This brilliant ghazal is a gem of Jagjit Singh..written by Javed Akhtar..as i was listening to it, bas dil kiya and i translated that...i hope i maintain the same impact..to feel the vibe hearing it is a must...otherwise it wont be able to strike the right cord..
Tumko dekhaa to ye kayaal aayaa zindagii dhuup tum ghanaa saayaa
As I see you...and as i saw you,
a thought came, life is a chilling sunshine and you happens to be its shade...
aaj phir dil ne ek tamannaa kii
aaj phir dil ko hamane samajhaayaa zindagii dhuup tum ghanaa saayaa...
Today, once again my heart has wished something..
today, once again i had to console it...life is like a chilling sunshine and you happens to be its much awaited shade
tum chale jaaoge to sochenge
hamane kyaa khoyaa- hamane kyaa paayaa zindagii dhuup tum ghanaa saayaa...
if u leave me then i will think..(now i can't afford that..and i can't even imagine!!)
what i have lost, whati have found...life is like a chilling sunshine and you happens to be its much awaited shade
ham jise gunagunaa nahii n sakate
vaqt ne aisaa giit kyuu n gaayaa zindagii
dhuup tum ghanaa saayaa...
the lovely tune which i can't even hummm..
why time has sung that tune...life is like a chilling sunshine and you happens to be its much awaited shade...
Tuesday, February 24, 2009
Silence....
What is the difference between a real silence and a false silence?
A false silence is always forced; through effort it is achieved. It is not spontaneous, it has not happened to you. You have made it happen. You are sitting silently and there is much inner turmoil. You suppress it and then you cannot laugh. You will become sad because laughter will be dangerous -- if you laugh you will lose silence, because in laughter you cannot suppress. Laughter is against suppression. If you want to suppress you should not laugh; if you laugh everything will come out. The real will come out in laughter, and the unreal will be lost.
So whenever you see a saint sad, know well the silence is false. He cannot laugh, he cannot enjoy, because he is afraid. If he laughs everything will be broken, the suppression will come out, and then he will not be able to suppress. Look at small children. Guests come to your home and you tell the children, "Don't laugh!" -- what do they do? They close their mouths and suppress their breath, because if they don't suppress their breath then laughter will come out. It will be difficult. They don't look anywhere, because if they look at something they forget. So they close their eyes, or almost close their eyes, and they suppress their breath.
If you suppress, your breath cannot be deep. Laughter needs a deep breath; if you laugh, a deep breath will be released. That's why nobody is breathing deeply, just shallow breathing, because much has been suppressed in your childhood and after it you cannot breathe deeply. If you go deeper you will become afraid. Sex has been suppressed through breath, laughter has been suppressed through breath, anger has been suppressed through breath. Breath is a mechanism to suppress or release -- hence my insistence on chaotic breathing, because if you breathe chaotically, then laughter, screaming, everything will come up and all your suppressions will be thrown out. They cannot be thrown out in another way, because breathing, breath, is the way you have suppressed them.
Try to suppress anything: what will you do? You will not breathe deeply; you will breathe shallowly, you will breathe just from the upper part of the lungs. You will not go deeper because deeper it is suppressed. In the belly, everything is suppressed. So when you really laugh the belly vibrates; hence, Buddha's big-bellied portraits. The belly is relaxed, and then the stomach is not a suppressed reservoir. If you see a saint sad, sadness is there, but the saint is not there. He has stilled himself somehow and is every moment afraid. Anything can disturb him.
Nothing can disturb if real silence has happened. Then everything helps it to grow. If you are really silent you can sit in a market, and even the market cannot disturb it. Rather, you feed on the noise of the market and that noise becomes more silence in you. Really, to feel silence a market is needed -- because if you have real silence, then the market becomes the background and the silence becomes perfect in contrast. You can feel the inner silence bubbling against the market.
There is no need to go to the Himalayas. And if you go, what will you see? Against the silence of the Himalayas your mind will be chattering. Then you will feel more chattering, because the background is in silence. The background is the silence, and you will feel more chattering.
If the real happens to you and you are unafraid, it cannot be taken away. Nothing can disturb it. And when I say nothing, I mean nothing -- nothing can disturb it. And if something does, it is forced, it is cultivated; somehow you have managed it. But a managed silence is not silence, it is just like a managed love.
The world is so mad. The parents, the teachers and the moralists are so mad and insane that they teach children to love. Mothers say to their children, "I am your mother, love me," -- as if the child can do something to love. What can the child do? The husband goes on saying to the wife, "I am your husband, love me," as if love is a duty, as if love is something which can be done. Nothing can be done. Only one thing can be done -- you can pretend. And once you learn how to pretend love, you have missed. Your whole life will go wrong. Then you will go on pretending that you love. Then you will smile and pretend; then you will laugh and pretend. Then everything is false. Then you will sit silently and pretend; then you will meditate and pretend. Pretension becomes the style of your life.
Don't pretend. Let the real come out. If you can wait and be patient enough, when the pretensions have dropped the real will be waiting there to explode. Catharsis is to drop the pretenses. Don't look at what the other is saying because that is how you have pretended, how you have been pretending.
You cannot love -- either it is there or not -- but the mother says, "Because I am your mother..." and the father says, "I am your father..."and the teacher says, "I am your teacher, therefore love me," -- as if love is a logical thing.
"I am your mother, therefore love me." What will the child do? You are creating such problems for the child that he cannot conceive of what to do. He can pretend. he can say, "Yes, I love you." And once the child loves his mother as a duty, he will become incapable of loving any woman. Then the wife will come and it will be a duty; then the children will come and it will be a duty; then the whole life will become a duty. It cannot be a celebration, you cannot laugh, you cannot enjoy. It is a burden to be carried. This is what has happened to you. It is a misfortune, but if you understand it you can drop it.
This is the key -- the inner part of it is silence, and the outer part of the key is celebration, laughter. Be festive and silent. Create more and more possibility around you -- don't force the inner to be silent, just create more and more possibility around you so that the inner silence can flower in it. That's all we can do. We can put the seed in the soil, but we cannot force the plant to come out. We can create the situation, we can protect, we can give fertilizer to the soil, we can water, we can see whether the sunrays reach or not, or how much sunrays are needed, whether more or less. We can avoid dangers, and wait in a prayerful mood. We cannot do anything else. Only the situation can be created.
That's what I mean when I tell you to meditate. Meditation is just a situation; silence is not going to be the consequence of it. No, meditation is just creating the soil, the surrounding, preparing the ground. The seed is there, it is always there; you need not put in the seed, the seed has always been with you. That seed is Brahma; that seed is atma. -- that seed is you. Just create the situation and the seed will become alive. It will sprout and a plant will be born, and you will start growing.
Meditation doesn't lead you to silence; meditation only creates the situation in which the silence happens. And this should be the criterion -- that whenever silence happens laughter will come into your life. A vital celebration will happen all around. You will not become sad, you will not become depressed, you will not escape from the world. You will be here in this world, but taking the whole thing as a game, enjoying the whole thing as a beautiful game, a big drama, no longer serious about it.
Seriousness is a disease.
A false silence is always forced; through effort it is achieved. It is not spontaneous, it has not happened to you. You have made it happen. You are sitting silently and there is much inner turmoil. You suppress it and then you cannot laugh. You will become sad because laughter will be dangerous -- if you laugh you will lose silence, because in laughter you cannot suppress. Laughter is against suppression. If you want to suppress you should not laugh; if you laugh everything will come out. The real will come out in laughter, and the unreal will be lost.
So whenever you see a saint sad, know well the silence is false. He cannot laugh, he cannot enjoy, because he is afraid. If he laughs everything will be broken, the suppression will come out, and then he will not be able to suppress. Look at small children. Guests come to your home and you tell the children, "Don't laugh!" -- what do they do? They close their mouths and suppress their breath, because if they don't suppress their breath then laughter will come out. It will be difficult. They don't look anywhere, because if they look at something they forget. So they close their eyes, or almost close their eyes, and they suppress their breath.
If you suppress, your breath cannot be deep. Laughter needs a deep breath; if you laugh, a deep breath will be released. That's why nobody is breathing deeply, just shallow breathing, because much has been suppressed in your childhood and after it you cannot breathe deeply. If you go deeper you will become afraid. Sex has been suppressed through breath, laughter has been suppressed through breath, anger has been suppressed through breath. Breath is a mechanism to suppress or release -- hence my insistence on chaotic breathing, because if you breathe chaotically, then laughter, screaming, everything will come up and all your suppressions will be thrown out. They cannot be thrown out in another way, because breathing, breath, is the way you have suppressed them.
Try to suppress anything: what will you do? You will not breathe deeply; you will breathe shallowly, you will breathe just from the upper part of the lungs. You will not go deeper because deeper it is suppressed. In the belly, everything is suppressed. So when you really laugh the belly vibrates; hence, Buddha's big-bellied portraits. The belly is relaxed, and then the stomach is not a suppressed reservoir. If you see a saint sad, sadness is there, but the saint is not there. He has stilled himself somehow and is every moment afraid. Anything can disturb him.
Nothing can disturb if real silence has happened. Then everything helps it to grow. If you are really silent you can sit in a market, and even the market cannot disturb it. Rather, you feed on the noise of the market and that noise becomes more silence in you. Really, to feel silence a market is needed -- because if you have real silence, then the market becomes the background and the silence becomes perfect in contrast. You can feel the inner silence bubbling against the market.
There is no need to go to the Himalayas. And if you go, what will you see? Against the silence of the Himalayas your mind will be chattering. Then you will feel more chattering, because the background is in silence. The background is the silence, and you will feel more chattering.
If the real happens to you and you are unafraid, it cannot be taken away. Nothing can disturb it. And when I say nothing, I mean nothing -- nothing can disturb it. And if something does, it is forced, it is cultivated; somehow you have managed it. But a managed silence is not silence, it is just like a managed love.
The world is so mad. The parents, the teachers and the moralists are so mad and insane that they teach children to love. Mothers say to their children, "I am your mother, love me," -- as if the child can do something to love. What can the child do? The husband goes on saying to the wife, "I am your husband, love me," as if love is a duty, as if love is something which can be done. Nothing can be done. Only one thing can be done -- you can pretend. And once you learn how to pretend love, you have missed. Your whole life will go wrong. Then you will go on pretending that you love. Then you will smile and pretend; then you will laugh and pretend. Then everything is false. Then you will sit silently and pretend; then you will meditate and pretend. Pretension becomes the style of your life.
Don't pretend. Let the real come out. If you can wait and be patient enough, when the pretensions have dropped the real will be waiting there to explode. Catharsis is to drop the pretenses. Don't look at what the other is saying because that is how you have pretended, how you have been pretending.
You cannot love -- either it is there or not -- but the mother says, "Because I am your mother..." and the father says, "I am your father..."and the teacher says, "I am your teacher, therefore love me," -- as if love is a logical thing.
"I am your mother, therefore love me." What will the child do? You are creating such problems for the child that he cannot conceive of what to do. He can pretend. he can say, "Yes, I love you." And once the child loves his mother as a duty, he will become incapable of loving any woman. Then the wife will come and it will be a duty; then the children will come and it will be a duty; then the whole life will become a duty. It cannot be a celebration, you cannot laugh, you cannot enjoy. It is a burden to be carried. This is what has happened to you. It is a misfortune, but if you understand it you can drop it.
This is the key -- the inner part of it is silence, and the outer part of the key is celebration, laughter. Be festive and silent. Create more and more possibility around you -- don't force the inner to be silent, just create more and more possibility around you so that the inner silence can flower in it. That's all we can do. We can put the seed in the soil, but we cannot force the plant to come out. We can create the situation, we can protect, we can give fertilizer to the soil, we can water, we can see whether the sunrays reach or not, or how much sunrays are needed, whether more or less. We can avoid dangers, and wait in a prayerful mood. We cannot do anything else. Only the situation can be created.
That's what I mean when I tell you to meditate. Meditation is just a situation; silence is not going to be the consequence of it. No, meditation is just creating the soil, the surrounding, preparing the ground. The seed is there, it is always there; you need not put in the seed, the seed has always been with you. That seed is Brahma; that seed is atma. -- that seed is you. Just create the situation and the seed will become alive. It will sprout and a plant will be born, and you will start growing.
Meditation doesn't lead you to silence; meditation only creates the situation in which the silence happens. And this should be the criterion -- that whenever silence happens laughter will come into your life. A vital celebration will happen all around. You will not become sad, you will not become depressed, you will not escape from the world. You will be here in this world, but taking the whole thing as a game, enjoying the whole thing as a beautiful game, a big drama, no longer serious about it.
Seriousness is a disease.
Tuesday, February 17, 2009
What is life 's meanng???
Today I am a bit confused about a simple question. This question was zooming in my head for quite a few time but I dont know why i was avoiding it. May be I lacked guts in having a face to face encounter with it. Hmmmm...so the question is "What really one wants in life??"...Although i have always try to find the answer in my encounter with life but some recent events have kindled the spark again which i thought was blown off. It certainly doesn't signify that I have a bad experince with these recent happenings but they are really an eye opener for me for instance, I have got my offer letter and I am beginnng to understand the true nature of love, through a special person, who thinks the time is not ripe yet, but amidst all these the question stll awaits for its answer or atleast a realization of its existence
Is it really rotting written words, as our education system provides us, just to be competent enough to earn a living. And in turn, become an eligible bachelor, ready for matrimony. Or is it always living on the edge, outsmarting others in our sight.
I wonder, if there is an invisible hand working always, taking care of the tids n bits, which we leave as we progress in life. And sometimes we stop to see, and wonder, what has taken us to the point, where we are standing right now...
Sometimes, i feel like running from all this hustle n bustle..but where and most importantly from whom..there is always a helping hand...but I dont know why..I am not able to hold it....may be I am not able to see it...or not being able to reach for it..
There are times when my acts do intrude some forbidden territory, or when I am simply stumped to decide whats really going on..May be something is holding me back..something which is making me go round and round...."I need someone to help me out..."..this is what my soul conveys..but my mind simply refutes it....hmmmm....in this fight..i simply sit aside..and want to see who triumphs...
Is it really rotting written words, as our education system provides us, just to be competent enough to earn a living. And in turn, become an eligible bachelor, ready for matrimony. Or is it always living on the edge, outsmarting others in our sight.
I wonder, if there is an invisible hand working always, taking care of the tids n bits, which we leave as we progress in life. And sometimes we stop to see, and wonder, what has taken us to the point, where we are standing right now...
Sometimes, i feel like running from all this hustle n bustle..but where and most importantly from whom..there is always a helping hand...but I dont know why..I am not able to hold it....may be I am not able to see it...or not being able to reach for it..
There are times when my acts do intrude some forbidden territory, or when I am simply stumped to decide whats really going on..May be something is holding me back..something which is making me go round and round...."I need someone to help me out..."..this is what my soul conveys..but my mind simply refutes it....hmmmm....in this fight..i simply sit aside..and want to see who triumphs...
Sunday, February 15, 2009
Death..and mourning...
In response to a seeker's question Osho explains the mourning and its relevance.
Yesterday I heard that my friend had died. Yet as I wept, I found myself giving thanks for the sweetness of life. Is there a place for mourning?
Osho:
IF YOU HAVE LOVED SOMEBODY, really loved, and you didn't miss an opportunity to love, THEN THERE IS NO PLACE FOR MOURNING because then there is no repentance. You never postponed anything, death cannot destroy anything. If you postpone, then death destroys. For example: you love somebody but you say, 'I will love tomorrow,' and that's what you go on saying. You go on imagining tomorrow, tomorrow, tomorrow. You go on postponing: you fight today, you will love tomorrow. You are angry here-now, you will love tomorrow. You go on postponing.
THEN ONE DAY SUDDENLY DEATH COMES. AND IT IS ALWAYS SUDDEN; it gives no hint that it is coming. The foot sounds are never heard, the footsteps can never he guessed. It always comes suddenly, catches you unawares, and the friend is gone, the lover is gone, the beloved is gone; the mother, the father, the brother is gone. Then there is mourning because death destroys tomorrow, and you were depending on tomorrow; now there will be no tomorrow. Now you cannot postpone, and the person is gone. Now you feel a deep repentance; out of that repentance mourning arises. You are not weeping for the friend who is gone, you are weeping for yourself, for the wasted opportunity.
IF YOU REALLY LOVE, AND LOVE HERE-NOW, DEATH CANNOT TAKE ANYTHING FROM YOU. I say to you: death may even become an opportunity, an opening, a new door.
You loved the friend when he was visible, and YOU LOVED HIM SO DEEPLY THAT YOU STARTED FEELING THROUGH YOUR LOVE, THE INVISIBLENESS OF HIM. Then death takes the body. Now even that gross element body is no more there to hinder. Now love can flow totally. You may even feel thankful to death.
You were already discovering the spiritual dimension of your beloved, lover, friend, and now death has taken the last obstacle. Now you can see through and through. DEATH HAS GIVEN YOU AN OPPORTUNITY TO SEE WHETHER YOU REALLY LOVED OR NOT. Because if love's eyes cannot penetrate that much so that you can see that which is not body, that which is beyond matter, that which is invisible, then it is not love. Then those eyes may be of something else, but not of love. LOVE ALWAYS REVEALS THE GOD IN THE OTHER; that's the definition of love. If it reveals the God in the other only then it is love, otherwise it is not. You will be crying and weeping and mourning, and will you be thinking that you are weeping for the friend who has gone? No, you are weeping for yourself, you are crying for yourself.
I would like to tell a very famous story:
King Pyrrhus of Epirus was asked by his friend Cyneas, 'Sir, if you conquer Rome, what will you do next?'
Pyrrhus replied, 'Sicily is nearby and will be easy to take.'
'And what will you do after Sicily?' Cyneas asked.
'Then we will pass over to Africa and plunder Carthage.'
'And after Carthage, sir?'
'Greece.'
Cyneas enquired, 'And what do you expect as a reward from all these victories?'
'Then,' said Pyrrhus, 'we can sit down and enjoy ourselves.'
'Can we not,' suggested Cyneas, 'enjoy ourselves now?'
IF YOU CAN ENJOY YOURSELF NOW, THEN THERE WILL BE NO MOURNING, EVER. I am not saying that you will not become sad when a friend departs, but there will be no mourning. And that sadness will have a beauty of its own, a depth, a silence that always comes when you encounter death. That sadness will be very meditative. It will reveal something within you that life could not reveal. Life remains superficial; just like laughter, it remains superficial. Death is very deep, like sadness.
But sadness is not mourning, sadness has its own delight; sadness is not sorrow, sadness is simply depth. Sadness means that thinking has stopped. How can you think in front of death? Thinking may be useful in life. Life may need your thinking because cunningness, cleverness is needed; but what is the point of thinking in front of death? If you are sad that simply means that suddenly the thinking has stopped; the death has been a shock -- you are stripped to your very depth. You cannot laugh, but there is a subtle delight in it, a silence, a sacred silence. The vulgarity of life is gone, AND DEATH HAS OPENED A NEW DOOR; THE DOOR OF THE BEYOND. You will feel thankful towards death. But this is possible only if you live now. If this moment is lived in its total intensity, in its utter wholeness, only then it is possible.
DON'T GO ON POSTPONING. Tomorrow, tomorrow -- drop that word from your vocabulary! Tomorrow does not exist, it CANNOT exist; it is not in the nature of things. Only this day exists.
That is why Jesus says in his prayer, 'God, give us our daily bread.' The meaning is: today is enough, we don't ask for tomorrow; give us our daily bread. It has nothing to do with bread, it has something to do with the present and how to live it: GIVE US THE CAPACITY TO LIVE HERE AND NOW. Then there is no mourning. Sadness will be there, but that is as it should be. When somebody departs you feel sad, but in that sadness soon you will discover a door: you have fallen to your own depth.
This is what has happened. 'Yesterday I heard that my friend had died, yet as I wept I found myself giving thanks for the sweetness of life. Is there a place for mourning?'
Don't feel guilty. In fact, this is how it should be. If you have loved the friend you will feel deep thankfulness; not any complaint against death but just a gratefulness for life, for its sweetness....
Yesterday I heard that my friend had died. Yet as I wept, I found myself giving thanks for the sweetness of life. Is there a place for mourning?
Osho:
IF YOU HAVE LOVED SOMEBODY, really loved, and you didn't miss an opportunity to love, THEN THERE IS NO PLACE FOR MOURNING because then there is no repentance. You never postponed anything, death cannot destroy anything. If you postpone, then death destroys. For example: you love somebody but you say, 'I will love tomorrow,' and that's what you go on saying. You go on imagining tomorrow, tomorrow, tomorrow. You go on postponing: you fight today, you will love tomorrow. You are angry here-now, you will love tomorrow. You go on postponing.
THEN ONE DAY SUDDENLY DEATH COMES. AND IT IS ALWAYS SUDDEN; it gives no hint that it is coming. The foot sounds are never heard, the footsteps can never he guessed. It always comes suddenly, catches you unawares, and the friend is gone, the lover is gone, the beloved is gone; the mother, the father, the brother is gone. Then there is mourning because death destroys tomorrow, and you were depending on tomorrow; now there will be no tomorrow. Now you cannot postpone, and the person is gone. Now you feel a deep repentance; out of that repentance mourning arises. You are not weeping for the friend who is gone, you are weeping for yourself, for the wasted opportunity.
IF YOU REALLY LOVE, AND LOVE HERE-NOW, DEATH CANNOT TAKE ANYTHING FROM YOU. I say to you: death may even become an opportunity, an opening, a new door.
You loved the friend when he was visible, and YOU LOVED HIM SO DEEPLY THAT YOU STARTED FEELING THROUGH YOUR LOVE, THE INVISIBLENESS OF HIM. Then death takes the body. Now even that gross element body is no more there to hinder. Now love can flow totally. You may even feel thankful to death.
You were already discovering the spiritual dimension of your beloved, lover, friend, and now death has taken the last obstacle. Now you can see through and through. DEATH HAS GIVEN YOU AN OPPORTUNITY TO SEE WHETHER YOU REALLY LOVED OR NOT. Because if love's eyes cannot penetrate that much so that you can see that which is not body, that which is beyond matter, that which is invisible, then it is not love. Then those eyes may be of something else, but not of love. LOVE ALWAYS REVEALS THE GOD IN THE OTHER; that's the definition of love. If it reveals the God in the other only then it is love, otherwise it is not. You will be crying and weeping and mourning, and will you be thinking that you are weeping for the friend who has gone? No, you are weeping for yourself, you are crying for yourself.
I would like to tell a very famous story:
King Pyrrhus of Epirus was asked by his friend Cyneas, 'Sir, if you conquer Rome, what will you do next?'
Pyrrhus replied, 'Sicily is nearby and will be easy to take.'
'And what will you do after Sicily?' Cyneas asked.
'Then we will pass over to Africa and plunder Carthage.'
'And after Carthage, sir?'
'Greece.'
Cyneas enquired, 'And what do you expect as a reward from all these victories?'
'Then,' said Pyrrhus, 'we can sit down and enjoy ourselves.'
'Can we not,' suggested Cyneas, 'enjoy ourselves now?'
IF YOU CAN ENJOY YOURSELF NOW, THEN THERE WILL BE NO MOURNING, EVER. I am not saying that you will not become sad when a friend departs, but there will be no mourning. And that sadness will have a beauty of its own, a depth, a silence that always comes when you encounter death. That sadness will be very meditative. It will reveal something within you that life could not reveal. Life remains superficial; just like laughter, it remains superficial. Death is very deep, like sadness.
But sadness is not mourning, sadness has its own delight; sadness is not sorrow, sadness is simply depth. Sadness means that thinking has stopped. How can you think in front of death? Thinking may be useful in life. Life may need your thinking because cunningness, cleverness is needed; but what is the point of thinking in front of death? If you are sad that simply means that suddenly the thinking has stopped; the death has been a shock -- you are stripped to your very depth. You cannot laugh, but there is a subtle delight in it, a silence, a sacred silence. The vulgarity of life is gone, AND DEATH HAS OPENED A NEW DOOR; THE DOOR OF THE BEYOND. You will feel thankful towards death. But this is possible only if you live now. If this moment is lived in its total intensity, in its utter wholeness, only then it is possible.
DON'T GO ON POSTPONING. Tomorrow, tomorrow -- drop that word from your vocabulary! Tomorrow does not exist, it CANNOT exist; it is not in the nature of things. Only this day exists.
That is why Jesus says in his prayer, 'God, give us our daily bread.' The meaning is: today is enough, we don't ask for tomorrow; give us our daily bread. It has nothing to do with bread, it has something to do with the present and how to live it: GIVE US THE CAPACITY TO LIVE HERE AND NOW. Then there is no mourning. Sadness will be there, but that is as it should be. When somebody departs you feel sad, but in that sadness soon you will discover a door: you have fallen to your own depth.
This is what has happened. 'Yesterday I heard that my friend had died, yet as I wept I found myself giving thanks for the sweetness of life. Is there a place for mourning?'
Don't feel guilty. In fact, this is how it should be. If you have loved the friend you will feel deep thankfulness; not any complaint against death but just a gratefulness for life, for its sweetness....
Saturday, February 14, 2009
The acomodador
This article I came across as I was reading the book THE ZAHIR by Paulo Coelho. I am presenting it as it is before giving my views on this.
“I started leafing through it and suddenly I read something that surprises me:
The acomodador or giving-up point: there is always an event in our lives that is responsible for us failing to progress: a trauma, a particularly bitter defeat, a disappointment in love, even a victory that we did not quiet understands, can make cowards of us and prevents us from moving on. As part of the process of increasing his hidden powers, the shaman must first free himself from that giving-up point and, to do so, he must review his whole life and find out where it occurred.”
What the author has tried to convey is that, sometimes in our lives we come to a point where the pace of life seems to be halting or sometimes comes to a standstill, and leave us wondering whether what we are striving is really worthy?
It has happened with me more than once. for instance, when I started learning Guitar, initially I progressed reasonably well and I was contented with my progress but suddenly I realized that my companions are making far better music, so something urged me to stop and I surrendered to that and now I feel that I could have progressed farther than that.
The reason I am sharing this is that same feeling I am having now-a-days. This time it is concerning something more phenomenal and concerning.
The acomodador or giving-up point has arrived and now I have to make a choice whether to stop altogether or to keep moving as I have been looked upon by someone.
I take this as a sign: my reading this book, and pondering over this particular article, something is falling is its place and showing me the way, as what to do. I know that it involves substantial risk and anguish but I decide to stand up this time and face the reality and stop being a coward of the circumstances, as the question is not of acceptance or denial, its of trust, its of respect and above all its of Love….
“I started leafing through it and suddenly I read something that surprises me:
The acomodador or giving-up point: there is always an event in our lives that is responsible for us failing to progress: a trauma, a particularly bitter defeat, a disappointment in love, even a victory that we did not quiet understands, can make cowards of us and prevents us from moving on. As part of the process of increasing his hidden powers, the shaman must first free himself from that giving-up point and, to do so, he must review his whole life and find out where it occurred.”
What the author has tried to convey is that, sometimes in our lives we come to a point where the pace of life seems to be halting or sometimes comes to a standstill, and leave us wondering whether what we are striving is really worthy?
It has happened with me more than once. for instance, when I started learning Guitar, initially I progressed reasonably well and I was contented with my progress but suddenly I realized that my companions are making far better music, so something urged me to stop and I surrendered to that and now I feel that I could have progressed farther than that.
The reason I am sharing this is that same feeling I am having now-a-days. This time it is concerning something more phenomenal and concerning.
The acomodador or giving-up point has arrived and now I have to make a choice whether to stop altogether or to keep moving as I have been looked upon by someone.
I take this as a sign: my reading this book, and pondering over this particular article, something is falling is its place and showing me the way, as what to do. I know that it involves substantial risk and anguish but I decide to stand up this time and face the reality and stop being a coward of the circumstances, as the question is not of acceptance or denial, its of trust, its of respect and above all its of Love….
Meditation..the lost way
Meditation has always been a subject of great interest and thus confusion.A lot has been said and preached about it..but still there are a hell lot of questions to be answered..thus i am compelled to share the treasure which i am fortunate to possess..These are 112 techniques of meditation explained by OSHO in his BOOK OF SECRETS.I will be posting them one by one as i grasp them...so u can choose whatever u feel apt to ur personality..
SHIVA REPLIES:
RADIANT ONE, THIS EXPERIENCE MAY DAWN BETWEEN TWO BREATHS.
AFTER BREATH COMES IN (DOWN) AND JUST BEFORE TURNING UP (OUT) --
THE BENEFICENCE.
That is the technique:
RADIANT ONE, THIS EXPERIENCE MAY DAWN BETWEEN TWO BREATHS.
After breath comes in -- that is, down -- and just before turning out -- that is, going up --
THE BENEFICENCE. Be aware between these two points, and the happening. When your breath comes in, observe. For a single moment, or a thousandth part of a moment, there is no breathing -- before it turns up, before it turns outward. One breath comes in; then there is a certain point and breathing stops. Then the breathing goes out. When the breath goes out, then again for a single moment, or a part of a moment, breathing stops.
Then breathing comes in.
Before the breath is turning in or turning out, there is a moment when you are not breathing. In that moment the happening is possible, because when you are not breathing you are not in the world. Understand this: when you are not breathing you are dead; you ARE still, but dead. But the moment is of such a short duration that you never observe it.
For tantra, each outgoing breath is a death and each new breath is a rebirth. Breath coming in is rebirth; breath going out is death. The outgoing breath is synonymous with death; the incoming breath is synonymous with life. So with each breath you are dying and being reborn. The gap between the two is of a very short duration, but keen, sincere observation and attention will make you feel the gap. If you can feel the gap, Shiva says,
THE BENEFICENCE. Then nothing else is needed.
You are blessed, you have known; the thing has happened.
You are not to train the breath. Leave it just as it is. Why such a simple technique? It looks so simple. Such a simple technique to know the truth? To know the truth means to know that which is neither born nor dies, to know that eternal element which is always.
You can know the breath going out, you can know the breath coming in, but you never know the gap between the two.
Try it. Suddenly you will get the point -- and you can get it; it is already there. Nothing is to be added to you or to your structure, it is already there. Everything is already there except a certain awareness. So how to do this? First, become aware of the breath coming in. Watch it. Forget everything, just watch breath coming in -- the very passage.
When the breath touches your nostrils, feel it there. Then let the breath move in. Move with the breath fully consciously. When you are going down, down, down with the breath, do not miss the breath. Do not go ahead and do not follow behind, just go with it.
Remember this: do not go ahead, do not follow it like a shadow; be simultaneous with it. Breath and consciousness should become one. The breath goes in -- you go in. Only then will it be possible to get the point which is between two breaths. It will not be easy. Move in with the breath, then move out with the breath: in-out, in-out.
Buddha tried particularly to use this method, so this method has become a Buddhist method. In Buddhist terminology it is known as Anapanasati Yoga. And Buddha's enlightenment was based on this technique -- only this.
All the religions of the world, all the seers of the world, have reached through some technique or other, and all those techniques will be in these one hundred and twelve techniques. This first one is a Buddhist technique. It has become known in the world as a Buddhist technique because Buddha attained his enlightenment through this technique.
Buddha said, "Be aware of your breath as it is coming in, going out -- coming in, going out." He never mentions the gap because there is no need. Buddha thought and felt that if you become concerned with the gap, the gap between two breaths, that concern may disturb your awareness. So he simply said, "Be aware. When the breath is going in move with it, and when the breath is going out move with it. Do simply this: going in, going out, with the breath." He never says anything about the latter part of the technique.
The reason is that Buddha was talking with very ordinary men, and even that might create a desire to attain the interval. That desire to attain the interval will become a barrier to awareness, because if you are desiring to get to the interval you will move ahead. Breath will be coming in, and you will move ahead because you are interested in the gap which is going to be in the future.
Buddha never mentions it, so Buddha's technique is just half.
But the other half follows automatically. If you go on practicing breath consciousness, breath awareness, suddenly, one day, without knowing, you will come to the interval.
Because as your awareness will become keen and deep and intense, as your awareness will become bracketed -- the whole world is bracketed out; only your breath coming in or going out is your world, the whole arena for your consciousness -- suddenly you are bound to feel the gap in which there is no breath.
When you are moving with breath minutely, when there is no breath, how can you remain unaware? You will suddenly become aware that there is no breath, and the moment will come when you will feel that the breath is neither going out nor coming in. The breath has stopped completely. In that stopping, THE BENEFICENCE.
This one technique is enough for millions. The whole of Asia tried and lived with this technique for centuries. Tibet, China, Japan, Burma, Thailand, Ceylon -- the whole of Asia except India has tried this technique. Only one technique and thousands and thousands have attained enlightenment through it. And this is only the first technique.
But unfortunately, because the technique became associated with Buddha's name, Hindus have been trying to avoid it. Because it became more and more known as a Buddhist method, Hindus have completely forgotten it.
And not only that, they have also tried to avoid it for another reason. Because this technique is the first technique mentioned by Shiva, many Buddhists have claimed that this book, VIGYANA BHAIRAVA TANTRA, is a Buddhist book, not a Hindu book.
It is neither Hindu nor Buddhist -- a technique is just a technique. Buddha used it, but it was there already to be used. Buddha became a buddha, an enlightened one, because of the technique. The technique preceded Buddha; the technique was already there. Try it. It is one of the most simple techniques -- simple compared to other techniques; I am not saying simple for you. Other techniques will be more difficult. That is why it is
mentioned as the first technique.
SHIVA REPLIES:
RADIANT ONE, THIS EXPERIENCE MAY DAWN BETWEEN TWO BREATHS.
AFTER BREATH COMES IN (DOWN) AND JUST BEFORE TURNING UP (OUT) --
THE BENEFICENCE.
That is the technique:
RADIANT ONE, THIS EXPERIENCE MAY DAWN BETWEEN TWO BREATHS.
After breath comes in -- that is, down -- and just before turning out -- that is, going up --
THE BENEFICENCE. Be aware between these two points, and the happening. When your breath comes in, observe. For a single moment, or a thousandth part of a moment, there is no breathing -- before it turns up, before it turns outward. One breath comes in; then there is a certain point and breathing stops. Then the breathing goes out. When the breath goes out, then again for a single moment, or a part of a moment, breathing stops.
Then breathing comes in.
Before the breath is turning in or turning out, there is a moment when you are not breathing. In that moment the happening is possible, because when you are not breathing you are not in the world. Understand this: when you are not breathing you are dead; you ARE still, but dead. But the moment is of such a short duration that you never observe it.
For tantra, each outgoing breath is a death and each new breath is a rebirth. Breath coming in is rebirth; breath going out is death. The outgoing breath is synonymous with death; the incoming breath is synonymous with life. So with each breath you are dying and being reborn. The gap between the two is of a very short duration, but keen, sincere observation and attention will make you feel the gap. If you can feel the gap, Shiva says,
THE BENEFICENCE. Then nothing else is needed.
You are blessed, you have known; the thing has happened.
You are not to train the breath. Leave it just as it is. Why such a simple technique? It looks so simple. Such a simple technique to know the truth? To know the truth means to know that which is neither born nor dies, to know that eternal element which is always.
You can know the breath going out, you can know the breath coming in, but you never know the gap between the two.
Try it. Suddenly you will get the point -- and you can get it; it is already there. Nothing is to be added to you or to your structure, it is already there. Everything is already there except a certain awareness. So how to do this? First, become aware of the breath coming in. Watch it. Forget everything, just watch breath coming in -- the very passage.
When the breath touches your nostrils, feel it there. Then let the breath move in. Move with the breath fully consciously. When you are going down, down, down with the breath, do not miss the breath. Do not go ahead and do not follow behind, just go with it.
Remember this: do not go ahead, do not follow it like a shadow; be simultaneous with it. Breath and consciousness should become one. The breath goes in -- you go in. Only then will it be possible to get the point which is between two breaths. It will not be easy. Move in with the breath, then move out with the breath: in-out, in-out.
Buddha tried particularly to use this method, so this method has become a Buddhist method. In Buddhist terminology it is known as Anapanasati Yoga. And Buddha's enlightenment was based on this technique -- only this.
All the religions of the world, all the seers of the world, have reached through some technique or other, and all those techniques will be in these one hundred and twelve techniques. This first one is a Buddhist technique. It has become known in the world as a Buddhist technique because Buddha attained his enlightenment through this technique.
Buddha said, "Be aware of your breath as it is coming in, going out -- coming in, going out." He never mentions the gap because there is no need. Buddha thought and felt that if you become concerned with the gap, the gap between two breaths, that concern may disturb your awareness. So he simply said, "Be aware. When the breath is going in move with it, and when the breath is going out move with it. Do simply this: going in, going out, with the breath." He never says anything about the latter part of the technique.
The reason is that Buddha was talking with very ordinary men, and even that might create a desire to attain the interval. That desire to attain the interval will become a barrier to awareness, because if you are desiring to get to the interval you will move ahead. Breath will be coming in, and you will move ahead because you are interested in the gap which is going to be in the future.
Buddha never mentions it, so Buddha's technique is just half.
But the other half follows automatically. If you go on practicing breath consciousness, breath awareness, suddenly, one day, without knowing, you will come to the interval.
Because as your awareness will become keen and deep and intense, as your awareness will become bracketed -- the whole world is bracketed out; only your breath coming in or going out is your world, the whole arena for your consciousness -- suddenly you are bound to feel the gap in which there is no breath.
When you are moving with breath minutely, when there is no breath, how can you remain unaware? You will suddenly become aware that there is no breath, and the moment will come when you will feel that the breath is neither going out nor coming in. The breath has stopped completely. In that stopping, THE BENEFICENCE.
This one technique is enough for millions. The whole of Asia tried and lived with this technique for centuries. Tibet, China, Japan, Burma, Thailand, Ceylon -- the whole of Asia except India has tried this technique. Only one technique and thousands and thousands have attained enlightenment through it. And this is only the first technique.
But unfortunately, because the technique became associated with Buddha's name, Hindus have been trying to avoid it. Because it became more and more known as a Buddhist method, Hindus have completely forgotten it.
And not only that, they have also tried to avoid it for another reason. Because this technique is the first technique mentioned by Shiva, many Buddhists have claimed that this book, VIGYANA BHAIRAVA TANTRA, is a Buddhist book, not a Hindu book.
It is neither Hindu nor Buddhist -- a technique is just a technique. Buddha used it, but it was there already to be used. Buddha became a buddha, an enlightened one, because of the technique. The technique preceded Buddha; the technique was already there. Try it. It is one of the most simple techniques -- simple compared to other techniques; I am not saying simple for you. Other techniques will be more difficult. That is why it is
mentioned as the first technique.
Intezaar....
Intezaar hai aaj phir tumhaare aane ka,
badal rha hai rang aasman phir,
kuch mithaas abhi bhi rakhi hai honthon par
pichli mulakaaton ki..
jehen se nikalta hi nai
tumhaare saath hone ka ehsaas..
wo sare lamhe, aa baithte hain paas mere,
aur gungunate hain halki si dhun
mere kaano me...jo tum bunte ho apne khwabon me.
tumhaari nazar abhi bhi rakhi hai,
mere saaye me,
thodi jhuki si...mere ishaare par..
bahut khawaishen tairti hain,
jaanta hun hal-e-dil tumhara bhi main,
wo sabhi lafz jo tumne samet liye us ek din
chubte hain nashtar se mujhe bhi...
jo daayra bun liya hai tumne apne chaaron taraf,
usme kahan kaid ho sakega ,
wo har lamha...
wo har sukun jo hamne milkar baanta tha..
par phir bhi ek...
na-mumkin yakeen hai,
koi khidki to rakhi hogi..tumne khuli,
jis-se paigaam aa sake, us lau ka,
jo jal rahi hai dono taraf..
armaan nahi hai tumhe dag-magaane ka,
rahega har saath mera nibhaane ko,
har waada, jo le aaye tumhe kuch aur kareeb..
kabhi nikalna chaho is daayre se bahar kuch der to..
milunga baitha tumhe,
usi mod par...jahan chod gaye the tum...
Sunday, February 8, 2009
Intimacy...
In the following article OSHO has explained the truth about being intimate. Each and every word is true and thoughtful.
Everybody is afraid of intimacy. It is another thing whether you are aware of it or not. Intimacy means exposing yourself before a stranger. We are all strangers-nobody knows anybody. We are even strangers to ourselves, because we don’t know who we are.
Intimacy brings you close to a stranger. You have to drop all your defenses; only then, intimacy is possible. And the fear is that if you drop your defenses
, all your masks, who knows what the stranger is going to do with you?
Intimacy is an essential need on the one hand, so everybody longs for it. But he wants the other person to be intimate, so that the other person drops his defenses, becomes vulnerable, opens all his wounds, drops all his masks and false personality, stands naked as he is.
If you have lived a simple, natural life, there will be no fear of intimacy, but tremendous joy-of two flames coming so close that they becomes almost one flame. And the meeting is tremendously gratifying, satisfying, fulfilling. But before you can attempt intimacy, you have to clean your house completely.
Intimacy simply means that the doors of the heart are open for you; you are welcome to come in and be a guest. But that is possible only if you have a heart which is not stinking with repressed sexuality, which is not boiling with all kinds of perversions, which is natural-as natural as trees, as innocent as children. Then there is no fear of intimacy.
Relax and destroy the split that society has created in you. Say only that which you mean. Act according to your spontaneity. It is a small life, and it should not be spoiled in thinking about consequences here and hereafter.
Make your love a really festive affair, don’t make it a hit and run affair. Dance, sing, play music- and don’t let sex be cerebral. Cerebral sex is not authentic; sex should be spontaneous.
Create the situation. Your bedroom should be as holy as temple. In your bedroom don’t do anything else; sing and dance and play-and if love happens on its own as a spontaneous thing, you will be immensely surprised that biology has given you a glimpse of meditation.
A great revolution is ahead in the relationship between man and woman. There are institutes evolving around the world, in the advanced countries, where they teach how to love. It is unfortunate that even animals know how to love, and man has to be taught. And in their teaching, the basic thing is foreplay and afterplay. Then love becomes such a sacred experience. The orgasmic experience is the experience of merging and melting, egolessness, mindlessness, timelessness.
That’s why people live in trembling. They may hide it, they may cover it up, they may not show it to anybody, but they live in fear. That’s why people are so afraid of being intimate with somebody. The fear is that the other may see the black hole inside you if you allow him too close an intimacy. Even lovers rarely become intimate. Just to be sexually related to somebody is not intimacy. It is just the periphery of it, intimacy can be with it, can be without it.
Everybody is afraid of intimacy. It is another thing whether you are aware of it or not. Intimacy means exposing yourself before a stranger. We are all strangers-nobody knows anybody. We are even strangers to ourselves, because we don’t know who we are.
Intimacy brings you close to a stranger. You have to drop all your defenses; only then, intimacy is possible. And the fear is that if you drop your defenses
, all your masks, who knows what the stranger is going to do with you?
Intimacy is an essential need on the one hand, so everybody longs for it. But he wants the other person to be intimate, so that the other person drops his defenses, becomes vulnerable, opens all his wounds, drops all his masks and false personality, stands naked as he is.
If you have lived a simple, natural life, there will be no fear of intimacy, but tremendous joy-of two flames coming so close that they becomes almost one flame. And the meeting is tremendously gratifying, satisfying, fulfilling. But before you can attempt intimacy, you have to clean your house completely.
Intimacy simply means that the doors of the heart are open for you; you are welcome to come in and be a guest. But that is possible only if you have a heart which is not stinking with repressed sexuality, which is not boiling with all kinds of perversions, which is natural-as natural as trees, as innocent as children. Then there is no fear of intimacy.
Relax and destroy the split that society has created in you. Say only that which you mean. Act according to your spontaneity. It is a small life, and it should not be spoiled in thinking about consequences here and hereafter.
Make your love a really festive affair, don’t make it a hit and run affair. Dance, sing, play music- and don’t let sex be cerebral. Cerebral sex is not authentic; sex should be spontaneous.
Create the situation. Your bedroom should be as holy as temple. In your bedroom don’t do anything else; sing and dance and play-and if love happens on its own as a spontaneous thing, you will be immensely surprised that biology has given you a glimpse of meditation.
A great revolution is ahead in the relationship between man and woman. There are institutes evolving around the world, in the advanced countries, where they teach how to love. It is unfortunate that even animals know how to love, and man has to be taught. And in their teaching, the basic thing is foreplay and afterplay. Then love becomes such a sacred experience. The orgasmic experience is the experience of merging and melting, egolessness, mindlessness, timelessness.
That’s why people live in trembling. They may hide it, they may cover it up, they may not show it to anybody, but they live in fear. That’s why people are so afraid of being intimate with somebody. The fear is that the other may see the black hole inside you if you allow him too close an intimacy. Even lovers rarely become intimate. Just to be sexually related to somebody is not intimacy. It is just the periphery of it, intimacy can be with it, can be without it.
Saturday, February 7, 2009
I am yours and u are mine...
Heere moti main na chaahoo
main toh chaahoo sangam tera
main toh teri saiyyan
tu hai mera
I dont desire diamonds or pearls..
all i want is to have a bond with you shona.
bond which cannot be broken..ever..
i am yours and u are mine...
tu jo chhoo le pyaar se
aaraam se mar jaaoo
aaja chanda bahoo mein
tujh mein hi gum ho jaaoo ...
main ... tere naam mein kho jaaoo
If u give me your touch with an unfelt, virgin love
then even if its my last breath..it will give me comfort
Dear, come into my arms
I long to melt within you
I want to be loose myself in your name..which is as vast as the sky..
ya shona..I really want this
mere din khushi se jhoome gaaye raate
pal pal mujhe dubaaye jaate jaate
My days are dancing with an unexplained bliss..so are my nights humming..
each passing moment drenches me in your love..
I keep you loving more and more as the time is running out shona..
tujhe jeet jeet haaroo
yeh praan praan varoo
hay aise main nihaaroo
teri aartee utaaroo
tere naam se jude hai saare naate
saiyyan ... saiyyan
I have won you by loosing myself...
and today I want to endow you my life...my each and every breath shona..
yes i want to jus keep looking at you..
i want to worship you..
all my realtions are now linked with your name..
banke maala prem ki tere tan pe jhar jhar jaaoo
baithoo naiya preet ki
sansaar se tar jaaoo main..
tere pyaar se tar jaaoo
saiyyan ... saiyyan
By transforming myself as a garland of love..i want to fall on your body
by sailing the boat of your love..
i want to cross the ocean of this mundane life..
only your love can came to my rescue..shona..
yeh naram naram nasha hai...badhta jaaye
koi pyaar se ghungatiya deta udaaye
ab baawra hua mann
jag ho gaya hai roshan
yeh nayee nayee suhaagan
ho gayee hia teri jogan
This soft n warm addiction of love is rising..
I want to rise the viel slowly..jus as your breath comes in and out..
My heart has now known madness
My world has lighted up
Like a new bride
I’ve become yours, my love
koi prem ki pujaarun mandir sajaaye
saiyyan ... saiyyan
As you adorn my temple with your love shona..
heere moti main na chaahoo
main toh chaahoo samgam tera
I dont desire diamonds or pearls..
all i want is to have a bond with you shona.
main na jaanu
tu hi jaane
main toh teri
tu hai mera
main na jaanu
tu hi jaane
main toh teri
tu hai mera
main toh teri ............ tu hai mera
I don’t know anything more
perhaps, you know…
I just know that I’m all yours-
And that you’re mine…
I just know that I’m all yours,
And you’re mine.
I know I’m all yours
And you’re mine, only mine…
Wednesday, February 4, 2009
Kuch sawal bina jawabon ke..
Chiragon ki roshni me
jab sab kho jaata hai,
tabhi jagta hun main
aur saath aa baithte hain
mere saamne
mere chipe hue aks,
puchte hain mujhse wo sabhi kuch
jisse main
bhagta phirta hun saara din,
yaad dilaate hain,
kuch naam jo bas naam bankar reh gaye,
kuch kaam jo bas kaam ki tarah kiye,
kaise suljhaaye usko,
jo kabhi uljha hi nahi,
bas nazariye me hi silwate ho..
kaise dikhaaye usko
jo chipa hai raat ke kaale sheeshe me,
bahot sawal aise,
jinke jawab bas hothon par rakhe hain,
par lafz jaise kho gaye hon,
ye aks bas sawal liye phirte hain,
jawab jinke shayad bane hi nahi......
Tuesday, February 3, 2009
The Sufi way...
DON'T BE PASSIVE. God has no hands other than your hands. Trust in Allah, trust in God, but that should not be an excuse for becoming lousy, lazy.
There are three types of people in the world. One thinks he has to do a thing; he himself is THE DOER. He does not trust the whole, the encompassing whole. He simply lives on his small, small energy, and naturally is defeated again and again and proves a failure. If you live on your very small energy against this vast energy that surrounds you, you are going to be a loser, a goner. And you will suffer great agonies and anguish. Your whole life will be nothing but a long, long misery.
Then the second type of person is one who thinks, "When God is doing everything, I need not do anything. I'm not supposed to do anything." HE SIMPLY SITS AND WAITS. His life becomes more and more lazy, and there comes a point when he no longer lives, he simply vegetates.
These two types represent East and West. The West represents the doer, the active type, and the East represents the non-doer, the passive type.
THE WEST IS DRIVING ITSELF CRAZY. The problem of Western humanity is too much action, no trust, too much dependence upon oneself, as if "I have to do everything", as if "I am alone", as if "The existence does not care a bit about me." Naturally it creates anxiety, and the anxiety is too much, unbearable. It creates all kinds of neuroses, psychoses; it keeps people always on the verge, tense, nervous. It is murderous, it is maddening.
The West has succeeded in doing many things, and has succeeded in getting rid of the idea of God, and has succeeded in dropping all kinds of trust and surrendering, has dropped all kinds of relaxing moods, knows nothing of let-go, has forgotten completely. That's why in the West people are finding it more and more difficult every day ever to fall asleep, because that needs a certain kind of trust....
That is exactly what is creating insomnia in the West. People think they cannot fall asleep, that something has gone wrong in their bodies. Nothing has gone wrong in their bodies. Their bodies are as healthy as ever, in fact, more healthy than ever. But something has gone so deeply into their minds: that they have to DO everything. And sleep cannot be done, that is not part of doing. Sleep has to be allowed. You cannot do it, it is not an act; sleep comes, it happens. AND THE WEST HAS FORGOTTEN COMPLETELY HOW TO LET THINGS HAPPEN, how to be in a let-go, so sleep has become difficult. Love has become difficult. Orgasm has become difficult. Life is so tense and strained that there seems to be no hope, and man asks again and again "What to live for? Why go on living?" The West is on the verge of committing suicide. That suicide-moment is coming closer and closer.
THE EAST HAS SUCCEEDED IN RELAXING TOO MUCH, in being in a let-go too much. It has become very lazy. People go on dying, starving -- and they are happy with it, they are not worried about it, they trust God. They adjust to all kinds of ugly situations. They never change anything. They are good sleepers, and they have a certain calm and quietude about them, but their lives are almost like vegetating. Millions of people die every year in the East just because of hunger. Neither do they do anything, nor does anybody else bother about it -- "It must be the will of Allah!"
This Sufi saying wants to create the third type of man, the real man: WHO KNOWS HOW TO DO AND WHO KNOWS HOW NOT TO DO; who can be a doer when needed, can say "Yes!", and who can be passive when needed and can say "No"; who is utterly wakeful in the day and utterly asleep in the night; who knows how to inhale and how to exhale; who knows the balance of life.
"TRUST IN ALLAH, BUT TETHER YOUR CAMEL FIRST."
This saying comes from a small story:
A MASTER WAS TRAVELING with one of his disciples. The disciple was in charge of taking care of the camel. They came in the night, tired, to a caravanserai. It was the disciple's duty to tether the camel; he didn't bother about it, he left the camel outside. Instead of that he simply prayed. He said to God, "Take care of the camel," and fell asleep.
In the morning the camel was gone -- stolen or moved away, or whatsoever happened. The Master asked, "What happened to the camel? Where is the camel?"
And the disciple said, "I don't know. You ask God, because I had told Allah to take care of the camel, and I was too tired, so I don't know. And I am not responsible either, because I had told him, and very clearly! There was no missing the point. Not only once in fact, I told him thrice. And you go on teaching 'Trust Allah', so I trusted. Now don't look at me with anger."
The Master said, "Trust in Allah but tether your camel first -- because Allah has no other hands than yours."
If he wants to tether the camel he will have to use somebody's hands; he has no other hands. And it is your camel! The best way and the easiest and the shortest, the most short, is to use your hands. Trust Allah. Don't trust only your hands, otherwise you will become tense. Tether the camel and then trust Allah.You will ask, "Then why trust Allah if you are tethering the camel?" -- because a tethered camel can also be stolen. YOU DO WHATSOEVER YOU CAN DO: that does not make the result certain, there is no guarantee. So you do whatsoever you can, and then whatsoever happens, accept it. This is the meaning of tether the camel: do whatever is possible for you to do, don't shirk your responsibility, and then if nothing happens or something goes wrong, trust Allah. Then he knows best. Then maybe it is right for us to travel without the camel.
It is very easy to trust Allah and be lazy. It is very easy not to trust Allah and be a doer. The third type of man is difficult -- to trust Allah and yet remain a doer. But now you are only instrumental; God is the real doer, you are just instruments in HIS hands.
And you ask: "I love this sufi saying but I don't know who or what the camel is."
It depends on the context. The content of the camel will be there, but the context will be different. Each day it happens: YOU COULD HAVE DONE SOMETHING BUT YOU DIDN'T DO IT, and YOU ARE USING THE EXCUSE THAT IF GOD WANTS IT DONE, HE WILL DO IT ANYHOW. You do something and then you wait for the result -- you expect, and the result never comes. Then you are angry, as if you have been cheated, as if God has betrayed you, as if he is against you, partial, prejudiced, unjust. And there arises great complaint in your mind. Then trust is missing.
THE RELIGIOUS PERSON IS ONE who goes on doing whatsoever is humanly possible but creates no tension because of it. Because we are very, very tiny, small atoms in this universe, things are very complicated. Nothing depends only on my action; there are thousands of criss-crossing energies. The total of the energies will decide the outcome. How can I decide the outcome? But if I don't do anything then things may never be the same.
I HAVE TO DO, AND YET I HAVE TO LEARN NOT TO EXPECT. Then doing is a kind of prayer, with no desire that the result should be such. Then there is no frustration. Trust will help you to remain unfrustrated. and tethering the camel will help you to remain alive, intensely alive. And the camel is not a fixed entity; it is not the name of a certain entity. It will depend on the context.
There are three types of people in the world. One thinks he has to do a thing; he himself is THE DOER. He does not trust the whole, the encompassing whole. He simply lives on his small, small energy, and naturally is defeated again and again and proves a failure. If you live on your very small energy against this vast energy that surrounds you, you are going to be a loser, a goner. And you will suffer great agonies and anguish. Your whole life will be nothing but a long, long misery.
Then the second type of person is one who thinks, "When God is doing everything, I need not do anything. I'm not supposed to do anything." HE SIMPLY SITS AND WAITS. His life becomes more and more lazy, and there comes a point when he no longer lives, he simply vegetates.
These two types represent East and West. The West represents the doer, the active type, and the East represents the non-doer, the passive type.
THE WEST IS DRIVING ITSELF CRAZY. The problem of Western humanity is too much action, no trust, too much dependence upon oneself, as if "I have to do everything", as if "I am alone", as if "The existence does not care a bit about me." Naturally it creates anxiety, and the anxiety is too much, unbearable. It creates all kinds of neuroses, psychoses; it keeps people always on the verge, tense, nervous. It is murderous, it is maddening.
The West has succeeded in doing many things, and has succeeded in getting rid of the idea of God, and has succeeded in dropping all kinds of trust and surrendering, has dropped all kinds of relaxing moods, knows nothing of let-go, has forgotten completely. That's why in the West people are finding it more and more difficult every day ever to fall asleep, because that needs a certain kind of trust....
That is exactly what is creating insomnia in the West. People think they cannot fall asleep, that something has gone wrong in their bodies. Nothing has gone wrong in their bodies. Their bodies are as healthy as ever, in fact, more healthy than ever. But something has gone so deeply into their minds: that they have to DO everything. And sleep cannot be done, that is not part of doing. Sleep has to be allowed. You cannot do it, it is not an act; sleep comes, it happens. AND THE WEST HAS FORGOTTEN COMPLETELY HOW TO LET THINGS HAPPEN, how to be in a let-go, so sleep has become difficult. Love has become difficult. Orgasm has become difficult. Life is so tense and strained that there seems to be no hope, and man asks again and again "What to live for? Why go on living?" The West is on the verge of committing suicide. That suicide-moment is coming closer and closer.
THE EAST HAS SUCCEEDED IN RELAXING TOO MUCH, in being in a let-go too much. It has become very lazy. People go on dying, starving -- and they are happy with it, they are not worried about it, they trust God. They adjust to all kinds of ugly situations. They never change anything. They are good sleepers, and they have a certain calm and quietude about them, but their lives are almost like vegetating. Millions of people die every year in the East just because of hunger. Neither do they do anything, nor does anybody else bother about it -- "It must be the will of Allah!"
This Sufi saying wants to create the third type of man, the real man: WHO KNOWS HOW TO DO AND WHO KNOWS HOW NOT TO DO; who can be a doer when needed, can say "Yes!", and who can be passive when needed and can say "No"; who is utterly wakeful in the day and utterly asleep in the night; who knows how to inhale and how to exhale; who knows the balance of life.
"TRUST IN ALLAH, BUT TETHER YOUR CAMEL FIRST."
This saying comes from a small story:
A MASTER WAS TRAVELING with one of his disciples. The disciple was in charge of taking care of the camel. They came in the night, tired, to a caravanserai. It was the disciple's duty to tether the camel; he didn't bother about it, he left the camel outside. Instead of that he simply prayed. He said to God, "Take care of the camel," and fell asleep.
In the morning the camel was gone -- stolen or moved away, or whatsoever happened. The Master asked, "What happened to the camel? Where is the camel?"
And the disciple said, "I don't know. You ask God, because I had told Allah to take care of the camel, and I was too tired, so I don't know. And I am not responsible either, because I had told him, and very clearly! There was no missing the point. Not only once in fact, I told him thrice. And you go on teaching 'Trust Allah', so I trusted. Now don't look at me with anger."
The Master said, "Trust in Allah but tether your camel first -- because Allah has no other hands than yours."
If he wants to tether the camel he will have to use somebody's hands; he has no other hands. And it is your camel! The best way and the easiest and the shortest, the most short, is to use your hands. Trust Allah. Don't trust only your hands, otherwise you will become tense. Tether the camel and then trust Allah.You will ask, "Then why trust Allah if you are tethering the camel?" -- because a tethered camel can also be stolen. YOU DO WHATSOEVER YOU CAN DO: that does not make the result certain, there is no guarantee. So you do whatsoever you can, and then whatsoever happens, accept it. This is the meaning of tether the camel: do whatever is possible for you to do, don't shirk your responsibility, and then if nothing happens or something goes wrong, trust Allah. Then he knows best. Then maybe it is right for us to travel without the camel.
It is very easy to trust Allah and be lazy. It is very easy not to trust Allah and be a doer. The third type of man is difficult -- to trust Allah and yet remain a doer. But now you are only instrumental; God is the real doer, you are just instruments in HIS hands.
And you ask: "I love this sufi saying but I don't know who or what the camel is."
It depends on the context. The content of the camel will be there, but the context will be different. Each day it happens: YOU COULD HAVE DONE SOMETHING BUT YOU DIDN'T DO IT, and YOU ARE USING THE EXCUSE THAT IF GOD WANTS IT DONE, HE WILL DO IT ANYHOW. You do something and then you wait for the result -- you expect, and the result never comes. Then you are angry, as if you have been cheated, as if God has betrayed you, as if he is against you, partial, prejudiced, unjust. And there arises great complaint in your mind. Then trust is missing.
THE RELIGIOUS PERSON IS ONE who goes on doing whatsoever is humanly possible but creates no tension because of it. Because we are very, very tiny, small atoms in this universe, things are very complicated. Nothing depends only on my action; there are thousands of criss-crossing energies. The total of the energies will decide the outcome. How can I decide the outcome? But if I don't do anything then things may never be the same.
I HAVE TO DO, AND YET I HAVE TO LEARN NOT TO EXPECT. Then doing is a kind of prayer, with no desire that the result should be such. Then there is no frustration. Trust will help you to remain unfrustrated. and tethering the camel will help you to remain alive, intensely alive. And the camel is not a fixed entity; it is not the name of a certain entity. It will depend on the context.
Sunday, February 1, 2009
Roz...
Roz hoti hain muklakat aasman se,
jita hun thode lamhe iske naram saye me,
bhool jata hu apni uljhane, saari bechaniyan
jee me aata hai bas sota rahu..
tumhaare sukun bhare aanchal me
koi awaaz, na koi halchal..
bas sunaai de to..uthti-girti saansen..
bun-na chata hu koi chadar nai
apni saanso se, ghol kar rang apne sapno ke,
phaila dun use aasman par..
kabhi jee karta hai..
thaam kar haath tumhara, bas chalta rahu
in khamosh ugate phoolon ke beech,
mehsus kare hum, ihki mehak bas chookar hi.
jab tum hote ho saath to pankh lag jaate hain waqt ko,
pehle waqt kat-ta nai,
aur phir tumhaare saath, ye rukta nahi..
jo baatein tumhe kehna chahu,
wo to ud jaati hai hawa-si,
lafz bhi dete hain dga kai baar,
reh jaata hu to..sirf main,
apne wazood ke saath
kya du tumhe, kya lu tumse,
mere alfaaz khamosh hain,
phir jo keh rha hu, yeh jubaan hai mere jehen ki
chahe to phailte rahe kagaz par,
ya..simat jaaye tumhaare naam me..
isi kashm-kash me roz karta hu mulakat aasman se,
shayad baras lu....tumhe yunhi bhigota sa....
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