100. The appreciation of objects and subjects is the same for an enlightened as for an unenlightened person. the former has one greatness: he remains in the subjective mood, not lost in things.
101. Believe omniscient, omnipotent, pervading.
Many people seem to be interested in meditation, but that interest cannot be very deep because so very few are transformed through it. If the interest is really deep, it becomes a fire by itself. It transforms you. Just through intense interest you start becoming different. A new center of being arises. So many people seem to be interested but nothing new arises in them, no new center is born, no new crystallization is achieved. They remain the same.
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That means they are deceiving themselves. The deception is very subtle but it is bound to be there. If you go on taking medicine, having treatments, and the illness remains the same — rather on the contrary, it goes on increasing — then your medicine, your treatment, is bound to be false. Maybe deep down you don’t want to be transformed. That fear is very real — the fear of transformation. So on the surface you go on thinking that you are deeply interested, but deep down you go on deceiving.
The fear of transformation is just like the fear of death. It is a death, because the old will have to go and the new will come into being. You will be there no more, something totally unknown to you will be born out of you. Unless you are ready to die, your interest in meditation is false, because only those who are ready to die will be reborn. The new cannot become a continuity with the old. The old must be discontinued. The old must go. Only then can the new come into being.
The new is not an outgrowth of the old, the new is not continuous with it — the new is totally new. And it comes only when the old dies. There is a gap between the old and the new — that gap gives you the fear. You are afraid. You want to be transformed but simultaneously you want to remain the old. This is the deception. You want to grow, but you want to remain you. Then growth is impossible; then you can only deceive; then you can go on thinking and dreaming that something is happening, but nothing will happen because the basic point has been missed.
So there are many people all over the world who are very interested in meditation, moksha, nirvana, and nothing is happening. There is so much noise about it but nothing real is happening. What is the matter?
Sometimes the mind is so cunning that because you don’t want to be transformed, the mind will create a superficial interest so that you can say to yourself, “You are interest, you are doing whatsoever can be done.” And you remain the same. And if nothing happens, you think that the technique you are using is wrong, the guru you are following is wrong, the scripture, the principle, the method, is wrong. You never think that even with a wrong method transformation is possible if the real interest is there; even with a wrong method you will be transformed. If you are really interested in transformation, you will become different even if following a wrong guru. If your soul and your heart is in your effort, no one can mislead you except yourself. And nothing is a barrier to your progress except your own deceptions.
When I say that even a wrong master, a wrong method, a wrong principle, can lead you to the real, I mean that the real transformation happens when you are intensely involved in it, not through any method. The method is just a device, the method is just a help, the method is secondary — your being involved in it is the fundamental thing. But you go on doing something — not even doing, you go on talking about doing. And words create an illusion: because you think so much about it, you read so much about it, you listen so much about it, that you start feeling you are doing something. So-called religious persons have developed many deception devices.
I have heard that a motorist, driving along a road, saw the school building on fire. The teacher of the small school of that small village was Mulla Nasruddin. He was sitting under a tree. The motorist called to him, “What are you doing there? The school building is on fire!” Mulla Nasruddin said, “I know about it.” The motorist was much excited. He said, “Then why are you not doing something?” Mulla Nasruddin said, “Ever since it started I have been praying for rain. I am doing something.”
Prayer is a trick to avoid meditation, and the so-called religious mind has developed many types of prayer. Prayer can also become a meditation — when it is not only a prayer, it is a deep effort, a deep involvement. Prayer can also become meditation, but ordinarily prayer is just an escape. To avoid meditation, people go on praying. To avoid doing anything they pray. Prayer means that God must do something. Someone else must do. Prayer means that we are passive — something must be done to us. Meditation is not prayer in that sense: meditation is something you do to yourself.
And when you are transformed, the whole universe behaves differently to you, because the universe is nothing but a response to you, whatsoever you are. If you are silent, the whole universe responds to your silence in thousands and thousands of ways. It reflects you. Your silence is multiplied infinitely. If you are blissful, the whole universe rejects your bliss. If you are in misery, the same happens. The mathematics remains the same, the law remains the same: the universe goes on multiplying your misery. Prayer won’t do. Only meditation can help because meditation is something to be done authentically by you, it is a doing on your part.
So the first thing I would like to say to you is be constantly alert that you are not deceiving yourself. You may be doing something and still deceiving yourself.
I have heard that Mulla Nasruddin once came running into a post office, grasping the postmaster by the lapel, shook him, and said, “I have gone crazy. My wife has disappeared!” The postmaster felt sorry and he said, “Really, she has disappeared? Unfortunately this is a postal department — you have to go to the police department to report this disappearance.” Mulla Nasruddin shook his head negatively and said, “I am not going to be caught again. In the past my wife also disappeared and when I reported it to the police department, they found her. I am not going to be caught again. If you can take the report, take it, otherwise I am going.”
He wants to report to feel good, to feel that he has done whatsoever can be done. But he doesn’t want to report to the police department because he is afraid.
You go on doing things just to feel good, just to feel that you are doing something. But really you are not ready to be transformed. So all that you do just passes as useless activity — not only useless, harmful also, because it is a wastage of time, energy, and opportunity. These techniques of Shiva are only for those who are ready to do. You can ponder over them philosophically — that means nothing. But if you are actually ready to do, then something will start happening to you. They are alive methods, not dead doctrines. Your intellect is not needed; your totality of being is required. And any method will do. If you are ready to give it a chance, any method will do. You will become a new man.
Methods are devices, I will repeat again. If you are ready, then any method can do. They are just tricks to help you to take the jump, they are just like jumping boards. From any jumping board you can jump into the ocean. The jumping boards are insignificant: what color they are, what wood they are made of is irrelevant. They are simply jumping boards and you can take a jump from them. All these methods are jumping boards. Whatsoever method takes your fancy, don’t go on thinking about it, do it!
Difficulties will arise when you start doing something — if you don’t do anything there will be no difficulty. Thinking is very easy doing because you are not really traveling, but when you start doing something, difficulties arise. So if you see that difficulties have arisen, you can feel that you are on the right track — something is happening to you. Then old barriers will break, old habits will go, there will be change, there will be disturbance and chaos. All creativity comes out of chaos.
You will be created anew only if all that you are becomes chaotic. So these methods will destroy you first, then only will a new being be created. If there are difficulties, feel fortunate — that shows growth. No growth is smooth… and spiritual growth cannot be smooth, that is not its nature. Because spiritual growth means growing upwards, spiritual growth means reaching into the unknown, reaching into the uncharted. Difficulties will be there. But remember that with each difficulty that is passed you are crystalized. You become more solid. You become more real. For the first time you will feel something centering within you, something becoming solid.
As you are now you are just a liquid phenomenon, changing every moment, nothing stable. Really you cannot claim any `I’ — you don’t have one. You are many `I’s’ just in a flow, a river-like flow. You are a crowd, not an individual yet. But meditation can make you an individual.
This word `individual’ is beautiful: it means indivisible. Right now as you are, you are divided. You are only many fragments clinging together anyhow without any center being there, without any master in the house, with only servants. And for a moment any servant can become the master.
Every moment you are different because you are not — and unless you are, the Divine cannot happen to you. To whom can it happen? You are not there. People come to me and they say, “We would like to see God.” I ask them, “Who will see? You are not there. God is always there, but you are not there to see. It is just a passing thought that you want to see God.” The next moment they are not interested; the next moment they have forgotten all about it. A persistent, intense effort and longing is needed. Then any method will do.
Now, we should enter the methods.
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Next [do action=”insert-hand”/] Meditation Technique No. 100