Chapter 11 Chapter 10 Complete Desire: The Path to Desirelessness

Death is more important than life.Life is only superficial and trivial, and death is more profound.Through death you come into real life, through life you just come to death, nothing more.Any life we ​​call life, or mean life, is just a journey to death.If you can understand that your life is a journey and nothing else, then you will be less interested in life and more interested in death.Once a person is more interested in death, he can go deep into the depths of life, otherwise, he stays on the surface.But we are not interested in death at all, even, we are still avoiding the facts, we are constantly avoiding the facts.Death exists, and we are dying every moment.Death is not a distant event, it is here and now: we are dying.But even as we die, we continue to care about life.This kind of concern for life, this kind of excessive concern for life is an escape, a kind of fear.Death is there, growing deep within.

Change the focus, turn your attention around.If you become concerned about death, your life will really be revealed to you for the first time, because the moment you can face death in peace, you also have life that is not dead; the moment you know death, you also Know the eternal life. Death is a door out of what is called life, the superficial, trivial life.There is a door.If you can go through this door, you have reached another life - a deeper, eternal, deathless, immortal life.So, to come out of that so-called life which is nothing but death, one has to go through the gate of death, and only then can one attain that life which is really present, active, without death.

However, one should go through this door very consciously.We have died many, many times, but whenever someone dies, he becomes unconscious.You are so afraid of death that the moment death comes to you, you become unconscious.You go through the door in the unconscious state of the mind, and then you are born again, and the whole meaningless life begins again, and you still don't care about death. A person who cares more about death than life begins to walk through the door consciously.This is what meditation means: to walk consciously through the gates of death.To die consciously is to meditate.But you cannot wait for death, you don't have to wait for death, because death is always there: it is a door that exists within you.It's not something that's going to happen in the future, it's not something out of your body that you're going to get, it's just a door in you.

Once you accept the fact of death and start to feel it, to experience it, to be aware of it, you start to relax through the inner door.The door is opened, and through the door of death you can catch a glimpse of eternal life.Only through death can one glimpse eternal life, no other way.So, actually, all that is known as meditation is just a conscious death; just a going inward, sinking in, sinking in; just going out of the surface into the depths. Of course, the depths are dark.The moment you step away from the surface, you feel like you are dying because you identify yourself with the life on the surface.The waves of the surface are no longer the waves of the surface, you have become identified with them: you "are" the surface.So when you leave the surface, it's not just that you leave the surface, you leave yourself, your identity - the past, the mind and the memory.All that you have been, you have to leave, and that is why meditation looks like a death.You are dying, and only when you are willing to die consciously—going deeper beyond yourself, away from yourself and beyond the surface—you can reach that eternal reality.

So for a person who is willing to die, this willingness becomes transcendence, and this willingness is religious.When we say that someone is worldly, it means that he is more concerned with life than with death, indeed, he is absolutely concerned with life and not at all concerned with death.A worldly man is a man for whom death is his end, and when death comes he becomes unconscious. A religious man is a man who dies every moment.Death is not the end, death is the whole process of life.A religious man is one who cares more about death than life, because he feels that whatever is considered life is being taken away, it is being taken away, every moment you are losing it.Life is like the sand in the sand bottle of time, every moment the sand is leaking and you can't do anything about it.This process is natural, nothing can be done, it is irreversible.

Time is something that cannot be retained, blocked, or reversed. It is one-dimensional and will not return.And this process of time is ultimately death, because you are losing time, you are dying.One day all the sand leaks out and you become empty -- just an empty self with no time left, so you die. Be more concerned with death and time.It is here and now, nearby -- every moment.Once you start looking for it, you become aware of it.It's here and you're just ignoring the fact; not just ignoring the fact, but avoiding it.So, into death, jump in.This is the difficulty of meditation, this is the severity of meditation: one has to jump into death.

To continue to love life is a deep desire, and to be willing to die seems unnatural.Of course, death is the most natural thing, but willing to die seems unnatural. The paradox of existence, the dialectic of existence, works like this: if you are willing to die, this willingness will keep you from dying; but if you are unwilling to die, this unwillingness, this excessive attachment and desire for life , but caused you to die. No matter what attitude we adopt, we always arrive at its opposite.This is the profound dialectic of existence.What is expected never comes, what is longed for is never fulfilled, what is longed for is never satisfied.The more you crave it, the more you lose it.No matter which level it is, the law is the same.If you demand too much of anything, it is the very demand that will make you lose it.

If someone asks for love, he will not get love, because that asking makes him unlovable, ugly, the very act of asking becomes a hindrance.If you are asking for love, no one can love you.No one can love you.You can be loved only when there is no asking, and that very fact of not asking makes you beautiful, makes you relaxed. It's a lot like you - close your fist and you lose that air that's in the open palm.In an open palm all the air is there, but when you clenched your fist, in the very clenching you lose all the air.You may be thinking that when you clenched your fist you possessed the air, but when you tried to possess it you lost it.With an open palm, all the air is there, then you are the master; with a closed fist, you are a loser: you have lost everything, there is no air in your hand.

The tighter you make your fist, the less likely it is that the air will be there.But that's how the mind works, and this is the absurdity of the mind.If you feel the air isn't there, you'll clench your fist harder.Logic says "clench tighter, you're missing all the air. You're missing it because you're not closing your fist as tight as you can. You're not really closing your fist as hard as you can, somewhere you're wrong Yes. Your fist is closed wrong, so the air is gone. So squeeze it tighter, tighter tighter." But in that tightness, you lose the air, and that's how it happens.

If I'm in love with someone, I become possessive, I start to surround it.The more I surround myself, the more love will be lost.The mind will say, "Arrange closer".So more arrangements are made, but somewhere there will be a hole and that is why love is lost.The more I surround myself, the more I lose.Only an open palm can have love, only an open mind can make love a flower that blooms.This happens with everything. If you love life too much, you become closed, you become like a dead man, even while you are alive.So, a man who is full of thirst for life is a dead man, he is dead, just a corpse.The more he feels just a corpse, the more he longs to be alive, but he doesn't understand dialectics.That craving is poisonous.A man who has no desire for life -- one who has no desire for life like a Buddha -- lives intensely, he blossoms perfectly, completely.

On the day Buddha died, someone said to him, "Now that you are going to pass away, we will miss you very much, year after month, and generations to come." Buddha said: "However, I died a long time ago. For more than 40 years, I didn't feel that I was alive. I died the day I knew, the day I became enlightened." But how alive he was!And only when he is "dead" is he really alive.The day he attains inner enlightenment, he dies outwardly, but from then on, he becomes very alive.From then on he was so relaxed, so natural, from then on he had no fear—no fear of death. The fear of death is the only fear, and it can take many forms, but it is the basic fear.Once you are ready, once you are dead, you have no fear.And only in an existence without fear can life achieve its full flowering. Even then death will come, Buddha will die.But death happens only to us, not to him, because a man who has passed through the gates of death has an eternal duration, a timeless duration. So don't care about life at all, not even your own life.If you are not interested in life, then you cannot even desire death, because desire is life.If you are interested in death, if you desire, then again you will desire life, because you cannot really desire death.It is impossible to desire death. How can you desire death?Desire itself means life. So when I say "don't be too interested in life", I don't mean "be interested in death", but make you aware of the fact of death.But you cannot desire it, it is not really a desire. When I'm talking about an open hand, it's easy to understand: you have to close the fist, but you don't have to open it.Opening is not an effort at all, as long as you don't hold it, it is open.Opening is not an effort, it is not an active thing that you have to do, in fact if you make an effort to open your fist it will just be the opposite of clenching.It may look like an opening, but it is exactly the opposite of a clenching. Real opening just means no clenching -- no clenching at all, it's a negative phenomenon.If you don't close your fist, the fist will loosen.Now, even if it's gripped, it's loosened, the inner grip has been removed, so even though it's gripped now - half gripped or whatever - it's still loose because the The inner grip is no longer there. Likewise, a life without desires does not desire its opposite.Desirelessness is not the opposite of desire.If it is the opposite, then you are already desiring again.Furthermore, desirelessness is simply the absence of desire. You have to feel the difference.When we say "desireless" in words, it becomes the opposite of desire.But desirelessness is not the opposite of desire.It is just the absence of desire, not the other way around.If you make it the opposite, you are desiring again -- you are desiring without desire, and when that happens you are back in the same circle. But that's what happened.A person who becomes discouraged about life begins to desire death.It becomes a desire again.He is not desiring death, he is desiring something other than his life.So even a person who is full of desire for life can commit suicide, but this suicide is not desirelessness, it is really just desire for something else.This is a very interesting point, one of many ultimate points of pursuit.If you turn to the opposite, then again you are in samsara, again in a vicious circle, from which you will never be able to get out.But it happens all the time. One gives up one's life and goes into the forest, or seeks the divine, or seeks liberation, or whatever, but now the desire is there again.He only changes the object of desire, not the desire itself.Now, instead of wealth, the object has become God; instead of this world, the object has become that world, but the object remains, the desire is the same, the longing is the same -- the tension and pain will be the same.With a new object, the whole process repeats itself exactly again.You can keep changing the object of your desire life after life, but you will remain the same because the desire is the same. So when I say "desireless," I mean the absence of desire: not the futility of the object, but the futility of desire itself.It is not realizing that this world is meaningless, because then you would desire another world; it is not saying that life is useless, so now you must desire death, annihilation, cessation, nirvana.No, I mean the futility of desire itself.This desire is gone.It is not that the object is replaced, replaced, but the desire becomes absent.It is this absence that becomes eternal life. It does not happen because of your desire, it is a natural result of non-desire, it is not a result in a causal relationship.It will happen, but you cannot make this happen your desire.If you do, you're missing out. When the hand is open, when the fist is loose, all the air is there and you are their master.But if you try to open your fist in order to become master of the air, you will not be able to open it, because in an inner sense the effort will be a clenching.This mastery of the air is really not a result of your efforts, but a natural occurrence when there is no effort. If I just try not to possess you so that love can blossom, this "trying not to possess" will be an effort, an effort can only be possession, even without possession it will be a possession, I will Often aware that I am not possessing you, in essence, I am saying, "Love me more, because I am not trying to possess you." Then, I also wonder why the love did not come. Here is a man who, for at least 10 years, has tried everything for meditation but has achieved nothing.I told him, "You have made enough effort -- devoutly, seriously, now, don't make any more effort, just sit and make no effort." So he asked me, "With this method, with or without effort, can I achieve meditation?" I told him, "If you are still asking for that result, then a very subtle effort will continue to be there, you will not just sit, if there is desire, you will not be able to just sit, that The movement will go on, you may sit like a stone, or like a Buddha, but inside the stone is still movement, desire is movement." If there is still a desire, you cannot remain just sitting.It may look as if you are sitting, everyone may say you are just sitting, but you cannot be just sitting, you can just sit only when the desire is not there. "Just sitting" is not a new desire, it is just the absence of desire, all desire becomes useless. You are not discouraged about life because of objects.Religious people have been telling people: there is nothing in women, there is nothing in this world, there is nothing in sex, there is nothing in power.But these are objects, and they have been saying that there is nothing in these objects, they have not said that there is nothing in desire. You can change the object, or you can create new objects of desire, even eternal life can become an object, and again, the cycle begins.This is the case with desire.You desire everything, you desire too much. If you can feel the fact of this desire - that this desire is useless, meaningless, then you will not create another object to desire.So the desire ceased.Become aware of it, then it stops.Then there is an absence, and this absence is peaceful because there is no desire. With desire you cannot be silent. Desire is the real noise.Even if you have no thoughts - if you have a controlled mind and you can stop thinking, a deeper desire goes on because you stop the thinking just to achieve something.A delicate voice is still there.Somewhere inside, someone looks and asks: Has the desired been achieved? "Thinking has stopped, where is the attainment of the divine? Where is God? Where is enlightenment?" But if you become aware of desire itself, then it becomes useless. The whole trick of the mind is this: You are always aware that some object has become useless, so you change the object, and in this change of object desire continues to hold your consciousness.It always happens like this: when this house becomes useless, then another house becomes attractive; when the man becomes unattractive, annoying, then another man is attractive force.This situation has continued.Once you become aware that what you desire is useless, the mind goes on to find other objects. When things happen like this, that void is lost.When something becomes useless, invalid, and unattractive, stay in that gap and be aware: is it the object becoming useless or the desire itself becoming useless.If you can feel the utter futility of desire, suddenly something in you falls, suddenly you transcend to a new level of consciousness.This is a nothingness, an absence, a negativity, and no new cycle will start. In this moment, you are free from the wheel of samsara, the world.But you cannot make getting rid of samsara an object of your desire.Do you feel the difference between them?You cannot make desirelessness an object. Isn't Buddha's desire for enlightenment a desire?Yes, it is a desire, Buddha had this desire.When Buddha said "I will not leave this place, I will not leave unless I become enlightened", it is a desire.With this desire a vicious circle starts, even with Buddha it started. The Buddha was unable to attain enlightenment for a long time because of this desire.For it, he searched non-stop for 6 years, and he did everything possible and everything he could do.He did everything, but he couldn't even get an inch closer, he was the same, depressed even.He has left the world for enlightenment, has renounced everything, but nothing has happened because of it.For 6 years, every effort was made, but nothing came out of it. So one day, while he was bathing in the Niranja River near Bodh Gaya, he became so weak from his long-term diet that he could not get out of the river, and he had to stay by the roots of a tree.He was so weak that he couldn't get out of the river.How, he thought, if he had become so weak that he could not cross a small river, could he cross that greater ocean of existence?So on that particular day even the desire to become enlightened becomes useless.He said, "Enough!" ①Bodh Gaya: A village in Gaya County, Bihar, India, next to the Neranchan River (now the Pargu River), a tributary of the Ganges River. It is a famous holy city for Hinduism. —— Annotation He came out of the water and sat under a tree, the Bodhi tree.On that particular night, the desire to become enlightened became useless.He desires the world, only to find that it is only a dream, and not only a dream, but a nightmare.For six consecutive years, he wanted to become enlightened, which proved to be just a dream.And not only was it a dream, it turned out to be an even worse nightmare. He was completely disappointed and had nothing left to desire.He knew the world very well - he knew it so well that he could not possibly return to the world, for him there was nothing there, he also knew the so-called religion, he had done all the famous things in India at that time religious efforts, and nothing happened.Now, there was nothing else to try, no motivation, so he just sat on the ground, near the bodhi tree, and he was there all night without any desire.There is nothing to desire anymore, desire itself becomes useless. In the morning, when he woke up, the last star was disappearing, and he looked at it, and for the first time in his life, his eyes were not clouded at all; for he had no more desire.The last star is disappearing, and when the star disappears, something within him, the ego, also disappears, because the ego cannot exist without desire.Thus, he became enlightened. This enlightenment comes at the moment when there is no desire.It was blocked by 6 years of desire.Really, this phenomenon only happens when you are no longer in that cycle.So even the Buddha wandered needlessly for 6 years because of his desire to become enlightened.This moment of transformation -- this jumping out of the loop, out of the cycle of life -- comes only when there is no desire, it happens.Buddha said, "When there is no mind to achieve, I achieve it; when there is no seeking, I find it; it happens only when there is no effort." This also becomes a very difficult thing to understand because with the mind we cannot understand anything without effort.Mind means effort.The mind can process, mobilize anything that can "do", but the mind cannot even conceive what "happens", that cannot be done.The faculty of the mind is to do something, it is a tool for doing.The faculty of the mind is to achieve certain things, to fulfill certain desires. Just as it is impossible to hear with the eyes or see with the hands, it is impossible to imagine and feel with the mind what is happening when you are doing nothing.The mind does not remember a single thing, it only knows what can and cannot be done, it only knows what has succeeded and what has failed.But it doesn't know what happens when nothing is done.So, what to do? Start with a desire.The desire will not lead you to the point where it happens, but the desire can lead you to the point where the desire is useless.One has to start with desire, it is impossible to start without desire.If you can start with no desire, then just this moment, that happens, then no technique, no method is needed.If you can start with no desire, this very moment it will happen.But that is impossible. You cannot start without desire.The mind makes this desirelessness still an object of desire.The mind will say, "Okay! I will try not to desire." It will say, "Really, it looks fascinating, and I will try to do something so that this non-desire can happen." But the mind must Have some desires.It can only begin with desire, but it may not end with desire. One has to start by desiring something which cannot be attained through desiring.But it helps if you become aware of the fact that you are desiring the undesirable.This awareness of reality helps.Now, at any moment, you can jump.When you jump, then there will be no desire. You have desired the world, now desire the divine.One has to start like this.That beginning is wrong, but you have to start that way, because this is the inherent process of the mind.This is the only way to change it. For example, I tell you that you cannot go outside through the wall, you have to go through the door.When I say go through the door, "door" just means a place without walls.So when I say you have to go outside through "there is no wall", it is because you cannot go through the wall.A wall cannot be a door, and if you try to go through a wall, you will be frustrated. But you don't know anything like a door.You've never been outside, so how do you know there's a door there?You are always in this room -- the room of the mind, the room of desire, you are always in this room, so you only know the wall, you don't know the door.Even if the door is there, it is a part of the wall for you, it is a wall for you.You can't know it's a door until you open it. So I say to you, "You can't go outside through the wall, you can't do anything with the wall, it won't lead you outside, you need a door." But you don't know about the door, you just know the wall.Even the door appears to you as part of the wall.So, what to do? I said, "Try anywhere, but start." You will be frustrated, you will go around the whole room, trying every corner, every place.You will be frustrated because the wall is impossible to open, but the door is somewhere and you may bump into it by accident.This is the only way: start with the wall, because that is the only possible beginning.Starting with the wall, you will bump into the door by accident.There is a door, the door is not a wall, it is a fact that you cannot go through the wall, you can only go through the door.This fact makes fumbling a little more bearable.In fact, every time you are frustrated at the wall, the door becomes more likely, and thus your search becomes deeper. The mind is desire.Without desire the mind cannot do anything, you cannot transcend the mind through desire.So, even if the time comes when it is found that there is no desire, the mind still has to desire.Start with the wall.Know desire, and you will hit the door by accident.Even Buddha started with a desire, but no one told him, he didn't know the fact that the door opens only when there is no desire. From what I understand, the struggle with desire is a disease, and giving up the struggle is freedom.That's real death: when you just give up.If you can just lie down and live without struggling, without a trace of struggling, that death can become an enlightenment.If you just lie down and accept, without inner movement, without desire, without looking for help, without looking for the way, if you just lie down and accept, that acceptance will be a great thing. It's not that easy.Even when you are lying down, the struggle is still there.You may burn out, that's another matter.That's not acceptance, that's not being ready, somewhere in the mind, you're still struggling.But really, lying down and dying without a struggle turns death into ecstasy.Death becomes samadhi, death becomes enlightenment.At that time you will say: "Of course!" ①Samadhi: Sanskrit, which means complete self-concentration.In Hindu and Buddhist philosophy, it refers to the highest state of concentration a person can achieve while still bound by the body. —— Annotation You may not have the desire to get out of this room.The desire to get out can only come in two ways.The first is: somehow you've had a glimpse of what's outside, either from a hole in the wall, or from a window, or, whatever, in some mysterious way, at some point, The door is opened and you have a glimpse.This happens and happens all the time: at some mysterious moment, the door opens for just a moment, like a light flickering, and then it closes again.You tasted something out there, and now, the wish comes. The wish came: You were in the dark, and suddenly a light flashed.In one moment, in this single, simultaneous moment, everything becomes clear, the darkness is no more.Then, there is darkness again, everything is gone, but now you can't be the same again, it becomes part of your experience. In certain moments of stillness, in certain moments of love, in certain moments of pain, in certain moments of sudden accident, the door will suddenly open and you will have a taste.These things cannot be arranged, they are accidents, they "cannot" be arranged.When someone is in love, the door opens for a moment, and this opening is really a happening.In deep love, somehow your desire stops.This moment is enough, there is no desire for the future.If I fall in love with someone, then in that moment of love, the mind is gone.This moment is eternity.For me, now, in this moment, there is no future - I don't care about the future at all, there is no past - I don't care about it.In this moment of existence, the whole thought process stops.Everything stops, and suddenly, in this moment of desirelessness, a door opens. So love has many glimpses of the divine, and if you are really in love, even for a moment, then you cannot be "in this room" any longer.At that time, you have tasted something of transcendence. But again, the mind starts playing tricks, it says, "This moment happened because of this person I love, and I must possess this person forever, otherwise this will never happen again." And the more you Possessive, the more you become concerned with the future, and such a moment never comes again.Even with this same person, it will not come again because with anticipation the mind will become tense again.This moment happens when there is no expectation.So lovers keep blaming each other: "You don't love me as much as you used to", because that moment didn't happen. This moment, this glimpse, is in no one's hands, and the lover can do nothing about it.Whatever he tried to do would be a sabotage to the whole thing.He can't do it because it's not something he can do at all, it's just a naturally occurring phenomenon, it happens, the door opens. It can happen in many ways, someone you love dies, and that death is like a dagger in your head.Past and future are separated: death becomes like a dagger in you.In your deep misery the whole past has been cut off, there is no future, everything has stopped.You may get a little bit of that divine, that "outside" taste, but then your mind starts playing tricks again.It starts crying, it starts doing certain things, it starts thinking, "I am suffering because someone has died." It becomes attentive to other people. But if in the moment of death you can just be in the moment, as it happens sometimes, then you can glimpse something beyond.In some unexpected events, it can happen.In a car accident, it can happen suddenly, things stop, time stops, you cannot desire because there is no time and no space for you to desire.Your car is falling from a high place, and while it is falling you cannot remember the past, you cannot desire the future, that moment becomes all, in such a moment it can happen. So, there are two ways through which the desire to transcend is created.The first is that somehow you have a taste of the transcendence, but this cannot be designed;But once you have this taste, you start desiring it.This desire may become a hindrance -- it "becomes" a hindrance, but that's how it starts, first you have to desire the non-desire. Or it happens in another way, another way: you have no taste of that which is beyond, no!You know nothing of that which is beyond, but this room has become a misery, and you cannot bear it any longer.You don't know the beyond at all, but you are willing to choose whatever it may be, unknown though it is, because this room has become a misery, a hell.你不知道什么是超越的——那儿是否有什么东西，那超越的是否存在，但是你再也无法留在这个房间里了，这个房间已经变成了一个受难，一个地狱。于是你尝试，于是你开始欲求那未知的，那超越的，于是又有了欲求：逃离这里的欲求。为了那无法欲求的东西，为了达到那无法通过欲求来达到的东西，你不得不从一个欲求开始。 要一直记住这个事实：继续做你正在做的任何东西，但是要经常记住，单单靠做，它是无法被达成的。有很多方法可以帮助你去做。其中一个就是去记住：你无法得到它，只有上帝能够把它给你。这完全是一个使你觉知到你的努力是无意义的，只有恩典会做成它的方法。它只是以一种更加隐喻的方式，一种更容易被理解的语言来说同样的一件事：你无法做任何事。 但是那并不意味着你不做任何事。你应该做每一件事。但是记住，只靠你的做，它不会发生。某些东西，某些未知的东西会发生在你身上，恩典会降临在你身上。你的努力会使你对恩典更具有接受性，如此而已。但是，恩典降临于你，并不是你努力的直接结果。 宗教性的人就是一直以这样的方式来试着表达这个同样的现象。一个佛，或者是具有佛陀一样的头脑的一类人会表达得更加科学一点。佛陀不会用"恩典"这个词。因为如果他说了，你会盼望恩典，欲求恩典。一个人欲求恩典，他甚至会去寺庙哭泣着要求神圣的恩典，所以佛陀会说："那没有用。没有像恩典那样的东西，当你的头脑在一个无欲的状态时，它会发生。" 所以，这要看情况而定，看情况而定！它或许对某个人是有意义的，只要他明白恩典是无法被要求的，无法被请求的，无法被索求的，无法被说服的——因为如果你能够说服，那么它就不是恩典，它就变成是你的努力的一部分。对恩典，什么也不能做，你只能去等待。如果你能明白恩典只有在等待中来，而你不必去做任何事，那么，继续去做任何事和每一件事，你知道得很清楚，靠你的做，什么也不会发生——它只会在一个无为的片刻里发生。这种时候，恩典这个概念能够有帮助，但是当你开始去要求恩典，去为恩典而祈祷时，它根本不会发生。那个时候，最好是记住：我们是在一个恶性循环中，必须从某个地方把它打破。 从欲求开始，从做开始。一直要记住这个真相：它无法被做。但是，继续做。 As an example.你没有睡意，怎么办？睡意就是不来。真正地，你无法做任何事，因为这个做会成为一个打扰。如果你做了某件事，那么，正是由于做，睡意不会来。睡意需要一个无为的头脑，只有当你没有做任何事的时候，它才会降临到你身上。但是对一个失眠的人说，不要做任何事，睡意会来的，那么，他这样躺在床上会变成一个紧张，"不要做任何事"会变成一个做。告诉他"放松，睡意会来的"，他会试着去放松，但是这会变成一个努力，而有了努力，就没有放松。那么，怎么办？ 我用另外的方法，我告诉他去做每一件他能够做的又会带来睡意的事。"做任何你想做的事，跳跃，奔跑，任何你喜欢的，做每一件你能做的事。"我告诉他，靠你的做，它不会来，但是要去做！ 这个做很快就会变成没有用的。他奔跑，他继续做许多机械的练习，他解答谜题，他重复念咒语，他继续做。而我说："全心全意地做它。"我知道得很清楚，靠他的做，那个发生不会来，但是那样一来，做将会变得精疲力尽，他会感到那简直毫无意义。在那个时刻，当做变成没有用的时候，突然之间，他会很困。这个睡意根本不是因为他的做而来，但是做会以某种方式帮助它，因为它使他觉知到它是没有用的。 所以，继续欲求，为那超越做一些事情，但是要记住，通过你的做，它不会来。但是不要停止这些努力，因为你的努力会以某种方式帮助你，它们会使你对欲求这个事实感到非常失望，这样一来，突然之间，你会坐下来，你会只是坐着，没有做，而事情就发生了！那会有一个跳跃，一个爆发。 所以我非常矛盾地做某些事：我知道不用技巧它就可能，但是我还是继续设计技巧；我知道你无法做任何事，而我还是坚持要你"做一些事"！ 你理解我吗？