November 12, 2013 Comments Off on To die to everything of the past
So we never come into contact with that extraordinary thing called death. Death is to die to everything of the past, to die to your pleasure. Have you ever tried without argument, without persuasion, without compulsion, without necessity, to die to a pleasure? You are going to die inevitably. But have you tried to die today, easily, happily, to your pleasure, to your remembrances, to your hates, to your ambitions, to your urgency to gather money? All that you want of life is money, position, power, and the envy of another. Can you die to them, can you die to the things that you know, easily, without any argument, without any explanation? Please bear in mind that you are not hearing a few words and ideas, but you are actually coming into contact with a pleasure—your sexual pleasure, for example—and dying to it. That is what you are going to do anyhow. You are going to die—that is, die to everything you know, your body, your mind, the things that you have built up. – Krishnamurti, The Collected Works vol XV, p 79
May 28, 2013 Comments Off on The 43rd Meditation technique of vigyan Bhairava tantra.
Lord Shiva explains to Devi: “ With Mouth Slightly Open, Keep Mind In The
Middle Of The Tongue. Or, As Breath Comes Silently In, Feel The Sound ‘ hh.’
Mind can be focused anywhere in the body. Ordinarily, we have focused it in
the head, but it can be focused anywhere. And with a change of the focus,
your qualities change. For example, in many Eastern countries— Japan,
China, Korea—traditionally it has been taught that Mind is in the Belly, not
in the Head. And because of this, those who thought that mind is in the
belly had different qualities of mind. You may not have those qualities
because you think mind is in the head.
Really the mind is NOWHERE. The brain is in the head; the mind is not there.
“ Mind” means your focusing. You can focus it anywhere, and once focused it
is very difficult to remove it from that point.
Have you seen Khajuraho? Or if you have not seen Khajuraho, you might have
seen pictures of the Khajuraho temple. Then look at the faces of the couples
in love. Look at the faces, the faces look Divine. They appear to be in the
act of worldly love, but the faces are as Ecstatic as any Enlightened soul.
What is happening to them? This love is not cerebral. They are not making
love through their heads; they are not thinking about it. They have dropped
down from their head. Their focusing has changed.
Because of this dropping from the head, the Consciousness has moved. The
mind is no more. The mind has become no-mind. Their faces have the same
ecstasy as a Buddha has. Their union has become a meditation. Why? Because
the focus has changed. If once you can change the focus of your mind, if you
can remove it from the head, the head is relaxed, the face is relaxed. Then
all tensions have dissolved. You are not there. Your Ego is not there.
That is why the more mind becomes intellectual, rational, the less capable
it becomes of love, because love needs a different focusing. In love you
need a focusing near the Heart. If you are doing mathematics, the head is
okay. But worldly love is not mathematics. And if the mathematics continues
in the head and you are in worldly love, you are simply wasting your time
and energy. Then this whole effort will be of no use.
But mind can be changed. Tantra says there are seven centers, and mind can
be changed to any center. Each center has a different functioning. If you
concentrate on a particular center, you become a different person.
In Japan there has been a military group, which is just like the kshathriyas
in India, known as Samurai. They are trained to be soldiers, and their first
training is to bring the mind down to just two inches below the navel. In
Japan this center is called ‘HARA’. The Samurai are trained to bring the
mind to the ‘Hara’. Unless a soldier can bring his mind’s focusing to the ‘
Hara’, he is not allowed to go to fight. The Samurai are the greatest
fighters the world has ever known, the greatest warriors; in the world there
is no comparison with a samurai. He is a different man, a different being,
because his FOCUSING is DIFFERENT.
They say that when you are fighting there is no time. Mind needs time to
function; it calculates. If you are attacked and your mind thinks about how
to protect, you have missed the point already, you have lost. There is no
time. You must function Timelessly and mind can not function Timelessly.
Mind needs time.
Below the navel there is a center, the HARA , which functions timelessly. If
the focusing is at the hara and the fighter is fighting, then this fight is
intuitive, not intellectual. Before you attack him, he knows. It is a subtle
feeling in the hara, not in the head. It is not an inference, it is a
psychic telepathy. Before you attack him, before you think of attacking him,
the thought has reached him. His hara is hit and he is ready to protect
himself.. Even before you have attacked , he is in defence, he has protected
Sometimes, if two persons are fighting and both are samurais, defeating the
other is a problem. Neither can defeat the other; it is a problem. No one
can be declared the winner. In a way it is impossible because you can not
attack the man— before you attack, he knows.
There was one Indian mathematician- — the whole world was wonder struck
because he would not calculate. Ramanujam was his name. You would give him
the problem and he would give you the answer immediately. One of England’s
best mathematicians, Hardy, visited Ramanujam. Hardy was one of the best
mathematicians ever born, and he had to work with a particular problem for
six hours. But Ramanujam was given the same problem and he answered
immediately. There was no possibility for the mind to function in this way,
as the mind needs time.
Ramanujam was asked again and again, “ How do you do it?” He would say , I
don’t know. You give me the problem, and the answer comes to me. It comes
from somewhere below. It is not from my head.” Actually it was coming from
the ‘ hara’, although he was not aware of it.
Tantra says, focus your mind on different centers and the result will be
different. This technique is concerned with focusing on the TONGUE, on the
middle of the tongue. WITH MOUTH SLIGHTLY OPEN— as if you are going to
speak. Not closed, but slightly open as if you are going to speak; not like
when you are speaking, but like when you are just going to speak.
Then keep the mind in the middle of the tongue. You will have a very strange
feeling, because the tongue has a CENTER JUST IN THE MIDDLE which controls
your Thoughts. If you suddenly become aware and you focus on that, your
THOUGHTS WILL STOP. Focus as if your whole mind has come to the tongue—
just in the middle. Let the mouth be slightly open as if you were going to
speak, and then focus the mind as if it is not in the head. Feel it as if it
is in the tongue, just in the middle.
The tongue has the center of speech, and THOUGHT is SPEECH. And what you are
doing when you are thinking? Talking within. Can you think anything without
talking within? You are alone; you are not talking to anyone, you are
thinking. What are you doing while you are thinking? Talking within,
talking to yourself. Your tongue is involved. Next time, while you are
thinking, be aware: feel your tongue. It is vibrating as if you are talking
to someone else. Then feel it again, and you can feel that the vibrations
are centered in the middle. They arise from the middle and then they spread
all over the tongue.
Thinking means ‘ talking within.’ If you can bring your total consciousness,
your mind, to the center of the tongue, THINKING STOPS. So those who have
been practicing silence, they are simply practicing not talking.. If you
stop talking outwardly, then you will become very deeply aware of talking
inside. And if you remain completely silent for one month or two months or
one year, not talking, you will feel your tongue vibrating violently. You
are not feeling it because you go on talking and the vibrations are
released. But even now, if you stop and become conscious while thinking, you
will feel your tongue vibrating a little. Stop your tongue completely and
the try to think— YOU CAN NOT THINK. Stop your tongue completely as if
it is frozen; do not allow it to move. You can not Think then.
The center is just in the middle of the tongue. So bring your mind there. WITH
MOUTH SLIGHTLY OPEN, KEEP MIND IN THE MIDDLE OF THE TONGUE. OR, AS
BREATH COMES SILENTLY IN, FEEL THE SOUND “HH”
This is the second technique. It is just similar: OR, AS BREATH COMES
SILENTLY IN, FEEL THE SOUND “HH”
With the first technique your thinking will stop, you will feel a solidity
within— as if you have become solid. When thoughts are not there you
become immovable; thoughts are the inner movement. And when thoughts are not
there and you have become immovable, you have become PART OF THE ETERNAL,
which only appears to move but which is immovable, which remains UNMOVED.
In THOUGHTLESSNESS you become PART of the ETERNAL., the UNMOVED. With
thought you are Part of the Movement, because Nature is Movement.. The world
is Movement, that is why we have called it the SANSAR, the wheel— it is
moving and moving and moving. The world is movement and the HIDDEN, the
ULTIMATE, is unmoved, unmoving, immovable.
It is just like a wheel that is moving, but the wheel is moving on something
which never moves. A wheel can move only because in the center there is
something which never moves, which remains unmoved. The world moves and the
Transcendental remains unmoved. If your thoughts stop, suddenly you drop
from this world to the other. With the movement stopped inside, you become
Part of the Eternal— that which NEVER CHANGES.
OR, AS BREATH COMES SILENTLY IN, FEEL THE SOUND “HH.” Open your mouth
slightly, as if you are going to speak. Then INHALE, and be aware of the
sound created by inhaling. It is just “HH” — whether you are inhaling or
exhaling. You are not to make the sound you are just to feel the incoming
breath on your tongue. It is very silent. You will feel “HH”. It will be
very silent, very slightly audible. You will have to be very alert to be
aware of it. But do not try to create it. If you create it, you have missed
the point. Your created sound will be of no help, it is the natural sound
that happens when you inhale or exhale.
But the technique says while Inhaling, not Exhaling— because while
exhaling you will go out, and with the sound YOU will go out, while the
effort is to go in. So while inhaling, hear the sound “ HH.” Go on inhaling
and go on feeling the sound “ HH.” Sooner or later you will feel that the
sound is not being created only at the tongue, it is being created in the
throat also. But then it is very, very inaudible. With very deep alertness
you can become aware of it.
Start from the tongue, and then by and by be alert; go on feeling it. You
will hear it in the throat, then you will start hearing it in the HEART. And
when it reaches the heart, you have gone beyond mind. All these techniques
are just to give you a bridge from where you can move from THOUGHT to
NO-THOUGHT, from MIND to NO-MIND, from the surface or periphery to CENTER.
My humble pranams at the Lotus Feet of Bhagavan.
Ranganatha. Rao .
April 1, 2013 Comments Off on Shraddha
Shraddha is the first and last word in any field of knowledge, both in gaining and expressing it. It should be even more so in the context of spiritual wisdom. If attentiveness is there, it will express itself in all the fields of one’s life. The Soul is present in everybody. Its presence alone activates the senses and initiates thoughts, emotions and knowledge. Without the Soul, neither the body can exist and function nor the mind, intelligence and ego, manifest. Yet, why is it that every one senses the body but misses the Soul? Even decades of effort and austerity sometimes fail to clinch the search for the Soul. Why?
It is sheer lack of attention to be sharp and focused on the goal. There is a general feeling that to be a spiritual person, seeker or Knower is to delight in unkempt hair, unclean dress and generally be careless about anything. Can there be a greater travesty?
Knowledge is noted for its sublime effects. It brings orderliness, rhythm, discipline and refinement at all levels. Only then it can make its votary worthy and effective in his interactions and achievements. In the name of knowledge, how can one be unclean, disorderly and disorganized? Attention, shraddha alone brings knowledge, retains and employs it efficiently whenever and wherever needed.
It is true that spiritual seekers and votaries form an amazing assortment. That is because spirituality is amenable to one and all. So, all kinds of people, given to manifold habits and ways, also fill the spiritual arena. Let this be so.
But that is no reason for a sublime Knower to be shabby, haphazard and unrefined in the matter of living, moving, interacting, dressing and the like. Janaka sat on the throne and ruled Mithila, surrounded by knowledgeable ministers and advisers. He was yet a Knower.
What about Krishna, the Geeta Instructor? Can there be a better example? To think deeply, get at right conclusions, be able to express and give effect to them in an appealing and rational manner calls for considerable attention and application. So attention or shraddha is something that cannot be ignored or sacrificed by the human at any time. It is all the more so in the case of seekers and Knowers. – Swami Bhoomananda Tirtha
[An extract from the Ashram’s Monthly Journal “Vicharasethu – The Path of Introspection”]
(c) Narayanashrama Tapovanam, 2012
Venginissery, P.O. Ammadam, Trichur, Kerala – 680 563
March 20, 2013 Comments Off on You can know yourself
You can know yourself as you are only in relation
There is a learning which begins with self-knowledge, a learning which comes with awareness of your everyday activities: what you do, what you think, what your relationship with another is, how your mind responds to every incident and challenge of your daily life. If you are not aware of your response to every challenge in life, there is no self-knowledge. You can know yourself as you are only in relation to something, in relation to people, to ideas, and to things. If you assume anything about yourself, if you postulate that you are the Atman, or the higher self, for example, and start from that, which is obviously a form of conclusion, your mind is incapable of learning. – JKrishnamurti, The Collected Works, Vol. X”,252,Choiceless Awareness
October 22, 2012 Comments Off on The 25th Meditation Technique of Vigyan Bhairav tantra :
Lord Shiva says to Devi : ” JUST AS YOU HAVE THE IMPULSE TO DO SOMETHING STOP”
This technique is concerned with STOPPING IN THE MIDDLE. The mystic and spiritual teacher Sri Gurdjieff made this technique very well-known in the west, but he was not aware of VIGYAN BHAIRAV TANTRA.. He learnt this
technique in Tibet from Buddhist Lamas. He worked on this technique in the
west, and many many seekers came to realize the Center through this
technique. He called them STOP EXERCISES, but the source of this exercise is
Vigyan Bhairav Tantra.
Buddhist learnt from Vigyan Bhairava. Sufis also have such exercises; they
are also borrowed from VIGYAN BHAIRAVA. Basically, this is the source book
of all techniques which are known all over the world.
Gurdjieff used it in a very simple way. For example he would tell his
students to dance. A group of twenty would be dancing—and suddenly he
would say, ” STOP”. And the moment Gurdjieff would say stop, they would have
to stop totally. Wherever the Pause would fall, they would have to stop then
and there. No change could be made, no adjustment could be made. If one of
your feet was above the earth and you were just standing on one foot, you
would have to remain that way. If you fell, that was another thing, but you
were not to cooperate with the fall. If your eyes were opened, they had to
remain opened. Now you could not close them. If they closed by themselves,
that was another thing. But as far as you were concerned, consciously you
had stopped, you had become just like a stone statue. We all have observed
small children playing a similar type of game.— A group of children would
be running or whirling or jumping or dancing. Another child would be
observing their activities intently ; and suddenly that child would shout
“Statue”. As soon as the other children hear the word statue, everyone of
them would STOP their activities and remain in that position without the
slightest movement. If anyone moves a little, the child is out. And the play
will continue with the rest of the children. Evidently some wise men, long
long back, have taught some children this exercise or technique to help
them grow in spirituality playfully.
Miracles happened, because in activity , in dance, in movement, when you
SUDDENLY STOP, a GAP happens. This sudden stoppage of all activities divide
you into two : YOUR BODY and YOU. Your body and you were in movement.
Suddenly you stop. But the body has the tendency to MOVE. Your body was in
movement, so there is Momentum; you were dancing, and there is momentum. The
body is not ready for this sudden stop. Suddenly you feel that the body has
the IMPULSE to do something, but you have stopped. A GAP comes into
existence. You feel your body as something DISTANT, far away , with the
Impulse to MOVE, with MOMENTUM for activity. And because you have stopped
and you are not cooperating with the body and its activity and its impulse,
its momentum, YOU become SEPARATE from it.
But you can deceive yourself. When full cooperation is required to get the
Gap, if you give only a slight cooperation , the Gap will not happen. For
example, you feel uncomfortable, but the Teacher has said, ” Stop!” You
have heard the word, but still you make yourself comfortable and then you
stop. Then nothing will happen. Then you have deceived yourself, not the
Teacher, because you missed the point. The whole point of the technique is
missed. Suddenly when you hear the word ” Stop” instantly you have to stop,
not doing anything.
Perhaps the posture was inconvenient, you were afraid you might fall down,
you might break a bone. But whatsoever happens, now it is not your concern.
If you have any concern, you will deceive yourself. This suddenly becoming
dead creates a Gap. The stopping is at the BODY and the stopper is the
CENTER; the circumference and the Center are separate. In that SUDDEN
STOPPING you can feel YOURSELF for the first time; you can feel the Center.
This technique has many dimensions; it ca be used in many ways. But first
one has to understand the mechanism.The mechanism is simple. You are in
activity, and when you are in activity you forget yourself completely; the
activity becomes the center of your attention.
Some old person has died, and you are weeping and crying, and tears are
dropping down. You have forgotten completely. The one who has died has
become the center, and around that center this activity is happening— your
weeping, your crying, your sadness, your tears. If I suddenly say to you, ”
STOP!” and you stop yourself completely, you will be totally taken away from
your body and the realm of activity. Whenever you are in activity, you are
in it, deeply absorbed in it. Sudden stoppage throws you off balance; it
throws you out of activity. This being THROWN leads you to the CENTER.
Ordinarily what are we doing? From one activity we move to another. We go on
from one activity to another, from A to B, and from B to C. In the morning,
the moment you are awake the activity has started. Now you Will be active
the whole day. You will change to many activities, but you will not be
inactive for a single moment. How to be inactive ? It is difficult. And if
you try to be inactive, your effort to be inactive will also become an
There are many who are trying to be inactive. They sit in a Buddha posture
and try to be inactive But how one can try to be inactive? The very effort
is again an activity. So you can convert an inactivity also into activity.
You can force yourself to be quiet, still, but that forcing is an activity
of the mind. That is why so many try to go into meditation but never reach
anywhere—because their Meditation is again an activity. They can
change…if you were singing an ordinary song, you can now change to a
BHAJAN, to a devotional song. You can sing slow now, but both are
activities. You are running, you are walking, you are reading—these are
activities. You can pray —that too is an activity. You move from one
activity to another.
And with the last thing in the night, when you are falling into sleep, you
are still active; the activity has not stopped. That is why dreams happen,
because the activity goes on. You have fallen asleep, but the activity
continues. In the sub-conscious you are still active—doing things,
possessing things, losing things. Dreaming means you have fallen asleep
because of exertion, but the activity is still there continuously.
Only sometimes, for a few moments—and these have become more and more rare
for the modern man —only for a few moments dreaming stops and you are
totally asleep. But then that inactivity is unconscious. . You are not
conscious, you are fast asleep. The activity has ceased; now there is no
circumference, now you are at the center— but totally exhausted, totally
That is why Hindu’s have always been saying that SUSHUPTHI —dreamless
sleep— and SAMADHI—the ULTIMATE ECSTASY—are similar, the same, with
only one difference. But the difference is great : the difference is of
Awareness. In Sushupthi, in dreamless sleep, you are at the Center of your
being—but unaware. In Samadhi, in the Ultimate Ecstasy, in the ULTIMATE
STATE OF MEDITATION, also you are at the Center—BUT AWARE. That is the
difference, but it is a great difference, because if you are unaware, even
if you are at the Center it is meaningless. If you are Aware, it REFRESHES
you, it makes you more alive again, it gives you vitality— in the morning
you feel fresh and Blissful—but if you are unaware, even if you are at the
center your life remains the same.
In Samadhi, You enter Yourself fully CONSCIOUS, fully ALERT. And once you
are at the center fully alert, you will never be the same again. Now you
will know WHO YOU ARE. Now you will know that your possessions, your actions
are just on the periphery; they are just the ripples, not your nature.
The mechanism of this technique of ” Stopping” is to throw you suddenly
into INACTIVITY. The point must come suddenly, because if you try to be
inactive you will turn it into activity. So do not try, and suddenly be
inactive. That is the meaning of ” Stop!”. You are running and I say, ”
Stop! “. Do not try. Just stop!. If you try you will miss the point. For
example, you are sitting here. If I say stop, then stop immediately then and
there; not a single moment is to be missed. If you try and adjust, and you
settle down and then say, ” Okay, now I will stop,” you have missed the
point. SUDDENLY is the Base, so do not make any effort to stop—just stop.
You can try it anywhere. You are taking your bath—suddenly order yourself
to ” Stop ” and stop Even if it is only for a single moment , you will FEEL
a DIFFERENT PHENOMENON happening within you. Please try this. You are thrown
to the center and suddenly everything stops —not only the body. When the
body stops totally, your Mind also stops, this is important. When you say, ”
Stop “, do not breathe then. Let everything stop….no breathing, no body
movement. For a single moment remain in this ” Stop”, and you will feel you
have penetrated suddenly, you have penetrated deeply at rocket speed, to the
center. And even a glimpse is miraculous. It changes you, and by and by you
can have more clear Blissful glimpses of the Center. That is why inactivity
is not to be practiced. Use it suddenly, when you are unaware.
So a Master can be helpful. This is a group method. Gurdjieff used it as a
group method, because if you say ” stop!”, you can deceive yourself easily.
First you make yourself comfortable and then you say, ” Stop!” or even if
consciously you have not made any preparation for it, unconsciously you may
be prepared. Then you may say, ” Now I can stop.” If it is done by the mind,
if there is a planning behind it, it is useless: then the technique will not
be of any help. So in a group it is good. A Master is working with you, and
he says, ” Stop !” . He will find moments when you are in a very
inconvenient posture, and then a flash happens, a sudden lighting, a sudden
Activity can be practiced; inactivity can not be practiced— and if
you practice it, it becomes just another activity. You can be INACTIVE only
SUDDENLY. Sometimes it happens that you are driving a car, and suddenly you
feel there is going to be an accident, that another car has reached near
yours and in just a moment there will be a crash. Suddenly your mind stops,
breathing stops, everything stops. So many times in such accidents, one is
thrown to the center. But you may miss the point even in an accident.
In dangerous situations the mind stops automatically. Why? Because mind is
a mechanism and it can work with only routine things—that which it has
been trained to do.
You can not train your mind for accidents, otherwise they would not be
called accidents. If you are ready, if you have passed through rehearsals,
then they are not accidents. ” Accident ” means that the mind is not ready
to do anything. The thing is so sudden, it leaps from the unknown—mind can
not do anything. It is not ready, it is not trained for it. It is bound to
stop unless you start something else, unless you start something for which
you are trained.
But as far as an accident situation is concerned, nothing could be done; one
could be only aware. Whatsoever was happening was happening. One could only
be aware. As far as the present moment is concerned, in an accident what can
you do? It is already beyond you, and the mind is not prepared for it. The
mind can not function, so the mind stops.
That is why dangers have a secret appeal, an intrinsic appeal : They are
meditative moments. If you race a car and if it goes beyond ninety miles per
hour, and then beyond one hundred & then beyond 110 & beyond 120, then a
situation comes in which anything can happen and you will not be able to do
anything. Now, really the car is beyond control, going beyond control.
Suddenly the mind can not function; it is not ready for it. That is the
THRILL OF SPEED—because a SILENCE creeps in, you are thrown to the center
This technique helps you to move to the center without any accident, without
any danger. But please remember you can not practice them. What does it mean
that you can not practice them? In a way you can practice them : Suddenly
you can STOP. But the stopping must be SUDDEN, you MUST NOT BE PREPARED for
it. You should not think about it and plan it and say that ” At twelve
o’clock I will stop.” Let the unknown happen to you when you are unprepared.
Move in the unknown, the uncharted, without any knowledge. This is one
technique: JUST AS YOU HAVE THE IMPULSE TO DO SOMETHING, STOP!. This is one
For example you have the impulse to sneeze. you are feeling that the impulse
is coming, you are feeling the sneeze coming. Now a moment comes when you
can not do anything — it will happen. But in the very beginning of the
feeling, when you feel the sensation of a sneeze coming to you, the moment
you BECOME AWARE, STOP!. What can you do? Can you stop the sneeze? If you
try to stop the sneeze, the sneeze will come sooner, because stopping will
make your mind more conscious about it and you will feel the sensation more.
You will become more sensitive, your total attention will be there, and that
attention will help the sneeze to come out sooner. It will become
unbearable. You can not stop the sneeze directly, but you can stop yourself.
[ Is it not true that everyone of us has this sneezing experience many many
times? How grand is this natural method to reach our center !!!. In fact
such so many methods which we come across in our daily affairs can suitably
used to reach our Center. And the Compassionate God has given to everyone of
us innumerable number of many such situations and opportunities to easily
reach our CENTER, provided first we understand their hidden deep
Sneezing comes. What can you do?. You feel the sensation that the sneeze is
coming : STOP! Do not try to stop the sneeze, just you yourself stop. Do not
do anything. Remain completely unmoving, with not even your breath coming in
or going out. For a moment, stop, and you will feel that the Impulse has
GONE BACK, that it has DROPPED. And in this DROPPING OF THE IMPULSE, a
SUBTLE ENERGY is released which is used in going toward the Center, because
in a sneeze you are throwing some energy out —in any impulse.
” Impulse ” here means you are burdened with some energy which you can not
use and can not absorb. The energy wants to move out, it wants to be thrown
out ; you want a relief. That is why after you sneeze out you will feel
good, a subtle well-being. Nothing has happened, you have simply released
some energy which was superfluous, a burden. Now it is no more there; you
are relieved of it. Then you feel a subtle relaxation inside. Very similar
is the case when you are feeling like vomiting out.
That is why physiologists, Pavlov, B.F. Skinner and others, say sex is also
like sneezing. They say physiologically there is no difference, sex is just
like sneezing. One is overburdened with energy; he wants to throw it
out. Once it is thrown out one’s mechanism relaxes, one becomes unburdened.
Then one feels good. That good feeling is just a release, according
physiologists and as far as physiology goes they are right. Whenever you
have some Impulse, JUST AS YOU HAVE THE IMPULSE TO DO SOMETHING, STOP!. Not
only with a physiological impulse, any impulse can be used.
For example you are going to drink a glass of water. You have touched the
glass, touched the water to your lips,—suddenly stop. Let the hand be
there, let the desire to drink, the thirst be there inside, but you stop
completely. The glass is outside, the thirst is inside; the hand is on the
glass, the eyes are on the glass—stop suddenly. No breathing, no movement,
as if you have become a statue. The very impulse, the thirst, will release
energy, and that energy is used for going to the center. You will be thrown
to the center. Why?. Because any Impulse is a MOVEMENT OUTWARD. Impulse
means energy moving outward.
Another thing to be remembered: Energy is always in movement—either going
out or coming in. Energy can never be Static. Energy is dynamic. These are
the laws. If you understand the laws, then the mechanism of the technique
will be easy. Energy is always in movement. Either it is moving out or
moving in, energy can never be static. If it is static,it is not energy, and
there is nothing which is not energy, so everything is moving somewhere.
We all have experienced the high, vibrant Spiritual Energy in the Sai
Kulvant Hall, when our loving Lord enters it, it further reaches the
crescendo when the great singers sing the melodious Bhajan songs. Every
devotee moves from the peripherry to the center. Whether a devotee is right
at the CENTER or near to the center, or little away from the center or just
at the peripherry depends on the intensity of Love and Devotion of the
devotees. The technique can be used very easily in such high vibrant
atmosphere by a devotee. When a devotee is immersed in such deepest
Bhakthirasa Bhava and clapping with both hands, singing from the depth of
the heart, he/she is very near to the Center. It is possible that in such
situation if the devotee STOPS SUDDENLY– the singing stops, if the mouth is
half opened it remains half opened, both the hands that were clapping stop
clapping and they remain in whatever position they were at the time of STOP,
the breathing stops and the whole body becomes a statue; the Spiritual
Energy moves in SUDDENLY and the devotee is AT THE CENTER.
When you stop suddenly, the energy can not be static in you. You have become
static, i.e. your body has become static, but the energy can not be static
in you, and the mechanism through it was moving out has stopped. So what can
the energy do? The energy can not do anything other than move INWARD. Energy
can not be static. It was going out. You have STOPPED, the mechanism has
stopped, but the mechanism which can lead it toward the center is there.
This energy will MOVE INWARD.
You are converting your energy and changing its dimension every moment
without knowing it. You are angry, and you feel to beat someone or to
destroy something or to do something violent —try this. Take someone
—your friend, your wife, your child , anyone—and hug or embrace. You
were angry, you were going to destroy something, you wanted to do some
violent thing. Your mind was destructive; the energy was moving toward
violence. Love someone immediately. In the beginning you may feel that this
is just like acting. You will wonder, ” How I can love? How I can love in
this moment of anger? “.The mechanism is: In this moment you can love
deeply, because the energy has been aroused, the energy has arisen. It has
come to a point where it wants to be expressed, and energy needs
movement. If you just start loving someone , the same energy will move into
love and you will feel a rush of energy that you may not have ever felt.
There are persons who can not go into love unless they are angry, unless
they are violent. You may not have observed, but it happens daily: couple
will fight before they love. Wives and husbands fight, become angry, become
violent, and then they make love, and they may not have understood what was
happening. Then it becomes a mechanical habit— whenever they fight they
will love. And the day they do not fight they will not be able to love.
In some Villages, where wives are still beaten, if a husband stops beating
his wife it is known that now the husband has stopped loving her. And even
wives understand that if the husband has become totally non-violent toward
them, it means that love has stopped. He is not fighting, it means he is
Why is fight so associated with love? It is associated because the same
energy can move in different dimensions. You may call it ” Love ” or ” Hate
“. They look opposite, but they are not so opposite, because the same
energy is moving. So, a person who becomes incapable of hate becomes
incapable of love, according to your definition of love. A person who can
not be violently angry, becomes incapable of love. He may be capable of a
different quality of love, but that is not your love. A Buddha loves, but
that love is totally different. That is why Buddha calls it Compassion; he
never calls it love. It is more like compassion, less like your love,
because your love implies hate, violence, anger.
Energy can move, can change directions. It can become hate, it can become
Love — the same energy. And the same energy can move inward also, so
whenever you have the impulse to do something, STOP!. This is not
suppression. You are not suppressing anything, you are just playing with
enrgyknowing the working of it, how it works inwardly. But the impulse must
be real and authentic; otherwise nothing will happen.
For example when there is no thirst you move to a glass of water and then
suddenly you stop. nothing will happen because there is nothing to
happen.—the energy was not moving. You were feeling love toward your wife,
your husband, your friend,. You wanted to hug —Stop! But he impulse must
be there authentically. If the impulse is not there and you were just going
to console someone and then you stop, then nothing will happen because
nothing was moving inside.
So, first to remember, the impulse must be authentic, real. Only with a real
impulse does energy move, and when a real impulse is SUDDENLY STOPPED the
energy becomes suspended. With no dimension from where to move out, it turns
in. It has to move, it can not remain there.
But we are so false that nothing seems real. You eat your meal because of
the clock, because of the time, not because of hunger. So if you stop
nothing will happen because there was really no hunger behind it, no
impulse. No energy was moving there. That is why if you take your meal at
one o’clock you will feel the hunger. But the hunger is false.; it is just a
mechanical habit. Your body is not hungry. If you do not eat you will feel
something is missing, but if you can remain for one hour without eating you
will forget, the hunger will have subsided. That is why Mothers insist and
compel their school-going or college-going children to take their food at
the correct time when the children forget every other thing while busy in
study; if they are not compelled, they wouldn’t themselves ask for food.
A real hunger will grow more; it is bound to grow. If your hunger was real,
then at two o’clock you will feel more hungry. If the hunger was false, then
at two you will have completely forgotten hunger. Really there will be no
hunger at two o’ clock. The hunger was just was a false, mechanical feeling.
No energy was moving, it was just the mind saying to you that now this is
the time to eat, so eat.
If you are sleeping sleepy, STOP! But the feeling must be real; that is the
problem. And that is the problem for us now. It was no so, when Vigyan
Bhairava Tantra was preached for the first time. Man was authentic, humility
was real, pure, nothing was false abut it. With us everything is false. You
pretend that you love; you pretend that you are angry. you go on pretending
and then you forget yourself whether you are pretending or whether anything
real is left. You never say what is in you, you never express it. You go on
expressing what is not there. If you watch yourself you will come to know
You say something, but you feel something else. Really you wanted to say
quite the opposite, but if you say the real thing you will become totally
unfit—because the whole society is False, and in a false society you can
exist only as a false person. The more adjusted, the more false, because if
you want to be real you will feel a maladjustment.
Watch yourself closely and know how unreal you are. Watch the double mind.
You are saying something, but you are feeling quite the contrary.
Simultaneously you are saying one thing in your mind and something else
without. Thus, if you stop anything which is not real, the technique will
not help. So find something authentic about yourself and try to stop that.
Not everything has become false, many things are still real. Fortunately,
everyone is real sometimes; in some moment everyone is real. Then stop it.
You are feeling angry, and you feel it is real. You are going to destroy
something, beat your pillow or bed or your child or do something: STOP!.
But do not stop with a consideration . Do not say, ” Anger is bad, so I
should stop.”– No! Do not say, ” This is not going to help the child, so I
should stop.”. No mental consideration is needed, because if you consider,
then the ENERGY has moved into CONSIDERATION.
If you say,” I should not beat my child because it is not going yo do any
good to him, and this is not good for me also. This is useless and this
never helps,” The same energy which was going to become anger has become
consideration. Now you have considered the whole thing, and the energy has
subsided. It has moved into consideration, into thinking. If you stop now,
then there is NO ENERGY to MOVE IN. When you feel angry, DO NOT CONSIDER
it , DO NOT THINK about it being good or bad. SUDDENLY remember the
technique and STOP!.
Anger is pure energy…. nothing bad, nothing good. It may become good, it
may become bad—that will depend on the Result, not on the Energy. It can
become bad if it goes out and destroys something,if it becomes destructive.
It may become a beautiful ecstasy if it moves within and throws you to the
center; it may become a flower. Energy is simply energy—pure, innocent,
neutral. Do not consider it. You were going to do something — do not
think, simply STOP and then REMAIN STOPPED. In that REMAINING you will have
a GLIMPSE of the INNER CENTER. You will forget the periphery and the CENTER
will come into your VISION.
JUST YOU HAVE THE IMPULSE TO DO SOMETHING, STOP! Try it. Pl. remember three
things….one, try it only when a real impulse is there. Secondly, do not
think about stopping , JUST STOP.And thirdly, WAIT! When you have stopped,
NO BREATHING, NO MOVEMENT —-wait and see what happens. Do not try. Wait
means do not try now to think about the inner center. Then you will again
miss. Do not think of the SELF, of the ATMAN. Do not think that now the
glimpse is there, now the glimpse is coming. Do not think. Just wait
innocently. Let the impulse, the Energy move by itself. If you start
thinking about the BRAHMAN and the ATMAN and the CENTER, the Energy will
have moved into this thinking
You can waste this Inner Energy very simply. Just a thought will be enough
to give it a direction; then you will go on thinking. When it is said stop,
it means STOP TOTALLY, FULLY. Nothing is moving as if the whole time has
stopped. There is no movement—simply YOU ARE! In that simple Existence,
SUDDENLY THE CENTER EXPLODES.
My humble pranams at the Lotus Feet of Bhagavan.
October 21, 2012 Comments Off on Beyond the narrow barriers
Beyond the narrow barriers of race and creed we can all unite, because we all belong to one God.
Bowl of Saki, October 21, by Hazrat Inayat Khan
Commentary by Pir-o-Murshid Inayat Khan:
The soul is the Spirit of God, and the Spirit of God lives within the shrine of the heart; this shrine can be closed or it can be open. There are some things in life that open it and some that close it. The things that close the heart are those which are contrary to love, tolerance and forgiveness, such as coldness, bitterness and ill-will, and a strong element of duality. The world is more upset today than ever before; in many ways man seems to go from bad to worse, and yet he thinks that he is progressing. It is not lack of organization or of civilization; both these things he has. What he lacks is the expression of the soul. He closes his door to his fellow man, he closes the shrine of the heart and by doing so he is keeping God away from himself and others. Nation is set against nation, race against race, religion against religion. Therefore today more than ever before there is a need for the realization of this philosophy. What we need is not that all religions should become one nor all races; that can never be. But what is needed is undivided progress, and making ourselves examples of love and tolerance.
By talking about it, by discussing and arguing it will not come, but by self-realization, by making ourselves the examples of what should be, by giving love, taking love, and showing in our action gentleness, consideration and the desire for service for the sake of God in whom we can all unite beyond the narrow barriers of race and creed.