In summer when you see the entire sky endlessly clear, enter such clarity
Mind is confusion; there is no clarity. And mind is always crowded, always cloudy; never the open sky, cloudless, empty. Mind cannot be that. You cannot make your mind clear; it is not the nature of the mind to be so. Mind will remain unclear.
If you can leave the mind behind, if you can suddenly transcend the mind and come out of it, clarity will happen to you. You can be clear, but not the mind. There is not such a thing as a clear mind; never has been and never will be. Mind means the unclarity, the confusion.
Try to understand the structure of the mind, and then this technique will be clear to you. What is mind? A continuous process of thought, a continuous procession of thoughts — associated, non-associated, relevant, irrelevant — many multi-dimensional impressions gathered from everywhere. The whole life is a gathering, a gathering of the dust. And this goes on and on.
A child is born. A child is clear because the mind is not there. The moment mind appears, the unclarity, the confusion enters. A child is clear, a clarity, but he will have to gather knowledge, information, culture, religion, conditionings — necessary, useful. He will have to gather many things from everywhere, from many sources — opposite, contradictory sources. From thousands and thousands of sources he will gather. Then the mind will become a market-place, a crowd, and because of so many sources, confusion is bound to be there. And whatsoever you gather, nothing is certain, because knowledge is always a growing affair.
I remember, someone related an anecdote to me. He was a great searcher, and he told me this about his professor who taught him for five years in a medical college. The professor was a great scholar of his subject. The last thing he did was to gather his students and tell them, `One thing more I have to teach you. Whatsoever I have taught you is only fifty percent correct, and the remaining fifty percent is absolutely wrong. But the trouble, is, I don’t know which fifty percent is correct and which fifty percent is incorrect — I don’t know.’
The whole edifice of knowledge is such. Nothing is certain, no one knows, everyone is groping. Through groping we create systems, and there are thousands and thousands of systems. Hindus say something, Christians say something else, Mohammedans still something else — all contradictory, all contradicting each other; no agreement, no certainty — and all these sources are the sources for your mind. You collect: your mind becomes a junk-yard; confusion is bound to be there. Only a person who doesn’t know much can be certain. The more you know, the more uncertain you will become.
People, primitive people, were more certain and apparently appeared to be more clear. There was no clarity — simply unawareness of facts which could contradict them. If the modern mind is more confused, the reason is that the modern knows more. If you know more you will be more confused, because now you have more knowledge, and the more you know, the more uncertain you become. Only idiots can be certain, only idiots can be dogmatic, only idiots will never hesitate. The more you know, the more the earth is taken away from your feet, the more hesitant you become. What I mean to say is, the more the mind grows, the more you will know the nature of the mind is confusion.
When I say only idiots can be certain, I don’t mean that a Buddha is an idiot — because he is not uncertain. Remember the difference. He is not certain, he is not uncertain — he is simply clear. With the mind, uncertainty; with the idiotic mind, certainty. With no mind both disappear — certainty and uncertainty.
Buddha is a clarity, a space, open space. He is not certain — there is nothing to be certain. He is not uncertain, because there is nothing to be uncertain. Only one who is seeking certainty can be uncertain. Mind is always uncertain and always seeking certainty; always confused and always seeking clarity. A Buddha is one who has dropped the mind; and with the mind all confusion, all certainty, all uncertainty, everything is dropped.
Look at it in this way: your consciousness is just like the sky and your mind is just like the clouds. The sky remains untouched by the clouds. They come and go; no scar is left behind. The sky remains virgin: no record, no footprints, nothing of the clouds, no memory. They come and they go; the sky remains undisturbed. This is the case within you also: the consciousness remains undisturbed. Thoughts come and go, minds evolve and disappear. And don’t think that you have one mind; you have many minds, it is a crowd. Your minds go on changing.
You are a communist, so you have a certain type of mind. You can leave it and you can become anti-communist. Then you have a different mind; not only different, quite the opposite. You can go on changing your minds just like your dress. And you go on changing. You may not be aware of it — these clouds come and go. Clarity can be achieved if you become aware of the sky; if your focus changes. You are focused on the clouds if you are unfocused on the sky. Unfocus on the clouds and focus on the sky.
This technique says:
IN SUMMER WHEN YOU SEE
THE ENTIRE SKY
ENTER SUCH CLARITY.
Meditate on the sky; a summer sky with no clouds, endlessly empty and clear, nothing moving in it, in its total virginity. Contemplate on it, meditate on it, and enter this clarity. Become this clarity, this space-like clarity.
If you meditate on open unclouded sky, suddenly you will feel that the mind is disappearing, the mind is dropping away. There will be gaps. Suddenly you will become aware that it is as if the clear sky has entered in you also. There will be intervals. For a time being, thoughts will cease — as if the traffic has ceased and there is no one moving.
In the beginning it will be only for moments, but even those moments are transforming. By and by the mind will slow down, bigger gaps will appear. For minutes together there will be no thought, no cloud. And when there IS no thought, no cloud, the outer sky and the inner become one, because only the thought is the barrier, only the thought creates the wall; only because of the thought the outer is outer and the inner is inner. When the thought is not there, the outer and the inner lose their boundaries, they become one. Really, boundaries never existed there. They appeared only because of the thought, the barrier.
To meditate on the sky is beautiful. Just lie down so you forget the earth; just lie down on your back on any lonely beach, on any ground, and just look at the sky. But a clear sky will be helpful — unclouded, endless. And just looking, staring at the sky, feel the clarity of it — the uncloudedness, the boundless expanse — and then enter that clarity, become one with it. Feel as if you have become the sky, the space.
In the beginning, if you only meditate on the open sky, not doing anything else, intervals will start appearing, because whatsoever you see enters you. Whatsoever you see stirs you within; whatsoever you see is pictured, reflected.
You see a building. You cannot simply see it; something immediately starts happening within you. You see a man, a woman; you see a car — you see anything. It is not just outside, something has started within, the reflection, and you have started reacting to it. So everything you see moulds you, makes you, modifies you, creates you. The without is constantly related with the within.
To look into the open sky is good. Just the expanse is beautiful, with no boundaries there. Your own boundaries will disappear, because the no-boundary sky will reflect within you. And if you can stare without blinking your eyes it will be good. If you stare without blinking your eyes… because if you blink your eyes your thought-process will continue. Stare without blinking the eyes. Stare in the emptiness, move into that emptiness, feel that you have become one with it, and any moment the sky will enter within you.
First you enter into the sky and then the sky enters you. And there is a meeting: the inner sky meeting the outer sky. In that meeting is realization. In that meeting there is no mind, because the meeting can happen only when the mind is not there. In that meeting you are for the first time not your mind. There is no confusion. Confusion cannot exist without the mind. There is no misery, because misery also cannot exist without the mind.
Have you observed this fact anytime or not — that misery cannot exist without your mind? You cannot be miserable without your mind. The very source is not there. Who will supply you with this misery? Who will make you miserable? And the same is true from the opposite direction also: you cannot be miserable without your mind and you cannot be blissful with your mind. The mind can never be the source of bliss.
So if the inner and outer sky meet and mind disappears, even for a moment, you will be filled with a new life. The quality of that life is absolutely different. It is life eternal, uncontaminated by death, uncontaminated by any fear. In that meeting you will be here and now, in the present — because past belongs to thoughts, future belongs to thoughts. Past and future are part of your mind. Present is existence — it is not part of your mind.
This moment doesn’t belong to your mind. The moment that has gone belongs; the moment that has to come belongs to your mind. This moment never belongs to you. Rather, you belong to this moment. You exist here, right now here. Your mind exists somewhere else, always somewhere else.
I was reading one Sufi mystic. He was travelling on a lonely path, the way was deserted, and he saw a farmer with his bullock-cart. The cart was stuck in mud. The road was rough. The farmer was carrying a big load of apples in his bullock-cart, but somewhere on the rough road the tailboard of the wagon became unfastened and the apples were scattered. But he was not aware of it; the farmer was not aware of it.
When the cart got stuck in the mud, first he tried to bring it out somehow, but all efforts were in vain, so he thought, `Now I must unload my cart, then maybe I can pull it out.’ He looked back. Hardly a dozen apples were left — the load was already unloaded. You can feel his misery. The Sufi reports in his memoirs that that exasperated farmer made a remark. He said, `Stuck, by heck! Stuck! — and not a damn thing to unload!’ The only possibility was that if he could unload the cart it could come out; but now — nothing to unload!
Fortunately you are not stuck in such a way. You can unload — your cart is too much loaded. You can unload the mind, and the moment the mind is not there, you fly; you become capable of flying.
This technique — to look into the clarity of the sky and to become one with it — is one of the most practised. Many traditions have used this. And particularly for the modern mind it will be very useful, because on earth nothing is left. On earth nothing is left to meditate on — only the sky. If you look all around, everything is man-made, everything is limited, with a boundary, a limitation. Only the sky is still, fortunately, open to meditate on.
Try this technique, it will be helpful, but remember three things. One: don’t blink — stare. Even if your eyes start to feel pain and tears come down, don’t be worried. Even those tears will be a part of unloading; they will be helpful. Those tears will make your eyes more innocent and fresh — bathed. You just go on staring.
The second point: don’t think about the sky, remember. You can start thinking about the sky. You can remember many poems, beautiful poems about the sky — then you will miss the point. You are not to think `about’ it — you are to enter it, you are to be one with it — because if you start thinking about it, again a barrier is created. You are missing the sky again, and you are again enclosed in your own mind. Don’t think about the sky. Be the sky. Just stare and move into the sky, and allow the sky to move in you. If you move into the sky, the sky will move into you immediately.
How can you do it? How will you do it — this moving into the sky? Just go on staring further away and further away. Go on staring — as if you are trying to find the boundary. Move deep. Move as much as you can. That very movement will break the barrier. And this method should be practised for at least forty minutes; less than that will not do, will not be of much help.
When you really feel that you have become one, then you can close the eyes. When the sky has entered in you, you can close the eyes. You will be able to see it within also. Then there is no need. So only after forty minutes, when you feel that the oneness has happened and there is a communion and you have become part of it and the mind is no more, close the eyes and remain in the sky within.
The clarity will help the third point: ENTER SUCH CLARITY. The clarity will help — the uncontaminated, unclouded sky. Just be aware of the clarity that is all around you. Don’t think about it; just be aware of the clarity, the purity, the innocence. These words are not to be repeated. You have to feel them rather than think. And once you stare into the sky the feeling will come, because it is not on your part to imagine these things — they are there. If you stare they will start happening to you.
The sky is pure, the purest thing in existence. Nothing makes it impure. Worlds come and go, earths are there and then disappear, and the sky remains pure. The purity is there. You need not project it; you are simply to feel it — to be vulnerable to it so you can feel it — and the clarity is there. Allow the sky to happen to you. You cannot force it; you can only allow it to happen.
All meditations are really allowing something to happen. Never think in terms of aggression, never think in terms of forcing something. You cannot force anything. Really, because you have been trying to force, you have created all misery. Nothing can be forced, but you can allow things to happen. Be feminine. Allow things to happen. Be passive. The sky is absolutely passive: not doing anything at all, just remaining there. Just be passive and remain under the sky — vulnerable, open, feminine, with no aggression on your part — and then the sky will penetrate you.
IN SUMMER WHEN YOU SEE
THE ENTIRE SKY
ENTER SUCH CLARITY.
But if it is not summer what will you do? If the sky is clouded, not clear, then close your eyes and just enter the inner sky. Just close your eyes, and if you see some thoughts, just see them as if they are floating clouds in the sky. Be aware of the background, the sky, and be indifferent to thoughts.
We are too much concerned with thoughts and never aware of the gaps. One thought passes, and before another enters there is a gap — in that gap the sky is there. Then, whenever there is no thought, what is there? The emptiness is there. So if the sky is clouded — it is not summer-time and the sky is not clear — close your eyes, focus your mind on the background, the inner sky in which thoughts come and go. Don’t pay much attention to thoughts; pay attention to the space in which they move.
For example, we are sitting in this room. I can look at this room in two ways. Either I can look at you, so that I am indifferent to the space you are in, the roominess, the room you are in — I look at you, I focus my mind on you who are here, and not on the room in which you are — or, I can change my focus: I can look into the room, and I become indifferent to you. You are there, but my emphasis, my focus, is on the room. Then the total perspective changes.
Just do this in the inner world. Look at the space. Thoughts are moving in it: be indifferent to them, don’t pay any attention to them. They are there; note it down that they are there, moving. The traffic is moving in the street. Look at the street and be indifferent to the traffic. Don’t look to see who is passing; just know that something is passing and be aware of the space in which it is passing. Then the summer sky happens within.
There is no need to wait for the summer, because our minds are such that they can find any excuse. They will say, `Summer is not here, and even if it is summer, the sky is not clear.’