Wednesday, November 29, 2006

Mystique of Enlightenment

I am not out to liberate anybody. You have to liberate yourself, and you are unable to do that. What I have to say will not do it. I am only interested in describing this state, in clearing away the occultation and mystification in which those people in the 'holy business' have shrouded the whole thing. Maybe I can convince you not to waste a lot of time and energy, looking for a state which does not exist except in your imagination.
Get this straight, this is your state I am describing, your natural state, not my state or the state of a God-realized man or a mutant or any such thing. This is your natural state, but what prevents what is there from expressing itself in its own way is your reaching out for something, trying to be something other than what you are.
You can never understand this; you can only experience this in terms of your past experience. This is outside the realm of experience. The natural state is acausal: it just happens. No communication is possible, and none necessary. The only thing that is real to you is the way you are functioning; it is an act of futility to relate my description to the way you are functioning. When you stop all this comparison, what is there is your natural state. Then you will not listen to anybody.
There is no teaching of mine, and never shall be one. "Teaching" is not the word for it. A teaching implies a method or a system, a technique or a new way of thinking to be applied in order to bring about a transformation in your way of life. What I am saying is outside the field of teachability; it is simply a description of the way I am functioning. It is just a description of the natural state of man -- this is the way you, stripped of the machinations of thought, are also functioning.
The natural state is not the state of a self-realized God-realized man, it is not a thing to be achieved or attained, it is not a thing to be willed into existence; it is there -- it is the living state. This state is just the functional activity of life. By 'life' I do not mean something abstract; it is the life of the senses, functioning naturally without the interference of thought. Thought is an interloper, which thrusts itself into the affairs of the senses. It has a profit motive: thought directs the activity of the senses to get something out of them, and uses them to give continuity to itself.
Your natural state has no relationship whatsoever with the religious states of bliss, beatitude and ecstasy; they lie within the field of experience. Those who have led man on his search for religiousness throughout the centuries have perhaps experienced those religious states. So can you. They are thought-induced states of being, and as they come, so do they go. Krishna Consciousness, Buddha Consciousness, Christ Consciousness, or what have you, are all trips in the wrong direction: they are all within the field of time. The timeless can never be experienced, can never be grasped, contained, much less given expression to, by any man. That beaten track will lead you nowhere. There is no oasis situated yonder; you are stuck with the mirage.
This state is a physical condition of your being. It is not some kind of psychological mutation. It is not a state of mind into which you can fall one day, and out of it the next day. You can't imagine the extent to which, as you are now, thought pervades and interferes with the functioning of every cell in your body. Coming into your natural state will blast every cell, every gland, every nerve. It is a chemical change. An alchemy of some sort takes place. But this state has nothing to do with the experiences of chemical drugs such as LSD. Those are experiences; this is not.
Does such a thing as enlightenment exist? To me what does exist is a purely physical process; there is nothing mystical or spiritual about it. If I close the eyes, some light penetrates through the eyelids. If I cover the eyelids, there is still light inside. There seems to be some kind of a hole in the forehead, which doesn't show, but through which something penetrates. In India that light is golden; in Europe it is blue. There is also some kind of light penetration through the back of the neck. It's as if there is a hole running through between those spots in front and back of the skull. There is nothing inside but this light. If you cover those points, there is complete, total darkness. This light doesn't do anything or help the body to function in any way; it's just there.
This state is a state of not knowing; you really don't know what you are looking at. I may look at the clock on the wall for half an hour -- still I do not read the time. I don't know it is a clock. All there is inside is wonderment: "What is this that I am looking at?" Not that the question actually phrases itself like that in words: the whole of my being is like a single, big question mark. It is a state of wonder, of wondering, because I just do not know what I am looking at. The knowledge about it -- all that I have learned -- is held in the background unless there is a demand. It is in the 'declutched state'. If you ask the time, I will say "It's a quarter past three" or whatever -- it comes quickly like an arrow -- then I am back in the state of not knowing, of wonder.
You can never understand the tremendous peace that is always there within you, that is your natural state. Your trying to create a peaceful state of mind is in fact creating disturbance within you. You can only talk of peace, create a state of mind and say to yourself that you are very peaceful -- but that is not peace; that is violence. So there is no use in practicing peace, there is no reason to practice silence. Real silence is explosive; it is not the dead state of mind that spiritual seekers think. "Oh, I am at peace with myself! There is silence, a tremendous silence! I experience silence!" -- that doesn't mean anything at all. This is volcanic in its nature: it's bubbling all the time -- the energy, the life -- that is its quality. You may ask how I know. I don't know. Life is aware of itself, if we can put it that way -- it is conscious of itself.
When I talk of 'feeling', I do not mean the same thing that you do. Actually, feeling is a physical response, a thud in the thymus. The thymus, one of the endocrine glands, is located under the breast bone. The doctors tell us that it is active through childhood until puberty and then becomes dormant. When you come into your natural state, this gland is re-activated. Sensations are felt there; you don't translate them as 'good' or 'bad'; they are just a thud. If there is a movement outside of you -- a clock pendulum swinging, or a bird flying across your field of vision -- that movement is also felt in the thymus. The whole of your being is that movement or vibrates with that sound; there is no separation. This does not mean that you identify yourself with that bird or whatever -- "I am that flying bird." There is no 'you' there, nor is there any object. What causes that sensation, you don't know. You do not even know that it is a sensation.
'Affection' (this is not my interpretation of the word) means that you are affected by everything, not that some emotion flows from you towards something. The natural state is a state of great sensitivity -- but this is a physical sensitivity of the senses, not some kind of emotional compassion or tenderness for others. There is compassion only in the sense that there are no 'others' for me, and so there is no separation.
Is there in you an entity which you call the 'I' or the 'mind' or the 'self'? Is there a co- ordinator who is co-ordinating what you are looking at with what you are listening to, what you are smelling with what you are tasting, and so on? Or is there anything which links together the various sensations originating from a single sense -- the flow of impulses from the eyes, for example? Actually, there is always a gap between any two sensations. The co-ordinator bridges that gap: he establishes himself as an illusion of continuity.
In the natural state there is no entity who is co-ordinating the messages from the different senses. Each sense is functioning independently in its own way. When there is a demand from outside which makes it necessary to co-ordinate one or two or all of the senses and come up with a response, still there is no co-ordinator, but there is a temporary state of co- ordination. There is no continuity; when the demand has been met, again there is only the unco-ordinated, disconnected, disjointed functioning of the senses. This is always the case. Once the continuity is blown apart -- not that it was ever there; but the illusory continuity -- it's finished once and for all.
Can this make any sense to you? It cannot. All that you know lies within the framework of your experience, which is of thought. This state is not an experience. I am only trying to give you a 'feel' of it, which is, unfortunately, misleading.
When there is no co-ordinator, there is no linking of sensations, there is no translating of sensations; they stay pure and simple sensations. I do not even know that they are sensations. I may look at you as you are talking. The eyes will focus on your mouth because that is what is moving, and the ears will receive the sound vibrations. There is nothing inside which links up the two and says that it is you talking. I may be looking at a spring bubbling out of the earth and hear the water, but there is nothing to say that the noise being heard is the sound of water, or that that sound is in any way connected with what I am seeing. I may be looking at my foot, but nothing says that this is my foot. When I am walking, I see my feet moving -- it is such a funny thing: "What is that which is moving?"
What functions is a primordial consciousness, untouched by thought.
The eyes are like a very sensitive camera. The physiologists say that light reflected off objects strikes the retina of the eye and the sensation goes through the optic nerve to the brain. The faculty of sight, of seeing, is simply a physical phenomenon. It makes no difference to the eyes whether they are focused on a snow-capped mountain or on a garbage can: they produce sensations in exactly the same way. the eyes look on everyone and everything without discrimination.
You have a feeling that there is a 'cameraman' who is directing the eyes. But left to themselves -- when there is no 'cameraman' -- the eyes do not linger, but are moving all the time. They are drawn by the things outside. Movement attracts them, or brightness or a color which stands out from whatever is around it. There is no 'I' looking; mountains, flowers, trees, cows, all look at me. The consciousness is like a mirror, reflecting whatever is there outside. The depth, the distance, the color, everything is there, but there is nobody who is translating these things. Unless there is a demand for knowledge about what I am looking at, there is no separation, no distance from what is there. It may not actually be possible to count the hairs on the head of someone sitting across the room, but there is a kind of clarity which seems as if I could.
The eyes do not blink, except when there is sudden danger -- this is something very natural because the things outside are demanding attention all the time. Then, when the eyes are tired, a built-in mechanism in the body cuts them out -- they may be open, but they are blurred. But if the eyes stay open all the time, if the reflex action of blinking is not operating, they become dry and you will go blind; so there are some glands beyond the outer corners of the eyes, which are not activated in your case, which act as a watering mechanism. Tears flow all the time from the outer corners. Ignorant people have described them as 'tears of joy' or 'tears of bliss'. There is nothing divine about them. By practicing not blinking, one will not arrive in this state; one will only strain the eyes. And there are neurotics in mental hospitals whose eyes do not blink for one reason or another -- for them it is a pathological condition. But once you are in your natural state, by some luck or some strange chance, all this happens in its own way.
Does beauty lie in the eye of the beholder? Does it lie in the object? Where does it lie? Beauty is thought-induced. I do not stop and write poems about the mountain in front of me. What happens is that I am walking and suddenly see something different because the light has changed. I have nothing to do with it. It is not that something new is seen, or that there is a total attention; there has been a sudden change in the light itself. There is no recognition of that as beauty. Clarity is there, which probably wasn't there before the light changed. Then this consciousness suddenly expands to the size of the object in front of the body, and the lungs take a deep breath. This is the pranayama (breath control); not what you are doing, sitting in a corner and inhaling through one nostril and exhaling through the other; this pranayama is going on all the time. So, there is consciousness of a sudden change in the breathing, and then it moves on to something else, the mooing of a cow or the howling of a jackal. It is always moving; it does not linger on something which thought has decided is beautiful. There is no one directing.
Do you listen to anybody? You do not; you listen only to yourself. When you leave the sense of hearing alone, all that is there is the vibration of the sound -- the words repeat themselves inside of you, as in an echo chamber. This sense is functioning in just the same way with you, except that you think the words you are hearing come from outside of you. Get this straight: You can never hear one word from anyone else, no matter how intimately you think you are in relationship with that person; you hear only your own translations, always. They are all your words you are hearing. All that the other person's words can possibly be to you is a noise, a vibration picked up by the ear-drum and transferred to the nerves which run to the brain. You are translating those vibrations all the time, trying to understand, because you want to get something out of what you are hearing. That is all right for a relationship with someone on the level of "Here is some money; give me a half kilo of carrots" -- but that is the limit of your relationship, of your communication, with anybody.

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