also start feeling something has happened to you, because an authentic being is such a force, such a magnetism.
They will start feeling something has happened:
”This man no more moves as part of us, he has become totally different.”
And you will not be at a loss,
because only artificial things will drop.
And once the emptiness is created by throwing away artificial things, pretensions, masks, then the natural being starts flowing. It needs space.
Be empty, loose and natural.
Let that be the most fundamental principle in your life.
＊ ＊ ＊
beloved osho
”The last word of Buddha was, sammasati.
Remember that you are a buddha – sammasati.”
sammasati
It means "right remembrance".
”正しく想起する”
meditation & love
osho samadhi
beloved osho
”The last word of Buddha was, sammasati.
Remember that you are a buddha – sammasati.”
sammasati
It means "right remembrance".
”正しく想起する”
meditation & love
osho samadhi
