PUTEREA TRANSFORMATOARE A IUBIRII-DESCOPERA-TE PE TINE IN MINE SI PE MINE IN TINE Osho The Razor’s Edge 2 CHAPTER 24 No heaven, no hell, no doubt 9 March 1987 am in Chuang Tzu Auditorium Question 2 BELOVED OSHO,DOUBT, SHAME, FEAR, SELF-CONDEMNATION – ALL DISAPPEAR IN THE MYSTERY OF LOVE. WOULD YOU CARE TO COMMENT? Love is the greatest alchemy there is, the most profound science of transformation. If you love, your whole energy is gathered, becomes one-pointed. Doubt needs energy, shame needs energy, fear needs energy, self-condemnation... they all need energy. If you do not love, then all these things can go on living in you; you are nursing them. As the great miracle of love happens, all the energies rush towards love, just as all the rivers rush towards the ocean. Doubt remains empty, and without energy it is dead. It was your energy that was keeping it alive. Shame and fear and self-condemnation, they all need energy from you, your support. On the surface you think you want to get rid of them, but deep down you are supporting them; otherwise, they cannot exist. They are parasites. Love takes up your whole energy – nothing is left for anything else. It is total and intense; that’s why, except for love, everything disappears. It is a very simple phenomenon in a way, just you have to understand that love has a magnetic force which neither doubt nor shame nor fear nor self-condemnation have. Love is your very being, and all these things have come from the outside. Doubts have been created by people who are giving you beliefs. If you don’t have any belief, you don’t have any doubt. Have you ever thought about it? In a small school a teacher is telling the small boys and girls what qualifications are needed to enter into the kingdom of God. She explained in every possible way so that they could understand, that unless you drop sin you cannot enter into the kingdom of God. And afterwards she asked, ”Now can you tell me, what is needed to enter into the kingdom of God?” One small boy raised his hand. It was rare, because he never used to take the initiative to answer; this was the first time. The teacher was very happy; she said, ”Yes, what is needed to enter into the kingdom of God?” The boy said, ”First you have to commit sin.” The teacher said, ”You have to commit sin? For a whole hour I have been trying to teach you that you have to drop sin, and you are saying that you have to commit sin.” The boy said, ”But unless I commit sin, how can I drop it? And without dropping sin, nobody enters the kingdom of paradise. So the first thing is, commit sin; then drop it and enter into the kingdom of God.” Doubt arises because you have been forced to believe. If you are not given any belief system, you will not have any doubt. For example, a Christian, a Mohammedan, a Hindu – all have doubts about God, because they have been conditioned that God exists. But they have no evidence, no proof, no argument, no eye-witness, and they themselves don’t feel anything about God. The belief is creating a doubt in them. But there are religions like Buddhism, Taoism, Jainism, where God is not a belief;it is not part of their religions. I have never come across a Jaina or a Buddhist who doubts the existence of God. How can you doubt if you don’t believe? It looks strange, but it is not. Belief is an effort to repress your doubt. So underneath every belief there is doubt. But if there is no belief system, there is no place for doubt to exist. In countries like the Soviet Union or China, where there is no heaven, no hell, nobody doubts. One of my friends was visiting the Soviet Union, and just out of curiosity – he was a professor in the University of Varanasi – he asked a little boy, the son of his host, while walking in the garden, ”What is your idea about God, about heaven, about hell?” The boy laughed. He said, ”In the past, when people were ignorant, they used to believe in such things; now nobody even bothers about them. They are part of a dead history.” The boy is not doubting. He is absolutely clear. Beliefs create doubt. You are trained from the very beginning to feel ashamed of this, ashamed of that; you are never accepted in your simple naturalness. That’s why shame exists, and with it the fear that you may do something wrong, you may go astray, you may miss the train – although there is no train and the question of missing it does not arise. In India, all the trains run so late, and for twenty years I was continually traveling all over the country.I was surprised that one day in Allahabad the train came exactly at the right time. It was almost a wonder. I went to the driver to thank him: ”This is something of a great feat,” but he looked very ashamed. I said, ”What is the matter? You have done a great job, bringing the train, exactly to the second, at the right time on the platform. In twenty years this is the first time that I have seen a train coming to the platform at the right time.” He said, ”Don’t make me more ashamed.” I said, ”You are a strange person. I have come to show my gratitude to you.” He said, ”Don’t show your gratitude, because this is yesterday’s train; I am twenty-four hours late. So just go away, don’t make me feel so ashamed.” I said, ”I was not trying to make you ashamed; I had not even imagined that it is yesterday’s train. But anyway I have got in it at the right time, who cares which day’s train it is!” All the religions live on fear; they make every child fearful. And the fear becomes the psychological atmosphere of your being. So you are never total in doing anything, you are always hesitating –whether it is right: what you are doing, is it going to lead you towards reward or towards punishment; are you coming closer to God or going farther away? Each step is full of fear. And because of this, religions have been able to exploit you. A man who has no fear cannot be exploited. He lives his life according to his own light. He has a lifestyle which is his, not borrowed, not given by somebody else. Nobody has ever accepted you as you are. And because everybody wanted you to be somebody else other than who you are, slowly, slowly you have also become self-condemnatory: I am always a failure; my arrow always falls short, it never reaches the target. There is an ancient story of a great king who was also a great archer. And he used to think that there was no parallel to him. As he was traveling in his golden throne, on a golden chariot – he was going to a meeting with another emperor – he passed through a village, and he was immensely surprised. For the first time he felt, ”Perhaps there is a greater archer than me in this small village, and I have never heard about him;” – because on every tree, on the fences, there were arrows exactly at the center of a circle. It seems the man had never missed the center of the circle. He enquired from the people... he stopped the chariot and he asked, ”Who is this archer?” and they started laughing. He said, ”Why are you laughing? I love archery and I want to reward this man, because I used to think I am the greatest archer – once in a while I miss – but here I have seen that on every tree there are arrows exactly at the center of a painted circle.” They said, ”We are laughing because you don’t know; this archer is the idiot of this town.” He said, ”Idiot? It does not matter, but he is a great archer, you bring him.” They said, ”You don’t understand. First he shoots the arrow and then he goes and makes the circle around the arrow – this is not archery. But he is always happy, and anybody who passes through this village almost always enquires about that idiot; nobody enquires about anybody else. His archery is all over the town; the whole day, that is his business. There is no target, wherever the arrow hits, he will go there and make an exact circle around it, so it is always in the center. ”So you go, and don’t be bothered about him, he is just an idiot and nothing else. We have been telling him, if you want to be an archer then learn archery. He said, ‘What is the point? The archer can hit in the middle of the circle – it does not matter whether the circle is made before or after – but my arrow is always in the middle.’” This society is utterly condemnatory. Whoever you are it is not acceptable, something better....Slowly, slowly you become infected with the disease of self-condemnation. But love is a miracle. If it happens, and you are totally involved in it, then it takes all the energy from fear, from self-condemnation, from doubt, from sadness, from misery, from anxiety. And once the energy is taken away, all those concepts are only corpses; they lose their grip on you. Hence I say to you: Love is the golden key to transformation. But it should not be a superficial,ordinary love. It should not be so small that doubt can also exist by the side, self-condemnation can also exist, misery can also exist, hate can also exist, because your love needs only very small energy. It has to be life-absorbing. The moment your love is almost your very life, it becomes prayer. To me there is no other prayer than love possessing you so totally that nothing else can remain inside you; love needs all the space and you have to throw all junk out of your being. A great love is the only prayer, the only true prayer. And Jesus is right when he says, "God is love". Just a little improvement is needed, because for two thousand years the statement has remained the same.Statements don’t grow with the evolution of consciousness, we have to change them, give them higher dimensions. Jesus says, ”God is love.” I would like to say to you, ”Love is God.” On the surface you will not see much difference, but there is a great difference. ”God is love” implies that he can be many other things, love is not his totality – he can be just, he can be all-powerful, he can be all-seeing, he can be present everywhere; love does not exhaust his whole being, love is only one of the attributes of God. But if you change it into ”love is God”, then God becomes an attribute of love. And love has no other attributes. Love is the only experience on the earth which is not of the earth, which is not of this world, the only experience which can give you a taste of the beyond. God cannot be proved because it is an attribute of love. But love can be proved. Love cannot only be proved, it can be lived. And as you live love you will know, something divine has entered into you. You are no longer just an ordinary human being. Something in you, in your consciousness, has gone beyond humanity. And that beyond-ness, the taste of that beyond-ness is, the only argument and the only evidence of something which people have called God. I myself like to use the word godliness because the word God looks dull and dead – frozen, as if there is no possibility of any growth in God; he has come to the full stop. But godliness is a quality, a riverlike flow. It can become more and more and more; it need not be limited. God is limited, godliness is infinite. And because godliness is a quality, you need not worship it; you have to develop it. You don’t have to make statues of godliness – you cannot. And you cannot reach godliness directly, because it is an attribute of love. All these are the implications. You can forget all about God and the churches and the organized religions. There is no one who has dared to deny that love does not exist. There is almost half of the population of the world which denies the existence of God; but there has been nobody, not a single person, who denies the existence of love. Because love is a potential in your heart, you can grow it. And when it comes to its blossoming, when the spring comes and the fragrance comes to the flowers, you will know what godliness is. It follows love just like a shadow. You have been told to do strange things: ”Love God!” – and God is only a quality of love. I cannot say such a stupid thing, ”Love God.” I can only say to you, ”Love, and you will find God. Love, and God will find you. Love, and as your love will mature, it will turn into something superhuman, into something divine.” It is not a question of belief; you cannot believe in God. And there is no need to believe in love because you can experience love. In the temple of love, the very silence of the temple, the very spaciousness of the temple, is godliness. But all the religions have been, in a very strange way, giving distorting ideas to humanity. Otherwise, religion can be so simple – just like music or poetry or singing or dancing. The priority should be of love. And you can forget all about God, it will happen on its own accord if you manage to be full, to be abundantly full of love. Otherwise, you can go on believing. Just the other day I came across a small joke: What are the three reasons that prove that Christ was a Jew? Firstly, he was thirty-three years old and still lived with his mother; secondly he believed his mother to be a virgin; and thirdly, his mother believed her son to be a god. Let Jewish mamas believe their sons to be gods, but just by anybody’s belief or your own belief, God cannot be discovered. I want you to deeply understand it, that God is not a person but only a presence. When love is abundant, overflowing, a presence surrounds you. You cannot catch hold of it, but you can feel it. The presence transforms you from the world of human beings into the world of eternity, immortality,from all kinds of lies that religions have been preaching to you, to the naked truth of existence. OSHO: Anybody who gives you a belief system is your enemy http://www.youtube.com/watch?v=PBEIeRSLb8k OSHO: Compassion - The Ultimate Flowering of Love http://www.youtube.com/watch?v=Mpfoh47L8iw OSHO: Being In Love http://www.youtube.com/watch?v=8LfUvi1bof8 OSHO: LOVE and HATE are ONE http://www.youtube.com/watch?v=5-7JSIDgcLk Osho Speaks http://www.youtube.com/watch?v=RjoPL9dVpfc OSHO: Emotional Wellness - Almost Drunk With Emotion http://www.youtube.com/watch?v=xsI1aioXNuA OSHO: My Way Of Life is Not Philosophy http://www.youtube.com/watch?v=kK4aVB1uPOg OSHO: Why Do I get So Sensitive? http://www.youtube.com/watch?v=YwXMdbtTwtM
Trezirea - Revolutia interioara Enlightenment the Inner Revolution
I ask you dear friends to examine also the ancient four attitudes in order to change ourself and the world in Patanjali's Aphorisms on Yoga:Sutra 33 in Samadhi Pada
and what is known to the Theravadins as the Brahma Viharas or Four Heavenly Abodes and to the Mahayanists as the Four Immeasurables.
Patanjali's Aphorisms on Yoga(Yoga Sutra ) Samadhi Pada 1.33
Traducerea convergenta/Convergent translation:
Traducerea convergenta/Convergent translation:
R: Mintea devine calma si clara (prasadanam) prin cultivarea atitudinilor de simpatie (maitri) fata de oamenii fericiti (sukha), de empatie (karuna) fata de cei nefericiti (duhkha), de bucurie (mudita) fata de cei virtuosi (punya) si de egalitate mentala(upeksha) fata de ceea ce este nociv, vicios,rau ori indezirabil (apunya);
E:The mind becomes calm and clarified (prasadanam) by cultivating attitudes of sympathy and friendliness (maitri) towards happiness (sukha), of empathy and compassion (karuna) towards misery (duhkha), of gladness (mudita) towards virtue (punya), and of equanimity (upeksha) towards what is noxious, demeritorious, evil or undesirable (apunya);
F: La pensee est pacifiée et devient purifiée (prasadanam) par la culture des sentiments de sympathie (maitri) vis-a-vis des creatures heureux(sukha), d'empathie (karuna) vis-a-vis des creatures malhereux(duhkha), d'allegresse ou contentement (mudita) vis-a-vis des bon(punya) et d'indifférence ou d'egalite d'humeur (upeksha) vis-a-vis des creatures mauvais(apunya);
S: La mente se purifica y torna pacífica (prasadanam), se logra cultivando el sentimiento de simpatía(maitri) frente a la felicidad(sukha), de compasión(karuna) frente a la desgracia(duhkha), de alegría(mudita) frente a la virtud(punya), y de indiferencia o de neutralidad (upeksha) frente a la maldad(apunya), como objetos (de concentración).
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
Nota 1:Obiectivul acestei instructiuni nu este doar o gandire pozitiva (o strategie simplificata folosita in lucrarile din Occident ), ci vizeaza reprogramarea atitudinilor eronate fata de bine (ceea ce este de dorit, virtuti, calitati, faima, bogatie; aici o sa observati de unde a fost extrasa legea atractiei ) si fata de rau (ceea ce este nedorit, boala, durere, suferinta) sau fata de cei realizati (eliberati, treziti ori virtuosi) .Reprogramarea atitudinilor eronate se realizeaza prin practicarea constientei si are drept efect pacificarea (impacarea) cu lumea si cu noi insine, in vederea intrarii in transa mistica (samadhi) pt. a realiza Trezirea (Eliberarea;Iluminarea). Fara eliminarea conflictelor ramanem ancorati in lumea de la suprafata. Fara abandonarea luptei cu raul (care poate sa fie: insomnia, incordarea, un gand obsesiv, o dorinta, o nevoie, un viciu, o dependenta sau o maladie incurabila), ramanem prizonieri in cercul vicios al identificarii cu agresorul. Fara renuntarea la ura,la invidie (la dorinta distructiva fata de realizarile semenilor;"sa moara capra vecinului") sau fara sa trecem dincolo de repulsie, dincolo de respingere fata de ceea ce nu stim sau fata de ceea ce este diferit, ramanem ancorati in ceea ce avem, in ceea ce stim acum , adica prizonieri ai ignorantei, orbirii , ancorati in lumea din afara. Asta inseamna ca se mentine virusarea si vulnerabilitatea la transfer (ne identificam cu cei care sufera si pierdem oportunitatea de ai ajuta), ramanem neputinciosi in fata transei accidentale provocata de frica sau de panica (sa ne amintim cum frica biciclistului incepator il face sa nu mai poata evita un obstacol, fiindca nu mai vede in fata sa nimic altceva decat obstacolul (groapa,bolovan)-obiectul fricii (care poate fi o boala, o amenintare) ajunge sa ocupe intreg campul constientei ;de aceea se spune :"de ce iti se frica nu scapi ").
Nota 2:Mintea devine calma [clara;transparenta;centrata;introvertita] daca cultivam urmatoarele atitudini fata de semeni :1. Maitri[simpatia(cultiva identificarea cu oamenii fericiti si emite iubirea fata de cei ce s-au realizat-Iisus]; 2. Karuna [empatia(cultiva compasiunea fata de nefericire),emite mila(fata de cei ce sufera) si iertarea (fata de cei ce au gresit sau te-au nedreptatit)];3. Mudita [bucuria(umple-te de bucurie cand intalnesti oameni virtuosi,plini de calitati si emite bucurie fata de tot ceea ce este frumos si benefic; cultiva multumirea si recunostiinta;bucura-te si celebreaza;evita emisia autodistructiva a nemultumirii,a cautarii de defecte sau cusururi ;"ambitia isi distruge posesorul")];4. Upeksha [neutralitatea-practica egalitatea mentala,non opozitia;non rezistenta fata de viciu si nu deveni un emitator de frica,ura,agresivitate sau ostilitate fata de ceea ce este nociv,rau sau indezirabil;(evita frica daca nu vrei sa te focalizezi pe ceea ce nu-ti doresti si sa intri in transa accidentala(vedeti proverbul:"De ceea ce ti-e frica nu scapi");renunta la lupta cu raul daca nu vrei sa te identifici cu agresorul(un proverb chinez zice:"Cand te lupti cu un demon ai grija sa nu devi unul")];aceasta atitudine repecta ahimsa(nonviolenta mentala verbala si mentala),adica cea mai importanta porunca din cele 10 indicate in Yama si Niyama-vedeti:YS 2.30-32;controlul emisiei indicat in aceasta instructiune aduce puteri divine(siddhis): YS 2.35 "Cel ce este neclintit in practicarea nonviolentei face sa dispara ostilitatea in prezenta sa"; YS 1.36 (maitri usureaza realizarea de sine prin deschiderea unui canal catre fiintele realizate);YS 3.24:"Puterea de a pacifica toate fiintele o realizeaza cel ce emite constant iubirea(maitri)";
Cele patru atitudini sunt cunoscute drept Brahma Viharas in buddhismul Theravada(Cele patru Salasuri Ceresti) si in buddhismul mahayana (Cele patru Incomensurabile).
Acestea patru sunt cultivarea bunatatii iubitoare[cunoascuta in pali drept Metta ori ca Maitri in sanskrita], a compasiunii [ Karuna], a bucuriei fata de norocul altora[Mudita] si a neutralitatii, egalitatii sau a non-diferentierii [cunoascuta drept Upekha in pali ori Upeksha in Sanskrita];
Brahma Viharas(Four Heavenly Abodes; Four Immeasurables)
Another important teaching to cultivate was known to the Theravadins as the Brahma Viharas or Four Heavenly Abodes and to the Mahayanists as the Four Immeasurables.
Conexiuni /Connections:
Patanjali revine la cele 4 atitudini corecte ce conduc la eliberare in Sadhana Pada[Partea despre Realizarea practica](YS 2.30-45) atunci cand face referire la Yama["pacificarea cu lumea"] si Niyama["pacificarea cu sine insusi"];
Atitudinea de renuntare la lupta cu contrariile ["naishkarmya";wu-wei] caracterizeaza toate ramurile(anga) practicii Yoga[Yama,Niyama,Asana,Pranayama,Pratyahara,Dharana ,Dhyana si Samadhi](vedeti si Bhagavad-Gita);
Psihoterapia insomniei si tehnologia transei din hetero si auto hipnoza confirma "eroarea luptei";"oricine lupta cu insomnia prelungeste starea de excitatie corticala si ramane treaz pana dimineata"
Sigmund Freud ca si Patanjali recomanda psihoterapeutului sa practice empatia iar nu simpatia,pentru a evita pierderea obiectivitatii ca urmare a "transferului" determinat de identificarea cu pacientul si de implicarea emotionala;
Isis :"Whatever you take on and oppose you are energizing.Whatever you resist persists."La orice te opui energizezi.La orice te opui persista "
Jesus:"Do not resist to evil" ;Iisus:"Nu luptati cu raul"; lupta calugarilor cu "pacatul"(nevoile firesti) este sortita esecului (duce la halucinatii sexuale);
Sfintenia a fost realizata de multi mistici crestini prin identificarea cu Iisus iar nu prin simpla imitatie["Immitatio Christi"];
Lao Tzu:recomanda eliberarea din lumea iluzorie a dualitatii prin practicarea non actiunii[Wu-Wei] la nivel mental verbal si comportamental; Sfantul practica nondiferentierea ,egalitatea mentala fata de contrarii("pentru sfant aurul si colbul de pe drum au aceeasi valoare");"ca si cele doua fete ale aceleiasi monede" , contrariile sunt realitati complementare,sincronice -care deriva una din cealalta si nu pot exista independent-;veninul devine remediu in functie de doza; disparitia multor specii si distrugerea echilibrului ecologic de pe Terra a fost cauzata de etichetarea gresita ca rele ori daunatoare a multor specii de animale si plante("buruienile" au salvat cerealele degradate genetic in urma exploatarii intensive );promovarea conformismului si a supunerii in detrimentul creativitatii a condus la inghetarea progresului si pierderea multor generatii de copii creatori ;
un proverb chinezesc reia eroarea luptei cu raul si pericolul identificarii cu agresorul:"cand luptati cu un demon aveti grija sa nu deveniti unul"
Shivaismul nondualist["Vijnana Bhairava"], enumera printre cele 112 cai de a realiza centrarea sau accesul la Constiinta Cosmica sau Divina,si metoda prezentata de Patanjali [in YS I.33];
Atitudini comune fata de nou:
MAHATMA GANDHI:"First they ignore you;then they laugh at you;then they fight you;then you win"IRST THEY
IN SCIENCE AND TECHNOLOGY:"First they ignore you;then they laugh at you;then they fight you; then they say already knew it"
Comentarii/Commentary:
[DM]Emisia de impulsuri de iubire conduce la siddhis(vedeti:YS 2.35;3.23)
Patanjali's Fantastic Science
Pranayama or Vipassana-Control or Breath-Awareness
http://www.myspace.com/guided_awakening
Anapana(breath) Sati(attention exercise) is the mindfulness of the in and out breath. This is the first subject of meditation mentioned in Maha Satipattana Sutta among 40 subjects given for concentration. It should be emphasized that Anapana Sati is not a breathing exercise. What is required is the observation of the natural in and out breath and not the deliberate undertaking of breathing. Although this is the standard advice given for the practice of this meditation, there is a tendency among many to control or force the breath which makes the breathing uncomfortable. If one observes the breath not in formal posture but when relaxing informally, it would be noticed at such times that the breath is natural but when sitting formally it is strained. What is expected in this meditation is for the breath to do the breathing while the meditator just observes without interference noting the short in breath and the short out breath, the long in breath and the long out breath. In the Anapana Sati Sutta, there is no reference to locate the in and out breadth at any particular point but merely states how to arouse mindfulness on the object of meditation, namely, arouse mindfulness in front - Satin Upatthapetva. However, in the Patissambhida Magga, which is a part of the Abhidhamma, it is recorded that the Buddha has stated to focus attention at the point below the nostrils and above the upper lip. Later, since certain communities found it difficult to locate the breath at the tip of the nostrils due to their natural facial structure, they were advised to focus attention on the and fall of the abdoman. Anapana Sati meditation; is conducive for the concentration of the mind and has the advantage to shift from mere observation of the breath which is Samitha (tranquillity) meditation to Vipassana (insight meditation) by contemplating on the three characteristics of life of Anicca, Dukkha and Anatta or impermanence, unsatisfactoriness and absence of a permanent eternal, self or ego.
Vipassana
However, this Jhanas(Anapana Sati) would not lead to deliverance from Dukkha for all time. When in the Jhana, there is freedom from dukkha but one cannot be in Jhana for ever. For deliverance on a continuous basis one should practice insight meditation (Vipassana Bhava). For that, when the mind is calm and tranquil with deep concentration on the in and out breath, one should shift from tranquillity meditation to insight meditation. One way to do so is when the mind strays from the breath to pain and discomfort one may experience having been in the seated position for a considerable period. Here, instead of bringing the mind back to the object of meditation, one could concentrate on the discomfort, its increase or decrease or remaining the same. After a time, attention would shift to another area of the body where discomfort is experienced to a greater degree. One could also observe the feelings that arise, some pleasant, others unpleasant or neutral. There is arising and ceasing. Similarly, it could be noted whether the thought that arise in the mind is wholesome, unwholesome or neutral. This arising and ceasing of feelings, thoughts and phenomena would bring to the forefront, the impermanence and changing character of all things leading to the realization of the unsatisfactory nature of life when even happiness is temporary and consequently unsatisfactory. And on account of the impermanent nature of all phenomena, the absence of a permanent, unchanging, eternal self, ego or soul realized.
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