GRASP THE PRINCIPLE
OF TWO WITNESSES.
ALWAYS RELY ON JUST
A HAPPY FRAME OF MIND.
EVEN THOUGH YOU ARE
DISTRACTED, IF YOU CAN DO IT, IT IS STILL MIND TRAINING.
ALWAYS OBSERVE THE
THREE GENERAL POINTS.
CHANGE YOUR
INCLINATION AND THEN MAINTAIN IT.
DO NOT DISCUSS
DEFECTS.
DON'T THINK ABOUT
ANYTHING THAT CONCERNS OTHERS.
TRAIN FIRST AGAINST
THE DEFILEMENT THAT IS GREATEST.
ABANDON ALL HOPES
OF RESULTS.
The first sutra:
GRASP THE PRINCIPLE
OF TWO WITNESSES.
It is one of the
most important sutras, one of the very fundamentals of inner alchemy. Let it sink deep in
your heart. It can transform you, it can give you a new birth, a new vision, a new
universe. It has two meanings; both meanings have to be understood.
The first meaning:
there are two kinds of witnesses. One kind is the people that surround you. You are
constantly aware that you are being watched, witnessed. It creates self-consciousness in
you. Hence the fear when you are on a stage facing a big crowd. Actors feel it, poets feel
it, orators feel it -- and not only the beginners but even those who have wasted their
whole life in acting. When they come on the stage a great trembling arises in them, a
great fear, as to whether they will be able to make it or not.
With so many eyes
watching you, you are reduced to an object. You are no more a subjectivity, you have
become a thing. And you are afraid because they may not appreciate you. They may not feed
your ego, they may not like you, they may reject you. Now you are in their hands. You are
reduced to a dependent slave. Now you have to work in such a way that you will be
appreciated. You have to buttress their egos, so that in response you can hope they will
buttress your ego.
When you are with
your friends you are not so afraid. You know them, they are predictable, you depend on
each other. But when you face the anonymous crowd, more fear arises. Your whole being
starts trembling, your whole ego is at stake -- you can fail. Who knows? Your success is
not guaranteed.
This is the first
kind of witness. Others are witnessing you, and you are just a beggar. This is the
situation in which millions of people live. They live for others, hence they only appear
to live, they don't live in reality. They are always adjusting to others, because they are
happy only if others are happy with them. They are compromising constantly, they are
selling their souls, for a simple reason -- so their ego can be strengthened, so that they
can become famous, well known.
Have you observed
something of immense value, that whenever a poet, a novelist or a scientist gets a Nobel
prize, immediately after that his creativity declines? No Nobel laureate has been able to
produce anything valuable compared to the things that he created before he received it.
What happens? Now you have attained the goal of the ego, there is no further to go, so
there is no more need to adjust to people. Once a book becomes famous the author dies.
That's what
happened with Kahlil Gibran's The Prophet. That's what happened with Rabindranath's
Gitanjali. And that is almost the rule, not the exception. Once you are famous you stop
compromising. For what? You are already famous. And when you stop compromising, people
start neglecting you, ignoring you. Your whole creativity was rooted in the desire of the
ego; now the ego feels at rest, all creativity disappears.
This is the
situation in which ninety-nine point nine percent of people live. You know only one kind
of witness -- the other. And the other is always anxiety-creating.
Jean-Paul Sartre
rightly says, "The other is hell." The other does not allow you to relax. Why do
you feel so relaxed in your bathroom, in your bathtub? -- because the other is not there.
But relaxing in your bathtub, if you suddenly become aware that somebody is looking at you
through the keyhole, suddenly all relaxation disappears. You are tense again. You are
being watched.
To create fear in
people, down the ages, the priests have been telling you that God is constantly watching
you -- constantly watching you, day in and day out. You may be asleep; he never sleeps, he
goes on sitting by the bed and watching. He not only watches you, he watches your dreams
and your thoughts too. So you are not only going to be punished for your acts, but for
your dreams, for your thoughts, your desires and your feelings.
The priests created
great fear in people. Just think of God watching continuously. No moment, not even a
single moment, is allowed when you can be yourself. That was a great strategy for reducing
people to things.
Why do we hanker
for the attention of others? -- because as we are, we are hollow. As we are, we are NOT.
As we are, we don't have a center of being. We are just noise, a crowd, a house full of
servants quarreling with each other because the master is absent or fast asleep. We hanker
for other people's attention so that at least we can create a pseudo-center. If the real
is missing, at least we can depend on a pseudo-center. It will give you an appearance of
togetherness, it will make you a person. You are not an individual -- individuality is the
fragrance of a really centered being, one who knows who he is.
But if you are not
an individual, then at least you can be a person, you can attain personality. And
personality has to be begged. Individuality is your innermost growth. It is a growth; you
need not beg it from anybody else, and nobody can give it to you. Individuality is your
unfoldment. But personality can be begged, people can give it to you -- in fact, only
other people can give it to you.
If you are alone in
the forest you will not have any personality, remember. You will have individuality but no
personality at all. If you are alone in the Himalayas, who are you -- a saint or a sinner?
There is nobody to appreciate you or condemn you, there is nobody to make you famous or
notorious, there is nobody except yourself. In your total aloneness, who are you? A sinner
or a saint? A very very famous person, vvip, or just a nobody?
You are neither.
You are neither a very very important person nor a nobody, because for both the other is a
must. The eyes of others are needed to reflect your personality. You are neither this nor
that. You are, but you are in your reality; you are not created by others. You are as you
are, in your utter nudeness, authenticity.
This is one of the
reasons why many people thought it wise to escape from the society. It was not really to
escape from the society, it was not really against society, it was just an effort to
renounce the personality.
Buddha left his
palace. He is not a coward and he is not an escapist, so why did he leave the palace?
Rabindranath has written a beautiful poem about it. He left the palace; for twelve years
he roamed in the forests, practiced and meditated. And the day of ultimate rejoicing came,
he became enlightened. Naturally, the first thing that he remembered was that he had to go
back to the palace to deliver the good news to the woman he had loved, to the child that
he had left behind, to the old father who was still hoping that he would come back.
It is so human, it
touches the heart. After twelve years he returned. His father was angry, as fathers will
be. His father could not see who he was, could not see what he had become, could not see
his individuality which was so loud and so clear. The whole world was becoming aware of
it, but his father was blind to it. He was still thinking about him in terms of the
personality that was no longer there, that he had renounced the day he left the palace.
In fact Buddha had
to leave the palace just to renounce his personality. He wanted to know himself as he was,
not what others were thinking about him. But the father was now looking into his face with
the eyes of twelve years ago. He again said to Buddha, "I am your father, I love you
-- although you have hurt me deeply and have wounded me deeply. I am an old man, and these
twelve years have been a torture. You are my only son, and I have somehow tried to live so
that you could come back. Now you are back, take charge of the empire, be the king! Now
let me rest, it is time for me to rest. You have committed a sin against me, and you have
been almost murderous towards me, but I forgive you and my doors are still open."
Buddha laughed. He
said, "Sir, be a little more aware of whom you are talking with. The man who left the
palace is no more; he died long ago. I am somebody else -- look at me!"
And the father
became even more angry. He said, "Do you want to deceive me? I don't know you? I know
you more than you know yourself! I am your father, I have given birth to you, in your
blood my blood circulates -- and I don't know you?"
Buddha said,
"Still I pray, sir.... You have certainly given birth to me. I came through you,
that's true, but you were only a vehicle. And just because somebody has come riding on a
horse, it does not mean that the horse knows the rider. I have passed through the doors of
your body, but that does not mean that you know me. In fact, twelve years ago, even I did
not know who I was. Now I know! Look into my eyes. Please forget the past -- be here
now!"
But the father was
incapable. With his old eyes, full of tears of anger and joy, he could not see what had
happened to Buddha. "What nonsense is he talking about, that he has died and is
reborn, that he is a totally different individuality? That he is no more a personality,
that he is an individuality?"
In dictionaries,
"personality" and "individuality" are synonyms. They are not
synonymous in life. The personality is false, a pretension, a facade. Individuality is
your truth.
Why do we want many
many people to give attention to us? Why do we hanker for this? To create personality. And
the more personality you create around yourself, the less is the possibility of knowing
your individuality.
And when Buddha
went to see his wife, she was even more angry. She asked only one question, a very
significant one. She said, "I have only one question to ask you. I have waited for
all these years, and I have only one question. The question is simple, but be
honest." She still thinks that Buddha can be dishonest! "Be honest, be true, and
just tell me one thing. Whatever you have attained in the forest, was it impossible to
attain it here in the palace? Is God only in the forest and not here in the
marketplace?"
Her question is of
tremendous significance.
Buddha said,
"Yes, the truth is as much here as it is there. But it would have been very difficult
for me to know it here, because I was lost in a personality -- the personality of the
prince, the personality of a husband, the personality of a father, the personality of a
son. The personality was too much. I never left the palace really, I was only leaving my
personality behind so that there would be nobody to remind me who I was, and I could
answer the question 'Who am I?' on my own. I wanted to encounter myself. I was not
interested in others' answers."
But everybody else
is interested in others' answers. How much you love it when somebody says, "You are
so beautiful."
Sarvesh was saying
to Mukta, "I feel a little lost." Naturally. He is one of the best
ventriloquists the world knows; he has lived the life of a showman -- always on the stage,
lights flooding him from everywhere, thousands of people absolutely alert, watching what
he is doing with great appreciation. He has talent, genius, and he has lived flooded with
others' attentions.
Now naturally in
this commune nobody comes to say to him, "Sarvesh, you are great. Sarvesh you are
this, you are that." He must be feeling a little bit lost. That is a problem for
people who are public figures, it is very difficult for them to drop their personality.
But he is trying,
and I am certain that he will succeed. It is going to happen. On one hand he has hankered
for the attention of others, but sooner or later you become tired of it too, because it is
just artificial food. Maybe it tastes good, maybe its flavor is beautiful, but it does not
nourish, it does not give you vitality.
Personality is a
showpiece. It can deceive others, but it cannot deceive you, at least not for long. That's
why Sarvesh has come here, tired, exhausted by all the attention. But old habit persists a
little longer. Sooner or later he will start enjoying himself, sooner or later he will
start enjoying his individuality.
And the day you can
enjoy your individuality, you are free -- free from dependence on others. If you ask for
their attention you have to pay for it in return. It is a bondage. The more you ask people
to be attentive towards you, the more you are becoming a thing, a commodity, which can be
sold and purchased.
That's what happens
to all public figures -- to politicians, to showbiz people. This is one kind of
witnessing; you want to be witnessed. It gives you respectability, and in order to have
respectability you will have to create character and morality. But all that character and
all that morality is just hypocrisy. You create it with a motivation, so that others can
be attracted towards you.
If you want
respectability you will have to be a conformist, you will have to be obedient to the
society and its demands. You will have to live according to wrong values, because the
society consists of people who are fast asleep -- their values cannot be right values.
Yes, but there is
one thing: you can become a saint. That's how thousands of your saints are. They have
sacrificed everything at the altar of respectability. They have tortured themselves, they
have been suicidal, but they have gained one thing. They have become saints, people
worship them.
If you want that
kind of worship, respectability, sainthood, then you will become more and more false, more
and more pseudo, more and more plastic. You will never be a real rose. And that is the
greatest calamity in life that can happen to a man, to be a plastic rose and not to be a
real rose.
The second kind of
witnessing is totally different, just the polar opposite. It is not that you hanker for
others' attention; on the contrary, you start paying attention to yourself. You become a
witness to your own being. You start watching your thoughts, desires, dreams, motives,
greeds and jealousies. You create a new kind of awareness within you. You become a center,
a silent center which goes on watching whatsoever is happening.
You are angry, and
you watch it. You are not just angry, a new element is introduced into it: you are
watching it. And the miracle is that if you can watch anger, the anger disappears without
being repressed.
The first kind of
saint will have to repress it. He will have to repress his sexuality, he will have to
repress his greed. And the more you repress anything, the deeper it goes into your
unconscious. It becomes part of your basement and it starts affecting your life from
there. It is like a wound that is oozing with pus, but you have covered it. Just by
covering it, you don't become healthy, it does not heal. In fact by covering it you are
helping it to grow more and more. Your saints stink, stink of all kinds of repressions.
The second kind of
witnessing creates a totally different kind of person. It creates the sage. The sage is
one who knows who he is, not according to others. The sage is one who lives a life
according to his own nature, not according to others' values. He has his own vision and
the courage to live it.
The sage is
rebellious. The saint is obedient, orthodox, conventional, traditional, conformist. The
sage is nonconformist, nontraditional, nonconventional, rebellious. Rebellion is the very
taste of his being. He is not dependent on others. He knows what freedom is, and he knows
the joys of freedom. The saint will be followed by a big crowd. The sage will have only
the chosen people who will be able to understand him.
The sage will be
misunderstood by the masses, the saint will be worshipped. The sage will be condemned by
the masses, maybe even murdered. Jesus is crucified and the pope is worshipped. Jesus is a
sage and the pope is a saint.
The saint has
character and the sage has consciousness. And there is a tremendous difference. They are
as different as the earth and the sky. Character is imposed for some ulterior motives --
to gain respectability in this world and to have more and more heavenly pleasures.
Consciousness has no future, no motivation, it is a joy unto itself. It is not a means to
some end, it is an end unto itself.
To be with a saint
is to be with an imitator. To be with a sage is to be with something true and authentic.
To be with a saint is to be with a teacher, at the most. To be with a sage is to be with a
master. These are the two witnesses.
Atisha says:
GRASP THE PRINCIPLE
OF TWO WITNESSES.
Avoid the first and
plunge into the second.
There is another
meaning to this sutra too. The other meaning is, first witness the objects of the mind.
This is a higher meaning than the first. Witness the objects of the mind.
Patanjali calls it
dhyana, meditation -- from the same word come zen and CH'AN. Witness the objects, the
contents, of the mind. Whatsoever passes before you, watch it, without evaluating, judging
or condemning. Don't be for or against, just watch, and dhyana, meditation, is created.
And the second is,
witness the witness itself -- and samadhi is created, satori is created, the ultimate
ecstasy is created. The first leads to the second. Start watching your thoughts but don't
stop there. When thoughts have disappeared then don't think that you have arrived. One
more thing has to be done, one more step. Now watch the watcher. Now just witness the
witnessing. Nothing else is left, only you are. Just suddenly become aware of awareness
itself, and then dhyana is transformed into samadhi. By watching the mind, the mind
disappears. By watching the witness, the witness expands and becomes universal.
The first is a
negative step to get rid of the mind. The second is a positive step to get rooted in the
ultimate consciousness -- call it God or nirvana or whatever you wish.
The second sutra:
ALWAYS RELY ON JUST
A HAPPY FRAME OF MIND.
If you are unhappy,
that simply means that you have learned tricks for being unhappy, and nothing else.
Unhappiness depends on the frame of your mind. There are people who are unhappy in all
kinds of situations. They have a certain quality in their mind which transforms everything
into unhappiness. If you tell them about the beauty of the rose they immediately start
counting the thorns. If you say to them, "What a beautiful morning, what a sunny
day!" they will look at you as if they are surprised by your statement. They will
say, "So what! One day between two dark nights! It is only one day between two dark
nights, so what is the big deal? Why are you looking so fascinated?"
The same thing can
be seen from a positive reference; then suddenly each night is surrounded by two days. And
then suddenly it is a miracle that the rose is possible, that such a delicate flower is
possible among so many thorns.
Everything is the
same. All depends on what kind of frame you are carrying in your head. Millions of people
are carrying crosses; naturally, obviously, they are burdened. Their life is a drag. Their
frame is such that it immediately becomes focused on everything that is negative. It
magnifies the negative; it is a morbid approach towards life, pathological. But they go on
thinking, "What can we do? The world is such."
No, the world is
not such! The world is absolutely neutral. It has thorns, it has roses, it has nights, it
has days. The world is utterly neutral, balanced, it has all. Now it depends on you as to
what you choose. If you have decided to choose only the wrong, you will live in a wrong
kind of world, because you will live in your own chosen world.
That's how people
create hell and heaven on the same earth. It looks very unbelievable that Buddha lived on
this earth with the same kind of people, and lived in paradise. And you also live on the
same earth with the same kind of people, and you live in hell.
Now, there are two
possibilities. The political mind says, "Change the world." The religious mind
says, "Change the frame of your mind."
Religion and
politics are diametrically opposite. There is a possibility one day of a meeting of
science and religion. Sooner or later, science and religion are bound to meet, because
their approach is very similar. Maybe the direction is different -- science searches the
outer, and religion the inner. But the search, the quality of the search, is the same. The
spirit of the search is the same.
But I don't see any
possibility that politics and religion can ever meet. Politics always thinks the world is
wrong; change the society, the economic structure, this and that, and everything will be
okay. And religion says the world has always been the same and will remain the same; you
can change only one thing -- the context of your mind, the space of your mind.
ALWAYS RELY ON JUST
A HAPPY FRAME OF MIND.
Let it become one
of the fundamental rules of your life. Even if you come across a negative, find something
positive in it. You will always be able to find something. And the day you become skillful
at finding the positive in the negative, you will dance with joy.
Try it, try the new
vision of life. Think in terms of optimism, don't be a pessimist. The pessimist creates
hell around himself and lives in it -- you live in the world you create.
Remember, there is
not only one world, there are as many worlds as there are minds in the world. I live in my
world, you live in your own world. They are not only different, they never overlap. They
are utterly different, they exist on different planes.
Atisha makes it a
fundamental rule for his disciples to live in a happy frame of mind. Then you start
turning each opportunity into a challenge for growth. For example, somebody insults you.
Now it is so clear that you have been insulted, how can you practice a happy frame of mind
now? Yes, it can be practiced. Insult a buddha and you will know.
Gautam Buddha was
insulted once. He was passing by a village, and the villagers were very against him. It
was impossible for them to comprehend what he was teaching. Compared to the buddhas, the
whole world is always very primitive, very unsophisticated, very stupid. The people
gathered and insulted him very much.
Buddha listened
very silently and then he said, "If you are finished, can I take leave of you,
because I have to reach the other village, and they must be waiting for me. If you are not
finished, then when I return tomorrow morning you can come again and finish your
job."
One man from the
crowd asked, "Have you not heard us? We have been insulting you, abusing you. We have
been using all kinds of dirty words, anything that we can find."
Buddha laughed. He
said, "You have come a little too late -- you should have come ten years ago. Then I
was in the same frame of mind as you are; then I would have replied, and replied well. But
now this is simply an opportunity for me to be compassionate, to be meditative. I am
thankful to you that you allowed me this opportunity. This is just a test -- a test of
whether or not I have anything of the negative lurking anywhere in my unconscious mind.
"And I am
happy to declare to you, friends, that not even a single shadow of the negative has passed
through my mind. I have remained utterly blissful, you have not been able to affect me in
any way. And I am tremendously happy that you gave me such a great opportunity. Very few
people are as kind as you are."
This is how one
should use situations, this is how a sannyasin should use negative opportunities for inner
growth, for inner understanding, for meditativeness, for love, for compassion. And once
you have learned this happy frame of mind, this positive vision of life, you will be
surprised that the whole existence starts functioning in a totally different way. It
starts mothering you. It starts helping you in every possible way, it becomes a great
friend.
And to know this is
to know God. To know this, that existence mothers you, is to know God. There is no other
God -- just this feeling, this tremendous feeling, this penetrating feeling, that the
existence loves you, protects you, helps you and showers many many blessings on you; that
the existence is graceful towards you, that you are not alienated, that you are not a
stranger, that this is your home.
To feel that
"This existence is my home" is to know God.
The third sutra:
EVEN THOUGH YOU ARE
DISTRACTED, IF YOU CAN DO IT, IT IS STILL MIND TRAINING.
Yes, sometimes you
will be distracted. You are not yet all buddhas -- there will be times when you will be
distracted, there will be times when you will be dragged down by the negative, sucked in
by the old habit. And by the time you know, it has already happened; you are miserable.
The shadow has fallen on you, that sunlit peak has disappeared, you have fallen into the
dark valley.
Then what to do in
those moments? Atisha says:
EVEN THOUGH YOU ARE
DISTRACTED, IF YOU CAN DO IT, IT IS STILL MIND TRAINING.
What does he mean
by "if you can do it?" This is of great importance. If you can be attentive to
your inattention, if you can be aware that you have fallen into the trap of the negative,
it is still meditation, it is still mind training, you are still growing.
Yes, many times you
will fall, it is natural. And many times you will forget, it is natural. And many times
you will be trapped and it will take time for you to remember. But the moment you
remember, remember TOTALLY. Wake up totally and say, "I have fallen."
And see the
difference. If you ask the ordinary religious person he will say, "Repent -- punish
yourself." But Atisha is saying: If you are attentive, that's enough. Be attentive to
your inattention, be aware that you have not been aware, that's all. No repentance is
needed. Don't feel guilty; it is natural, it is human. To fall many times is not something
to feel guilty about. To commit errors, to go astray, is part of our human frailty and
limitations. So there is no need to repent.
Repentance is ugly.
It is like playing with your wound, fingering your wound. It is unnecessary, and not only
unnecessary but harmful -- the wound may become septic, and fingering your wound is not
going to help it heal either.
If you have fallen,
just know that you have fallen, with no guilt, with no repentance. There is no need to go
anywhere to confess it, just knowing it is enough. And knowing it, you are helping your
awareness to grow. Less and less will you fall, because knowing will become more and more
strong in you.
The fourth sutra:
ALWAYS OBSERVE THE
THREE GENERAL POINTS.
What are the three
general points? The first is regularity of meditativeness. Remember, it is very difficult
to create meditation, it is very easy to lose it. Anything higher takes much arduous
effort to create, but it can disappear within a moment. To lose contact with it is very
easy.
That is one of the
qualities of the higher. It is like growing a roseflower -- just a little hard wind and
the rose has withered and the petals have fallen, or some animal has entered the garden
and the rose is eaten. It is very easy to lose it, and it was so long a journey to create
it.
And whenever there
is a conflict between the higher and the lower, always remember, the lower wins easily. If
you clash a roseflower with a rock, the roseflower is going to die, not the rock. The rock
may not even become aware that there has been a clash, that it has killed something
beautiful.
Your whole past is
full of rocks, and when you start growing a rose of awareness in you, there are a thousand
and one possibilities of it being destroyed by your old rocks -- habits, mechanical
habits. You will have to be very watchful and careful. You will have to walk like a woman
who is pregnant. Hence the man of awareness walks carefully, lives carefully.
And this has to be
a regular phenomenon. It is not that one day you do a little meditation, then for a few
days you forget about it, and then one day you do it again. It has to be as regular as
sleep, as food, as exercise, as breathing. Only then will the infinite glory of God open
its doors to you.
So the first
general point is: be regular.
The second general
point is: don't waste your time with the nonessential. Don't fool around. Millions of
people are wasting their time with the nonessential, and the irony is that they know that
it is nonessential. But they say, "What else to do?" They are not aware of
anything more significant.
People are playing
cards, and if you ask them, "What are you doing?" they say they are killing
time. Killing time? Time is life! So you are really killing life. And the time that you
are killing cannot be recaptured again; once gone, it is gone forever.
The man who wants
to become a buddha has to drop the nonessential more and more, so that more energy is
available for the essential. Take a look at your life, how many nonessential things you
are doing -- and for what? And how long you have done them -- and what have you gained?
Are you going to repeat the same stupid pattern your whole life? Enough is enough! Take a
look, meditate over it. Say only that which is essential, do only that which is essential,
read only that which is essential. And so much time is saved and so much energy is saved,
and all that energy and time can easily be channeled towards meditation, towards inner
growth, towards witnessing.
I have never seen a
man who is so poor that he cannot meditate. But people are engaged in foolish things,
utterly foolish. They don't look foolish, because everybody else is also doing the same.
But the seeker has
to be watchful. Take more note of what you are doing, what you are doing with your life --
because to grow roses of awareness much energy will be needed, a reservoir of energy will
be needed. All that is great comes only when you have extra energy. If your whole energy
is wasted on the mundane, then the sacred will never be contacted.
And the third
general point is: don't rationalize your errors and mistakes. The mind tends to
rationalize. If you commit some mistake, the mind says, "It had to be so, there were
reasons for it. I am not responsible, the very situation made this happen." And the
mind is very clever at rationalizing everything.
Avoid rationalizing
your own errors and mistakes, because if you rationalize you protect them. Then they will
be repeated. Avoid rationalizing your errors. Stop rationalization completely. Reasoning
is one thing, rationalization is totally another. Reasoning can be used for some positive
purposes, but rationalization can never be used for any positive purpose.
And you will be
able to find when you are rationalizing, you can deceive others but you cannot deceive
yourself. You know that you have fallen. Rather than wasting time in rationalizing and
convincing yourself that nothing has gone wrong, put the whole energy into being aware.
All these general
points are to help you so that you can block the leaks of your energy. Otherwise God goes
on pouring energy into you, and you have so many leakages that you are never full. Energy
comes, but leaks out.
The fifth sutra:
CHANGE YOUR
INCLINATION AND THEN MAINTAIN IT.
Change your
inclination from the mind to the heart. That is the first change. Think less, feel more.
Intellectualize less, intuit more. Thinking is a very deceptive process, it makes you feel
that you are doing great things. But you are simply making castles in the air. Thoughts
are nothing but castles in the air.
Feelings are more
material, more substantial. They transform you. Thinking about love is not going to help,
but feeling love is bound to change you. Thinking is very much loved by the ego, because
the ego feeds on fictions. The ego cannot digest any reality, and thinking is a fictitious
process. It is a kind of dreaming, a sophisticated dreaming. Dreams are pictorial and
thinking is conceptual, but the process is the same. Dreaming is a primitive kind of
thinking, and thinking is a civilized kind of dreaming.
Change from the
mind to the heart, from thinking to feeling, from logic to love.
And the second
change is from the heart to the being -- because there is a still deeper layer in you
where even feelings cannot reach. Remember these three words: mind, heart, being. The
being is your pure nature. Surrounding the being is feeling, and surrounding feeling is
thinking. Thinking is far away from being but feeling is a little closer; it reflects some
glory of the being. It is just as in the sunset the sun is reflected by the clouds and the
clouds start having beautiful colors. They themselves are not the sun, but they are
reflecting the light of the sun.
Feelings are close
to being, so they reflect something of the being. But one has to go beyond feelings too.
Then what is being? It is neither thinking nor feeling, it is pure am-ness. One simply is.
Thinking is very
selfish and egoistic. Feeling is more altruistic, less egoistic. Being is no-ego,
egolessness -- neither selfishness nor altruism but a spontaneity, a moment-to-moment
responsiveness. One does not live according to oneself, one lives according to God,
according to the whole.
Feeling is half,
and no half can ever satisfy you. Thinking and feeling are both halves and you will remain
divided. Being is total, and only the total can bring contentment.
And the ultimate,
the fourth change, is from being to non-being. That is nirvana, enlightenment; one simply
disappears, one simply is not. God is, enlightenment is. Light is, delight is, but there
is nobody who is delighted. Neti neti: neither this nor that, neither existence nor
nonexistence -- this is the ultimate state. Atisha is slowly slowly taking his disciples
towards it.
Let me repeat: from
thinking to feeling, from feeling to being, from being to non-being, and one has arrived.
One has disappeared and one has arrived. One is no more, for the first time. And for the
first time one really is.
The sixth sutra:
DO NOT DISCUSS
DEFECTS.
The mind tends to
discuss the defects of others. It helps the ego to feel good. Everybody is such a sinner;
when everybody is such a sinner, comparatively one feels like a saint. When everybody is
doing wrong, it feels good that "At least I am not doing that much wrong."
Hence people talk
about others' defects; not only do they talk about them, they go on magnifying them.
That's why there is so much joy in gossiping. When the gossip passes from one hand to
another hand, it becomes richer. And when it passes back again, something will be added to
it. By the evening, if you come to know the gossip that you started in the morning, you
will be surprised. In the morning it was just a molehill, now it is a mountain. People are
very creative, really creative and inventive.
Why are people so
interested in gossiping about others, in finding fault with others, in looking into
others' loopholes and defects? Why are people continuously trying to look through others'
keyholes? The reason is, this helps to give them a better feeling about themselves. They
become Peeping Toms, just to have a good feeling, "I am far better." There is a
motivation. It is not just to help others -- it is not, whatsoever they say,
notwithstanding what they say. The basic reason is, "If others are very ugly, then I
am beautiful." They are following Albert Einstein's theory of relativity.
I have heard: Mulla Nasruddin was staying in a hotel. A
telegram had arrived from home and he was in a hurry to catch the train. He rushed. But
when he reached downstairs and looked at his luggage the umbrella was missing. He had to
go up to the room again and by the time he reached the fourteenth floor the room had
already been given to somebody else -- a newlywed couple.
Although he was in
a hurry and he might miss the train if he lingered there a little longer, the temptation
was great. So he looked through the keyhole to see what was happening.
A newlywed couple
-- they were also in a hurry, they had already waited too long; the marriage ceremony and
the church and the guests and all that -- somehow they had got rid of all of them and they
were lying naked on the bed, talking sweet nothings. And the young man was saying to the
woman, "You have such beautiful eyes. I have never seen such beautiful eyes! To whom
do these eyes belong?"
And the woman said,
"To you! To you, and only to you!"
And so on, the list
went on. "These beautiful hands, these beautiful breasts," and this and that --
this went on and on. And Mulla had completely forgotten about the train and the taxi
waiting downstairs. But then suddenly he remembered his umbrella. When the list was about
to be completed, he said, "Wait! When you come to the yellow umbrella, that belongs
to me."
People are unconsciously doing many things. If they become conscious these things will
drop. Atisha says: Don't ponder over others' defects, it is none of your business. Don't
interfere in others' lives, it is none of your business.
But there are great
moralists whose whole work is to see who is doing wrong. Their whole life is wasted; they
are like police dogs sniffing here and there. Their whole life's work is to know who is
doing wrong.
Atisha says: That
is an ugly trait and a sheer wastage of time and energy. Not only is it a wastage but it
strengthens and gratifies the ego. And an ego more gratified becomes more of a barrier.
And remember, it is
not only a question of not discussing others' defects. Don't even be too much concerned
about your own defects. Take note, be aware, and let the matter be settled then and there.
There are a few other people who brag about their own defects....
It is suspected by
psychologists that Saint Augustine's autobiography, his confessions, are not true. He
bragged about his defects. He was not that bad a person. But man is really unbelievable.
If you start bragging about your qualities, then too, you go to extremes. If you start
bragging about sins, then too, you go to the extreme. But in both ways you do only one
thing.
What Saint
Augustine is doing is simple. By bragging about his defects and sins and all kinds of ugly
things, he is preparing a context. Out of such a hell he rose and became a great saint.
Now his saintliness looks far more significant than it would have looked if he had been
simply a good person from the very beginning.
And the same is the
case with Mahatma Gandhi in India. In his autobiography he simply exaggerates about his
defects and goes on talking about them. It helps him in a very vicarious way. He was so
low, he was in such a seventh hell, and from there he started rising and became a great
mahatma, a great saint. The journey was very arduous. This is very ego-fulfilling.
Don't discuss
others' defects, don't discuss your own defects. Take note, and that is that. Atisha says
awareness is enough, nothing else is needed. If you are fully aware of anything, the fire
of awareness burns it. There is no need for any other remedy.
DON'T THINK ABOUT ANYTHING THAT CONCERNS OTHERS.
And that's what you
go on thinking. Ninety-nine percent of the things that you think about concern others.
Drop them -- drop them immediately!
Your life is short,
and your life is slipping out of your fingers. Each moment you are less, each day you are
less, and each day you are less alive and more dead! Each birthday is a death day; one
more year is gone from your hands. Be a little more intelligent.
DO NOT THINK ABOUT ANYTHING THAT CONCERNS OTHERS. TRAIN FIRST AGAINST THE DEFILEMENT THAT
IS GREATEST.
Gurdjieff used to
say to his disciples -- the first thing, the very very first thing, "Find out what
your greatest characteristic is, your greatest undoing, your central characteristic of
unconsciousness." Each one's is different.
Somebody is
sex-obsessed. In a country like India, where for centuries sex has been repressed, that
has become almost a universal characteristic; everybody is obsessed with sex. Somebody is
obsessed with anger, and somebody else is obsessed with greed. You have to watch which is
your basic obsession.
So first find the
main characteristic upon which your whole ego edifice rests. And then be constantly aware
of it, because it can exist only if you are unaware. It is burnt in the fire of awareness
automatically.
And remember,
remember always, that you are not to cultivate the opposite of it. Otherwise, what happens
is a person becomes aware that "My obsession is anger, so what should I do? I should
cultivate compassion." "My obsession is sex, so what should I do? I should
practice brahmacharya, celibacy."
People move from
one thing to the opposite. That is not the way of transformation. It is the same pendulum,
moving from left to right, from right to left. And that's how your life has been moving
for centuries; it is the same pendulum.
The pendulum has to
be stopped in the middle. And that's the miracle of awareness. Just be aware that
"This is my chief pitfall, this is the place where I stumble again and again, this is
the root of my unconsciousness." Don't try to cultivate the opposite of it, but pour
your whole awareness into it. Create a great bonfire of awareness, and it will be burned.
And then the pendulum stops in the middle.
And with the
stopping of the pendulum, time stops. You suddenly enter into the world of timelessness,
deathlessness, eternity.
And the last sutra:
ABANDON ALL HOPES
OF RESULTS.
The ego is
result-oriented, the mind always hankers for results. The mind is never interested in the
act itself, its interest is in the result. "What am I going to gain out of it?"
If the mind can manage to gain, without going through any action, then it will choose the
shortcut.
That's why educated
people become very cunning, because they are able to find shortcuts. If you earn money
through a legal way, it may take your whole life. But you can earn money by smuggling, by
gambling or by something else -- by becoming a political leader, a prime minister, a
president -- then you have all the shortcuts available to you. The educated person becomes
cunning. He does not become wise, he simply becomes clever. He becomes so cunning that he
wants to have everything without doing anything for it.
The mind, the ego,
are all result-oriented. The being is not result-oriented. And how can the non-being ever
be result-oriented? It is not there at all in the first place.
Meditation happens
only to those who are not result-oriented.
There is an ancient story:
A man was very much
interested in self-knowledge, in self-realization. His whole search had been to find a
master who could teach him meditation. He went from one master to another, but nothing was
happening.
Years went by, he
was tired, exhausted. Then someone told him, "If you really want to find a master you
will have to go to the Himalayas. He lives in some unknown parts of the Himalayas; you
will have to search for him. One thing is certain, he is there. Nobody knows exactly
where, because whenever somebody comes to know of him he moves from that place and goes
even deeper into the Himalayan ranges."
The man was getting
old, but he gathered courage. For two years he had to work to earn money for the journey,
then he made the journey. It is an old story. He had to ride on camels and horses and then
go on foot, and then he reached the Himalayas. People said, "Yes, we have heard about
the old man, very ancient he is, one cannot say how old -- maybe three hundred years old,
or even five hundred years old; nobody knows. He lives somewhere, but the location cannot
be given to you. Nobody is aware of where exactly you will find him, but he is there. If
you search hard you are bound to find him."
The man searched
and searched and searched. For two years he was roaming in the Himalayas -- tired,
exhausted, dead exhausted, living only on wild fruits, leaves and grass. He had lost much
weight. But he was intent that he had to find this man; even if it took his life, it would
be worth it.
And can you
imagine? One day he saw a small hut, a grass hut. He was so tired that he was not even
able to walk, so he crawled. He reached the hut. There was no door; he looked in, there
was nobody inside. And not only was there nobody inside, but there was every sign that for
years there had been nobody inside.
You can think what
would have happened to that man. He fell on the ground. Out of sheer tiredness he said,
"I give up." He was lying there under the sun in the cool breeze of the
Himalayas, and for the first time he started feeling so blissful, he had never tasted such
bliss! Suddenly he started feeling full of light. Suddenly all thoughts disappeared,
suddenly he was transported -- and for no reason at all, because he had not done anything.
And then he became
aware that somebody was leaning over him. He opened his eyes. A very ancient man was
there. And the old man, smiling, said, "So you have come. Have you something to ask
me?"
And the man said,
"No."
And the old man
laughed, a great belly laugh which was echoed by the valleys. And he said, "So now
you know what meditation is?"
And the man said,
"Yes."
What had happened?
That assertion which came from his deepest core of being -- "I give up" -- in
that very giving up, all goal-oriented mind efforts and endeavors disappeared. "I
give up." In that very moment he was no more the same person. And bliss showered on
him. He was silent, he was a nobody, and he touched the ultimate stratum of non-being.
Then he knew what meditation is.
Meditation is a
non-goal-oriented state of mind.
This last sutra is
tremendously significant:
ABANDON ALL HOPES
OF RESULTS.
And then there is
no need to go anywhere, God will come to you. Deep down say, "I give up." And
silence descends, benediction showers.
Meditate over these
sutras, they are meant only for meditators. Atisha is not a philosopher, he is a siddha, a
buddha. What he is saying is not some speculation. These are clear-cut instructions given
only to those who are ready to travel, to go on the pilgrimage into the unknown.
Enough for today. |