TANTRA: THE SUPREME UNDERSTANDING


Chapter3 The nature of darkness and of light

The song continues

The darkness of ages cannot shroud the glowing sun,
the long kalpas of samsara
ne'er can hide the mind's brilliant light.

Though words are spoken to explain the void,
the void as such can never be expressed.
Though we say "the mind is bright as light",
it is beyond all words and simbols.

Although the mind is void in essence,
all things it embraces and contains.

Let us first maditate a little on the nature of darkness.

It is one of the most mysterious things in existence,
 and your life is so much involved in it,
 you can not afford not to think about it.

One has to come to terms with the nature of darkness because
 the same is the nature of sleep, and
 the same is the nature of death, and
 the same is the nature of all ignorance.

The first thing,
 if you maditate on darkness,
 that will be revealed to you is that
 darkness doesn' t exist,
 it is there without any existence.

It is more mysterious than light.

It has no existence at all, rather, on the contrary,
 it is just an absence of light.

There is no darkness anywhere,
 you cannot find it,
 it is simply an absence.

It is not in itself,
 it has no "in-itself" existence,
 it is symply that
 the light is not present.

If light is there, there is no darkness,
 if light is not there, there is darkness,
 absence of light,
 it is not presence of something.

That's why light comes and goes,
 darkness remains.

It is not, but it persists.

Light you can create,
 light you can destroy, but
 you cannot create darkness and
 you cannot destroy darkness,
 it is always there
 without being there at all.

The second thing,
 if you contemplate,
 you will come to realize that
 because it is nonexistential 
 you cannot do anything to it.

And if you try to do anything to it,
 you will be defeated.

Darkness cannot be defeated,
 how can you defeat something
 which is not ?

And when you will be defeated
 you will think,
"It is very powerful because it has defeated me"

This is absurd !

Darkness has no power,
 how can a thing have power
 which is not ?

You are not defeated by the darkness and its power,
 you are defeated by your foolishness.

In the first place you started fighting,
 that was foolish.

How can you fight with something
 which is not ?

And remember,
 you have been fighting with many things
 which are not,
 they are just like darkness.

The whole morality is a fight against darkness,
 that's why it is stupid.

The whole morality, unconditionally,
 is a fight with darkness,
 fighting with something
 which in itself is not.

Hate is not real,
 it is just the absence of love.

Anger is not real,
 it is just the absence of compassion.

Ignorance is not real,
 it is just the absence of buddhahood, of enlightenment.

Sex is not real,
 it is just the absence of brahmacharya.

And the whole morality goes on fighting with
 that which is not.

A moralist can never succeed,
 it is impossible.

Finally he has to be defeated,
 his whole effort is nonsense.

And there is the distinction between religion and morality,
 morality tries to fight with darkness, and
 religion tries to awaken the light
 which is hidden within.

It doesn't bother about the darkness,
 it simply tries to find the light within.

Once the light is there,
 darkness disappears,
 once the light is there,
 you need not do anything to darkness,
 simply it is not there.

This is the second thing, that
 nothing can be done to darkness directly.

If you want to do something with darkness,
 you will have to do something with light,
 not with darkness.

Put the light on and
 the darkness is not there, but
 you can not put on and off darkness,
 you cannot bring it from darkness,
 you have to go via light,
 you have to go in an indirect way.

Never fight things which are not.

The mind is tempted to fight, but
 that temptation is dangerous,
 you will wast your energy and life and dissipate yourself.

Don't be tempted by the mind,
 simply see whether a thing has a real existence
 or is just an absence.

If it is an absence then
 don't fight with it, then
 seek the thing of which it is the absence, then
 you will be on the right track.

The third thing about darkness is that
 it is involved deeply with your existence
 in many millions of ways.

Whenever you are angry,
 your light within has disappeared.

In fact, you are angry because
 the light has disappeared,
 the darkness has entered.

You can be angry only when you are unconscious,
 you cannot be angry consciously.

Try it,
 either you will lose consciousness and anger will be there,
 or you will remain conscious and anger will not arise,
 you cannot be angry consciously.

What does it mean ?

It means the nature of consciousness is just like light,
 and the nature of anger is just like darkness,
 you cannot have both.

If the light is there, you cannot have darkness,
 if you are conscious, you cannot be angry.

People come to me continuously and ask
 how not to be angry.

They are asking a wrong question, and
 when you ask a wrong question
 it is very difficult to get the right answer.

First ask the right question.

Don't ask how to dispel darkness,
 don't ask how to dispel worries, anguish, anxiety,
 just analyze your mind and see
 why they are there in the first place.

They are there because
 you are not conscious enough.

So ask the right question,
 how to be more and more conscious ?

If you ask how not to be angry,
 you will become the victim of some moralist.

And if you ask the question 
 how to be more conscious,
 so anger cannot exist,
 so lust cannot exist,
 so greed cannot exist,
 then you are on the right track,
 then you will become a religious seeker.

Morality is false coin,
 it deceives people.

It is not religion at all.

Religion has nothing to do with morality, because
 religion has nothing to do with darkness.

It is a positive effort to awaken you.

It doesn't bother about your character,
 what you do is meaningless and
 you cannot change it.

You may decorate it,
 you cannot change it.

You may color it in beautiful ways,
 you may paint it, but
 you cannot change it.

There is only one transformation,
 only one revolution, and that revolution comes not by
 being concerned with your character, by your acts, by your doings,
 but being concerned with your being.

Being is a positive phenomenon,
 once the being is alert, awake, conscious,
 suddenly darkness disappears,
 your being is of the nature of light.

And the fourth thing...
 then we can enter the sutra.

Sleep is just like darkness.

It is not accidental that
 you find it difficult to sleep
 when there is light,
 it is simply natural.

Darkness has an affinity with sleep,
 that's why it is easy to sleep in the night.

Darkness all around creates the milieu 
 in which you can fall into sleep very easily.

What happens in sleep ?

You lose consciousness by and by.

There comes an interval period
 in which you dream.

Dreaming means half conscious, half unconscious,
 just on the midway,
 moving towards total unconsciousness,
 from your waking state
 you are moving to total unconsciousness.

On the path dreams exist.

Dreams mean only that
 you are half awake and half asleep.

That's why,
 if you dream continuously the whole night,
 you feel tired in the morning.

And if you are not allowed to dream,
 then too you will feel tired, because
 dreams exist for a certain reason.

In your waking hours
 you accumulate many things,
 thoughts, feelings,
 incomplete matters hang in the mind.

You looked at a beautiful woman on the road
 and suddenly a desire arose in you.

But you are a man of character, manners, civilized,
 you simply push it down,
 you will not look at it,
 you will go on with your work,
 an incomplete desire hang around you.

It has to be completed, otherwise
 you will not able to fall into deep sleep.

It will pull you back again and again.

It will say,
 "Come up ! That woman was really beautiful,
 her body had a charm. And you are a fool,
 what are you doing here ?
 Seek her, you have missed an opportunity !".

The desire hanging there
 will not allow you to fall into sleep.

The mind creates a dream,
 again you are on the road,
 the beautiful woman passes, but this time
 you are alone without any civilization around you.

No manners are needed,
 no eriquette is needed.

You are like an animal,
 you are natural, no morarity.

This is your own private world,
 no police constable can enter into it,
 no judge can judge it.

You are simply alone,
 there will not be even a witness.

Now you can play with your lust,
 you will have a sexual dream.

That dream completes the hanging desire,
 then you fall into sleep.

But if you continuously dream, then too
 you will feel tired.

If your dreams are not allowed...

In the United States they have many sleep labs, and
 they have coeme to discover this phenomenon,
 if a person is not allowed to dream,
 within three weeks he will go mad.

If he is awakened again and again 
 whenever he starts dreaming...

There are visible signs.

When a person starts dreaming you can awake him.

Particularly his eyelids start fluttering fast,
 that means he is seeing a dream.

When he is not seeing a dream
 his eyelids rest, because
 when he starts seeing a dream
 his eyes are functioning.

Awake him and do this the whole night,
 whenever he starts dreaming, awake him.

Within three weeks he will go mad.

Sleep doesn't seem to be so necessary.

If you awake a person...
 whenever he is not dreaming
 awake him, he will feel tired, but
 he will not go mad.

What does it mean ?

It means dreams are a necessity for you.

You are such...you are so illusory,
 your whole existence is such an illusion,
 what Hindus have called maya,
 that dreams are needed.

Without dreams you cannot exist,
 dreams are your food,
 dreams are your strengh, without dreams
 you will go mad.

Dreams are a release of madness, and
 once the release happens
 you fall into sleep.

From waking you fall into dreaming, and
 from dreaming you fall into sleep.

Every night a normal person has eight cycles of dreaming,
 and just a few moments between two dreaming cycles
 he has of deep sleep.

In the deep sleep
 all consciousness disappears,
 it is absolutely dark.

But still you are near the boundary,
 any emergency will awake you.

The house is on fire, you will have to run back
 to your waking caonsciousness, or
 you are a mother and the child starts crying,
 you will run, rush, towards waking,
 so you remain on the boundry.

In death you fall exactly to the center.

Death and sleep are similar,
 the quality is the same.

In sleep, everyday,
 you fall into darkness, complete darkness,
 that means you completely become unconscious,
 the very opposite pole of buddhahood.

A buddha is totaly awakened, and
 every night you fall to total unawakened state,
 absolute darkness.

In the Gita, Krishna says to Arjuna that
 when everybody is fast asleep,
 the yogi is still awake.

That doesn't mean that he never sleep,
 he sleeps, but only his body sleeps, his body rests.

He has no dreams because
 he has no desires, so
 he cannot have incomplete desires.

And he has no sleep like you,
 even in deepest rest
 his consciousness is clear,
 his consciousness burns like flame.

Every night you fall into sleep,
 you fall into deep unconsciousness, a coma.

In death you fall in a deeper coma.

These are all like darkness.

That's why you are afraid of darkness,
 because it is deathlike.

And there are people 
 who are afraid of sleep also,
 because sleep is also deathlike.

I have come across many people
 who cannot sleep, and they want to sleep.

And when I tried to understand their mind,
 I came to realize that
 they are basically afraid.

They say they would like to sleep
 because they feel tired, but deep down
 they are afraid of sleep, and
 that is creating whole trouble.

Ninety percent insomnia is fear of sleep,
 you are afraid.

You are afraid of darkness,
 you will be afraid of sleep also, and
 the fear comes from the fear of death.

Once you understand that
 these are all darkness and
 your inner nature is that of light,
 things start changing.

Then there is no sleep for you, only rest,
 then there is no death for you, only
 a change of clothes, of bodies, only
 a change of garments.

But that can happen 
 if you realize the inner flame,
 your nature, your innermost being.

Now we should enter the sutra,

The darkness of ages
cannot shroud the glowing sun,
the long kalpas of samsara
ne'er can hide the mind's brilliant light.

Those who have awakened,
 they have come to realize that...

The darkness of ages
cannot shroud the glowing sun,

You may have been wandering
 in darkness for millions of lives, but
 it cannot destroy your inner light
 because darkness cannot be aggressive.

It is not.

Something which is not,
 how can it be aggressive ?

Darkness cannot destroy light,
 how can darkness destroy light ?

Even a small flame,
 darkness cannot destroy it,
 darkness cannot jump on it,
 cannot be in conflict with it,
 how can darkness destroy a flame ?

How can darkness shroud a flame ?

It is impossible, it has never happened
 because it cannot happen.

But people go on thinking in terms of conflict,
 they think darkness is agaist light.

This is absurd !

Darkness cannot be against light.

How can the absence be against that
 of which it is the absence ?

Darkness cannot be against light,
 there is no fight in it,
 it is simply the absence,
 sheer absence, sheer impotency,
 how can it attack ?

You go on saying,
 "What could I do ? I had an attack of anger"
It is impossible,
 "I had an attack of greed"
It is impossible.

Greed cannot attack,
 anger cannot attack,
 they are of the nature of darkness,
 and your being is light,
 the very possibility doesn't exist.

But anger comes, that shows only that
 your inner flame has been completely forgotten,
 you have become completely oblivious of it,
 you don't know it is there.

This forgetfulness can shroud it,
 but not darkness.

So the real darkness is your forgetfulness,
 and your forgerfulness can invite
 anger, greed, lust, hate, jealousy,
 they don't attack you.

Remember, you send the invitation first
 and they accept it.

Your invitation is there,
 they cannot attack,
 they come as invited guests.

You may have forgotten 
 that you ever invited them,
 you can forger because
 you have forgotten yourself,
 you can forger anything.

Forgetfulness is the real darkness.

And in forgetfulness everything happens.

You are just like a drunkard,
 completely forgotten yourself,
 who you are,
 where you are going,
 for what you are going.

And direction is lost,
 the very sense of direction is not there.

You are like a drunkard.

Thet's why all basic religious teachings
 insist on self-remembering.

Forgetfulness is the disease, then
 selfremembering is going to be the antidote.

Try to remember yourself, and you will say,
 "I know myself and I remember myself ! What are you talking about ?"

Then try it, just keep your listwatch before you, and
 look at the hand that shows seconds
 and remember only one thing
"I am looking at the hand which is showing seconds"

You will not be able to remember
 for even three seconds together.

You will forget many times, just a simple thing,
 "I am looking and I will remember this, that I am looking"

You will forget.

Many things will come in your mind,
 you have made an appointment,
 just looking at the watch
 the association will come in the mind,
"I have to go at five o'clock to meet a friend".

Suddenly the thought comes and 
 you have forgotten that
 you are looking at it.

Just by looking at the watch
 you may start thinking of Switzerland
 because it is Swissmade.

Just by looking at the watch
 you may start thinking.
"How foolish I am.
 What am I doing here wasting time ?"

But you will not be able to remember,
 even for these consecutive seconds, that
 you are looking at the hand showing seconds moving.

If you can attain to one minute's self-remembering,
 I promise you to make you a buddha.

Even for one minute, sixty seconds,
 that will do.

You will think, "So cheap, so easy",
 it is not.

You don't know how deep is your forgetness.

You will not be able to do it for one minute continuously,
 not a single thought coming in
 and disturbing your self-remembering.

If you forget, you become dark.

And in darkness, of course,
 all sorts of thieves come,
 all sorts of robbers attack you,
 all sorts of mishaps happen.

Self-remembrance is the key.

Try to remember more and more, because
 whenever you try to remember more and more,
 you become centered,
 you are in yourself,
 your journeying mind falls back to one's own self.

Otherwise you are going somewhere,
 the mind continuously creating new desires, and
 you are following and chasing the mind 
 simultaneously in many directions.

That's why you are split, you are not one,
 and your flame, inside flame, goes on wavering,
 a leaf in a strong wind.

When the inner flame becomes unwavering,
 suddenly you are going through a mutation,
 a transformation, a new being is born.

That being will be of the nature of light.

Right now you are of the nature of darkness,
 you are simply an absence of something
 which is possible.

In fact,
 you are not yet,
 you are not yet born.

You have taken many births and many deaths, but
 you have not yet been born.

Your real birth is still going take place,
 and this will be the work, that
 you transform your inner nature
 from forgetfulness to self-remembering.

Do whatsoever you do.

I don't give you any discipline, and
I don't say to you, "Do this and do that".

My discipline is very easy.
My disciplin is,
 do whatsoever you like, but
 do it with self-remembering,
 remember yourself that
 you are doing it.

Walking,
 remember that you are walking.

You need not verbalize this because
 verbalization will not help,
 that itself will become a distraction.

You need not walk and say inside, "I am walking, I am walking",
 this "I am walking" will be the forgerness,
 then you will not be able to remember.

Simply remember,
 there is no need to verbalize it.

I have to verbalize because
 I am talking to you, but
 when you are walking,
 you simply remenber the phenomenon, the walking,
 wach step should be taken
 with full awareness.

Eating, eat.

I don't say what to eat, and
 what not to eat.

何を食べ何を食べるな
とわたしは言わない

Whatsoever you like, eat, but
 with the self-rememberance
 that you are eating.

食べたいものを食べなさい
ただし、食べている自分を
意識して食べなさい

And soon you will see
 many things have become impossible to do.

そうすれば すぐに
たくさんの事ができなくなった自分
を観るだろう

With self-remembering
 you cannot eat meat, impossible.

自分に気付いていると、
肉を食べることはできない
不可能だ

It is impossible to be so violent
 if you remember.

自分に気付いていると、
そんなに暴力的ではいられない

It is impossible to harm somebody
 when you remember, because
 when you remember yourself,
 suddenly you see that
 the same light, the same flame is burning everywhere,
 within each body, each unit.

自分に気付いていると、
だれかを害することはできない

なぜかというと
自分に気付いていると、突然
それぞれの身体、個々の中に
燃える炎を どこででも 観るようになるから

The more you know your inner nature,
 the more you penetrate the other.

じぶんの内面の本質がわかればわかるほど
ほかの存在を洞察できるようになる

How can you kill for eating ?

食べるために殺すなんてできるかね?

It becomes simply impossible.

そんなことはできなくなるだけのこと

Not that you practice it,
 if you practice it,
 it is false.

それは
習慣ではない
習慣で肉を食べないなら
あなたは、ごまかしている

If you practice not to be a thief
 it is false,
 you will be a thief,
 you will find subtle ways.

習慣でどろぼうをしないなら
あなたは、ごまかしている
ずるがしこい巧妙な方法をみつけて
あなたは、いつか盗むだろう

If you practice nonviolence,
 your nonviolence...
 there will be violence hidden behind it.

非暴力を習慣にしたら
あなたの非暴力・・・の裏には
隠した暴力があるだろう

No, religion cannot be practiced.

いや、意識性を習慣にすることはできない

Morality can be practiced, that's why
 morality creates hypocrisy,
 morality create false faces.

道徳を習慣にすることはできる だから
道徳は偽善を作り出す
道徳は仮面を作り出す

Religion creates the authentic being,
 it cannot be practiced.

意識性は本物の現存を生みだす
習慣にすることはできない

How can you practice the being ?

本質の現存をどうやって習慣にできる?

You simply become more aware
 and things start changing.

ただただ、もっと意識的になれば
ものごとは変わり始める

You simply become more of the nature of light,
 and darkness disappears.

ただただ、もっと光の本然に還ってくれば
闇は消える

The darkness of ages
cannot shroud the glowing sun...

For millions of lives, for ages together,
 you have been in darkness, but
 don't feel depressed and 
 don't feel hopeless, because
 even if you have lived in darkness for millions of lives,
 this very moment 
 you can attain to the light.

Just look,
 a house has remained closed for one hundred years, dark,
 and you go into it
 and you light a light.

Will the darkness say ?
 "I am one hundred years old and this light is just a baby"

Will the darkness say ? "I am not going to disappear.
 You will have to burn light at least for one hundred years, only then..."

No, even a baby flame is enough for very very ancient darkness.

Why ?

In one hundred years the darkness must have become engrained.

But no, darkness cannot become engrained
 because it is not.

It was simply waiting for the light,
 the moment the light comes in,
 the darkness disappears,
 it cannot resist because
 it has no positive existence.

People come to me and they say,
 "You teach that sudden enlightenment is possible.
 Then what will happen of our past lives and our past karmas ?"

Nothing, they are of the nature of darkness.

You may have murdered,
you may have been a thief, a robber,
you may have been a Hitler, a Genghis Khan, or somebody, the worst possible,
 but that doesn't make any difference.

Once you remember yourself,
 the light is there,
 the whole past disappears immediately,
 not for a single moment can it stay there.

You murdered, but
 you cannot become a murderer,
 you murdered because
 you were not aware of yourself,
 you were not aware what you are doing.

jesus is reported to have said on the cross,
 "Father, forgive these people because they know not what they are doing".

He was saying simply,
 "These people are not of the nature of light,
 they don't remember themselves.
 they are doing in complete forgetfulness,
 in darkness they are moving and stumbling.
 Forgive them, they are not responsible for whatsoever they are doing".

How can a person be responsible
 who does not remember himself ?

If a drunkard kills somebody,
 even the court forgives him
 if it can be proved that
 he acted when he was completely unconscious.

Why ?

Because how can you make a person responsible ?

You can make him responsible for drinking, but
 you cannot make him responsible for murder,
 if a madman kills somebody,
 he has to be forgiven
 because he is not himself.

Responsibility means remembering.

Whatsoever you have done, I tell you,
 don't be worried by it.

It has happened to you because
 you were not aware.

Alight your inner flame,
 find it, seek it, it is there, and
 suddenly the whole past disappears,
 as if it all happened in a dream.

In fact,
 it has happened in a dream,
 because you were not conscious.

All karmas have happened in a dream,
 they are made of the same stuff
 as dreams are made.

You need not wait for your karmas to be fulfilled,
 then you will have to wait for eternity.

And even then
 you will not be out of the wheel because
 you cannot simply wait for eternity,
 you will be doing many things meanwhile, then
 the vicious cicle cannot be completed ever.

You will move on and on and on, and
 you will go on doing things, and
 new things will make you entangled in more further things,
 then where will the end be ?

No, there is no need.

You simply become aware
 and suddenly all karmas drop.

In a single moment of intence awareness,
 the whole past disappears,
 becomes rubbish.

This is one of the most fundamental things
 the East has discovered.

Christians cannot understand it,
 they go on thinking of judgment,
 and the last day of judgment, that
 everybody has to be judged by his acts.

Then Christ is wrong when he says,
 "Forgive these people because they know not what they are doing".

Jews cannot understand it,
 Mohammedans cannot understand it.

Hindus are really one of the most daring races,
 they have penetrated to the very core of the problem,
 the problem is not action,
 the problem is being.

Once you realize your inner being and the light,
 you are no more of this world,
 whatsoever happened in the past
 happened in a dream.

That't why Hindus say
 this whole world is a dream,
 only you are not a dream,
 only the dreamer is not the dream, otherwise,
 everything is a dream.

Look at the beauty of this truth,
 only a dreamer is not a dream, because
 the dreamer cannot be a dream, otherwise
 the dream cannot exist.

この真実の美しさを観よ
夢ではなく
夢みるひとだけが実在する
夢みるひとは
夢ではありえないし、さもなければ
夢じたいがありえなくなる

At least somebody, the dreamer,
 has to be real phenomenon.

少なくとも誰か、夢みるひと
は実在でなれればならない

In the day you are awake,
 you do many things,
 you go to the shop,
 you go to thr market,
 you work in a farm, or in a factory,
 and you do millions of things.

目がさめているとき
多くのことを行い、店へ行き、街へ行き、農場か工場で働き、
そして数え切れない多くのことを行なう

By the night when you are asleep,
 you forget everything about it,
 it disappears,
 a new world starts, the world of the dream.

よる眠っているとき
それらのこと全てを忘れ
それらのことは消え
新しい世界が始まる
夢の世界

And now scientists say that
 the same time has to be given to dream
 as you give to awakening.

The same waking hours have to be given to dreaming.

そしていま科学者たちは
起きているときと同じ時間を
夢に費やす必要があると言っている

In sixty years' time, if twenty years
 have been devoted to work in the working state,
 the same time, exactly the same time,
 has to be devoted to dreaming.

六十年間のうち
もし二十年間を仕事にささげたら
正確に同じ年数だけ夢にささげる必要がある

So dreaming is not less real,
 it has the same quality.

だから、夢は
現実性が少ないのではなく
同じ質をもっている

In the night you dream,
 you forget about your waking world.

よる夢をみて
起きているときの世界を忘れる

In the deep sleep
 you forger about your waking world,
 your dreaming world.

深い眠りのなかで
起きているときの世界を忘れ
夢の世界をみる

In the morning again
 the waking world comes into existence,
 you forget about your dreaming
 and you sleep.

再び朝には
起きている世界が存在に入って来て
夢については忘れ、
そしてまた眠る

But one thing continuously remains,
 you.

しかし、ひとつだけ引き続き残っているもの、
あなた

Who remembers the dreams ?

夢を覚えているのは
誰だ?

In the morning who says ?
 "I dreamt last night"

朝になって「ゆうべ夢をみた」と言うのは
誰だ?

In the morning who says ?
 "Last night I had a very very deep sleep without any dreams"

朝になって「ゆうべ夢なしでとても深く眠った」と言うのは
誰だ?

Who ?

誰なんだ?



There must be a witness to it
 who stand a side,
 who always stands aside
 and go on looking.

脇に立ち いつも
脇に立ち そして
観続けている
目撃するものが存在しなければならない

Waking comes,
 dreaming comes,
 sleep comes, and
 somebody stands by the side
 and goes on looking.

目ざめが来て
夢が来て
眠りが来て そして
目撃するものが
脇に立ち
観続けている

Only this
 is the real,
 bacause it exists in every state.

この目撃するものだけが実在だ
それは全ての状態に現れるからだ

Other states disapear,
 but it has to remain in every state,
 it is the only permanent thing in you.

他の状態は消えるが、
目撃するものは全ての状態の中でとどまる
あなたのうち只ひとつ永続するもの

Attain to this witness more and more.

もっともっとこの目撃をきわめなさい

Become more and more alert, and
become more and more a witness.

もっともっと注意深くなり、そして
もっともっと目撃するものでありなさい

Rather than being an actor in the world,
 you be a witness, a spectator.

世間の役者でいるよりも、むしろ
目撃するものでありなさい
目撃者

Everything else is a dream,
 only the dreamer is the truth.

ほかのことは全て夢だ
夢観るものだけが実在だ

He has to be true, otherwise
 where will dreams happen ?

夢観るものは実在でなければならない
そうじゃなければ
どこに夢が起こる?

He is the base,
 illusions can happen only because...
 if he is there.

夢観るものが根拠だ
幻が起こり得るのは
夢観るものが実在するからこそ

And once you remember,
 you start laughing.

そして一度それに気付くと
笑いはじめる

What type of life
 existed without remembering ?

気付かないままに
何て人生おくってきたんだ?

You were a drunkard,
 moving from one state to another,
 not knowing why,
 drifting with no direction.

酔っ払って
なぜ流されるかもしらずに
方向もわからず漂流しながら
一つの状態から他の状態へ移っていた


But,

The darkness of ages
cannot shroud the glowing sun,
the long kalpas of samsara...

many many ages,
aeons of this world, kalpas,

ne'er can hide the mind's brilliant light.

It is always there,
it is your very being.

Though words are spoken to explain the void,
the void as such can never be expressed.
Though we say "the mind is bright as light",
it is beyond all words and simbols.

One thing will be helpful to understand.

There are three approaches towards reality.

One is the empirical approach,
 the approach of the scientific mind,
 experiment, experiment with the objective world,
 and unless something is proved by experiment,
 don't accept it.

Then there is another approach, of the logical mind.

He doesn't experiment.
 he simply thinks, argues, find prots and cons,
 and just by mind-effort, reason, he concludes.

And then there is a third approach,
 the metaphorical, the approach of poetry,
 and of religion.

These three approaches are there, three dimensions,
 one reaches towards reality.

Science cannot go beyond the object, because
 the very approach makes a limitation.

Science cannot go beyond the outer, because
 only with the outer experiments are possible.

Philosophy, logic, cannot go beyond the subjective,
 because it is a mind-effort,
 you work it out in your mind.

You cannot dissolve the mind,
 you cannot go beyond it.

Science is objective,
 logic, philosophy, is subjective.

Relogion goes beyond,
 poetry goes beyond,
 it is a golden bridge,
 it bridges the object with the subject.

But then everything becomes a chaos,
 of course very creative, in fact,
 there is no creativity
 if there is no chaos.

But everything becomes indiscriminate,
 divisions disappear.

I would like to say it in this way.

Science is a day approach, in the full moon,
 everythin is clear, distinct, boundaries,
 and you can see the other well.

Logic is a night approach,
 groping in the dark only with the mind,
 without any experimental support, just thinking.

Poetry and religion are twilight approaches, just in the middle.

The day is no more there,
 the brightness of the noon has gone,
 things are not so distinct, clear.

The night has not yet come,
 the darkness has not enveloped all.

Darkness and day meet,
 there is a soft greyness,
 thing indiscriminate,
 everything is everything else.

This is the metaphorical approach.

That's why poetry talks in metaphors, and
 religion is the ultimate poetry,
 religion talks in metaphors.

Remember,
 those metaphors are not to be taken literally,
 otherwise you will miss the point.

When I say, "the inner light", it is the metaphor.

something is indicated, but
 not demarked, not defined,
 something of the nature of light,
 not exactly light,
 it is a metaphor.

And this become a problem because
 religion talks in metaphors,
 it cannot talk otherwise,
 there is no other way.

If I have been to another world and
 talk about those flowers,
 what will I do ?

I will have to be metaphorical.

I will say, "like roses", but
 they are not roses, otherwise
 why say "like roses",
 simply say "roses".

But they are not roses,
 they have a different quality to them.

"Like" means I am trying
 to bridge my understanding of the other world
 with your understanding of this world,
 hense the metaphor.

You know the roses,
 you don't know those flowers of the other world.

あなたは薔薇を知ってる
あなたは他の世界の花を知らない

I know those flowers of the other world and
 I am trying to communicate to you
 something of that world.

私は他の世界の花を知ってる

I say they are like roses.

それは薔薇のようだと私が言う

Don't be angry at me
 when you reach to the other world
 and you don't find roses,
 don't drag me to a court, because
 I never meant literally.

あなたが他の世界へ届いたとき
そこに薔薇が無いからといって
私を怒ったり法廷へ引きずり出したりしないでほしい

私は文字通りの意味で言ったのではないのだから

Just the quality of the rose is indicated,
 it is just a gesture, a finger pointing to
 the moon.

薔薇の質を示しただけのこと
月を指さしただけのこと

But don't catch hold of the finger,
 the finger is irrelevant,
 look at the moon, and
 forget the finger.

でも、その指にしがみついてはならない
その指は関係ない
月を観なさい

そしてその指のことは
忘れなさい

That is the meaning of the metaphor,
 don't cling to the metaphor.

それがたとえ話の意味だ
たとえ話にしがみついてはいけない

Many people are in deep murky waters
 because of this, they cling on the metaphor.

このために
多くの人々が薄暗い水中の深みにいる
彼らはたとえ話にしがみつく

I talk about inner light,
 immediately, after a few days,
 people start coming to me, they say,
 "I have seen the inner light" !

私が内なる光について話す
二、三日するとさっそく
人々が私のもとへ来て言う!
「内なる光を見ました」

They have found the roses in the other world...
 they don't exist there.

彼らは他の世界で薔薇を見つけた・・・
その世界に薔薇は無いのに

Because of this metaphorical language,
 many people simply become imaginative.

このたとえ話言葉のために
多くの人々は単なる夢想家になった

P.D.Ouspensky had coined a word,
 he used to call it "imaginazione".

Whenever somebody came and
 he started talking about inner experiences,
 "The kundalini has arisen,
 I have seen a light in the head, chakras are opening",
 he would stop him immediately and say,
 "imaginazione".

So people would ask, "What is this 'imaginazione' ?".

He would say, "The disease of imagination", and
 he would simply drop the matter.

Immediately he would say,
 "Stop! You have fallen a victim".

Religion talks in metaphore, because
 there is no other way to talk, because
 religion talks of the other world, of the beyond.

It tries to find similes in the world.

It uses words which are irrelevant, but
 somehow those irrelevant words are the only available words,
 you have to use them.

Poetry you can understand easily,
 religion is difficult, because
 with poetry you already know
 it is imagination
 so there is no trouble.

Science you can understand easily because
 you know it is no imagination,
 it is an empirical fact.

Poetry you can understand easily,
 you know it is poetry, a mere poetry, finished,
 it is imagination.

Good ! Beautiful !

You can enjoy it, it is not a truth.

What will you do with religion ?
 and religion is the ultimate poetry.

And it is not imagination.

And I tell you,
 it is empirical,
 as empirical as science, but
 it cannot use scientific terms,
 they are too objective.

It cannot use philosophical terms,
 they are too subjective.

It has to use something which is neither,
it has to use something which bridges both,
it uses poetry.

All religion is ultimate poetry, essencial poetry.

You cannot find a greater poet than Buddha.

Of course, he never tried writting a single poem.

I am here with you.

I am a poet.

I am not composed a single poem, not even a haiku,
 but continuously I am talking in metaphors.

Continuously I am trying to bridge the gap
 that is created by science and philosophy.

I am trying to give you the feeling of the whole,
 undivided.

Science is half, philosophy is half,
 what to do ?

How to give you the feeling of the whole ?

If you move deep into philosophy,
 you will come to what
 Shankara came to.

He said,
 "The world is illusory, it doesn't exist,
 only consciousness exists".

This is too one-sided.

If you move with scientist
 you will come to what
 Marx come to.

Marx and Shankara are the polar opposites.

Marx says,
 "There is no consciousness, only the world exists".

And I know both are true and both are wrong.

Both are true because they are saying the half truth, and
noth are wrong because they are denving the other half.

And if I had to talk about the whole,
 how to do it ?

Poetry is the only way,
metaphor is the only way out.

Remember this,

Though words are spoken to explain the void,
the void as such can never be expressed.

That's why sages go on insisting,
 "Whatsoever we are saying, we cannot say.
 It is inexpressible, and still we are trying to express it".

They always emphasize the fact, because
 the possibility exists that
 you may take them literally.

The void is a void in the sense that
 nothing of you will be left there, but
 the void is not a void in another sense, because
 the whole will descend in it,
 the void is going to be the most perfect, fulfilled phenomenon.

So what to do ?

If you say, "void",
 suddenly the mind thinks
 there is nothing,
 then why bother ?

And if you say
 it is not a void,
 it is the most perfect being,
 the mind goes on an "ambition trip",
 how to become the most perfect being.

Then the ego enters in it.

To drop the ego
 the word "void" is emphasized.

But to make you alert,
 the void is not really a void,
 it is filled with the whole.

When you are not,
 the whole existence comes into you.

When the drop disappears,
 it becomes the ocean.

Though we say "the mind is bright as light",
it is beyond all words and simbols.

Don't be deceived by the metaphor,
 don't start imagining a light inside.

たとえ話にだまされてはいけない

It is very easy, "imaginazione".

夢想病にかかるのは簡単だ

You can close the eyes and imagine a light,
 you are such a dreamer,
 you can dream so many things,
  why not light ?

夢想家のあなたは
そんなに多くの事を夢見ることができるのだから
目を閉じて光を想像すれば
光を夢見ることだってできるだろう?

Mind has a faculty to create anything that you want,
 just a little persistence is needed.

マインドは望むものなら何でもつくる機能をもっている
少しの固執が必要なだけだ

You can create beautiful woman in the mind,
 why not light ?

マインドのなかで美しい女性をつくる事もできるんだから
光をつくる事だってできるだろう?

What is wrong in light ?

You can create so many women in your mind,
 that any woman in real life  will be unsatisfactory 
 because she will never come up to the standard.

マインドでそんなに多くの女性をつくる事ができるから
現実の生活ではどんな女性にも満足できない
なぜなら現実の女性は決してマインドでつくった女性の水準に及ばないからだ

You can create a whole world of experiences inside.

内側に世界全体の体験をつくる事もできる

Even sense has its own imaginative center behind it.

感覚器官でさえその奥に夢想的中枢をもっている

In hypnosis it happens,
 the imagination starts working with absolute functioning,
 and reason drops completely because
 reason goes into sleep in hypnosis.

催眠で起こること
想像力が究極まで機能して働き始め
判断力が、催眠の眠りに落ちるために、完全に無くなる

Hypnosis is nothing but a sleep of reason, the doubter,
 then the imagination function perfectly.

催眠とは、判断力・疑う機能の眠りに過ぎない
そうなると想像力が完璧に機能する

Then there is no brake on it, only an accelerator,
 you go on and on, no brake is there.

そうなると
ブレーキ無しのアクセルだけで進み続ける

In hypnosis anything can be imagined,
 you give an onion to a person
 who is lying hypnotized and say,
 "It is a beautiful apple, very delicious",
 and he will eat the onion and will say,
 "It is really beautiful.
 I have never tasted such a delicious apple before".

催眠の中では何でも想像できる
催眠状態で横になっている人に玉葱を渡して
「それはとても美しい林檎でとってもおいしい」と言う
すると彼は玉葱を食べて
「ほんとに美しい。こんなにおいしい林檎を今まで食べたことない」と言う

You give him an apple and say, "This is an onion",
 and his eyes will start dropping tears and he will say,
 "Very very strong", and he is eating apple.

彼に林檎を渡して「これは玉葱だ」と言う
すると彼の目から涙がこぼれ始めて
「とってもとっても強烈だ」と言う

What is happening ?

何が起こってるのだろう?

The doubter is not there,
 it is a hypnosis,
 the doubter has gone to sleep.

疑う機能が無い
それが催眠だ
疑う機能が眠ってる

Now imagination fanctions,
 there is no check on it,
 that is the problem of religion also.

いまや想像力が機能して
チェックする機能が無い
これは宗教の問題でもある

Relogion needs trust.

宗教は信頼が必要だ

Trust means,
 the doubting faculty of the mind goes to sleep.

信頼とはマインドの疑う機能が眠ることだ

It is like hypnosis.

それは催眠みたいだ

So when people say to you,
 "This man, Osho, has hypnotized you",
 they are right in a way.

だから人々があなたに
「この和尚という男はあなたを催眠にかけた」と言うとき
ある意味では正しい

If you trust me
 it is like hypnosis,
 full awake,
 you have dropped your reason,
 now imagination fanctions with a total capacity,
 now you are in a dangerous situation.

あなたが私を信頼したら
それは催眠状態のようで
めいっぱい気付いていて
自分の判断力を落として
今や想像力が許容量いっぱいまで働き
今やあなたは危険な状況にいる

If you allow imagination,
 you can imagine all sorts of things,
 kundalini is arising, chakras opening,
 any sorts of things you can imagine,
 and they will all happen to you.

あなたが想像力をゆるせば
あらゆる類の事を想像でき
クンダリーニが昇ったり
チャクラが開いたり
どんな事でも想像でき
それらはあなたに起こる

And they are beautiful,
 but not true.

そしてそれらは美しい
しかし真実ではない

So when you trust a person,
 in the very trusting
 you have to be aware of imagination.

だから人を信頼するとき
まさにその信頼の中で
想像に気付いている必要がある

Trust,
 but don't become a victim of imagination.

信頼しなさい
だが想像の犠牲になってはいけない

Whatsoever is being said here
 is metapholical.

ここで何が言われるにしろ
それはたとえ話だ

And remember always, that
 all experiences are imagination,
 all experiences, I say, unconditionally.

そして常に覚えておきなさい
全ての経験は幻想だ
全ての経験は無条件に幻想だ

Only the experiencer is the truth.

経験するものだけが実在だ

So whatsoever you experience,
 don't pay much attention to it, and
 don't start bragging about it.

だから何を経験するとしても
あまり注意を払わないし
経験についてしゃべり始めない

Just remember that
 all that is experienced is illusory,
 only the one who experiences is true.

ただ覚えておきなさい
経験することは全て幻で
経験するものだけが実在だ

Pay attention to the witness,
 forcus on the witness
 and not on the experiences.

目撃するものに注意を向けなさい
目撃するものに焦点を合せなさい
経験ではない

Howsoever beautiful,
 all experiences are dreamlike
 and one has to go beyond all of them.

どんなに美しいとしても
全ての経験は夢のようなもので
人は経験すべてを越えて行く必要がある

So, religion is poetic,
 one has to talk metaphorically.

だから宗教は詩的で
人はたとえ話にして話す必要がある

The disciple is in deep trust,
 he can fall a victim easily of imagination,
 one has to be very very alert.

弟子は深い信頼の中にいて
たやすく夢想の犠牲になりえる
実に実に注意深くなければならない

Trust,
 listen to the metaphors,
 but remember
 they are metaphors.

信頼しなさい
たとえ話に耳を傾けなさい
でもそれらはたとえ話だと
覚えておきなさい

Trust,
 many things will start happening,
 but remember
 all is imagination
 except you.

信頼しなさい
多くの事が起こり始める
でもあなた以外は全て夢想だ
と覚えておきなさい

And you have to come to a point
 where there is no experience,
 only the experiencer sits in his abode silently,
 no experience anywhere,
 no object,
 no light,
 no flowers flowering,
 no,
 nothing.

そして
経験が無い状態にまで到らなければならない
経験するものだけが居るべき位置に静かに座っている
経験はどこにも無い
対象は無い
光は無い
開花する花は無い
いいや
何も無い

Somebody asked Lin Chi,
 he was sitting in his monastery
, a small monastery on a hilltop.

誰かが、丘の上の小さな僧院に座っているリンチーに聞いた


He was sitting under a tree, near a rock,
 and somebodey asked, "What happens when one has attained ?"

彼は岩の近くの樹の下に座っていて誰かが聞いた
「人が達成したとき何が起こるんですか?」

And Lin Chi said,
"I sit alone here, clouds pass, and
 I watch, and seasons come, and
 I watch, and visitors come sometimes and
 I watch, and
 I sit alone here".

するとリンチ―は言った

独り坐る 雲が通り過ぎて
観る そして色んな季節が来て
観る そして訪問者たちが来て
観る そして ここに
独り坐る

Just finally the witness,
 the consciousness,
 remains watching everything.

まさに最終的には
目撃 意識 
が全てを観続けている

All experiences disappear,
 only the very background of all experoiencing
 remains.

すべての経験は消え
すべての経験の
まさに背景だけが残る

You remain,
 everything is lost.

あなたは残り
全ては失われる

Remember this,
 because with me
 you trust
 and I talk metaphors,
 and then imagination is possible.

これを覚えておきなさい
なぜなら私と共にあると
あなたは信頼し
私はたとえ話を話し
それから夢想が可能になるからだ

"Imaginazione",
 be aware of that disease.

「想像中毒症」この病気に気を付けなさい

Though we say "the mind is bright as light",
it is beyond all words and simbols.

Although the mind is void in essence,
all things it embraces and contains.

These assertions look contradictory,
 you say the mind is void, and the next moment
 you say it contains all and everything.

これらの主張は矛盾しているようにみえる
マインドは空っぽだと言って次の瞬間には
マインドは全てを含むと言う

Why these contradictions ?

これらの矛盾はなぜか?

It is just the nature of the whole religious experience.

それは宗教的体験全体の性質にすぎない

Metaphors have to be used, and immediately
 you have to be alerted
 not to become a victim of the metaphors.

たとえ話は使われなければならない
そしてあなたはたとえ話にだまされないよう
即座に注意深くならなければいけない


It is void in essence, but
 it contains all things.

それは本質的に空っぽだが全てを含む

When you become totally empty,
 only then will you be fulfilled.

全面的に空っぽになるときにのみ
満たされる

When you are no more,
 only then for the first time will you be.

あなたが居ないときにのみ初めて
あなたは実在する

Says Jesus,
 "If you lose yourself, you will attain.
 If you cling to yourself, you will lose.
 If you die, you will reborn.
 If you can efface yourself completely,
 you will become eternal,
 you will become the very eternity".

イエス曰く

自己を失えば得る
自己にしがみつけば失う
自己が死ねば再誕する
自己を完全に滅却すれば
不滅になる
まさに無限になる

These are all metaphors, but
 if you trust,
 if you love,
 if you allow your heart to be open towards me,
 then you will be able to understand.

これらは皆たとえ話だが
信頼すれば
愛すれば
私にハートを開くことをゆるせば
理解できるだろう

That understanding passeth all understanding.



It is not intellectual,
it is heart-to-heart.

それは知的な理解ではない
それはハートからハートへの伝達

It is an energy jump from one heart to another.

ハートからハートへのエネルギーのジャンプ

I am here and
I am trying to talk to you,
 but that is secondary.

私はここに居て
あなたに話しかけようとしている
しかしそれは二次的なこと

The basic things is
 if you are open
 I can pour myself into you.

根本的なことは
あなたがオープンなら
私自身をあなたに注ぎ込むことができること

If my talking to you
 can help only this much, that
 you become more and more open,
 it has done its work.

あなたがもっともっとオープンになる助けになれば
あなたに話しかけることは
役に立ったということだ

I am not trying to say something to you,
I am just trying to make you more open,
 that is enough.

私は何かを話そうとしているのではなく
あなたがもっとオープンになれるようにしているだけで
それで充分だ

Then I can pour myself into you...
 and unless you taste me,
 you will not be able to understand
 what I am saying.

そうすれば私自身をあなたに注ぎ込むことができる・・・
そして私を味わうことなしには
私の言っていることを理解できないだろう



















































































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