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Witness the Unthinkable A very precious word in the Buddha's approach to life is samata. Samata means calmness, balance, balance, choice. Do not move to extremes, avoid extreme. Pain and pleasure are two extremes - no choice. Do not shy away from clinging. Just in the middle of it, observe, look at it, do not stick. Pain comes, let it come - you are just a watchful mind. You are just aware. Having a headache, you just observe it. Do not say no to it, do not start fighting with it; Do not negate it, do not avoid it. Do not try to put yourself in another place so you get distracted from it. Leave it there, you simply observe. And in observing it, the great revolution takes place. If you can observe it that you do not like and do not like, suddenly it is there but you are outside it, You are no longer in it. You are standing there not bridging it. Choice does not transcend you from every kind of mood, from every kind of mind. That is samata. Have fun, let it come. Do not cling to it. Do not say, "I want you forever." If you cling to pleasure, then you will avoid pain. And do not go to extremes: do not start to deny pleasure, do not start to escape the pleasure, because that is the same thing. If you start fleeing pleasure, you will begin to cling to the pain. That is what ascetic do. Passionate people cling to pleasure, avoid pain. And ascetics dodge pleasure and cling to pain. Both approaches are false; In both of these ways you are unbalanced. Buddhism does not delve into non-asceticism. It does not teach anything - it simply says observe! And that is what Jesus repeatedly repeated: Observation! Take a look! Stay awake, keep awake. You try it! This is a psychological experiment - nothing to do with God. And you will be amazed and gain immense. The day you can see that you are not in pain, not in joy is the greatest day, the greatest day - because from then on everything will be different. If it rains, it rains ... If there is pain, let it be. If it does not rain, so it does not rain; If there is no pain, let it be. If there is fun, let it be. But you are not identified with anything. But even if it does not rain, he must travel with wet sleeves. But remember one thing: whether your life was convenient, comfortable, enjoyable, And there was no great pain, great misery, then he had to travel with wet sleeves. Why? Because anyway you will grow old, anyway you will have to die someday. So people can live a happy life, but old age is coming, and death is coming. Death can not be avoided; There is no way out of it; It is inevitable. So whether you live a life of pain or you live a happy life will not make a difference when dying to. And dying is coming. Death has come the day you were born. In the very idea of birth, death has entered into you. With the idea of birth, the idea of dying arises. They go together, faces of the same coin. As long as you do not give up the idea of birth, you will not give up the idea of dying. That is why the meditator emphasizes: Go deep into your being and look at his face that he had before giving birth. If he could have had a slight glimpse of that primitive that he had before birth, then death was gone. Being attached to the birth he will die - not attached to birth, then he does not need to fear death. Observant and he will be able to observe even death. And the greatest experience of life is death when observing death. But you have to be prepared for that. If you can not even observe the headache, if you can not even observe the small stomach pain, if you can not observe this little thing, you will not be able to observe death. . Buddhism says: Observation! Let every moment of life become an experience of observation - pain, pleasure, everything; Love, hate, everything; Good, bad, everything. Just observe. Let a person spread in your being: the taste of the observation, and the samata arising from it. People become completely balanced in the middle of the poles. In that equation ... just like the person walking on the rope, the equilibrium step on the tension wire. He is still in the middle, not tilted left or right; Or whenever he sees himself leaning to the side, he immediately regains his balance for himself. Between pain and pleasure, day and night, birth and death, ... keep balance ... and then it is that balance that gives you insight into the reality you are. That reality has never been born. This body was born, this body will die ... Mindfulness, awareness When the world of things disappears, your attachment, your obsession with objects also collapsed. When your desires are removed, the world is there, but it is totally new world, fresh, beautiful, with a mind attached to objects can not see. When the mind disappears, thoughts disappear. It is not that you become without mind, that you become more aware, (Buddha uses the word "righteousness"). You do everything, you eat, you sleep, but you always take note, perceive, perceive perfect. And when the thing disappears, it is not that you disappear, but the opposite, the first time you are, but now you are not separated from existence, you are one with existence. And when the thing disappears, you do not exist, the whole existence feels ecstatic and opens the society; Rain flowers on you. When you disappear, empty, they begin to rain down. If you have that then how can One be? When nothing happens, it all happens. You are the no ... it all starts to rain on you. Method does not work - Why did you attack Shivananda? How do you know his method does not work? What rights do you have to judge him? - To say it straight is not to attack it. I did not attack any Shivananda; I simply said whatever the situation was. But you have to stick with Shivananda. Your attachment is creating a feeling of hurt. It has nothing to do with Shivananda! Something inside you is feeling hurt. Look inside your own wound away. And you say: How did you know his method did not work - because no method ever worked. It is not a matter of his method - even my method ... No method ever worked! And because he believes the method works, that's why I say he's a stupid person. The methods we use, because there are people like you, who need methods, who can not go easily, simply into reality, people can only go the hard way. If you tell them to sit quietly, they can not understand it. They say, "Then, just by sitting quietly? Does something happen just by sitting quietly?" They can not sit still - and everything happens only when you sit quietly. Sit silent, do nothing, spring comes and grass grows itself. This is the ultimate truth. But you can not let the grass grow. You say, "I can not just sit and let the grass grow - I have to pull the grass up! So I said, "Okay, then follow Shivananda, then do something. Then dance, do meditation Kundalini. Or if it does not feel enough, then do Meditation, meditation chaos. Or if you have any karma to bear, then go to the head group. " These methods are used here only because of your stupidity. Its entire function is to make you tired. With work so much that someday you come to me and say, "Osho, can not I just sit still?" That's it, I keep sending you to meditation groups and waiting ... one day Somehow you will come crying and saying, "Okay enough! I can not sit still? "And I would say," I've been waiting for this moment. " Sitting silent, doing nothing, coming spring, And the grass itself sprouts; No method has ever helped. How can the method help? The method can help create something unnatural. Nature must not be created - it is already there. It must be lived, enjoyed, danced, sing. It's already there! You do not need to do anything. The grass has already grown. Spring has arrived! But you can not sit still. You have so much instability - that instability that needs method. I give you the method, not because through the method you will become enlightened, but through the method you will come to know how stupid you are - and that is great realization! I have heard of a politician. He went to a teacher, a Sufi teacher, and asked, "You told me to meditate, pray, this and that, and I do, but no disclosure occurs." He looked at him and said, "Go out and stand in the middle of the street for ten minutes." It was raining. The politician said, "Standing in the street when it rains so?" He said, "Go and reveal will come." And the politician thinks, "If it's going to be worth it, it's worth a try. He stood there. He seems to be stupid, because people are passing by and they think, "What are our prime ministers doing?" But keep your eyes closed, and he kept looking at the clock - ten minutes too long for the crowd to gather and everyone started laughing. They wondered, "What happened to the prime minister?" And then he rushed into the house and said to him, "Nothing happened! You said, "But tell me how you feel?" He said, "I feel like a very stupid person standing there, absolutely stupid!" He said, "This is a great revelation! What do you think? Within ten minutes, come to know that he is a very stupid person - do not you think it's a big revelation? " What do you think? Within ten minutes, come to know that he is a very stupid person - do not you think it's a big revelation? " What do you think? Within ten minutes, come to know that he is a very stupid person - do not you think it's a big revelation? "END=NAM MO SHAKYAMOUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.18/7/2017. |
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