Chapter 11 Chapter 10 Awareness Through Tantra—Not Principles

Bombay, India, March 25, 1973 first question: Is it not true that an immoral life creates a hindrance to meditation? What is meditation?It's not your personality, it's not what you do, it's "what you are".It's not personality, it's the awareness you bring to whatever you do, what you do is irrelevant, the question is: are you conscious when you're doing it, whether it's moral or immoral.Are you alert?If you are alert meditation happens, if you are not alert you are living in lethargy. You can be moral in total comatose, that's no problem, on the contrary, if you want complete comatose, you'd better be moral, because then the society will not bother you, and in this way, no one will object You, you will be able to sleep well, and society will help you.

You can be moral without meditating, but immorality will always follow you, it will follow you like a shadow, and your morality will be superficial, because when you are lethargic, your morality It can only be imposed from outside, it can only be false, it is only a surface, it cannot become your nature, your outside will become moral, but your inside will remain immoral, and if you As the outside becomes more moral, your inside will become more immoral in the same proportion, because your morality is nothing but a deep repression.When you are asleep, you can do nothing else but repress. Through this morality you also become false, you do not become a person but only a "personality" - just a false entity.Pain will follow, and you will often be on the verge of exploding, and everything you repress could explode at any moment, and it is there waiting for you.In coma, if you act really honestly and morally, you will go mad, only a dishonest person can stay moral without going mad, that's what hypocrites mean, hypocrites just show that they are moral Yes, but they are not, they will find ways and means to be immoral, they often maintain the appearance of morality, often pretend to be moral, only then can you remain sane, otherwise you will go crazy.

This so-called morality has only two options: if you are honest, you will go crazy; if you are dishonest, you will become a hypocrite.So those who are wise, who are cunning, they become hypocrites; and those who are simple, innocent, they become victims of this teaching, they become mad. True morality cannot happen to you when you are asleep.What does "true morality" mean?True morality is something that flows naturally from your being, it is not imposed from outside, true morality is not against immorality, true morality is just the absence of morality, it is not against immorality!For example, people teach you to love your neighbor, to love everyone, to be loving, it becomes a moral attitude, but the hate remains in it, you force yourself to be loving, and a Forced love can't be genuine, it can't be real, it won't satisfy you, it won't satisfy the person you love, no one will be satisfied by this false love.

It is like false water, and no one's thirst can be quenched by false water.Hate is there, that hate will try to express itself, and a false love will not be a real hindrance to hate, instead, hate will pass through that falsehood, it will even poison it, and your love will become Just a hate that is very cunning and treacherous, True morality happens to a person who really goes deep into himself, the deeper you go into yourself, the more loving you become, it's not something imposed against hate, it's not something against hate .The deeper you go into yourself, the more love will flow out of you, which has nothing to do with hate, which has no regard for hate.The moment you reach your center, you can be loving without any externally imposed morality, you may not even be aware that you are loving, how can you be aware?This love is so natural, it is like breathing, it is like your shadow follows you, you are just loving.

Tantra advocates an inner journey.Ethics will happen, but it will be a result, not a prior requirement, and you need to be very aware of the difference.Tantra says: Don't get entangled in moral and immoral concepts, they are external, on the contrary, move inward, so there are techniques that can tell you how to move inwardly.Don't worry about morality and immorality. Pure and impure; don't bother with the difference, just move inward, forget the outer, forget the outer world.Society outside, and whatever society teaches you, whatever society teaches you, must be dualistic, it must be repressive, it must create conflict within you, and if there is conflict, you cannot move inward.

So forget conflict, forget everything that creates conflict.Just move inwards, the deeper you go, the more moral you become, but that morality will not be the morality of society.You can be moral without trying to be moral, you won't even realize that you are moral because there is nothing in you against it; you are just loving because when you are loving you feel joy , which is a bliss in itself, it has no end, it does not need any result.It doesn't mean that if you are loving, you can enter the kingdom of God, it's not a transaction.The morality taught by society, and the morality taught by so-called religions, is a deal: "Do this and you'll get that, and if you don't do this, you won't get that and you'll even be punished."

It's a deal.The morality of Tantra is not a transaction, it is a happening.The more you go deep into yourself, the more you live in this moment, the more you feel the joy of being loving.It is not a step, condition, or transaction towards something else, it is fulfilled within itself.You love because in love you feel joy, you are not doing anything for your neighbor, you are not benefiting anyone else, to love is a joy, right here and now, it is a joy to you Good thing, there is no future heaven or hell, it creates heaven in the present, the kingdom of God comes into you, and all virtues happen like this, they blossom naturally (spontaneously).

Now we come to the question: "Is it not true that an immoral life creates a hindrance to meditation?" Actually, its opposite is true, a meditative life creates a hindrance to an immoral life , immoral life does not create any hindrance, immoral life means you are non-meditative, nothing else, you are asleep, that's why you are hurting yourself.For tantra, the basic thing is meditation, alertness, awareness, nothing more basic than that.When someone is immoral it shows that he is not alert, it is just a symptom, immoral life is just a symptom that he is not alert.How is normal teaching done?Ordinary teachings will tell this immoral, lethargic man to be moral. He can change from immoral to moral, but the lethargy continues.

So the whole effort is wasted, because the real disease is not immorality, immorality is just a symptom, the disease is lack of vigilance, lack of meditation, that is the reason for his immorality.You can transform him into morality, you can create fear, in fact, you can only make a sleeping man afraid, if he is not asleep, you cannot create fear, you can create a fear of hell, you can also Create a profit motive to heaven, these two things are only possible when you are asleep, if you are not asleep, you cannot be threatened, you cannot be motivated by profit, those two things are only possible for the sleeping It is the mind that makes sense.

So, create the fear of punishment, and then a person goes from being immoral to being moral, he changes because of fear.Create a profit motive, then he can change from immorality to morality, he will change because of lust, greed, and other profit motives.Greed and fear are part of the sleepy mind.Whether he changes out of fear or out of profit motives, he remains lethargic, basically, he doesn't change. For the society, he is good and there is no problem; for the society, the immoral person is a problem, but the moral person is not a problem, so the society solves its problem, but that person remains lethargic , for himself, his problem has not been solved, and now he has become more convenient for the society than he was inconvenient before.Try to observe this fact: an immoral person is inconvenient to the society, but he is convenient to himself; a moral person is convenient to the society, but he is convenient to himself becomes inconvenient.

So that's just the coin turned the other way, that's why immoral people look more happy and joyful, while moral people are serious, sad, burdened.The immoral man is fighting against society, and the man with fear is fighting against himself, the immoral man is worried just because there is always a fear of getting caught, he is afraid of getting caught, but he is enjoying it, if there is no People catch him, if he is not afraid of being caught, he has no problem. The virtuous man is caught in a struggle with himself, and for him nothing is safe.He's just okay with society.Morality is a lubricant, it helps you get along with others easily, but you can become insecure.If morality is taken as the starting point, either you are uneasy when you are with the society, or you are uneasy when you are with yourself. Only when you are enlightened, the uneasiness will leave you. Tantra is concerned with the underlying disease, not the symptoms.Morality is a symptom of change, so Tantra says: Don't worry about the idea of ​​morality or immorality, Tantra doesn't mean to become immoral; Tantra doesn't even tell you to become moral. , how does it tell you to be immoral?Tantra says this whole thing is irrelevant, don't talk about morality and immorality, find the root of it.You can be moral, you can be immoral, but that is just a symptom, get to the root of it!Its root is: you are lethargic, deeply asleep. How to break this lethargic structure?How to become aware?How to not fall into lethargy again and again?That's what Tantra is concerned about, once you become alert your character will change, but that is a result.Tantra says: You don't have to make it happen, it will happen, you just become more and more alert, you will become more and more ethical, so that this morality that happens to you will not be forced, It doesn't come from your doing, you just try to be alert and it happens. How can a vigilant person be violent?How can an alert person feel hate and anger?This may sound plausible, but in fact it is so: a lethargic man cannot be free from hate.That's impossible, he can only pretend that there is no anger, no hatred, he can only pretend that there is love, compassion, kindness, and compassion, those are all pretense.What happens to an enlightened person is just the opposite: if anger is needed, he can only fake it, he cannot be angry, he can only fake it!If anger is needed (and sometimes it is), he can only pretend, he cannot be sad, but if there is need, he will pretend he is sad.After enlightenment, none of this is possible. After enlightenment, love becomes natural, just as hate was natural before.Love was a pretense before, now hate can only be a pretense if need be.Jesus fought those money changers in the temple, that was pretending, he couldn't be angry, but he chose to pretend, he couldn't really be angry.He cannot be angry, but he can use anger, just as with you you can use love, but you cannot love. You use love for certain purposes, your love is only to get other things, it is never pure love, you may want money, you may want sex, you may want something - self-gratification, a victory, a You feel very strong and powerful.You may want anything else, but it is never love. Buddha can be angry if he thinks it will help.Because of his love, he may sometimes get angry, but that is just a pretense, only fools are fooled by it, those who know, they laugh, Tantra says: as meditation deepens, you Start changing, and when change happens to you, it is beautiful.If you "do" it, then it can never become something very deep, because "doing" is only on the surface, so Tantra says: let it happen from the nature, from your core, let it flow from the core to surroundings, don't press it from the surroundings into the core, that's impossible. Tantra doesn't say moral or immoral, the only thing is this: if you are lethargic, try to change it and make yourself more and more alert, whatever state you are in.If you are immoral, Tantra says, "That's all right, we don't worry about your immorality, we worry about your lethargy and how to turn it into alertness." Don't fight immorality, just try to Transform your lethargy. If you are moral, that's all right, Tantra doesn't tell you to become immoral first and then try.An immoral person does not need to change himself into a moral person, nor does a moral person need to change himself into an immoral person in order to enter meditation.All they need is to change the quality of consciousness, so whatever state you are in, whether you are a sinner or a saint, for tantra it makes no difference.If you're lethargic, try the technique that makes you alert, don't try to change the symptoms.The sinner is sick, and the so-called saint is also sick, because both are lethargic. The disease is in your lethargy, not in your character, which is a by-product.While you remain asleep, nothing you do will change you in any fundamental way, there is only one thing that can change you, create a mutation, and that is alertness.The question is how to become more and more alert, so whatever you do, make it an object of alertness.If you are doing an immoral act, do it meditatively, and soon the act itself will dissolve and disappear, and then you will not be able to do it again, not because you have created an armor against it, but because Because now you are more alert, how can you do something that requires sleep?You can't do that. Clearly understand the basic difference between Tantra and what others teach. Tantra is more scientific. It goes to the root of the problem. It changes you from your nature, not from the shell of your character. Change you from external things such as morality or immorality, behavior and behavior. Anything you "do" is just around, anything you "yes" is never around. For Tantra, the quality of the action itself is meaningful, not the action itself. For example, a butcher went to Nan-in, a Buddhist monk who believed in non-violence.His whole career was violent, he worked in the slaughterhouse all day long, but when the butcher went to Nanyin, he asked him, "What shall I do? My profession is a violent profession, so, I Do I have to quit my career first, is that the only way I can become a new person, or is there another way?" Nan Yin said: "We don't care what you do, we care what you are, so, you keep doing what you are doing, but be more alert. When you are killing, stay alert, stay calm, and keep doing Whatever you're doing, we don't care about that." Nanyin's followers were troubled because he was a follower of Buddha, a believer in non-violence, and he allowed a butcher to continue doing his work.A disciple said: "This is not right, we never thought that people like you would allow a butcher to continue being a butcher, when he is asking, you should tell him to give up, he himself is ready to give up. Nanyin is said to have replied: "You can easily change that butcher's profession, he is ready, but in doing so, you will not be able to change the quality of his consciousness, and he will remain a butcher." He can become a saint, but the quality of his mind will remain that of a butcher, which is a deception to others and to himself.Go and see your so-called saints, many of them remain a butcher.That quality, that attitude, that violence, the way they look at you is condemning, violent.You are a sinner and they are saints.When they look at you, their eyes are condemning you and you are thrown into hell. Nanyin said: "So, it's not good to change his external life, it's better to bring a new quality into his mind. It's good to let him keep his job as a butcher, because he is overwhelmed by his slaughter and disturbed by violence; if he becomes a saint, he will remain a butcher, but then he will not be disturbed, his ego will be enhanced, so, it is good, he will be Being disturbed, at least he has this level of awareness that it is not good. He is ready to change, but just being ready to change will not help, a new quality of mind has to be developed Come out and let him rest." After a year passes, the man comes again, he has become a different man, he is still a butcher, but the man has changed, although what he does remains the same.He came to Nan Yin again and said, "Now, I am a different person, I meditate, meditate, meditate, my whole life has become a meditation, because you told me to meditate on whatever I am doing , I slaughter animals, but I meditate all day, now you tell me what to do?" So Nan Yin said: "Don't come to me now, let your awareness find a way for you, you don't need to come to me." So the butcher said: "Now, only you tell me to stay in that profession, I'll just pretend to be there, but as far as I'm concerned, I'm not there anymore, so if you let me I'm not going back, but if you tell me to go, that's okay, I'll go, and Pretend, and I'll go on." The thing is, when your quality changes, when the quality of your consciousness changes, you become a completely different person. Tantra is about you, not what you do. second question: If one follows a certain law of life and calls it moral, does the tantric practitioner have any objection to this? Tantra has no objection, but this no objection is difficult, Tantra has no objection, Tantra does not condemn in any way, it does not tell you: "Do this." or "Don't do that." If you follow A certain principle you feel good, you feel happy, then you follow it, but following a certain principle will never lead you to happiness, because through principles and through following those principles, you will not change, you will Remain the same. Principles are always borrowed, ideals are always borrowed, someone else gave them to you, they are not your own, they are not grown out of your own experience, they have no roots.The society and the religion you were born into, the teachers you just met, they give you those principles, you can follow them, you can force yourself according to those principles, but in doing so you will become a dead person, and Not a living being, you may create a certain peace around you, but that will be the peace of the grave, which is dead.You may become less disturbed, more closed off because of those principles, but then you become less sensitive, less alive, so the so-called principled people are always dead. Watch them, they look serene, still, peaceful, at ease, but there is always some kind of death around them, the atmosphere of death is always there, you cannot feel the feast of life around them , feel the joy of being "the living", the celebration of being "the living", you can never feel that around them.They create around them an armor, a safe armor, through which nothing can penetrate, their walls of principle and character keep everything out, but then they hide behind those walls and are imprisoned Arise, they become their own prisoners.If you choose this, Tantra has no objection, you are free to choose a life that is not a life at all. Once when Mulla Nasrudin went to visit the tomb, he saw a very beautiful marble mausoleum with the name "Rothschild" engraved on it. Mulla said: "Oh!oh!oh!This is what I call life, and this is what I call life—a beautiful marble mausoleum. "But no matter how beautiful it is, it is not life after all. It is a piece of marble, beautiful and rich, but it is not life. You can create a mausoleum in your life through principles, ideals, or compulsion. But in doing so, you will be dead, though less vulnerable, because death is vulnerable. Death is a safety, life is never safe, anything can happen to a living man, but nothing can happen to a dead man, he is safe, he has no future and cannot change, finally One thing--death had happened to him, and now, nothing could happen again. A principled personality is a dead personality, Tantra has no interest in them, but Tantra has no objection, if you feel dead is fine, that is your choice, you can kill yourself, and that is suicide.Tantra is for those who want to be more alive, and the "truth" and "the ultimate" is not death, it is life, it is more life, as Jesus said: "Abundant life, infinite life." So, by dying you can never reach the ultimate.If it is life, abundant life, then through death you will never be able to touch it.Just by being more alive, more vulnerable, more sensitive, less principled, more alert, you will achieve it. Why are you looking for principles?Maybe you haven't observed why, it's because, with principles, you don't need vigilance, you don't need vigilance!If you live through principles, you don't need to be alert. Suppose I make a principle of nonviolence and stick to it, or I make a principle of honesty and stick to it, then it becomes a habit, I create a habit of honesty, I create a habit of The habit of telling the truth, it becomes a habit, I create a habit of being honest, I create a habit of always telling the truth, it becomes a mechanical habit, then there is no need for vigilance, I cannot Lie, for principles and habits will always get in the way.Society depends on principles, on instilling and educating children with principles, then they become unable to live without those principles, and if a person becomes unable to do so, he is dead. Your truth can only be alive if it comes from awareness, not from principles.To be real, every moment you have to be alert. Truth is not a principle, it is something that comes out of your alertness.Nonviolence is not a principle. If you are alert you cannot become violent, but that is difficult and laborious. You will have to transform yourself completely.It is easy to live according to principles, rules, regulations, then you don't need to worry, you don't need to worry about being more alert, or more aware, you just follow those principles. Then you are like a train running on the tracks, those tracks are your principles, you will not be afraid, because you can't go wrong, in fact, you don't have any alternative paths, you only have the machinery that the train can run on you will reach your destination, you need not be afraid, you can sleep and the train will arrive, but it is walking on dead roads, those roads are not alive. But Tantra says: Life is not like that, it is more like a river, it is not running on rails, it is not running on rails, in fact it is like a river, its path has never even been mapped , as the river flows, the road is created; as the river moves, the road is created, the river will reach the sea, if you understand the way of tantra, life should be like this. Life is like a river, there is no pre-planned path, no map to give you to follow, just be alive and alert, and then wherever life leads you, follow it with confidence.Tantra is a trust, a trust in the life force, let it guide you, don't force it, surrender to it, let it lead you towards the sea, just be alert, that's all, when life leads you towards When in the ocean, just stay alert so you don't miss anything. It is important to remember that Tantra is not only about the end, it is also about the means, it is also about the way, not just the destination.If you are alert, even this life is a bliss, the flow of the river is a bliss in itself, passing through valleys, passing over rocks, falling from mountains, flowing into unknown territories, these things are a bliss in themselves. Be alert here too, for the ocean or "the final" cannot be a happening at the end, it cannot be!It's a grow!The river "grows" into the sea, it doesn't just go to meet the sea, it "grows" into the sea, and this is only possible through experience, through alert experience, through flow and trust.Of course, it is dangerous, and if the river could flow through the established course, then there would be less danger and less mistakes, but the whole "alive" beauty is lost. So, instead of being a man of principles, become a creator of more and more awareness, those principles will happen to you, but you will never feel imprisoned by them. Third question: The second passage discussed yesterday said: "The purity of other teachings is an impure to us. In real existence, do not see things as pure or impure." If nothing is impure, then the teachings of others How can it be impure? In fact, nothing is impure, and the teaching that something is pure and something is impure must be discarded, and only in that awareness does that passage mean: "Other teachings The purity of is to us an impure." Nothing is pure and nothing is impure, but if someone teaches that something is pure and something is impure, Tantra Lo said: this has to be dropped, and only in this sense does the scripture say, "The purity of other teachings is an impure to us." It's just a drop, it just says: don't make any distinction, keep Innocent. But look at the complexity of life, if I say stay innocent, and if you try to be innocent because of this, that innocence will not be innocence, how can it be?If you try to do it and it becomes a calculated thing, then it cannot be innocent, if you try to do it, it cannot be innocent!So what to do?Just drop that which creates cunning, don't try to create any innocence, you cannot do that, just drop that which creates cunning in your mind, it is negative, when you drop the root cause of cunning, innocence will happened to you. Nothing is pure or impure, but how is that to be done?Your mind is full of distinctions: "This is pure and that is impure." So the scripture says, "For us this is the only impurity, this mind full of concepts of purity and impurity is The only impure." If you can drop that, you become pure. This passage is also meaningful in another sense.There are some teachings that use very fixed rules, for example, the teachings of Catholicism and Indian Jainism are against "sex", they say "sex" is impure, ugly, sinful, Tantra says nothing is ugly Yes, nothing is impure, nothing is sinful, even sex can become a path, even sex can become a path towards redemption, it is up to you to determine its quality It's you, not sex. Even prayer can become a sin and sex can become a virtue. It depends on you. The value is not in the object, the value is what you bring to it.Looking at this phenomenon in a different way, Tantra says: even sex can become a salvation, but without any idea of ​​pure or impure, good or bad, moral or immoral. Only when the moral concept comes to sex can it be done.Come to sex with a pure energy, enter that energy as if you are entering "the unknown", don't lethargic, be alert!When sex takes you to the root of your being, be alert, don't sleep on the way, be alert, and experience everything, whatever happens - whether relaxation or tension occurs, whether the peak comes, or you are pushed back valley. Your ego dissolves in that moment and you become one with the one you love, or with your partner, there is a moment where the "two" does not exist, the body is two, but deep down there is one Communicate, the two of them become one, be alert!Don't miss that moment in the stupor, be alert, see what is happening, this "oneness" is trapped in the sexual act, sex is only the outer core, this "oneness" is the meaning, the center point, the What you have been longing for, have been longing for.It's this union, this dissolution of self, this sense of oneness, this ecstasy without tension, this ecstasy of relaxation that people are always after, and that's the meaning, that's the goal, that's what we see through this woman and that woman, or It is sought through this man and that man.You are seeking and seeking, but no woman can satisfy it, no man can give it. Only through a deep tantra awareness can the sexual act disappear completely and a deep ecstasy can be revealed, so tantra says: the point is you, if you can put meditation Bring your love, bring your sex, and the sex is transformed, so Tantra does not say this is pure, but that is impure.If you want to use the old terms of purity and impurity, then I would say that for tantra, lethargy is impure, alertness is pure and everything else is meaningless. Fourth question: If an emotional desire or mood becomes exciting to us, and if we don't express it, does that energy have to return to the source, making that person fresh and alive? Not necessarily so!But if you are aware, then it must be so.Any energy, any energy needs roots to be able to move, no energy can be destroyed, energy is indestructible, it can only change into other forms, it can never become nothing, so when you try to suppress any energy , you are doing utter nonsense to yourself.Energy cannot be suppressed, it can only be transformed.A pent-up energy will turn into a cancer, and if you feel angry, there are usually two routes you can take: express it or suppress it.If you express it, then it becomes a chain reaction, because then you create anger in the other person and he will express it, then there is no end to it, it can go on for years, it will always be continue!This is how everyone lives, and it will go on forever. 那些知道得很深的人，他们说这会延续好几世，它会一直延续好几世，你在前世对一个人生气，而在这一世，你也对同一个人重覆同样的型式，你是没有觉知的，你很喜乐地没有觉知，所以，如果你认为有某种新的事情在发生，那是好的，有百分之九十九的机会是没有什么新的事情会发生，只是旧有的型式一再一再地被重复。 有时候你突然看到一个陌生人，你就变得生气，他什么事都没有做，你甚至以前都没有见过他，但是你就觉得沮丧、生气、或暴烈，或者你想要逃离这个人，你感觉很不好，为什么呢？它是某种旧有的型式，能量永远不会消灭，它会一直保留，所以，如果你将它表达出来，你就落入一个永恒的连锁反应，有一天你将必须走出来，而整个事情是没有用的，它只是一种浪费，不要去开始那个连锁反应。 另外一个一般的选择就是去压抑它，当你压抑它，你就在你里面制造出一个创伤，那是一个痛苦，那会产生问题，而愤怒会继续被压抑，你就变成一座愤怒的火山。 所以或许你没有将愤怒表达出来，但是现在你的整个人格都变成生气的，你不会爆发，没有人会看到你在打人，或是很粗暴，但是这样的话，你的整个人格就变成生气的，因为有那么多愤怒在你里面毒化你，如此一来，不管你做什么，愤怒的部分都会在那里，即使当你在爱某人，那个生气的部分也会在那里，愤怒将会存在每一件你所做的事里面，如果你在吃东西，生气的部分将会在那里，你对你的食物将会是粗暴的，你将不会具有爱心，如果你在关门，那个生气的部分将会在那里，你将会粗暴地对待那个门。 有一天早上，木拉那斯鲁丁很生气地沿街叫骂，并且咀咒说："魔鬼将会占据你的心灵，甜菜将会长在你的肚子里"——诸如此类的话说个不停。有一个人看着他说："木拉，你这么一大早是在咀咒谁？"木拉说："谁？我不知道，但是不必担心，迟早有人会出现。" 如果你充满愤怒，这种事会发生，你只是在等待，迟早有人会出现，你的内在热血沸腾，只是在等待某个目标、某个媒介物、或某人来帮助你卸下你自己的重担，那么你的整个人格就变成生气的、粗暴的、或是具有性欲的。你可以压抑性，但是这样做的话，那个被压抑的性就变成你的整个人格，那么，不管你看那里，你都会看到性，在任何你所碰触到的东西，你都会看到性，任何你所做的都将会是一个性的行为，你可以很容易地压抑性，那并不困难，但是这样的话，性将会布满你的全身，你的每一根纤维、每一个细胞都将会变成具有性欲的。 注意看那些禁欲的人，他们的头脑变成完全具有性欲的，他们梦想性，他们与性抗争，他们经常在幻想性，他们被性所萦扰，本来很自然的东西却变成异常的，如果你将它表现出来，你就制造出一个连锁反应；如果你压抑，你就制造出一个创伤，这两者都是不好的，所以坦陀罗说：不管你做什么，比方说，你在生气，当你觉得那个生气正在来临，要不间断地觉知，不要压抑它，也不要表现它，做第三件事，选择第三个途径：要立即觉知到愤怒正在来临，这个觉知将会把愤怒的能量改变成一种不同的能量，那个愤怒的能量将会变成慈悲，透过觉知，将会有一个突变。 透过觉知，性的能量就会变成无欲、变成灵性。觉知就是炼金术。透过它，每一样东西都会改变。尝试它，你将会知道，当你把警觉和觉知带到任何心情、任何感觉、任何能量，它就会改变它的本质和品质，它就不会再相同了，一条新的路就打开了，它不是退回到原来的地方、退回到它的出处，它不是向外移，水平的移动停止了，有了觉知，它就变成垂直的，它向上移动，那是一个不同的层面，牛车是水平移动，飞机是垂直移动、向上移动。 我要告诉你一个寓言。有一个苏菲的托钵僧曾经说过，有一个人，他有一个国王的朋友，那个国王的朋友送给他一架飞机，一架很小的飞机，但是那个人很穷，他听说过有飞机，但是他从来没有看过飞机，他只知道牛车，所以他以为这是一个新的设计、一辆新型的牛车，他用他的两辆牛车将那一架飞机带回来，他把飞机当作牛车使用，他觉得很高兴，当然，小飞机也可以当作牛车使用，但是之后，渐渐地，基于好奇，他开始学习它，然后他开始了解，牛车已经不需要了，它有一个马达，它自己能够走，所以他就将它加油，而把它当作汽车使用。 渐渐地，他开始觉知到机翼，他想："它们为什么要在那里？"对他来讲，设计这个机器的人一定非常聪明、一定是一个天才，因此，他不可能不必要地加上某些东西，机翼表示说那个机器也能够飞，所以他就尝试了，然后飞机就恢复它原来的功能，它就变成垂直运动的。 你将你的头脑当作牛车使用，同样的头脑也可以变成一部汽车，那么牛车就不需要了，它有一个内在装置，但即使是这样，它也只是水平地移动，然而，同样这个头脑也有翅膀，你没有去观察，所以你不知道它有翅膀，它能够飞！它能够向上移动！一旦它向上移动，一旦你的能量开始向上移动，整个世界就变得不同，你旧有的问题就消失了，你原来的难题就不复存在了，因为你现在是垂直上升。 所有那些问题之所以存在是因为你是水平地在移动，牛车的困难对飞机来讲并不是困难。路不好，所以有困难；路被阻塞了，所以有困难，现在，这已经不是困难，因为路根本不被使用，不管它是不是被阻塞，不管它是好是坏，都无关紧要。 道德的教导是牛车的教导，坦陀罗的教导是垂直的，那就是为什么那些问题对坦陀罗来讲都是不相关的。你所知道的愤怒、性、贪婪或其他能量，都是平面移动的能量，一旦你将你的警觉（觉知）带进来，你就带进来一个新的层面，只要藉着警觉，你就能够向上移动。 why?观察那个事实：当你是警觉的，你总是超然地站在事实的上方，变成对每一样东西觉知。你超然地站在事实的上方，事实处于下方，而你从上面看、你从高峰看，每当你观照到什么东西，你就向上移动，而事情还是维持在下方，如果这个注意的确很真实，而你能够不受打扰地觉知，那么那些水平移动的愤怒和性的能量就进入这个新的层面，它将会靠近你、靠近那个观照，那么那些水平移动的愤怒和性的能量就进入这个一直把那个本来要用来飞的装置当成牛车使用，你不必要地制造出问题，因为你不知道对你来讲什么是可能的。 第五个问题： 你说一个人应该不要压抑，也不要放纵愤怒，而应该保持被动地觉知和静心，很明显地，它将需要一种内在的努力去避免压抑或放纵，但是这样不也是一种压抑吗？ 不，它是一种努力，但不是一种压抑，并不是每一种努力都是压抑。有三种形式的努力，第一种是表现的努力，当你表现出你的愤怒，那是一种努力。第二种形式的努力是当你压抑它的时候。当你表现出你正在做的，你是在强迫你的能量向外而到达某个人或某个客体，你在丢出你的能量，而别人是目标，能量移动到别人身上，那是一种努力。当你压抑，你将能量压回原始的泉源，压回你自己的心，你将它压回去，它是一种努力，但方向是不同的，在表达的时候，能量从你离开；在压抑的时候，它再度移向你。 第三件事：警觉、被动的警觉也是一项努力，但是那个层面是不同的，那个能量向上移动，在开始的时候，它是一种努力。当我说要被动地警觉，在开始的时候，甚至被动也必然是一种努力，只有渐渐地，当你变得更熟悉它，它才不是一种努力，而当它不是一种努力，它就变得更被动，当它变得更被动，它就更有磁力，而将能量往上拉。 但是在刚开始的时候，每一件事都是一种努力，所以，不要变成文字的牺牲者，它会产生难题。神秘家一直在谈论"无努力"，他们说：不要作任何努力，但是在开始的时候，甚至这个也是一种努力。当我们说：不要努力，我们只是意味着不要用力去努力，让它透过觉知而来临。如果你强迫它，你将会变得紧张；如果你变得紧张，能量就无法向上移，紧张是平面的，只有不紧张的头脑才可能在上面，像云一般地笼罩着。 注意看天上的云，它没有努力地飘浮着，只要将你的观照带进来，就好像一朵飘浮的云。在开始的时候，它将会是一种努力，但是记住，它将会变成不努力。开始的时候，你会强迫它，然后越来越顺着它。 这是困难的，因为语言创造出那个困难，如果我叫你放松，你要怎么办？你将会作一种努力，但是之后我告诉你不要作任何努力，因为如果你作任何努力，那将会创造出紧张，而你将不能够放松，我叫你只要放松，然后你就不知所措，你一定会问："你是什么意思？如果我不作任何努力，我要怎么办？" 你不必做任何事，但是在开始的时候，那个无为将会看起来好像是一个作为，所以我会说："好！作一点点努力，但是记住：那个努力在稍后要被丢弃，只有在开始的时候使用它作为一个起动者。由于你无法了解无为，而只能够了解作为，那么，你就使用"作为"和"行动"的语言。去开始，但只是使用努力作为一个起动者，而且要记住：你越早放弃努力越好。 听说，当木拉那斯鲁丁变得非常老，他罹患了失眠症，无法睡觉。每一件事都试过了——热水澡、药物、镇定剂、糖浆，但是没有什么东西有任何帮助，每一样东西都无效，小孩子们都受打扰，因为木拉自己不睡觉，他也不允许家中的任何一个人睡觉，所以，对整个家庭来说，整个晚上都变成一场恶梦。 他们不顾一切地找寻任何能够帮助木拉睡觉的方法和医药，因为所有家人都快要发疯了，最后他们找来一位催眠师，孩子们都很高兴，他们告诉年老的木拉说："现在你不需要烦恼，爸爸，这个人很神奇，他能够在几分钟之内使你入睡，他知道睡眠的魔术，所以，不必烦恼、不必害怕，你将能够入睡。" 那个催眠师拿了一个带着表链的手表给那斯鲁丁看，然后说："只要很小的信心就能够创造奇迹，你需要对我有一点点信任，只要信任我，你将会像一个小婴孩一样地进入深深的睡眠。注意看这只表。" 他开始将那只表左右移动，那斯鲁丁注意看着它，那个催睡师说："左、右；左、右，你的眼睛变得很疲倦、很疲倦、很疲倦，你正在入睡、入睡、入睡、入睡。" 每一个人都很高兴、很快乐，木拉的眼睛闭起来了，他的头低下来了，而他觉得好像一个小婴孩一样地进入深深的睡眠，一个非常有韵律的呼吸产生了，催眠师拿了他的费用，他将他的手放在嘴唇上，告诉孩子们不要打扰，然后就偷偷溜出去，当他溜出去的时候，木拉打开一只眼睛说："那个傻瓜！他走了没有？" 他在努力放松，所以他"像小婴孩一样地"放松，他开始有韵律地呼吸，而且闭上眼睛，但那都是一种努力，他在帮助那个催眠师，他认为他在帮助那个催眠师，但那是他的努力，所以什么事都没有发生。 不可能会发生什么，他还是醒的。如果他能够被动，如果他能够听取别人告诉他的，看别人所显示给他的，那个睡眠就一定会发生，不需要他这一方面的努力，只需要被动地接受，但是即使你要使你的头脑变成被动地接受，刚开始的时候，你也需要努力。 所以，不要怕努力，由努力开始，但是要记住：努力必须被丢弃，你必须超越努力，唯有当你超越努力，你才能够被动，而那个被动的觉知会带来奇迹。 有了被动的觉知，头脑就不复存在了，你内在本性的中心就首度地被显露出来，这是有原因的。在世界上，任何要做的事都需要努力，如果你想要在世界上做什么，不论你要做什么，努力都是需要的，但是如果你想要在内在做什么，努力是不需要的，只需要放松，当你涉及内在的事，"无为"就是你所需要的艺术，就好像在外在世界，"作为"就是你所需要的艺术。 被动的觉知就是钥匙，但是不要被语言所困扰，从努力开始，只要记住，你必须放下它，你必须继续放下它，即使放下它也是一项努力，但是有一个片刻会来临，当每一样东西都消失，那么你就在那里，只是在那里而不做任何事——只是在那里，存在。那个"存在"就是三摩地（宇宙意识），在那种状态下，所有值得知道的、值得拥有的、值得存在的，都会发生在你身上。