86. Suppose you contemplate something beyond perception, beyond grasping, beyond not being. — you.
87. I am existing. this is mine. this is this. oh beloved, even in such know illimitably.
[dropcap]M[/dropcap]an is Janus-Faced — animal and divine both. Animal belongs to his past, divine belongs to his future, and this creates the difficulty. The past has passed, it is no more; just a shadow of it lingers on. And the future is still the future, it has not yet come; it just a dream, just a possibility. And between these two exists man — the shadow of the past and the dream of the future. He is neither and he is both.
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He is both because the past is his — he was animal. He is both because the future is his — he can be divine. And he is not both, because the past is no more and the future is yet to be.
Man exists as a tension between these two: that which was and that which can be. This creates a conflict, a constant struggle to realize, to be something. In a sense, man is not. Man is just a step from the animal to the divine — and a step is nowhere. It was somewhere and it will be somewhere, but right now it is nowhere, just hanging in the air.
So whatsoever man is doing — whatsoever I say — he is never satisfied in it, never content, because two diametrically opposite existences meet in him. If the animal is satisfied then the divine is in discontent. If the divine is satisfied then the animal is in discontent. A part is always in discontent.
If you move to the animal, in a way you satisfy part of your being, but immediately in that satisfaction dissatisfaction arises, because the opposite part, your future, is just contrary to it. The satisfaction of the animal is the dissatisfaction of the possibility of your future. If you satisfy your divine possibility the animal revolts; it feels hurt. A definite discontent arises within you. You cannot satisfy both, and satisfying one, the other is dissatisfied.
I remember one anecdote. One sports car enthusiast reached the pearly gates, and St. Peter welcomed him. He had come with his Jaguar, and the first thing he asked St. Peter was this: `Are there beautiful highways in heaven?’
St. Peter said, `Yes, they have the most beautiful highways, but there is one difficulty — in heaven they don’t allow automobiles.’
The speed-fiend said, `Then it is not for me. Then please arrange for me to be sent to the other place. I would like to go to hell. I cannot leave my Jaguar.’
So it was arranged. He reached hell, he came to the gates, and Satan welcomed him and said that he was very happy to see him. He said, `You are just like me; I am also a lover of Jaguars.’
The speed-fiend said, `Fine, give me the map of your highways.’
Satan became sad. He said, `Sir, we don’t have any highways down here — that is the hell of it!’
This is the situation of man. Man is Janus-faced, a double being, split in two. If you satisfy one thing, then something becomes frustrating to your other part. If you do otherwise, then the other part is dissatisfied. Something is always lacking. And you cannot satisfy both, because they are diametrically opposite.
And everyone is doing this impossible thing, trying to do this — to have a compromise somewhere so both heaven and hell can meet; so body and soul, the lower and the higher, the past and the future, can somewhere meet and have a compromise. We have been doing that for many lives. It has not happened, and it is not going to happen. The whole effort is absurd, impossible.
These techniques are not concerned with creating a compromise within you. These techniques are to give you a transcendence. These techniques are not to satisfy the divine against the animal. That is impossible. That will create more turmoil within you, more violence, more struggle. These techniques are not to satisfy your animal against the divine. These techniques are just to transcend the duality. They are neither for the animal nor for the divine.
Remember, that is the basic difference between other religions and tantra. Tantra is not a religion, because religion basically means: for the divine against the animal — so every religion is part of the conflict. Tantra is not a struggle technique, it is a transcendence technique. It is not to fight with the animal, it is not for the divine. It is against all duality. It is neither for nor against really. It is simply creating a third force within you, a third center of existence where you are neither animal nor divine. For tantra that third point is ADVAITA, that third point is non-duality.
Tantra says you cannot reach the one by fighting through duality. You cannot come to a non-dual point by choosing one thing in the struggle in duality. Choice will not lead you to the one; only a choiceless witnessing.
This is very foundational to tantra, and because of this tantra was never really understood rightly. It has suffered a long, a centuries-old misunderstanding, because the moment tantra says it is not against the animal, you start feeling as if tantra is for the animal. And the moment tantra says it is not for the divine, you then start thinking that tantra is against the divine.
Really, tantra is for a choiceless witnessing. Don’t be with the animal, don’t be with the divine, and don’t create a conflict. Just go back, just go away, just create a gap between you and this duality and become a third force, a witnessing, from where you can see both the animal and the divine.
I told you that the animal is the past and the divine is the future, and past and future are opposed. Tantra is in the present. It is neither past nor future. Just this very moment, don’t belong to the past and don’t hanker for the future. Don’t long for the future and don’t be conditioned by the past. Don’t allow the past to become a hangover and don’t create any projections in the future. Remain true to this very moment, here and now, and you transcend. Then you are neither animal nor divine.
For tantra, to be such is to be God. To be such, in this suchness of the moment, where past is unrelated and future is not created, you are free, you are freedom.
These techniques are not religious in this sense, because religion is always opposed to the animal. Religion creates a conflict. So if you are really religious you will become schizophrenic, you will be split. All religious civilizations are split civilizations. They create neurosis, because they create inner conflict. They divide you into two, and one part of your being becomes the enemy. Then your whole energy is dissipated fighting with yourself.
Tantra is not religious in that sense, because tantra doesn’t believe in any conflict, in any violence. And tantra says don’t fight with yourself. Just be aware. Don’t be aggressive and violent with yourself. Just be a witness, a watcher. In the moment of witnessing you are neither; both the faces disappear. In that moment of witnessing you are not human. You simply are. You exist without any label. You exist without any name. You exist without any category. You are without being anyone in particular — a simple amness, a pure being. These techniques are for that pure being.
Now I will discuss the techniques.
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Next [do action=”insert-hand”/] Meditation Technique No. 86