A disciple is something completely different from a follower. What is discipline? Discipline is learning. The root word of discipline comes from learning. It is nothing to do with self control, no. A disciple is one who is ready to learn; a disciple is one who is ready to absorb; a disciple is one who is open, receptive; a disciple is one who is ready to become a womb. He is not antagonistic, he is not fighting and arguing. He is trying to understand, and when you try to understand, the head stops functioning. Because the head can do two things: it can either fight or it can follow. It can either be a blind follower or a blind enemy, but it can never be a disciple.
A disciple is totally different because he is not head-oriented; a disciple is heart-oriented. He loves the discipline, absorbs it, and then goes on his own way.
It is a very indirect, very delicate thing. It is not direct. You cannot just look at the master and do whatsoever he is doing -- then you will become a follower. You cannot learn the words and start repeating them -- then you will become a follower, then the effort has been in the head, and the head is the problem.
Whenever you are not fighting and not in search of somebody to imitate, your consciousness falls from the head to the heart. Then you are open, then you are simply in love. That is what is meant by SHRADDHA, faith, trust. It is neither belief nor disbelief.
Don't think that trust or faith is belief, it is not. Belief is in the head, disbelief is in the head, trust is in the heart. It has nothing to do with belief or disbelief. Believing or not believing is not a concern at all; you simply love.
You see a rose flower. Do you believe in it or do you disbelieve in it? You don't do anything, you simply look at it. Nobody is a follower, nobody is against. The sun rises in the morning. What do you do? Are you a believer or a disbeliever or do you follow the path of the sun the whole day because you are a follower? Either way you will go mad. You simply enjoy, you absorb the morning, the freshness of it, the youngness, the newness -- with the sun everything is becoming alive. You enjoy the very life and become more alive through it. You look at a rose and something of the rose reaches to your heart. Outside the rose is flowering, inside, the heart starts flowering. You reach a man of tao, a Lao Tzu, a Lieh Tzu, a Chuang Tzu. What do you do? Do exactly as you would do with a rose or with a sunrise. No need to follow, no need not to follow, just absorb.
Jesus's last words to his disciples were: Eat me, let me be your drink and your food, let me flow in your blood, absorb me. When he says 'eat me', that means absorb me, digest me; don't follow outwardly, digest me, and then you will have your own inner light.
A disciple is totally different because he is not head-oriented; a disciple is heart-oriented. He loves the discipline, absorbs it, and then goes on his own way.
It is a very indirect, very delicate thing. It is not direct. You cannot just look at the master and do whatsoever he is doing -- then you will become a follower. You cannot learn the words and start repeating them -- then you will become a follower, then the effort has been in the head, and the head is the problem.
Whenever you are not fighting and not in search of somebody to imitate, your consciousness falls from the head to the heart. Then you are open, then you are simply in love. That is what is meant by SHRADDHA, faith, trust. It is neither belief nor disbelief.
Don't think that trust or faith is belief, it is not. Belief is in the head, disbelief is in the head, trust is in the heart. It has nothing to do with belief or disbelief. Believing or not believing is not a concern at all; you simply love.
You see a rose flower. Do you believe in it or do you disbelieve in it? You don't do anything, you simply look at it. Nobody is a follower, nobody is against. The sun rises in the morning. What do you do? Are you a believer or a disbeliever or do you follow the path of the sun the whole day because you are a follower? Either way you will go mad. You simply enjoy, you absorb the morning, the freshness of it, the youngness, the newness -- with the sun everything is becoming alive. You enjoy the very life and become more alive through it. You look at a rose and something of the rose reaches to your heart. Outside the rose is flowering, inside, the heart starts flowering. You reach a man of tao, a Lao Tzu, a Lieh Tzu, a Chuang Tzu. What do you do? Do exactly as you would do with a rose or with a sunrise. No need to follow, no need not to follow, just absorb.
Jesus's last words to his disciples were: Eat me, let me be your drink and your food, let me flow in your blood, absorb me. When he says 'eat me', that means absorb me, digest me; don't follow outwardly, digest me, and then you will have your own inner light.
hans-wolfgang - am Montag, 12. September 2005, 23:31
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Bereits vor fast zwei Milliarden Jahren gab es bereits einen Kernreaktor in Afrika. Eine erstaunliche Tatsache! Oklo, westafrikanischer Staat Gabun, 1972: Eine Gruppe Wissenschaftler aus Frankreich unter Leitung von Dr. F. Perrin untersuchen 600 Millionen bis zwei Milliarden Jahre alte Uranproben einer Uranmine auf ihre Zusammensetzung. Am 7. Juli 1972 waren Forscher der französischen Isotopenanlage Pierrelatte mit der Analyse der afrikanischen Uranproben betraut. Staunend stellten die Techniker jedoch fest, dass an diesen Proben etwas mehr als außergewöhnlich war. Bei der Isotopenanalyse des Materials aus Oklo wurde festgestellt, dass das Uran bedeutend weniger als die üblichen 0,7202 Prozent U235 aufwies. Gefunden wurde zum Erstaunen der französischen Forscher aber eine nicht unbedeutende Menge von Plutonium, das heute in den schrecklichen Bomben zum Einsatz kommt. Erst 1945 wurde es erstmalig künstlich erzeugt. Sämtliche Plutoniumreste strahlen über Jahrzehntausende in die Zukunft. Die französischen Forscher vermuteten zuerst Sabotage der Proben, denn die Erze erhielten nur zwischen 0,44 und 0,7171 Prozent Uran 235. Wie aber ist die große Menge dieses Materials in der Uranmine zu erklären? Nachdem die französische Regierung die Ergebnisse ihrer Untersuchungen veröffentlichte und diese auch auf einer Tagung der International Atomic Energy Agency vorgestellt wurden, begann die Suche nach dem Grund für diese Anomalie. Die Atomwissenschaftler waren sich einig: In Gabun muss eine Kettenreaktion vor Milliarden Jahren stattgefunden haben. Das analysierte Uran war eindeutig gebraucht. Dr. F. Perrin, einst Vorsitzender des Commissariat à l’Energie Atomique (CEA), resümierte über den ungewöhnlichen Fund: Als einzig mögliche Erklärung scheint sich in diesem Fall anzubieten, dass sich hier vor Tausenden von Millionen Jahren eine spontane Kettenreaktion ereignete. Sollten hier vor undenklich langen Zeiten tatsächliche Flüsse, wie angenommen wird, das spaltbare Material zu einer ausreichenden Masse zusammengetragen haben, dass sich auf natürliche Weise eine Kettenreaktion ereignete? Die Wahrscheinlichkeit ist verschwindend gering, aber möglich. Die Datierung mit Hilfe des Verhältnisses von U235 und U238 und dem gesamten Urangehalt des Materials und von Blei und Uran und von Strontium und Rubidium ergaben ein Alter des rätselhaften Reaktors von 1,78 Milliarden Jahren. Doch der erforderliche Druck, der für die Auslösung einer derartigen Redaktion nötig ist, entsteht erst in mindestens 11.000 Metern Tiefe. Demnach ist es fraglich, ob Flüsse das Material hier zusammentrugen. Ebenso seltsam scheint es, dass in dem Gebiet der Uranmine inzwischen elf Orte gefunden worden sein sollen, an dem dies Phänomen registriert wurde.
hans-wolfgang - am Dienstag, 6. September 2005, 23:47
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The man of tao is not an idealist, he believes in the real. And in fact you need not believe in the real; it is so. Belief is needed only for the ideal. For the real, what belief is needed? The sun rises -- you don't say, 'I believe in the sunrise.' And the birds are singing -- you don't say, 'I believe in the birds.' You believe in God because you can't see God, because God is not a reality. The man of tao doesn't believe in Tao, because for him Tao is as much a reality as the sunrise and these birds singing and these flowers and these trees and these people, you.
The man of tao doesn't believe in God. Belief presupposes that you don't know; belief presupposes ignorance. The very word 'belief' makes one thing certain -- that it is not real. The man of tao is all for reality. That's what is meant with believe in the real. The man of tao doesn't put any ideal in contrast with reality.
Down the ages, the ideal has been the most subtle trick to manipulate man -- because the ideal creates guilt. You continuously think you are not coming up to the mark -- you are falling short, you are below the level, you are not as you should be. And this becomes a rock on your heart. It cripples you, it paralyzes you. It does not allow you to move in freedom, it does not allow you to dance.
How can you celebrate life when there are so many ideals everywhere? And everywhere you feel limited -- those limitations are created by the ideals. Whatsoever you do is never perfect. So whatsoever you do, it never makes you happy. In fact, whenever you do something it makes you unhappy -- again you have proved your imperfection. Again you failed, again there is guilt, again there is condemnation, again you hate yourself. Each act brings more hatred, each act brings more and more self condemnation, rejection.
And if you don't love yourself, you are virtually dead -- worse than being dead! If you don't love yourself, nobody is going to love you. How can anybody love you if you don't love yourself?
And the idealist cannot love himself; he is very hard, he is a masochist. And when a person is a masochist, when a person goes on torturing himself in the name of ideals -- 'I should be like this'... and he is not, so he tortures himself. And he goes on pulling himself towards this impossible ideal. And all those ideals are impossible -- their very nature is such, they cannot be fulfilled. That is the whole trick; if they can be fulfilled, they won't be ideals.
The ideal is by inner necessity unfulfillable; it is not possible to achieve it. Hence, it remains a dangling carrot in front of your eyes. And the donkey goes on moving... and the carrot goes on dangling. It is illusory. It is like the horizon far away -- you go on moving, but you never reach; the horizon also goes on moving.
The man of tao doesn't believe in God. Belief presupposes that you don't know; belief presupposes ignorance. The very word 'belief' makes one thing certain -- that it is not real. The man of tao is all for reality. That's what is meant with believe in the real. The man of tao doesn't put any ideal in contrast with reality.
Down the ages, the ideal has been the most subtle trick to manipulate man -- because the ideal creates guilt. You continuously think you are not coming up to the mark -- you are falling short, you are below the level, you are not as you should be. And this becomes a rock on your heart. It cripples you, it paralyzes you. It does not allow you to move in freedom, it does not allow you to dance.
How can you celebrate life when there are so many ideals everywhere? And everywhere you feel limited -- those limitations are created by the ideals. Whatsoever you do is never perfect. So whatsoever you do, it never makes you happy. In fact, whenever you do something it makes you unhappy -- again you have proved your imperfection. Again you failed, again there is guilt, again there is condemnation, again you hate yourself. Each act brings more hatred, each act brings more and more self condemnation, rejection.
And if you don't love yourself, you are virtually dead -- worse than being dead! If you don't love yourself, nobody is going to love you. How can anybody love you if you don't love yourself?
And the idealist cannot love himself; he is very hard, he is a masochist. And when a person is a masochist, when a person goes on torturing himself in the name of ideals -- 'I should be like this'... and he is not, so he tortures himself. And he goes on pulling himself towards this impossible ideal. And all those ideals are impossible -- their very nature is such, they cannot be fulfilled. That is the whole trick; if they can be fulfilled, they won't be ideals.
The ideal is by inner necessity unfulfillable; it is not possible to achieve it. Hence, it remains a dangling carrot in front of your eyes. And the donkey goes on moving... and the carrot goes on dangling. It is illusory. It is like the horizon far away -- you go on moving, but you never reach; the horizon also goes on moving.
hans-wolfgang - am Mittwoch, 31. August 2005, 22:19
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The people have never asked about their god Vishnu, who has a beautiful lady, Laxmi, with him. Their god Shiva has an even more beautiful woman, Parvati.
Shiva was so infatuated with Parvati that, when she died, he would not let her body be burned, as is the Hindu custom; on the contrary, he took the dead body of Parvati on his shoulder, and moved all over the country: perhaps somewhere, some physician might revive her again. He could not live without Parvati.
It took twelve years for him to go around the country, to visit all the great physicians. And he was so deadly blind in his infatuation that he did not even notice that in twelve years the legs of the woman fell, the hands of the woman fell, the head of the woman fell -- and he is still seeking a physician!
There are twelve most holy places in India where Parvati's limbs had fallen. But strange, this man is mad! And to make those places holy, and on the other hand to insist that celibacy is needed for man.... For gods there are different rules, for man there are different rules.
This is only about two gods. One more incident will show you what kind of gods Hindus have. In fact all religions have pornography in their literature, but nobody can surpass Hindus.
It is said, one day Brahma and Vishnu argued about something and could not come to a settlement, so they said, "We should go to Shiva; perhaps he can help us come to a conclusion."
Shiva's son was sitting at the door, watching. He was told that nobody was to be allowed, but he had never thought that Vishnu, Brahma, were included, and he was at a loss: how to prevent these gods? That will be insulting. So he allowed them. Shiva was making love to Parvati. These two gentlemen came and stood there for six hours, and the love went on, and Shiva and Parvati did not take any note of the two gentlemen standing there.
Frustrated and angry they left and cursed Shiva, "You have insulted us badly, and we curse you that you will be remembered by your sex organs." That's why Shiva's statue is just a phallic symbol resting in Parvati's vagina. And all over India that statue is worshipped, and nobody bothers what they are worshipping! And they are great spiritual people worshipping genitalia, and that too, in a state of making love!
It is ugly. But religious people are blind, everywhere. No Hindu ever thinks, "What is this shivalinga?" Even the name, shivalinga, means the genitalia of Shiva. They go on calling it shivalinga without understanding even the meaning of the word. There are no statues of Shiva, only these phallic symbols -- because of the curse.
Shiva was so infatuated with Parvati that, when she died, he would not let her body be burned, as is the Hindu custom; on the contrary, he took the dead body of Parvati on his shoulder, and moved all over the country: perhaps somewhere, some physician might revive her again. He could not live without Parvati.
It took twelve years for him to go around the country, to visit all the great physicians. And he was so deadly blind in his infatuation that he did not even notice that in twelve years the legs of the woman fell, the hands of the woman fell, the head of the woman fell -- and he is still seeking a physician!
There are twelve most holy places in India where Parvati's limbs had fallen. But strange, this man is mad! And to make those places holy, and on the other hand to insist that celibacy is needed for man.... For gods there are different rules, for man there are different rules.
This is only about two gods. One more incident will show you what kind of gods Hindus have. In fact all religions have pornography in their literature, but nobody can surpass Hindus.
It is said, one day Brahma and Vishnu argued about something and could not come to a settlement, so they said, "We should go to Shiva; perhaps he can help us come to a conclusion."
Shiva's son was sitting at the door, watching. He was told that nobody was to be allowed, but he had never thought that Vishnu, Brahma, were included, and he was at a loss: how to prevent these gods? That will be insulting. So he allowed them. Shiva was making love to Parvati. These two gentlemen came and stood there for six hours, and the love went on, and Shiva and Parvati did not take any note of the two gentlemen standing there.
Frustrated and angry they left and cursed Shiva, "You have insulted us badly, and we curse you that you will be remembered by your sex organs." That's why Shiva's statue is just a phallic symbol resting in Parvati's vagina. And all over India that statue is worshipped, and nobody bothers what they are worshipping! And they are great spiritual people worshipping genitalia, and that too, in a state of making love!
It is ugly. But religious people are blind, everywhere. No Hindu ever thinks, "What is this shivalinga?" Even the name, shivalinga, means the genitalia of Shiva. They go on calling it shivalinga without understanding even the meaning of the word. There are no statues of Shiva, only these phallic symbols -- because of the curse.
hans-wolfgang - am Montag, 29. August 2005, 13:47
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The whole world is going on and on: rivers go on flowing, clouds go on moving in the sky, birds go on chattering in the trees. Let it also go on and on -- you be unconcerned. Witnessing is not an effort. When you are unconcerned the witness arises. Be indifferent to the mind; in the climate of indifference the witness arises. The very idea that you have to stop it is wrong, that you have to still it is wrong, that you have to do something about this constant ongoing process is wrong. You are not required to do anything. If you do anything it won't help -- it will help the trouble, not you. That's why when you meditate you feel the mind going more mad; when you don't meditate it is not so mad. When you are meditating you are too concerned with the mind, trying your hardest to make it still. Who are you? And why should you be worried about the mind? What is wrong with it? Allow the thoughts, let them move like clouds. When you are indifferent, suddenly you are watching. With nothing left to do, what will you do? You can only watch, you can only witness -- and in witnessing mind stops. Not that you can stop it. Nobody has ever been able to stop the mind, because the stopper is also part of the mind. The idea of meditation is part of the mind too -- the idea that if you become silent you will attain to the ultimate is also of the mind. So don't be stupid! The mind cannot silence the mind. Who is asking the questions, you or the mind? You are not aware of yourself at all; it's the mind playing tricks. The only thing that can be done, and which is possible, is to be indifferent and let the mind go. When you are indifferent suddenly a distance arises between you and the mind. You still listen to it because it is knocking continuously at your doors, but now you are indifferent. Now, inside, you are not worried whether it goes on or stops, you don't choose. You say to the mind, "If you want to go, you go on; if you want to stop, you can stop. It is none of my concern." This unconcern is needed. In this climate of unconcern and indifference the witness arises. Suddenly you see that the mind never belonged to you; it is a computer, it is a mechanism. You are absolutely separate from it. Drop all efforts to still it and just remain passive, looking at whatsoever is going on. Don't give direction to the mind; don't say, "Be like this." Don't be a guide to the mind and don't be a controller. The whole existence is going on, nothing disturbs you -- why only this mind, a small computer, a small mechanism? Enjoy it if you can. If you cannot, then be indifferent. And then suddenly one day you find that something which was fast asleep within you is awakening; a new energy is coming up in you -- a distance from the mind. And then by and by the mind goes on -- far away, far away, far away. Then still it goes on chattering but you know that somewhere far away, near a star it is chattering; you cannot even make sense out of it, what it is saying. And this distance goes on and on and on, and one day suddenly you cannot find where the mind has gone.
hans-wolfgang - am Montag, 22. August 2005, 16:58
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