WHAT IS THE THE INTRODUCTION & INTERPRETATION OF 26th & 27th TECHNIQUE OF MEDITATION IN V

THE INTRODUCTION OF 26th,27th TECHNIQUE OF MEDITATION ;-

26. ''When some desire comes, consider it. then, suddenly, quit it''.

27. ''Roam about until exhausted and then, dropping to the ground, in this dropping be whole''.

09 FACTS;-

1-Life has two balances: one is of being and the other of doing. Your being is your nature. It is with you always; you have not to do anything to get it. It is already the case, you are it. It is not that you possess it, not even that a distance exists between you and it ..you are it. You are your being.

2-Doing is an achievement. Whatsoever you do is not already the case. If you do it, it will happen; if you do not do it, it will not happen. All that is not already the case is not your being.

To exist, to survive, you have to do much. And then, by and by, your activity becomes a barrier to knowing your being.

3-Your activity is your circumference ...you live on it, you cannot live without it. But it is only the circumference; it is not you, it is not the center. Whatsoever you have is the achievement of your doing; having is the result of doing. But the center is surrounded, engulfed by your doing and your having.

4-The first thing to note before we proceed into these techniques is that whatsoever you have is not your being, and whatsoever you do or can do is not your being. Your being precedes all doing. Your being precedes all your possessions, all your having. But the mind is constantly involved in doing and having. Beyond mind or below mind exists your being.

5-How to penetrate into that center is what religions have been seeking. This is what has always been the search of all those who are interested in knowing the basic reality of human existence, the ultimate core, the substance of your being. Unless you understand this division between the circumference and the center, you will not be able to understand these sutras .

6-So note the distinction. Whatsoever you have ..money, knowledge, prestige, whatsoever you have ..it is not you. You have them, they are your possessions; you are different from them. Secondly, whatsoever you do is not your being. You may do it or you may not do it. For example, you laugh, but you may laugh or you may not laugh. You run, but you may run or you may not run. But you are and there is no choice. You cannot choose your being. You are already there.

7-Action is a choice. You may choose, you may not choose. You may do “this,” you may not do “this.” You may become a saint or you may become a thief, but your sainthood and your thiefhood are both doings. You can choose, you can change. A saint can become a thief and a thief can become a saint. But that is not your being: your being precedes your sainthood, your thiefhood.

8-Whenever you have to do something, you have to be there already; otherwise you cannot do it. Who runs? Who laughs? Who steals? Who becomes a saint? The being must precede all activity. The activity can be chosen, but being cannot be chosen. The being is the chooser, not the chosen, and you cannot choose the chooser ..he is already there. You cannot do anything about him. Remember this: having, doing, are with you just as a circumference is with the center, but you are the center.

9-This center is the self, or you may call it the ATMAN or whatsoever name you like. This center is your innermost point. How to reach it? And unless one reaches it, knows it, unless one realizes it, one cannot reach to a blissful state which is eternal, one cannot know the deathless, one cannot know the divine. Unless one realizes this center, one will remain in misery, anguish and suffering. The circumference is the hell. These techniques are the means to enter into this center.

THE EXPLANATION OF 26th TECHNIQUE OF

MEDITATION ;-

33 FACTS;-

1-LORD SHIVA REPLIES;-

1- "When some desire comes, consider it. then, suddenly, quit it."

2-This is a different dimension of the same technique. WHEN SOME DESIRE COMES, CONSIDER IT. THEN, SUDDENLY, QUIT IT. You feel a desire for love, a desire for food, anything. You feel a desire: consider it. When the sutra says consider it, it means do not think for or against it, just consider the desire, what it is.

3-When a desire comes to the mind & you say, “This is good or bad.” Then this is not consideration. You have been taught that this is bad, so you are not considering this desire, you are consulting the scriptures, you are consulting the past — the past teachers, the RISHIS ..sages. You are not considering the desire itself, you are considering something else.

4-You are considering many things; your conditioning, your upbringing, your education, your culture, your civilization, your religion ..but not the desire.

5-When a simple desire comes; do not bring in the mind, the past, the education, the conditioning; do not bring in values. Just consider this desire ..what it is. If your mind could be washed completely of all that has been given to you by the society, of all that your parents have given to you ..the education, the culture ...if your total mind could be washed out, the desire will arise. It will arise, because desires are not given to you by the society ;it is biologically built in; it is in you from past lives.

6-For example, if a child is born and no language is taught, the child will not learn any language. He will remain without language. A language is a social phenomenon; it has to be taught. But when the right moment comes, the child will have desires. That is not a social phenomenon, it is biologically built in..

7-The desire will be there whether you are taught this way or that way, for or against — because both are

teachings.Do not consider your desire according to some teaching. Just consider the desire in its purity, as it is ..a fact. Do not interpret it.

8-Consideration here means not interpreting, but just looking at the fact as it is. The desire is there: look at it directly, immediately. Do not bring in your thoughts or ideas, because no thought is yours and no idea is yours. Everything has been given to you, every idea is a borrowed thing. No thought is original ..no thought can be original. Do not bring in thinking, just look at the desire, at what it is, as if you do not know anything about it. Face it! Encounter it! That is what is meant by CONSIDER IT.

9-WHEN SOME DESIRE COMES, CONSIDER IT. Just look at the fact ...at what it is. Unfortunately, it is one of the most difficult things to do. Compared to this, reaching to the moon is not so difficult or reaching to the peak of Everest is not so difficult. It is highly complicated .. reaching to the moon is highly complicated, infinitely complicated, a very complex phenomenon.

10-But compared to living with a fact of the inner mind it is nothing, because the mind is so subtly involved in everything you do. It is always there. Look at the word…

The very word gives you a certain interpretation. Mind is so interpretive that if somebody says “Lemon juice,” your saliva starts flowing. You have interpreted the words.

11-In the words `lemon juice’ there is nothing like lemon, but your saliva starts flowing. If wait for a few moments, you will become uneasy because you will have to swallow. The mind has interpreted; it has come in. Even with words you cannot remain aloof, without interpreting. It will be very difficult, when a desire arises, to remain aloof, to remain just a dispassionate observer, calm and quiet, looking at the fact, not interpreting it.

12-Do not interpret, interpretation is not consideration. Consideration means consider THIS fact ..absolutely this fact. Remain with this fact.You have the desire, a fresh

desire,with you. Consider it, look at it, be attentive to it. THEN, SUDDENLY, QUIT IT.

13-There are two parts to this technique. First, remain with the fact ...aware, attentive of what is happening. When you feel a desire;Feel it, consider it. Do not exercise any judgement, just move into the fact of desire. Do not say it is good or bad...

14-If you have said that, the consideration has stopped, you have closed the door. Now your face is not toward the desire ...your back is. You have moved away from it. You have missed a moment in which you could have gone deep down into your biological layer of being. You are clinging to the social layer, which is the uppermost.

15-Just consider the fact and move within, and feel what is happening to you. What happened to particular rishis, to Mohammed and Mahavir, is irrelevant. What is happening to you this very moment? This alive moment, what is happening to you?

Consider it, observe it. And then the second part… this is really beautiful. Lord Shiva says, THEN, SUDDENLY, QUIT IT.

16-SUDDENLY ... remember. Do not say, “This is bad, so I am going to leave it. I am not going to move with this idea, this desire. This is bad, this is sin, so I will stop it, I will suppress it.” Then a suppression will happen, but not a meditative state of mind. And suppression is really creating by your own hands a deceived being and mind.

17-Suppression is psychological. You are disturbing the whole mechanism and suppressing energies which are going to burst out any day. The energy is there, you have simply suppressed it. It has not moved out, it has not moved in, you have simply suppressed it. It has simply moved sideways. It will wait and it will become perverted, and perverted energy is the basic problem with human.

18-Psychological diseases are by-products of perverted energy. Then it will take such shapes, such forms, which are not even imaginable, and in those forms it will try again to be expressed. And when it is expressed in a perverted form, it leads you into a very, very deep anguish, because there is no satisfaction in any perverted form. And you cannot remain perverted, you have to express it.

18-Suppression creates perversion. This sutra is not concerned with suppression. This sutra is not saying to control, this sutra is not saying to suppress. The sutra says, SUDDENLY, QUIT IT.

19-What to do? The desire is there; you have considered. If you have considered it, it will not be difficult; the second part will be easy. If you have not considered it, look at your mind. Your mind will be thinking; First consider, do not create any liking or disliking. Just consider, and then the second part becomes easy ...you can quit the desire.

20-How to quit it? When you have considered a thing totally, it is very easy; it is as easy as dropping this paper from your hand. QUIT IT… What will happen? A desire is there. You have not suppressed it and it is moving out, it is coming up; it has stirred your whole being. Really, when you consider a desire without interpretation your whole being will become a desire.and if you are not against it or for it, if you have no mind about it,

then just by looking at the desire, your whole being will be involved in it.

21-A single desire can become a flame. Your whole being can be concentrated in the flame, it will spread all over the body.Now, quit it. Don’t fight with it, simply say, “I quit it.”

What will happen? The moment you can simply say, “I quit,” a separation happens. Your body filled with desire ..and you become two.

22-Suddenly, in a moment, they are two poles apart. The body is with passion, and the center is silent;.... observing. No fight is there, just a separation ... remember this. In fight you are not separate. When you are fighting you are one with the object. When you have just quit it, you are separate. Now you can look at it as if someone else is there, not you.

23-There is an example of a constant chain smoker, who tried and tried, as smokers do, not to smoke. One day, suddenly in the morning, he would decide, “Now I am not going to smoke,” and by the evening he would be smoking again. And he would feel guilty and he would defend it, and then for a few days he would not gather courage again to decide not to smoke.

24-Then he would forget what happened. Then one day, again he would say, “Now I am not going to smoke,” and this had happened so many times. Then he himself became fed up with the whole thing ...with this smoking and then deciding not to smoke, and this constant vicious circle.

25-He wondered what to do. Then he asked a jnani .. what to do.. That jnani told him, “Do not be against smoking — that is the first thing to do. Smoke, and be with it. For seven days do not be against it; do this thing.”

He asked, “What are you telling me? I have been against it, and even then I could not leave it, and you are saying not to be against it. Then there is no possibility of leaving it.”

26-So that jnani told him, “You have tried with the inimical (destructive) attitude and you have been a failure. Now try the other ...the friendly attitude. Do not be against it for seven days.”Immediately he asked, “Then will I be able to leave it?”

27-So that jnani answered , “Then again… you are still inimical toward it. Do not think about leaving it at all. How can one think about leaving a friend? For seven days just forget it. Remain with it, cooperate with it, smoke as deeply as possible, as lovingly as possible. When you are smoking, just forget everything; become the smoking. Be totally at ease with it, in deep communion with it. For seven days, smoke as much as you like and forget about leaving it.”

28-These seven days became a consideration. He could look at the fact of smoking. He was not against it, so now he could face it. When you are against something, or someone, you cannot face it. The very being against becomes a barrier. You cannot consider… How can you consider an enemy? You cannot look at him, you cannot look into his eyes; it is difficult to face him. You can look deeply only into the eyes of one you love; then you penetrate deep. Otherwise eyes can never meet.

29-So he looked into the fact deeply. For seven days he considered it. He was not against, so the energy was there, the mind was there, and it became a meditation. He had to cooperate with it; he had to become the smoker.

30-During this period ,he had simply considered the whole thing and the whole thing became so childish, and there was no struggle. After seven days he said, “The experience has been so beautiful, I do not want to think about anything else now. It is beautiful, and for the first time I am not struggling with the fact. I am just feeling what is happening to me.”

31-Then that jnani told him, “Whenever you feel the urge to smoke, simply quit.” .“When you feel again the urge to smoke, consider it, look at it, and leave it. Take the cigarette in your hand, stop for a moment, then leave the cigarette. Let it drop, and as the cigarette drops let the urge also drop inside.”

32-He didn’t ask that jnani ..how to quit it or do it, because consideration makes one capable ..you can do it. And if you cannot do it, remember, you have not considered the fact. Then you were against it, all the time thinking how to leave it. Then you cannot quit it.

33-When suddenly the urge is there and you quit it, the whole energy takes a jump inward. The technique is the same, only the dimensions differ: WHEN SOME DESIRE COMES, CONSIDER IT. THEN, SUDDENLY, QUIT IT.

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THE EXPLANATION OF 27th TECHNIQUE OF

MEDITATION ;-

21 FACTS;-

1-LORD SHIVA REPLIES;-

''Roam about until exhausted and then, dropping to the ground, in this dropping be whole''.

2-Just run in a circle. Jump, dance, and run again until you are exhausted ...until you feel that now not a single step more can be taken. But you will have to understand that your mind will say that now you are completely exhausted. Do not pay any attention to the mind.

3-Go on running, dancing, jumping. Do not pay any attention. The mind will say that now you are exhausted, now you cannot go on any more. Continue until you feel ..not think, until you fee ..that the whole body is tired, that “A single step more has become impossible, and if I move I will fall down.”

4-When you feel that you are falling down and now you cannot move, that the body has become heavy and tired and completely exhausted, THEN, DROPPING TO THE GROUND, IN THIS DROPPING BE WHOLE. Then drop...Remember, be so exhausted that dropping happens of itself. If you continue, you will drop. The point has come ...you are just on the verge of dropping. Then, the sutra says, drop, and IN THIS DROPPING BE WHOLE.

5-That is the central point in the technique: when you are dropping, be whole. What is meant? Do not drop just according to the mind ..that is one thing. Do not plan it; do not try to sit, do not try to lie down. Drop as a whole, as if the whole body is one and it has dropped.

6-And you are not dropping it, because if you are dropping it then you have two parts: you who is dropping it and the body which has been dropped. Then you are not whole. Then you are fragmentary, divided. Drop it as a whole; drop yourself totally.

7-And remember, drop...Do not arrange it. Fall down dead. IN THIS DROPPING BE WHOLE. If you can drop in this way, you will feel for the first time your whole being, your wholeness. You will feel for the first time your center ...not divided, but one, unitary.

8-How can it happen? The body has three layers of energy. One is for day-to-day affairs, which is very easily exhausted. It is just for routine work. The second is for emergency affairs; it is a deeper layer. When you are in an emergency, only then is it used. And the third is the cosmic energy, which is infinite.

9-The first can be easily exhausted. If someone says to you to run, you will take three or four rounds and you will say, “I am feeling tired.” Really, you are not feeling tired ..the first layer is exhausted.

10- In the morning it will not be so easily exhausted; in the evening it will be exhausted very easily because the whole day you have been using it. Now it needs repair; you will need a deep sleep. From the cosmic reservoir it can again get energy enough to work. This is the first layer.

11-If your son tells you to run just now(at night), you will say, “I am feeling sleepy, I cannot run.” And then someone comes and says, “Your house is on fire.” Suddenly the sleepiness has gone. There is no tiredness, you feel fresh; you start running. What has happened so suddenly? You were tired, and the emergency has made you connected with the second layer of energy, so you are fresh again. This is the second layer.

12-In this technique, the second layer has to be exhausted. The first layer is exhausted very easily. Continue, You will feel tired, but continue. And within a few moments a new surge of energy will come, and you will feel again renewed and there will be no tiredness.

13-So many people join meditation camp and they say, “When we are in a camp , it seems miraculous that we can do this much. In the morning, for one hour meditating actively, chaotically( lack of order), going completely mad. And then in the afternoon we do an hour, and then in the night also. Three times a day we can go on meditating chaotically.”

14-Many have said that they feel that this is impossible, that they cannot continue and they will be dead tired, and the next day it will be impossible to move any limb of the body. But no one gets tired. Three sessions every day, doing such exertions, and no one is tired. Why? Because they are in contact with the second layer of energy.

15-But if you are doing it alone ...go to a hill and do it alone ..you will become tired. When the first layer is finished you will feel, “Now I am tired.” But in a big group of five hundred people doing meditation, you feel, “No one is tired, so I should continue a little more.” And everyone is thinking the same: “No one is tired, so I should continue a little more. If everyone is fresh and doing, why should I feel tired?”

16-That group feeling gives you an impetus(the force or energy with which a body moves), and soon you reach the second layer. And the second layer is very big .. an emergency layer. When the emergency layer is also tired, finished, only then are you in contact with the cosmic, the source, the infinite.

17-That is why much exertion is needed ... so much that you feel, “Now it is going beyond me.” The first moment you feel it is going beyond you, it is not going beyond you .. it is just going beyond the first layer. And when the first layer is finished, you will feel tired. When the second layer is finished, you will feel, “If I do anything now, I will be dead.”

18-So many sadhaks say that whenever they reach deep in meditation, a moment comes when they become afraid and scared and they say, “Now I am afraid. It seems as if I am going to die. Now I cannot penetrate any further. A fear grips me, as if I am going to die, now I will not be able to come out of meditation.”

19-That is the right moment ..the moment when you need courage. A little courage, and you will penetrate the third, the deepest, infinite layer.

20-This technique helps you very easily to fall into that cosmic ocean of energy: ROAM ABOUT UNTIL EXHAUSTED AND THEN, DROPPING TO THE GROUND, IN THIS DROPPING BE WHOLE.

21-And when you drop to the ground totally, for the first time you will be whole, unitary, one. There will be no fragments, no divisions. The mind with its divisions will disappear, and the being that is undivided, indivisible, will appear for the first time.

.....SHIVOHAM..