Yoga : The Alpha and the Omega Volume - 4 Chapter-10

The alchemy of celebration

The first question:

THE MORE I WATCH MYSELF, THE MORE I EXPERIENCE THE FALSENESS OF MY EGO. I HAVE STARTED TO FEEL LIKE A STRANGER TO MYSELF, NO LONGER KNOWING WHAT IS FALSE. THIS LEAVES ME WITH AN UNCOMFORTABLE FEELING OF HAVING NO GUIDELINES, AS I SENSED I HAD BEFORE.

THIS happens; this is bound to happen. And remember that one should be happy that it has happened. It is a good indication. When one starts on the inner journey everything seems to be clear, rooted; because the ego is in control and the ego has all the guidelines, the ego has all the maps, the ego is the master.

When you move a little further into the journey, the ego starts evaporating, seems to be more and more false, seems to be more and more a deception, a hallucination. One starts awakening out of the dream, then guidelines are lost.

Now the old master is no more the master, and the new master has not yet arisen. There is a confusion, a chaos. This is a good indication. Half the journey is over, but there will be an uncomfortable feeling, an uneasiness, because you feel lost, a stranger to yourself, not knowing who you are. Before, you knew who you were: your name, your form, your address, your bank balance -- everything was certain, this was you. You had an identification with the ego. Now the ego is evaporating, the old house is falling and you don't know who you are, where you are. Everything is murky, cloudy, and the old certainty is lost.

Yoga : The Alpha and the Omega Volume - 4 Chapter-09

The seer is not the seen

15. THE DISCRIMINATING PERSON REALIZES THAT EVERYTHING LEADS TO MISERY BECAUSE OF CHANGE, ANXIETY, PAST EXPERIENCE, AND THE CONFLICTS THAT ARISE BETWEEN THE THREE ATTRIBUTES AND THE FIVE MODIFICATIONS OF THE MIND.

16. FUTURE MISERY IS TO BE AVOIDED.

17. THE LINK BETWEEN THE SEER AND THE SEEN THAT CREATES MISERY, IS TO BE BROKEN.

LIFE IS a mystery, and the first mysterious thing about life is that you can be alive and you may not have life at all. Just being born is not enough to have life.

To be born is just an opportunity. You can use it to have life, and you can miss it also. Then you will live a dead life. Only apparently will it look like life, but deep down there will be no alive current in you.

Life has to be attained, one has to work for it. It is like a seed in you: it needs much effort, soil, right soil, care, love, awareness. Only then does the seed sprout. Only then is there the possibility that someday the tree will bear fruit, someday it will flower. Unless you reach to the state of flowering you are alive just in name, but you have missed the opportunity. Unless life becomes a celebration, it is not life at all.

Yoga : The Alpha and the Omega Volume - 4 Chapter-08

The psychology of the buddhas

The first question:

YOU SAID THAT YOU ARE TRYING TO DEVELOP THE THIRD TYPE OF PSYCHOLOGY, THE PSYCHOLOGY OF THE BUDDHAS, BUT WHERE WILL YOU GET BUDDHAS FOR STUDY?

TO BEGIN with, one is already here, and sooner or later he will turn many of you into Buddhas. If one is there, many become immediately possible because the one can work as a catalytic agent. Not that he will do something, but just because he is there things start moving on their own. That's the meaning of a catalytic agent. Sooner or later, many of you will turn into Buddhas, because everyone is basically a Buddha. How long can you delay in recognizing it? How long can you postpone it? Difficult -- you will try your best to postpone, to delay, to create millions of difficulties, but how long can you do this?

I am here to push you somehow into the abyss, where you die and the Buddha is born. The problem is always in finding the one. Once the one is there the basic fulfillment, the basic requirement is fulfilled. Then many become immediately possible. And if many are there, then thousands become possible. The first works like a spark, and a small spark is enough to burn the whole earth. This is how it has happened in the past. Once Gautam became a Buddha, thousands by and by had to become. Because it is not a question of becoming; you are already that.

Somebody has to remind you, that's all.

Just the other day I was reading one of Ramakrishna's parables. I love it. I read it again and again whenever I come across it. It is the whole story of the Master being a catalytic agent.

Yoga : The Alpha and the Omega Volume - 4 Chapter-07

Awareness: the fire that burns the past

12. WHETHER FULFILLED IN THE PRESENT OR THE FUTURE, KARMIC EXPERIENCES HAVE THEIR ROOTS IN THE FIVE AFFLICTIONS.

13. AS LONG AS THE ROOTS REMAIN, KARMA IS FULFILLED IN REBIRTH THROUGH CLASS, SPAN OF LIFE, AND TYPES OF EXPERIENCES.

14. VIRTUE BRINGS PLEASURE; VICE BRINGS PAIN.

MAN APPEARS to be in the present, but that is only an appearance. Man lives in the past. Through the present he passes, but he remains rooted in the past. The pre, sent is not really time for the ordinary consciousness. For the ordinary consciousness, the past is real time, the present just a passage from the past to the future, just a momentary passage. The past is real and the future also, but the present is unreal for the ordinary consciousness. Future is nothing but the past ex, tended. Future is nothing but the past projected again and again.

The present seems to be non-existential. If you think of the present, you will not find it at all because the moment you find it, it has already passed. Just a moment before when you had not found it, it was in the future. For a Buddha- consciousness, for an awakened being, only the present is existential. For ordinary consciousness, unaware, sleepy like a somnambulist, the past and future are real, the present is unreal. Only when one awakes is the present real; the past and future both become unreal.

Why is this so? Why do you live in the past? -- because mind is nothing but an accumulation of the past. Mind is memory: all that you have done, all that you have dreamed, all that you wanted to do and could not do, all that you have imagined in the past, is your mind. Mind is a dead entity. If you look through the mind, you will never find the present, because the present is life, and life can never be approached through a dead medium. Life can never be approached through dead vehicles. Life cannot be touched through death.

Yoga : The Alpha and the Omega Volume - 4 Chapter-06

The existentialist cul-de-sac

The first question:

PATANJALI SAYS, 'DO NOT CLING TO LIFE,' AND THIS IS EASY TO UNDER STAND AND FOLLOW. BUT HE ALSO SAYS, 'DO NOT LUST FOR LIFE.' ARE WE NOT TO ENJOY IN THE PRESENT ALL THAT NATURE HAS TO OFFER US: FOOD, LOVE, BEAUTY, SEX ETC? AND IF THIS IS SO, IS IT NOT LUST FOR LIFE?

PATANJALI SAYS that lust for life is a barrier, a barrier to enjoying life, a barrier to being really alive, because lust is always for the future; it is never for the present. He is not against enjoyment. When you are in the moment enjoying something, there is no lust in it. Lust is a hankering for the future, and this has to be understood.

People who are not enjoying their lives in the present have lust for life in the future. Lust for life is always in the future. It is a postponement. They are saying, 'We cannot enjoy today so we will enjoy tomorrow.' They are saying, 'Right this moment we cannot celebrate, so let there be a tomorrow so that we can celebrate.'

Future arises out of your misery, not out of your celebration. A really celebrating person has no future; he lives this moment, he lives it totally. Out of that total living arises the next moment, but it is not out of any lust. Of course, when out of celebration the next moment arises, it has more capacity to bless you. When out of celebration the future arises, it goes on becoming more and more rich. A moment comes when the moment is so total, so whole, that time completely disappears.

Time is a need of the miserable mind. Time is a creation of misery. If you are happy there is no time -- time disappears.

Yoga : The Alpha and the Omega Volume - 4 Chapter-05

Prati-prasav: the primal of the ancients

9. FLOWING THROUGH LIFE IS THE FEAR OF DEATH, THE CLINGING TO LIFE, AND IT IS DOMINANT IN ALL, EVEN THE LEARNED.

10. THE SOURCES OF THE FIVE AFFLICTIONS CAN BE ABOLISHED BY RESOLVING THEM BACKWARDS TO THEIR ORIGIN.

11. THE OUTWARD EXPRESSIONS OF THE FIVE AFFLICTIONS DISAPPEAR THROUGH MEDITATION.

LIFE SEEMS to be an endless chain of miseries. From birth to death one suffers and suffers; still one wants to live. One continues to cling to life.

Albert Camus has said somewhere, and very rightly, 'The only metaphysical problem is suicide.' Why don't you commit suicide? If life is such a misery, such a hopeless affair, why don't you commit suicide? Why be at all? Why not not be?

Deep down, this is the real philosophical problem. But nobody wants to die.

Even people who commit suicide, commit suicide in hope that by committing suicide they will get to a better life, but clinging to life remains. Even with death, they are hoping.

I have heard about one Greek philosopher who taught his disciples nothing else but suicide. Of course, nobody ever followed him. People listened; he was a very articulate man. Even while listening to him about suicide -- it looked beautiful, worth listening to -- nobody followed him. He himself lived to the very ripe age of ninety. He himself didn't commit suicide. While on his death-bed, somebody asked, 'You taught continuously about suicide. Why have you yourself not committed it?' The old, dying philosopher opened his eyes and said, 'I had to be here just to teach people.'

Yoga : The Alpha and the Omega Volume - 4 Chapter-04

To become free in an unfree society

The first question:

ARISING OUT OF ONE OF YOUR ANSWERS THE DAY BEFORE YESTERDAY, I FELT YOU DIDN'T GIVE SUFFICIENT VALUE TO WESTERN MAN FOR THE USE OF THE DREAM AS ONE OF THE MEANS TO CONSCIOUSNESS. I'M THINKING PARTICULARLY OF JUNG'S TECHNIQUES IN HIS PSYCHOLOGY OF SELF REALIZATION.

YES, I don't give much value to Freud, Jung, Adler, or Assagioli. Freud, Jung, Adler, and others, are just children playing on the sand of time. They have gathered beautiful pebbles, beautiful colored stones, but when you look at the ultimate, they are just children playing with pebbles and stones. Those stones are not real diamonds. And whatsoever they have gained is very, very primitive.

You will have to go slowly with me to understand.

Man can be physically ill; then the physician, the doctor is needed. Man can be psychologically ill; then a little help can be given by Freud and Jung and others.

But when man is existentially ill, neither a physician nor a psychiatrist can be of any help. Existential illness is spiritual. It is neither of the body nor of the mind, it is of the total -- and the total transcends all parts. The total is not just a composition, a composition of the parts. It is something beyond the parts. It is something that holds all the parts into itself. It is a transcendence.

Yoga : The Alpha and the Omega Volume - 4 Chapter-03

Sleep, identification, duality

5. LACK OF AWARENESS IS TAKING THE TRANSIENT FOR THE ETERNAL, THE IMPURE FOR THE PURE, THE PAINFUL AS PLEASURABLE AND THE NON-SELF FOR THE SELF.

6. EGOISM IS THE IDENTIFICATION OF THE SEER WITH THE SEEN.

7. ATTRACTION, AND THROUGH IT, ATTACHMENT, IS TOWARDS ANYTHING THAT BRINGS PLEASURE.

8. REPULSION IS FROM ANYTHING THAT CAUSES PAIN.

WHAT IS AVIDYA? The word means ignorance, but avidya is not ordinary ignorance. It has to be understood deeply. Ignorance is lack of knowledge.

Avidya is not lack of knowledge but lack of awareness. Ignorance can be dissolved very easily; you can acquire know ledge. It is only a question of training the memory. Knowledge is mechanical; no awareness is needed. It is as mechanical as ordinary ignorance. Avidya is lack of awareness. One has to move towards more and more consciousness, not towards more and more knowledge.

Only then can avidya be dissolved.

Avidya is what Gurdjieff used to call 'the spiritual sleep'. Man moves, lives, dies, not knowing why he was alive, not knowing from where he was coming, not knowing where he was moving, for what. Gurdjieff calls it sleep, Patanjali calls it avidya: they mean the same thing. You don't know why you are. You don't know the purpose of your being here in this world, in this body, in these experiences.

You do many things without knowing why you are doing them, without knowing that you are doing them, without knowing that you are the doer.

Yoga : The Alpha and the Omega Volume - 4 Chapter-02

You are already that....

The first question:

YOU SAID YESTERDAY THAT SURRENDER HAPPENS WHEN THERE IS NO EGO, BUT WE ARE WITH EGOS. HOW CAN WE MOVE TOWARDS SURRENDER?

THE EGO is you. You cannot move towards surrender; in fact you are the barrier, so whatsoever you do will be wrong. You cannot do anything about it.

You simply, without doing anything, have to be aware. This is an inner mechanism: whatsoever you do is done by the ego, and whenever you don't do anything and remain just a witness, the non ego part of you starts functioning.

The witness is the non-ego within you and the doer is the ego. The ego cannot exist without doing anything. Even if you do something to surrender, it will strengthen the ego and your surrender will become again a very subtle egoistic standpoint. You will say, 'I have surrendered.' You will claim surrender, and if somebody says that it is not true, you will feel angry, hurt. The ego is now there trying to surrender. The ego can do anything; the only thing that the ego cannot do is non doing, witnessing.

So just sit silently, watch the doer, and don't try in any way to manipulate it. The moment you start manipulating, the ego has come back. Nothing can be done about it; one has just to be a witness to the misery that ego creates, of the false pleasures and gratifications that ego promises. Doings in this world and doings in the other world; the spiritual world, the Divine, the material, whatsoever the realm, the doer will re main the ego. You are not supposed to do anything and if you start doing something you will miss the whole point. Just be there, watch, understand, and don't do. Don't ask, 'How to drop the ego?' Who will drop it?

Yoga : The Alpha and the Omega Volume - 4 Chapter-01

The seeds of misery

1. KRIYA-YOGA IS A PRACTICAL, PRELIMINARY YOGA, AND IT IS COMPOSED OF AUSTERITY, SELF-STUDY AND SURRENDER TO GOD.

2. THE PRACTICE OF KRIYA-YOGA REDUCES MISERY, AND LEADS TOWARDS SAMADHI.

3. MISERIES ARE CAUSED BY: LACK OF AWARENESS, EGOISM, ATTRACTIONS, REPULSIONS, CLINGING TO LIFE AND FEAR OF DEATH.

4. WHETHER THEY BE IN THE STATES OF DORMANCY, ATTENUATION, ALTERATION OR EXPANSION, IT IS THROUGH LACK OF AWARENESS THAT THE OTHER CAUSES OF MISERY ARE ABLE TO OPERATE.

THE ORDINARY humanity can be divided into two basic types: one is the sadist and the other the masochist. The sadist enjoys torturing others, and the masochist enjoys torturing himself. The sadist is of course attracted towards politics. There, there is the possibility, the opportunity to torture others. Or, he is attracted towards scientific research, particularly medical research. There, there is the possibility in the name of experiment, to torture innocent animals, patients, dead and alive bodies. If politics is too much and he is not so certain about himself, or not intelligent enough to move into research, then the sadist becomes a schoolmaster; he tortures small children. But the sadist always moves, knowingly or unknowingly, towards a situation where he can torture. In the name of country, in the name of nation, society, revolution, in the name of truth, discovery, in the name of reformation, of reforming others, the sadist is always in search of an opportunity to torture someone.