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The Empty Boat / Barca goal

Le bateau vide/ La barca vuota / Das leere Boot


Secretul parabolei b rcii goale; calea de iluminare si de eliberare din
suferint ( modalitatea de administrarea a reactiilor psiho- emotionale de
furie atractie respingere frustrare !
"arabola barcii goale # o cheie pentru reali$area tre$irii si pentru
eliminarea suferintei /
Empty Boat "arable# a %ey to &'a(ening and to the elimination of
suffering
articol de )irahorian
)otto : Parafrazandu-l pe Seneca,
"la destinatie nu a*ung decat cei ce stiu incotro merg "
+,u e-ista vant favorabil pentru cei care nu stiu incotro merg+/
+.l n/y a pas de vents favorables pour ceu- 0ui ne savent pas o1 ils vont+/
There are no favorable 'inds for those 'ho do not (no' 'here to go+
2uprins
.ntroducere
"ovestire $en # Barca goala in iluminarea lui Lin 2hi ( 3in$ai! / 4en
teachings # The Empty Boat in the reali$ation of )aster Lin-2hi ( 3in$ai!
&dministrarea furiei / &nger )anagement
&dministrarea furiei folosind tehnica descrisa in povestirea $en +Barca
este goala/ The Boat .s Empty+ a lui Lin 2hi (3in$ai! /
"ema 2h5dr5n .ncepe din locul in care te afli de la mintea de $i cu
$i /Start 6here 7ou &re; from Everyday )ind
8B 98i*nana Bhairava Tantra (8igyana Bhairava Tantra!: - Tehnica de
meditatie 24
8igyan Bhairav Tantra - )editation Techni0ue ;<
&i gri* la st rile suflete=ti : 8B;<> Dharana ?@? Sutra/Shlo(a nA?;B
2huang T$u (4huang$i !# +Cmul perfect este ca o barca goala+/ +& perfect
man is li(e an empty boat>+
Drumoasa parabola a +barcii goale+ la 4huang $i /2huang T$uEs beautiful
parable of The Empty Boat
Csho si mesa*ul lui 2huang T$u
Bibliografie
&ne-a ?
.ntroducere
Parabola "barcii goale" a fost folosita de Chuang Tzu pt a transmite ceea ce credea
el ca este viziunea taoista sa treci prin lume ca o barca goala, fara ego!" #aestrul
$in Chi %inzai! a readus la viata aceasta parabola, fiindca intalnirea cu "barca
goala" a reprezentat atat momentul iluminarii sale, cat si cel al transcederii furiei
fiindca nu a e&istat un centru e&terior asupra caruia sa-si reverse furia!" "ema
2h5dr5n a folosit aceeasi metafora pt a transmite calea de eliberare din suferinta,
la care s-a referit si 'uddha in primul dintre cele 4 nobile adevaruri "e&ista
suferinta"! " (sho a dedicat o carte mesa)ului lui Chuang Tzu"
#etoda de trezire si de eliberare din suferinta, folosita de $in Chi este prezenta in
8B 98i*nana Bhairava Tantra (8igyana Bhairava Tantra!: o carte veche de
*+++ de ani si este utila pt a ne elibera de sub comanda reactiilor managementul
furiei este doar o aplicatie dintre multe altele indicate in comentariul ,' 24!"
Calea de eliberare din reactivitate se dovedeste a fi si o cale de trezire sau de
eliberare din realitatea secunda" vedeti semnificatia acestui termen in articolul :
"( realitate separata- . Separate %ealit/" indicat la pozitia 012 in 'ibliografie !"
3n e&primarea si in reprimarea unei reactii emotionale furie, manie, atractie,
respingere ! centrul este in celalalt in lumea din afara, a efectelor!4 in trezire
centrul catre care ne orientam atentia este izvorul reactiunii furiei, maniei,
atractiei, respingerii ! din noi insine lumea cauzelor !" Primii cei reactivi, care au
centrul in afara ! isi pierd energia, iar cei din urma cei non-reactivi, subiectivii,
care au centrul in interior ! , isi pastreaza energia, in forma potentiala"
5iintele umane dispun de o singura sursa de energie, iar aceasta energie poate fi
pierduta, risipita ori utilizata, in favoarea sau in defavoarea noastra, constructiv sau
distructiv, transformata polarizata, modulata! in iubire sau in ura """
5uria mania! este o ocazie si o cale de trezire sau de eliberare din "realitatea
secunda", daca ne centram atentia pe lumea cauzelor, in loc de lumea efectelor,
pe izvorul interior al furiei, care se afla intotdeauna in noi insine , iar nu in afara
cum cred reactivii, care dau mereu vina pe altii!4 cei care incearca sa
administreze furia si alte reactii!, fi&ati pe centrul e&terior , considerat a fi
sursa furiei lor, se afla situa i in aval, adica in locul in care p6r6ul, a devenit
fluviu si nu mai poate fi oprit , decat cu efecte distructive pt ei insisi
reprimarea ! sau pt ceilalti e&primarea!" %eamintiti-va insa ca orice
reprimare, nu este decat o amanare a e&primarii verbale, fizice!" Pentru a
intelege la ce ma refer cand folosesc temenul reacti vedeti articolul:
+2ele trei programari ale fiintelor umane si tre$irea+ # 1" subiectivi non-
reactivi, creativi, lideri !4 2" obiectivi reactivi, sclavi!4 7" divini eliberati, treziti ! 072
la adresa din 'ibliografie !,
"ovestire $en # Barca goala in iluminarea lui Lin 2hi ( 3in$ai! / 4en
teachings # The Empty Boat in the reali$ation of )aster Lin-2hi ( 3in$ai!
2alea de eliminare a suferintei si modalitatea de iluminare este ilustrata
de
Lin 2hi in povestea 4en intitulata + Barca goala
8nul dintre cei mai mari mae9tri :en, $in Chi, obi9nuia s spun : "C6nd eram t6n r,
eram fascinat sa ma plimb cu barca" .veam o b rcu cu care ie9eam, singur, pe
lac" (bi9nuiam s stau acolo cu orele"
(ne of the greatest of :en masters, $in Chi, used to sa/, ";hile 3 <as /oung 3 <as
ver/
fascinated b/ boating" 3 had one small boat, and 3 <ould go on the la=e alone" 5or
hours
together 3 <ould remain there"
3ntr-o noapte frumoas , pe c6nd m aflam >n barc 9i meditam cu ochii >nchi9i, o
alt barc , goal , adus de curent, a lovit barca mea" .veam ochii >nchi9i4 mi-am
zis: ?Cineva a ie9it cu barca pe lac 9i a lovit barca mea"@
"(nce it happened that <ith closed e/es 3 <as in m/ boat meditating on the
beautiful
night" (ne empt/ boat came floating do<nstream and struc= m/ boat" #/ e/es
<ere
closed, so 3 thought, ASomeone is here <ith his boat, and he has struc= m/ boat"B
,ota D)# daca apare termenul curent inseamna ca $in Chi se afla pe un rau, iar
pe nu un lac4 unii au inlocuit do<nstream curent!, cu vant 0 ceea ce nu este in
te&t2 pentru a mentine imaginea intiala, in care cadrul era lacul" Croarea este a lui
(sho fiindca in toate variantele de redare ale alegoriei barcii goale zen, taoiste,
Chuang Tzu ! este vorba despre un rau"
.m sim it cum m cuprinde furia 9i tocmai m preg team s -i spun vreo c6teva
individului aceluia, c6nd mi-am dat seama c barca era goal " Du aveam cum s
reactionez " .supra cui sa-mi e&prim mania E 'arca era goal "
.nger arose" 3 opened m/ e/es and 3 <as )ust going to sa/ something to that man in
anger, then 3 realized that the boat <as empt/" Then there <as no <a/ to move" To
<hom could 3
e&press the angerE The boat <as empt/"
,ota D)# ,F EG.ST& 2E,T3F EGTE3.C3 "E 2&3E S& )& DE2&32
Du f cuse dec6t, purtat fiind de curent, s loveasc barca mea" Du aveam nimic de
facut"
Du aveam cum s -mi proiectez descarc, e&prim! m6nia asupra unei b rci goale""
0 nu e&ista centrul e&terior 2
3t <as )ust floating do<nstream, and it had come
and struc= m/ boat" So there <as nothing to do" There <as no possibilit/ to pro)ect
the anger on an empt/ boat"" 2+F of 1+G7
$in Chi a continuat: ".m >nchis ochii" #6nia era acolo, dar nu g sea nicio cale de
sc pare de iesire afara! , am >nchis ochii 9i am >nceput s plutesc >napoi cu m6nia"
So $in Chi said, "3 closed m/ e/es" The anger <as there, but finding no <a/ out, 3
closed
m/ e/es and )ust floated bac=<ard <ith the anger"
,ota D)# 8nii traduc te&tul in mod eronat identificandu-se cu furia, fiindca asa
procedeaza ei in viata lor : "dar fiindca nu gaseam nicio cale de scapare am inchis
ochii"042" 3n realitate te&tul nu spune asta "furia nu gasea nici o cale de iesire in
afara"! , dar conceptia traducatorului comanda perceptia " %etineti ca
dumneavoastra nu sunteti niciodata fluctuatia psiho-emotionala care va ocupa la
un moment dat si cu care va identificati din lipsa de prezenta sau de constienta "
.ceasta noua traducere este confirmata de restul mesa)ului in care $in Chi
sesizeaza ca a mers inapoi spre izvor impreuna cu mania adica nu era identificat
cu mania, fiindca practica ceea ce Shan=ara a numit vive=a- discriminarea!"
Cum de i-a venit ideea lui Lin 2hi (in lb> *apone$a# 3in$ai 042 'ibliografie! sa
mearga inapoi cu mania E
5iindca prezenta furiei sau a oricarei alte reactii! care se afiseaza, pe ecranul
mental si in corp inseamna ca e&ista undeva o sursa de finantare sau un izvor de
unde este alimentata ori intretinuta acea fluctuatie psiho-emotionala vrittis! "
Si acea barca goala a devenit 0 ocazia care a declansat2 realizarea mea 0 moartea
egoului , iluminarea, trezirea, eliberarea, intelegerea2" 3n acea noapte lini9tit am
a)uns acasa!, in punctul din care izvoreste totul realitatea sursa din afara
dimensiunilor spatiale si temporale! situat in interiorul meu" 'arca goal a fost
maestrul meu"
&nd that empty boat became my reali$ation" 3 came to a point <ithin m/self in
that silent night" That empt/ boat <as m/ master"
,ota D)# 3n e&perienta taoista si :en termenul "realizare- realization" nu
inseamna o intelegere limitata doar la nivel intelectual, cum se afirma in traducerea
042 , redata in nota de mai )os" %ealizarea nu este o continuare a prizonieratului in
minte , ci de o eliberare e&perimentala din minte" Traducerea e&tinsa prin e&plicatii
in paranteze tine cont de alte lucrari care consemneaza invataturilie lui $in Chi
%inzai! indicate in 'ibliografie 042"
Si acum, dac cineva vine la mine 9i m insult , r6d 9i-mi spun: ?Hi aceasta barca e
goal "@
.poi >nchid ochii 9i p trund ad6nc >n mine""
5olosi i aceast tehnic 4 poate face minuni pentru voi"
.nd no< if someone comes and insults me, 3 laugh and 3 sa/, AThis boat is also
empt/"B 3 close m/ e/es and 3 go <ithin""
8se this techniIue" 3t ma/ <or= miracles for /ou"
TJC CDK" 21+ of 1+G7012
,ota D)# Du spun altuia, cum cred reactivi, ci imi spun mie: + =i-mi spun# HIi
aceasta barca e goal >J +> 8edeti referirea la altii ca la niste barci goale
e-plicata in nota de la varianta data de 2hodron acestei parabole>
#ai )os sunt redate integral cele doua traduceri e&istente in lb" romana 072042, care
sunt intemeiate pe relatarea lui (sho 012 in 'ibliografie ,' !:
"8nul dintre cei mai mari mae9tri zen, $in Chi, obi9nuia s spun : "C6nd eram t6n r,
eram foarte fascinat de b rci" .veam o barc mic 9i mergeam >n ea singur pe lac"
St team acolo ore >ntregi"" "(dat s-a >nt6mplat s stau cu ochii >nchi9i 9i s
meditez asupra acelei nop i minunate" ( barc goal care era >mpins de v6nt mi-a
lovit barca" .veam ochii >nchi9i 9i am g6ndit, ?Cineva este aici 9i >mi love9te barcaE@
. ap rut furia" .m deschis ochii 9i eram gata s spun ceva acelui om, dar apoi am
realizat c barca cealalt era goal " .tunci nu mai aveam ce face" C tre cine s >mi
arunc furiaE 'arca era goal " Plutea >n deriv 9i mi-a lovit barca mea" Du puteam
face nimic" Du puteam s >mi >ndrept furia asupra unei b rci goale"" Hi $in Chi mai
spunea, ".m >nchis ochii" 5uria ap ruse dar nu avea nici o cale de ie9ire 9i atunci am
vrut s m re>ntorc >n interior, odat cu ea" Katorit acelei b rci m-am realizat" 3n
noaptea aceea t cut am a)uns la un punct din interiorul meu" Ca a fost maestrul
meu" 3ar dac acum vine cineva 9i m insult , r6d =i spun H&ceast barc este
=i ea goal J> 3nchid ochii 9i p trund >n untru"" 5olose9te aceast tehnic " Poate
face miracole pentru tine 072 in 'ibliografie ,'!
"8nul dintre cei mai mari mae9tri :en, $in Chi, obi9nuia s spun : "C6nd eram t6n r,
eram fascinat de b rci" .veam o b rcu cu care ie9eam, singur, pe lac" (bi9nuiam
s stau acolo cu orele" 3ntr-o noapte frumoas , pe c6nd m aflam >n barc 9i
meditam cu ochii >nchi9i, o alt barc , goal , adus de curent, a lovit barca mea"
.veam ochii >nchi9i4 mi-am zis: ?Cineva a ie9it cu barca pe lac 9i a lovit barca mea"@
.m sim it cum m cuprinde furia 9i tocmai m preg team s -i spun vreo c6teva
individului aceluia, c6nd mi-am dat seama c barca era goal " Du aveam cum s m
mi9c CCDT%8 CLTC%3(% PC C.%C S. #. KCC.%C " 'arca era goal " Du f cuse
dec6t, purtat fiind de curent, s loveasc barca mea" Du aveam ce s fac" Du
aveam cum s -mi proiectez m6nia asupra unei b rci goale""
$in Chi a continuat: ".m >nchis ochii" #6nia era acolo, dar pentru c nu g seam
nicio cale de sc pare, am >nchis ochii 9i am >nceput s plutesc >napoi cu m6nia"
'arca aceea m-a a)utat s >n eleg" .m a)uns >ntr-un punct din interiorul meu, >n
acea noapte lini9tit " 'arca goal a fost maestrul meu" .cum, dac cineva vine la
mine 9i m insult , rKd =i-i spun# HIi barca asta e goal >J .poi >nchid ochii 9i
p trund ad6nc >n mine" 5olosi i aceast tehnic 4 poate face minuni pentru voi" " 042
in 'ibliografie ,'!
&dministrarea furiei / &nger )anagement
&dministrarea furiei folosind tehnica descrisa in povestirea $en +Barca
este goala/ The Boat .s Empty+ a lui Lin 2hi ( 3in$ai!
C&ista doua programari reactivi si non-reactivi! si o stare eliberata, iar acestea
prezentate in articolul: "Cele trei programari ale fiintelor umane si trezirea : 1"
subiectivi non-reactivi, creativi, lideri !4 2" obiectivi reactivi, sclavi!4 7 " divini
eliberati, treziti!" de #irahorian 072
%eactivii cei ce au butoanele de comanda in periferie! cunosc dou modalitati de a
se ocupa de furie sau de a de a face fa m6niei:
1 " ( modalitate este sa-si e&prime furia, aruncand-o asupra altcuiva pt reactivi
vinovatii se afla mereu in afara!" .sta conduce la regrete regreta c au f cut
acest lucru!, la autoculpabilizare ne simt vinova i! 9i la pierderi prietenii, casnicii,
colaboratori!"
2" Cealalta modalitate este sa-si suprime furia, sa blocheze momentan e&primarea
ei, fiindca situatia nu le permite se afla in fata sefilor, in public,""!"
Kar retineti ca suprimarea nu este altceva dec6t o am6nare a e&primarii, fiindca
prin suprimarea furiei sau a altor reactii! se a)unge in doua destinatii:
1" autoagresiune imbolnavire, depresie, boli auto-imune ! "
2" agresiune- furia se poate acumula doar pana la un anumit prag critic umplerea
paharului!, dupa care urmeaza instabilitatea: >n orice moment se poate declansa
eliberarea e&ploziva, revarsarea in afara, ruperea firului 2
C&ist si o a treia cale, dar ea inseamna sa trecem de la programarea reactiva, la
programarea non -reactiva e&emplificata de $in Chi, care a >n eles, de la barca
goala, faptul ca nu cel lalt este sursa furiei noastre- sursa sau izvorul furiei este
>ntotdeauna >n noi insine
Dara/ana Maneshan, in blogul sau "Sa facem o diferenta -#a=e a difference!
comenteaza astfel povestea lui lin chi : 'arca este goal - TJC '(.T 3S C#PTN
http:--n-ganeshan"blogspot"ro-2+1+-+1-boat-is-empt/"html!
"Sa zicem ca un prieten vine la voi 9i in glum face o remarc " 3n nou cazuri din
zece am r6de, nu ne-am mai gandi la nimic sau am raspunde cu o alta gluma " Kar
asta nu se >nt6mpl permanent" Kaca intr-o zi suntem incordati, nelinistiti sau plini
de gri)i, atunci este posibil sa percepem aceeasi remarca >n mod gre9it, sa ne
simtim ofensati, )icniti, r niti, 9i furia sa inceapa sa creasca in noi, orbindu-ne si
farama de luciditate, care ne mai ramasese " .ceast e&perien simpl din viata de
zi cu zi ilustreaza bine principiul c ceea ce provoaca o rana emo ionala- nu se
datoreaza unor alte persoane sau la ceea ce spun sau nu spun acestea- ci propriei
noastre atitudini vulnerabilitati! 9i r spunsului nostru"
Kac am arunca cobori! o g leat >ntr-o f6nt6n secat , nu vom scoate ap din ea
nu va iesi nimic in afar !" Kac am arunca aceeasi g leat >ntr-o f6nt6n plin cu
ap , vom scoate ap din ea apa va ie9i in afar !" .pa este in fantan , iar g leata,
doar ne a)ut s o scoatem afar "
.9a ca atunci cand cineva ne )igne9te- insult - r neste, el doar arunca o g leat
spre noi, iar dac g leata iese plin de furie , m6nie sau ur , inseamn c acestea
e&istau de)a in interiorul nostru" Doi suntem singurii responsabili pentru
r spunsurile 9i reac iile noastre" Keci, ceea ce trebuie s ne preocupe este propriul
nostru r spuns, iar nu actiunile atitudinile, vorbele! altor persoane " .m fost
programati s reac ionam sa avem butoanele de comanda la periferie !, am fost
hipnotiza i s credem ca daca suntem adul i maturi este necesar un r spuns o
reactie!" Ke fapt, un adult a)uns la maturitate, nu este un reactiv, ci o fiinta umana
care g6nde9te >nainte de a reac iona la ceva"
Doi nu trebuie s r spundem la toate actiunile unor barci goale" Ca si $in Chi putem
r6de 9i spune " Si aceasta barca este goal ""
"ema 2hodron# .ncepeti din locul in care va aflati de la mintea de $i cu
$i /
"ema 2hodron# Start 6here 7ou &re from Everyday )ind Start 6here 7ou
&re
Kupa ce citeaza povestirea zen a barcii goale o varianta intre $in Chi si Chuang
Tzu! , redata mai )os , in cartea indicata la pozitia 022 din 'ibliografie !, Pema
ChOdrOn ne arata cum sa folosim vantul contrar pt a a)unge la destinatie:
C&ist o povestire :en, >n care un om se bucura de apusul soarelui, stand intr-o
barca pe un r6u" Cl vede o alt barc venind >n )os pe r6u catre el" $a >nceput i pare
at6t de frumos c si altcineva se bucur , ca si el navigand pe r6u intr-o seara
frumoasa de vara" .poi, el >si d seama c barca vine drept spre el, din ce in ce mai
repede"
Cl >ncepe s strige, "Jei, hei, ai gri)a" Ke dragul lui Kumnezeu, date la o parte P"
Kar barca continua sa vina chiar spre el tot mai repede " 3n acest timp el st tea >n
barca lui, tip6nd si agit6ndu-si pumnul, si apoi barca se ciocneste direct cu a lui "
.tunci el vede c este o barca goal " - ThereBs a :en stor/ in <hich a man is
en)o/ing himself on a river at dus=" Je sees another boat coming do<n the river
to<ard him" .t first it seems so nice to him that someone else is also en)o/ing the
river on a nice summer evening" Then he realizes that the boat is coming right
to<ard him, faster and faster" Je begins to /ell, "Je/, he/, <atch outP 5or PeteBs
sa=e, turn asideP"
'ut the boat )ust comes right at him faster and faster"
'/ this time heBs standing up in his boat, screaming and sha=ing his fist, and then
the boat smashes right into him" Je sees that itBs an empt/ boat"
.ceasta este o poveste clasica care reflecta situatia intregii noastre vieti" C&ist o
multime de b rci goale acolo" 3ntotdeauna noi s tipam si ne aratam pumnii nostri
la ele"
This is the classic stor/ on our <hole life situation" There are a lot of empt/ boats
out there" ;eBre al<a/s screaming and sha=ing our fists at them"
,ota D)# .par aici doua directii contrare de interpretare, care par ca se e&clud,
doar pentru mintea care nu intelege identitatea contrariilor" 3n realitate intelegem
cu usurinta ca orice reconectare sau unire cu centrul! este simultan si o separare
de periferie! sau ca orice umplere cu lumina neconditionata! este simultan si o
golire de lumina fenomenala4 o plon)are in intuneric tot mai adanc! " 1" directia in
care barcile goale sunt fiintele care nu s-au umplut de lumina necreata si
de adevarata identitate fiindca nu s-au reconectat la i$vor" Pema Chodron
numeste "barci goale" fiintele umane netrezite, asa cum civilizatiile e&traterestre
afirma ca populatia de pe Terra este alcatuita in proportie de FFQ din recipiente,
din fiinte amnezice, care si-au uitat propria identitate, fiindca au fost separate sau
deconectate de izvorul din ele insele castrate!" .ceste fiinte recipient, separate de
ele insele si de semenii lor au inlocuit e&istenta neconditionata holografica, cu
e&istenta separata a egoului, care are permanent nevoie de confirmari fiindca nu
este real, ci doar o umbra a adevaratei noastre identitati!" Ke aici lupta pt
recunoastere, pentru acumularea de faima, renume, titluri, diplome, medalii si de
aprecieri din partea celorlalti" 3n loc sa mearga la izvorul fericirii autentice din ele
insele, aceste fiinte recipient cauta sa se umple cu placeri si cred ca au obtinut
fericirea" 3n loc sa mearga la izvorul omnicunoasterii din ele insele, aceste fiinte
recipient cauta sa se umple cu informatii si cred ca au obtinut cunoasterea" Koar
trecerea de la fiinte recipient, la fiinte izvor, care se petrece cu ocazia trezirii
iluminarii!, asigura supravietuirea civilizatiei de pe Terra si evitarea auto-anihilarii
>
2" directia in care barcile goale sunt fiintele care s-au golit de ego> 3n
taoism vedeti: Chuang Tzu ! si in buddhismul zen suprema realizare a fiintei
umane este barca goala, fiindca doar golirea de ego de falsa identitate! permite
regasirea adevaratei nostre identitati: +Cmul perfect este ca o barca goala+/ +&
perfect man is li(e an empty boat>+
3n loc de acest lucru, am putea s ne oprim mintile" Chiar dac ne-am opri mintea
noastr numai pentru un interval de o secund , ne-am putea aseza >n acest mic
interval " .tunci c6nd >ncepe primul rand din povestire , am putea sa ne putem in
locul celuilalti sa practicam empatia!" Rn acest fel, tot ceea ce ne >nt6lnim are
potentialul de a ne a)uta s cultivam compasiunea si sa ne reconectam la spatiul
deschis care se afla dincolo de mintile noastre limitate"
3nstead, <e could let them stop our minds" Cven if the/ onl/ stop our mind for one
point one seconds, <e can rest in that little gap" ;hen the stor/ line starts, <e can
do the tonglen practice of e&changing ourselves for others" 3n this <a/ ever/thing
<e meet has the potential to help us cultivate compassion and reconnect <ith the
open space that is be/ond our narro< minds""
%umi a sesizat acelasi lucru cand vorbea despre spatiul in care toti ne intalnim cand
ne eliberam de dualitatea mintilor noastre : " 8ndeva afara, dincolo de lumea ideilor
umbrelor! despre ceea ce e bine si de ceea ce este rau de facut dincolo de minte
care este ancorata in dualitate! , e&ista un camp imens" Te astept acolo "- "(ut
be/ond ideas of <rongdoing and rightdoing there is a field" 3Bll meet /ou
there""-"Kehors au-delS des idTes de bien faire ou de mal faire se trouve un champ "
Ue vous / rencontrerai"
8B 98i*nana Bhairava Tantra (8igyana Bhairava Tantra!: - Tehnica de
meditatie ;<
8igyan Bhairav Tantra - )editation Techni0ue ;<
&i gri* la st rile suflete=ti : 8B;<> Dharana ?@? Sutra/Shlo(a nA?;B
Traditia non-dualista a Shivaismului din %ashmir descrie in 8B ;< chiar
tehnica redescoperita de Lin 2hi pt a reali$a accesul la regimul direct
( divin non-dualist holografic! de functionare
( ceea ce noi etichetam drept # tre$ire iluminare eliberare din realitatea
secunda!>
#ai )os se afla variante de traducere ale acestei tehnici 0 vedeti sursa fiecarei
traduceri in Bibliografia 8B 2 de trecere la regimul direct de functionare
prezentata in ,' 0,i)nana 'hairava Tantra ,ig/ana 'hairava Tantra!2 si comentata
de numerosi traducatori si comentatori"
3n .ne&a 1 se afla traducerea si comentariul realizat de (sho in capitolul 24 al cartii
sale 012 0 in Bibliografia 8B 2
8B;<> Dharana ?@? Sutra/Shlo(a nA?;B
C6nd apare o stare pentru sau >mpotriva unei persoane, nu o >ndrepta spre
persoana >n cauz , ci r m6i centrat" 072 vol"1-p"2*4- Sim i o pornire >mpotriva sau
pentru cineva, nu o pune pe seama aceluia, ci r m6i centrat" 042 p" 24F!- C6nd i se
isc o dispozi ie bun sau rea fat de cineva, nu o aseza pe acea persoan , ci ram6i
echilibrat" 0G2 sutra 1+1!- - .tunci cand simti ca ai ceva impotriva cuiva sau pentru
cineva, nu te plasa asupra persoanei in chestiune, ci ramai in centru"0F2 ;hen a
mood against someone or for someone arises, do not place it on the person in
Iuestion, but remain centered"012 - Vuand vous Tprouvez un sentiment envers
IuelIuBun, IuelIue soit ce sentiment, ne le pro)etez pas sur la personne en cause,
mais restez au centre de vous-mWme"- Vuand surgit une humeur contre IuelIuXun
ou un attachement pour IuelIuXun, ne les fi&e pas sur la personne en Iuestion mais
demeure centrT"022- Vuando insorge uno stato dXanimo contro Iualcuno o a favore
di Iualcuno, non attribuirlo alla persona in Iuestione, resta centrata"
The aspirant should neither maintain the attitude of aversion nor of attachment
to<ards an/one" Since he is freed of both aversion and attachment, there develops
brahmabhava or the nature of the divine consciousness <hich is also the nature of
the essential Self! in his heart" 0112 0Uaideva Singh, 1FYF 2
(n ne doit nourir nulle haine S lBTgard de IuiconIue 4 on ne doit pas non plus
nourrir dBattachement" Kans ce repos au centre ou cet Ttat intermTdiaire! Iui est
libTration dBattachement comme de haine" $e brahman se glisse" 01+2 0 $ilian
Silburn, 1FZ1 2
vedeti e-plicatia 8B;< in sectiunea Dharana 8B
!"

The stor/ of the empt/ boat is the best interpretation of the Taoist philosoph/ of
life, li=e the empt/ boat the taoist travels in the <orld, <ithout sub)ective self, /ou
<ill not offend an/one
2huang T$u (4huang$i !# +Cmul perfect este ca o barca goala+/ +& perfect
man is li(e an empty boat>+
Drumoasa parabola a +barcii goale+ la 4huang $i /2huang T$uEs beautiful
parable of The Empty Boat
"Di9te oameni treceau peste un r6u >ntr-o barc p trat fang zhou4 formata din
doua barci alaturate!" Keodat , au z rit o barca goal ce venea in deriva sa se
ciocneasca de barca lor" Kesi erau iuti din fire, ei nu s-au infuriat fiindca e&ista
centrul e&terior, asupra caruia sa-si verse mania! " Kaca ar fi fost cineva in barca in
deriva, atunci ei ar fi strigat la acea persoana sa-si indeparteze barca, ca sa nu se
ciocneasca" Kaca n-ar fi fost auziti, ar mai fi strigat o data" Kaca tot n-ar fi auziti, ar
mai striga si a treia oara " Kupa aceea cred ca ar urma un potop de cuvinte grele"
3nainte, cand nu era nimeni in barca, nu au fost maniosi, dar acum, cand este
cineva in barca, sunt"
Cine l-ar mai putea vatama in cursul calatoriei prin lume pe cel care s-ar putea goli
de sine ca o barca goala E"
din: 4huang$i ; 2apitole E-terioare 2apitolul ;@ 2opacul de
pe munte !
4huang$i 2hapter ;@ L The )ountain Tree
Translation b/ Dina Correa
http:--<<<"daoisopen"com-::2+"html
"3f someone <as maneuvering a large clums/ boat across a river and an empt/
abandoned boat bumped into it, even if the person <as alread/ a bit aggravated he
<ouldnBt get angr/ about it" 'ut if there <as a person at the helm, heBd shout at him
to get out of the <a/" 3f his first shout <asnBt heeded, and his second shout <asnBt
heeded, then his third shout <ould be more aggressive" .fter that heBd brea= into a
series of heated curses at the person" 3n the first instance there <as no anger, but
in the second instance there <as" .n the first instance the boat 'as empty
but in the second instance it 'as filled> 3f a person can empt/ themselves and
float through the <orld around them, <hat <ould there be that could harm themE"
Muotations from 2huang T$u by Thomas )erton
http:--terebess"hu-english-merton"html
Moleste-te de ego - 'eing humble
3f a man is crossing a river and an empt/ boat collides <ith his o<n s=iff,
even though he be a bad-tempered man he <ill not become ver/ angr/"
'ut if he sees a man in the boat, he <ill shout at him to steer clear"
3f the shout is not heard, he <ill shout again, and /et again, and begin cursing"
.nd all because there is somebod/ in the boat"
Net if the boat <ere empt/, he <ould not be shouting, and not angr/"
3f /ou can empt/ /our o<n boat crossing the river of the <orld,
no one <ill oppose /ou, no one <ill see= to harm /ou""""
;ho can free himself from achievement, and from fame, descend and be lost amid
the masses of menE
Je <ill flo< li=e Tao, unseen, he <ill go about li=e $ife itself <ith no name and no
home"
Simple is he, <ithout distinction" To all appearances he is a fool"
Jis steps leave no trace" Je has no po<er" Je achieves nothing, has no reputation"
Since he )udges no one, no one )udges him"
Such is the perfect man# Nis boat is empty> 2+:2, 4, pp" 1ZG-1Y1!
The man <ho has some respect for his person =eeps his carcass out of sight, hides
himself as perfectl/ as he can" 27:2, pp" 1GY!
http:--terebess"hu-english-tao"html
2huang T$u Story - The Empty Boat
http:--<<<"messagefrommasters"com-Stories-chuangtzu-The[Cmpt/['oat2"htm
;ho can free himself of achievement and fame
Then descend and be lost
.midst the masses of menE
Je <ill flo< li=e Tao, unseen\
Je <ill go about li=e life itself,
;ith no name and no home"
Simple is he, <ithout"
To all appearances he is a fool"
Jis steps leave no trace"
Je has no po<er"
Je achieves nothing"
Je has no reputation"
Since he )udges no one,
Do one )udges him"
Such is the perfect man> Nis boat is empty>
Csho si mesa*ul lui 2huang T$u
(sho a dedicat o carte intitulata "'arca goala - The Cmpt/ 'oat" interpretarii
acestui te&t al lui Chuang Tzu 012 in Bibliografie taoista este adresa de unde
se poate descarca cartea !
Cel care stapaneste guverneaza! oamenii, traieste in confuzie" Cel care este
stapanit de oameni traieste in tristete"
"Je <ho rules men, lives in confusion4 Je <ho is ruled b/ men lives in sorro<"
Ke aceea , imparatul Nao care urma Tao! nu a stapanit oamenii si nici nu a fost
stapanit de oameni"
Tao therefore desired neither to influence others nor be influenced b/ them"
Calea de a indeparta confuzia si de a ne elibera detristete este sa traiti cu Tao in
lumea vidului marii nemarginiri!
The <a/ to get clear of confusion and free of sorro< is to live <ith Tao in the land of
the void"
Kac un om care traverseaza un r6u 9i o barc goal se ciocneste de a lui, chiar
dac el este un om iute la manie el nu va deveni foarte furios"
Kar dac el vede un om >n barc , el va striga la el s carmeasca ca sa evite
ciocnirea"
3ar dac strig tul nu va fi auzit, el va striga din nou 9i din nou, 9i apoi urmeaza
blestemelel - 9i toate pentru c nu e&ist cineva >n aceast barc "
3nsa >n cazul >n care barca era goal , el nu ar fi strigat si nici ar fi fost maniat"
Kac iti po i goli barca ta in traversarea r6ului lumii, nimeni nu ti se va opune,
nimeni nu va >ncerca s - i fac r u"
3f a man is crossing a river and an empt/ boat collides <ith his o<n s=iff, even
though he be a bad-tempered man he <ill not become ver/ angr/"
'ut if he sees a man in the boat, he <ill shout to him to steer clear"
.nd if the shout is not heard he <ill shout again and /et again, and begin cursing ]
and all because there is somebod/ in that boat"
Net if the boat <ere empt/, he <ould not be shouting, and he <ould not be angr/"
3f /ou can empt/ /our o<n boat crossing the river of the <orld, no one <ill oppose
/ou, no one <ill see= to harm /ou"
Copacul drept este taiat primul4 izvorul cu apa dulce este secat primul,
The straight tree is the first to be cut do<n, the spring of clear <ater is the first to
be drained dr/"
Cel care doreste sa-si imbunatateasca intelepciunea sa-si etaleze cunoasterea!
pentru a-i face de rusine pe ignoranti, sa-si cultive caracterul pt a scoate la lumina
)osnicia celorlalti, care actioneaza stralucind in )ur, de parca ar fi inghitit soarele si
luna, nu scapa de nenorocire moarte!
3f /ou <ish to improve /our <isdom and shame the ignorant, to cultivate /our
character and outshine others, a light <ill shine around /ou as if /ou had s<allo<ed
the sun and the moon ] and /ou <ill not avoid calamit/"
8n intelept a zis: " cel ce este multumit de el suficienta de sine , >ng6mfare, iar nu
lauda de sine!, a facut o opera fara valoare unii au tradus: "cel care se lauda nu
are merite"! - . <ise man has said: ^he <ho is content <ith himself has done
<orthless <or="
,ota D)# vedeti citatul din #ichelangelo 'uonarotti"
Pericolul nu este sa tinzi prea sus si sa nu reusesti, ci sa tinzi prea )os si sa reusesti
"Cel mai mare pericol pentru cei mai mul i dintre noi nu const >n stabilirea unui
scop prea inalt 9i in a nu-l realiza4 ci >n stabilirea unui scop prea )os 9i in a-l
realiza "
"The greatest danger for most of us lies not in setting our aim too high and falling
short4 but in setting our aim too lo<, and achieving our mar=""
"$e plus grand danger, pour la plupart dBentre nous, nBest pas Iue notre but soit
trop TlevT et ne parviennent pas, mais il est trop bas et nous / arriverons""
"Pour la plupart dBentre nous, le plus grand danger nBest pas dBavoir un but trop
TlevT et de ne pas lBatteindre, mais au contraire dBen avoir un trop peu ambitieu& et
de lBatteindre"""" #ichelangelo 'uonarroti!
%ealizarea implinirea! este inceputul decaderii , faima este inceputul defaimarii
.chievement is the beginning of failure, fame is the beginning of disgrace"^
,ota D)# cel ale carui merite se implinesc decade4 cel al carui renume se
implineste este pierdut
Cine se poate dezbara de realizari merite! si renume si apoi sa se piarda printre
cei multi E
;ho can free himself of achievement and fame then descend and be lost amid the
masses of menE
Cl va curge ca Tao, nev zut, el va merge ca via a >ns 9i, f r nume 9i f r cas ,
simplu este, firesc, f r vreo distinctie" "
Je <ill flo< li=e Tao, unseen, he <ill go about li=e life itself <ith no name and no
home" simple is he, <ithout distinction"
Tuturor li se pare ca este un nebun
To all appearances he is a fool"
Pasii sai nu lasa urme " Pare neputincios
Jis steps leave no trace" Je has no po<er"
Du actioneaza pt a! obtine nimic, nu are renume
Je achieves nothing, he has no reputation"
5iindca nu do)eneste )udeca! pe nimeni , oamenii nu-l do)enesc pe el"
Since he )udges no one, no one )udges him"
asa este omul desavarsit perfect!- barca lui este goala
Such is the perfect man ]his boat is empt/"
2omentariul lui Csho
descarcari cartea +Barca goala / The Empty Boat+ interpretarii acestui te-t
al lui 2huang T$u 9?: ( in Bibliografie taoista este adresa de unde se poate
descarca cartea !
NE 6NC 3FLES )E, L.8ES ., 2C,DFS.C,>
;h/E The desire to rule comes from the ego4 the
desire to possess, to be po<erful, the desire to dominate, comes from the ego" The
greater the =ingdom /ou can dominate, the greater the ego /ou can achieve" ;ith
/our possessions /our inner somebod/ goes on becoming bigger and bigger and
bigger" Sometimes the boat becomes ver/ small because the ego becomes so big""""
This is <hat is happening to politicians, to people obsessed <ith <ealth, prestige,
po<er" Their egos become so big that their boats cannot contain them" Cver/
moment the/ are on the point of dro<ning, on the verge, afraid, scared to death"
.nd the more afraid /ou are the more possessive /ou become, because /ou thin=
that through possessions someho< securit/ is achieved" The more afraid /ou are,
the more /ou thin= that if /our =ingdom could be a little greater, /ou <ould be more
secure"
Buddha had said before# $ife is miser/, birth is miser/, death is miser/ ]
ever/thing is miserable" 3t <as miserable because the ego <as there" The boat had
not been empt/" Do< the boat <as empt/4 no< there <as no miser/, no sorro<, no
sadness" C&istence had become a celebration and it <ould remain a celebration to
eternit/, for ever and forever"
This parable of Chuang Tzu is beautiful" Je sa/s that a <ise man is li=e an empt/
boat"
S8CJ 3S TJC PC%5CCT #.D ]
J3S '(.T 3S C#PTN"
There is nobod/ inside"
This is <hat Chuang Tzu means <hen he sa/s: . perfect man is li=e an empt/ boat"
#an/ things are implied in it" 5irst, an empt/ boat is not going an/<here because
there is nobod/ to direct it, nobod/ to manipulate it, nobod/ to drive it some<here"
.n empt/ boat is )ust there, it is not going an/<here" Cven if it is moving it is not
going an/<here"
6 S _`WaTb c d > e f gO h i j k > 9 l? @t # $ %&'
6 Sm _`WaTb c d > e f gO h i j k 9 l ? @ n # $ ( ) * + , % - & ./ ' 0 1
n o 2 3 4 5 6 7 % 8 - + , 0 9 * : ) ; ' < = > & ? . 1 @ A B C D E F
Bibliografie
9?: +C realitate separata/ & Separate 3eality+ #
http#//'''>scribd>com/doc/;O<B<PQQ/ !
9;: "ema 2h5dr5n, Start ;here Nou .re4 from Cver/da/ #ind, edited b/ Uean
Smith, a Tric/cle boo=4 "ovestire 4en # Barca goala / & 4en Story# The Empty
Boat
http:--<<<"=enlauher"com-dail/-<isdom-bid-42Z4*-.-:en-Stor/-The-Cmpt/-'oat
9R: 2ELE T3E. "3CS3&)&3. &LE D..,TELC3 F)&,E S. T3E4.3E& # ?>
SFB.E2T.8. (,C,-3E&2T.8. 23E&T.8. L.DE3. !; ;> CB.E2T.8.
(3E&2T.8.S2L&8.!; R > D.8.,. (EL.BE3&T. T3E4.T.! de )irahorian
http#//'''>scribd>com/doc/??P<?@QT@/
9<: Lin 2hi (in lb> *apone$a# 3in$ai!
,enerable #aster $in Chi 'uddhist :en #aster, 5ounder of the %inzai School of :en
$in)i Ni&uan simplified Chinese: GHIJ4 traditional Chinese: 4 pin/in: $dn)e
Ne&umn4 ;ade]Miles: $in-chi 3-hskan4 Uapanese: %inzai Migen4 died GZZ CC! <as the
founder of the $in)i school of Chmn 'uddhism during Tang K/nast/ China"
http:--en"<i=ipedia"org-<i=i-$in)i[Ni&uan
Lin 2hi (Lin-chi 7i-sen Lin-chi .-hsuan 3in$ai 3in$ai Sigen! Died PBO
http:--sped2<or="tripod"com-linchi"html
4en teachings of )aster Lin-2hi
%inzai, a=a $in- Chi Ni-Sen, $in-chi 3-hsuan, %inzai Migen,
The :en Teaching of %inzai 1 1Gb
http:--<<<"/outube"com-<atchEvpShrFKSbgJrc
Bibliografie taoista
9?: Csho-+Barca goala / The Empty Boat+ ( interpretarea fragmentului din
capitolul ;@ din 2huang T$u !
http:--<<<"messagefrommasters"com-'eloved[(sho['oo=s-Kiscourse[Series-The[C
mpt/['oat"pdf
4huang$i 2hapter ;@ L The )ountain Tree
Translation b/ Dina Correa
http:--<<<"daoisopen"com-::2+"html
Bibliografie 8B 98i*nana Bhairava Tantra (8igyana Bhairava Tantra!:
?> Bhag'an Shree 3a*neesh (Csho! The 'oo= of Secrets" Kiscourses on
",ig/ana 'hairava Tantra" ,i)nana 'hairava Tantra!, Poona: %a)neesh 5oundation,
1FY4
http:--<<<"living<or=shop"net-ob-boo=ofsec-comp"html
PK5 format Complete Cnglish te&t
http:--<<<"living<or=shop"net-PK5-files-boo=ofthesecrets[comp"pdf
.udio mp7Bs ] Kiscourses complete from The 'oo= of Secrets '(S!
http:--<<<"living<or=shop"net-ob-boo=ofsec1"html
,ig/an 'hairav Tantra : .n introduction b/ (sho
http:--<<<"meditationiseas/"com-mCorner-techniIues-,ig/an[bhairav[tantra-introd
uction"htm
3nde& of 112 #editation techniIues of ,ig/an 'hairav Tantra
http:--<<<"meditationiseas/"com-mCorner-techniIues-,ig/an[bhairav[tantra-#edit
ation[techniIues[inde&"htm
http:--en"<i=ipedia"org-<i=i-,ig/an['hairav[Tantra
;> Bhag'an Shree 3a*neesh (Csho !, "$e livre des secrets" par, Cditions .lbin
#ichel S".", 1FG7, tradusa din lb" engleza de S<ami Shantideva et #artine
;itnitzer
R> Csho ,i)nana 'hairava Tantra, Cartea secreta esentiala a caii tantrice, Cditura
%.#, 1FFY traducere realizata de Sorin ,oinea adaptarea te&tului .ngela #a/er si
#arius Petre!4 Titlu original: "$e livre des secrets" par 'hag<an Shree %a)neesh,
Cditions .lbin #ichel S".", 1FG7!,
<> Csho , Cartea secretelor- o abordare contemporan a celor 112 medita ii
descrise >n ,ig/an 'hairav Tantra4 Cditura Pro-Cditura, Colec ia (sho, octombrie
2+11, traduc tor: $aura qivu4 .lice Ja egan4Titlu original: The 'oo= of Secrets
%a)nesh 5oundation, Poona, 3ndia,1FY4!"12FZ pagini 4 http:--<<<"eusunt"ro-carte-
Cartea-secretelorr22*1-
Q> "aul 3eps ,yogen Sen$a(i, :en 5lesh, :en 'ones: . Collection of :en and
Pre-:en ;ritings, Turtle Publishing, 1F*Y, 1FG*, 1FFG4 Koubleda/, 1FGF4 Centering,
a 4,+++ /ear-old teaching from 3ndia that some consider to be the roots of :en!
http:--<<<"spiritual-learning"com-centering-reps"html
http:--<<<"isalovearagon"com-<ritings-shiva-/oga"html
B> "aul 3eps ,yogen Sen$a(i, $e :en en chair et en os" Te&tes rassemblTs par
Paul %eps" Traduit de lBanglais par C" #allerin et P"-." Ku)at" Chez .lbin #ichel -
Cspaces libres, 1FF7
Pages 1G1-1FY: B$Batteinte du centreB" 3l sBagit pratiIuement dBune mTditation
guidTe, pas S pas" Cn voici IuelIues e&traits:
http:--<<<"e&-premie"org-papers-fr-biblio-fr"htm
http:--shivadevi"blogspot"com-
O> "aul 3eps ,yogen Sen$a(i ?@? povestiri 4en , Traducere de $iviu %adu"
Cditur : Concept Publishing, Colectia: Cogito, 'ucure9ti,1FF2, 3S'D: FY7-F*ZG4-+-G"
P> "aul 3eps ,yogen Sen$a(i :en - cele mai frumoase scrieri, traducere din lb"
englez de Kana $igia 3lin, 'ucure9ti : Jumanitas, 2++F" 1FG p"
http:--<<<"eusunt"ro-carte-:en---cele-mai-frumoase-scrierir1Z*4-
T> $a adresa de mai )os se atribuie eronat calugarului :en numit C"#" Chen
scrierea unor precepte pentru intelegerea starilor spirituale incercate de discipolii
ce practica contemplarea
vedeti diferenta intre contemplatie, meditatie si concentrare in capitolul 1+!
3n te&tul de mai sus se foloseste culoarea albastru pt aceste precepte, care sunt
traduceri ale ,i)nana 'hairava4 http:--forum"ioanistrate"ro-sho<thread"phpE4+F-
Csoteric-page7G
?@> Lilian Silburn , $e ,i)nana 'hairava Tantra, te&te traduit et commentT par
$ilian Silburn Kirectrice de recherche au CD%S, Cditeur College de 5rance,
Publications de lX3nstitut de Civilisation 3ndienne, serie in G, fascicule 1*, Paris, 1FZ1,
Cditions C" de 'occard, 1FG7"
??> Uaideva Singh S<ami $a=shmana UooBs disciple! ] ,i)nana 'hairava or Kivine
Consciousness, . Treasur/ of 112 T/pes of /oga, Sans=rit te&t <ith Cnglish
Translation, C&positor/ Dote, 3ntroduction and Mlossar/ of technical Terms Printed
in 3ndia 'N U.3DCDK%. P%.q.SJ U.3D .T SJ%3U.3DCDK%. P%CSS, #(T3$.$
'.D.%S3K.SS P8'$3SJC%S P%3,.TC $3#3TCK, KC$J3, 5irst Cdition: Kelhi, 1FYF
%eprint: Kelhi, 1FG1, 1FF1, 1FF7, 1FFG, 1FFF, 2++1, 2++7, 2++Z
http:--<<<"abhidharma"ru-.-Simvol-3nd/izm-Cad&/-UaidevaQ2+Singh-+++4"pdf
http:--mandhataglobal"com-<p-content-custom-articles-,i)nanabhairava"pdf
http:--<<<"scribd"com-doc-F1F44+++-,i)nanabhairava
?;> S'ami La(shman*oo, ,i)nana 'hairava Tantra, The #anual for Self %ealization
revealed b/ S<ami $a=shma)oo4 introduction b/ Uohn Jughes4 112 different spiritual
practices for entering in the transcendental state of consciousness4 5irst 3ndia Third
%evised! #unshiram #anoharlal Publishers, Cdition, 2+11, 2+124
http:--universalshaivafello<ship"org-usf-vi)nana[bhairava+"html
http:--universalshaivafello<ship"org-usf-teachings[+1ch+*"html
?R> S'ami Saras'ati Satyasangananda ] Sri ,i)nana 'hairava Tantra: The
.scent, Noga Publications Trust: 'ihar School of Noga, 3ndia, 2++7, "Nou do not have
to bring the light from outside";or= hard and purif/ /ourself:the light <ill unfold
from <ithin""
?<> Dmitri Semenov, ,i)nana bhairava or TechniIues for Cntering $iminal
Consciousness , 2+1+
Sattar=a Publications, 2+1+ , 1FG pagini 0 This boo= gives 112 recipes for attaining
special, liminal state of consciousness" 3t is a translation of an ancient te&t -,i)nana
'hairava2

! "!
1*" Kaniel (dier, ,i)n6nabhairava Tantra, #editation TechniIues of the 'uddhist
and Taoist #asters http:--<<<"danielodier"com-CDM$3SJ-Te&ts-vi)nana[e"html
1Z" Mlossar/ of terms used in qashmir Shaivism
http:--clients"net2+++"com"au-rshan=ara-ShaiviteQ2+Mlossar/"html
http:--<<<"shaivam"org-unglossa"htm
?O> Sha(ta-Fpaya V The "ractice of %arana# "ostures of Body and
&'areness
http:--divinese&ualit/"com-tag-anava-upa/a-
.nava-8pa/a ] The Practice of Tantric 8ccara
http:--divinese&ualit/"com-2+12-+Y-2*-anava-upa/a-the-practice-of-tantric-uccara-
.nava-8pa/a ] The Practice of Tantric Kh/ana
http:--divinese&ualit/"com-2+12-+Y-24-anava-upa/a-the-practice-of-tantric-dh/ana-
&ne-a ?
2apitolul ?Q si ?B din 9 ?: (vedeti bibliografia 8B ! in care apare
comentariul lui Csho la
8B;<> Dharana ?@? Sutra/Shlo(a nA?;B
se afla in &,EG& ? din articolul #
+ Lao T$u <P De$vatarea Fnlearning Deprogramarea Deprogramming
Deconditionarea Deconditioning+# http:--<<<"scribd"com-doc-121YF1744-
2uprins
2apitolul ?Q
E-plicatia 8B;< in data de Csho
2apitolul ?B
Din capitolul ?Q 9?: doar partea legata de #
E-plicatia 8B;< in comentariului lui Csho la 8B 9 8i*nana Bhairava Tantra
( 8igyan Bhairav Tantra!: se afla in 2apitolul ?Q si 2apitolul ?B ( dedicat
raspunsurilor la intrebari!
2apitolul ?Q / 2hapter ?Q# .nspre neatinsa realitate interioar / To'ard the
untouched inner reality ( partea comuna pt e-plicarea 8B ;; ;R ;<! face
parte din Dharana 8B 0seciune care cuprinde traducerea capitolelor cu numr
impar din comentariul lui (sho 012, dedicat modalitilor de centrare dharana! din
,' - ,i)nana 'hairava Tantra ,ig/an 'hairav Tantra!4 aceast seciune este un
inceput de corectur al variantei in lb" englez 012, dup varianta audio a discursului
lui (sho 9i a variantelor de traducere in lb" francez 022 9i in lb" rom6n 072,0424
te&tul in lb" englez 012 poate fi descrcat de la adresele indicate in bibliografie
,' 2"
,ota D)# .sa cum am aratat in prezentarea noii traduceri a cartii lui Cc=hart Tolle:
""uterea lui &2F)/ The "o'er of ,C6" http:--<<<"danmirahorian"ro-Kespre-
Puterea-lui-.C8#"pdf! te&tele spirituale trebuie redate in original, iar nu doar in
traducerea alterata de programarea si conditionarea unor traducatori, care nu au
auzit si nu au trait in viata lor decat ca fiinte adormite, prizoniere in realitatea
secunda, decat ca morti in viata" .nalfabetismul spiritual nu poate fi inlaturat
folosind carti cenzurate prin traduceri simplificate, realizate de orbi, care nu vad si
nu inteleg ceea ce spune autorul, ci ceea ce le comanda conceptiile si credintele
care le-au fost inoculate in cursul procesului de conditionare, dresare, programare
sau castrare"
vedeti articolul : "( realitate separata- . Separate %ealit/ "
http:--<<<"scribd"com-doc-*7Z+Z2*2-
8nul dintre cei mai mari maestrii ai timpului s u, Meorge Murd)ieff , spunea c
identificarea este singurul p cat> 8rm toarea sutra, cea de-a zecea sutra
pentru centrare ] pe care vom >ncerca s o p trundem >n seara aceasta ], are
leg tur cu identificarea"
Keci, trebuie s fi i complet l muri i cu privire la ceea ce este identificarea"
(ne of the great tantrics of this age, Meorge Murd)ieff, sa/s that identification is the
onl/
sin" The ne&t sutra, the tenth sutra on centering -- <hich <e are going to penetrate
tonight
-- is concerned <ith identification" So first be cr/stal clear on <hat identification
means"
,ota D)# $ipsa prezentei con9tien ei! este cauza identific rii" Tehnica reamintirii
prezen ei "Cu sunt "! sau aceea a reamintirii ca realitatea temporal este o lume a
efectelor "o proiec ie iluzorie"! elimin 9i identificarea aceste doua tehnici sunt
prezentate detaliat in capitolul * si Z: #odalit i de trecere dincolo de vis!"
Cuv6ntul grecesc hamartia !, tradus in Doul #$%&'$ ( Testament prin "p cat" pt a
face posibil manipularea prin culpabilizare 9i comer ul cu iert ri, indulgen e!,
inseamn in limba greac clasic : lipsa prezen ei, lipsa con9tien ei4 absen a4 "a
lipsi"aten ia!, "a rata inta obiectivul!", "a pierde marcanivelul cerut4 starea de
martor!"" Cum se afirm in Khammapada 2, "con9tien a prezen a4 aten ia!
conduce la imortalitate4 in timp ce aceia lipsi i de con9tien prezen 4 aten ie!
sunt de)a mor i"- .s stated in the Khammapada, "a<arenessattention! leads to
immortalit/, <hile those deprived of a<arenessattention, consciousness! are
alread/ dead"- "Comme est indiIuT dans le Khammapada 2, ?la prTsence
lBattention! mane S lBimmortalitT, tandis Iue ceu& Iui nBont pas conscience
prTsence4 attention!, ils sont dT)S morts"- "Come indicato nel Khammapada 2,
"consapevolezza presenza, lBattenzione! conduce allBimmortalitS, mentre Iuelli privi
di coscienza assenti4 disattenti! sono come giS morti" 0 Sanderson 'ec= ,
Khammapada The Path of Truth ! 2" .<areness Cnglish version b/ Sanderson 'ec=
http:--<<<"san"bec="org-Khammapada"html
".<areness is the path of immortalit/4 thoughtlessness is the path of death"
Those <ho are a<are do not die" The thoughtless are as if dead alread/"2
".ten ia in .cum este poarta c tre Kumnezeu-.ttention in the present is the
door<a/ to Mod"
.ten ia in prezent nu este o a9teptare a lui Kumnezeu, ci o intrare in t ramul lui
Kumnezeu- .ttention in the present is not an e&pectation of Mod but an entering in
the realm of Mod "
#irahorian!
"Con9tien a-aten ia-prezen a in cel mai inalt grad, este acela9i lucru cu rug ciunea-
$Xattention, S son plus haut degrT, est la mWme chose Iue la priare"Simone ;eil,
suvres, Mallimard, coll" ? Vuarto @, 1FFF, ,3-2, 2FY!
(dinioar a i fost copii4 acum nu mai sunte i" Cineva a)unge la tinere e, altcineva
a)unge la b tr6ne e, copil ria apar ine trecutului" Tinere ea a trecut, dar >nc v mai
identifica i cu copil ria voastr " Du o vede i ca pe ceva ce se >nt6mpl altora4 nu
pute i s fi i un martor al copil riei altora" Ke fiecare dat c6nd v vede i copil ria,
nu sunte i >ndep rta i de ea, sunte i una cu ea" Ke fiecare dat c6nd cineva >9i
aminte9te de tinere ea lui, devine una cu ea"
Cste adev rat, acum este numai un vis" Hi, dac v pute i vedea copil ria ca pe un
vis, ca pe un
film care se deruleaz >n fa a ochilor vo9tri 9i cu care nu v identifica i, din care nu
face i parte, c ruia >i sunte i doar martori, atunci ve i avea o subtil percep ie a
interiorului vostru" Kac pute i vedea trecutul ca pe un film, ca pe un vis ] f r a fi
parte din el, ca fiind >n afar \
cum, de fapt, 9i sunte i ], multe lucruri se vor >nt6mpla"
Kac v g6ndi i la copil ria voastr , nu sunte i >n ea ]nu pute i s fi i >n ea"
Copil ria este numai o amintire, o amintire din trecut"
Nou <ere a child once4 no< /ou are not" Someone becomes /oung, someone
becomes
old, and childhood becomes a past thing" Nouth has gone, but still /ou are identified
<ith
/our childhood" Nou cannot see it as happening to someone else4 /ou cannot be a
<itness
to it" ;henever /ou see /our childhood, /ou are not aloof from it, /ou are one <ith
it"
;henever someone remembers his /outh, he is one <ith it"
%eall/, no< it is )ust a dream" .nd if /ou can see /our childhood as a dream, as a
film
passing before /ou and /ou are not identified <ith it, /ou are )ust a <itness, /ou <ill
achieve a ver/ subtle insight into /ourself" 3f /ou see /our past as a film, as a dream
--
/ou are not part of it, /ou are )ust out of it"
"" and reall/ /ou are -- then man/ things <ill happen" 3f /ou are thin=ing about /our
childhood, /ou are not in it -- /ou cannot be" The childhood is )ust a memor/, )ust a
past
memor/"
% m6ne i SCP.%.T3-dep rta i de ea 9i o privi i" Sunte i diferi i: sunte i un martor"
Kac pute i sim i c sunte i un martor, dac pute i s v vede i copil ria ca pe un
film care se deruleaz pe un ecran, se vor petrece multe"
Nou are remaining aloof and loo=ing at it" Nou are different: /ou are a <itness"
3f /ou can feel this <itnessing and then see /our childhood as a film on a screen,
man/
things <ill happen"
Primul: dac copil ria a devenit numai un vis pe care >l pute i vedea, indiferent de
ceea ce sunte i ast zi, m6ine va fi vis" Kac sunte i b tr6ni, 9i b tr6ne ea voastr
va deveni un vis"
(ne: if childhood has become )ust a dream <hich /ou can see, then <hatsoever /ou
are
)ust no< <ill become a dream the ne&t da/" 3f /ou are /oung, then /our /outh <ill
become a dream" 3f /ou are old, then /our old age also <ill become a dream"
3ntr-o zi era i copii4 acum copil ria a devenit un vis pe care >l pute i vedea"
Cste bine s >ncepe i cu trecutul" (bserva i trecutul 9i desprinde i-v de el4 deveni i
un martor" .poi, observa i viitorul, imagina i-v orice despre viitor 9i fi i martori 9i la
acel lucru" Kup aceea v ve i putea observa prezentul cu u9urin , c ci atunci ve i
9ti c orice este prezent acum a fost viitor pentru ieri, iar m6ine va deveni trecut"
(ne da/ /ou <ere a child4 no< the childhood has become )ust a dream and /ou can
observe it"
3t is good to start <ith the past" (bserve the past and disidentif/ /ourself from it4
become
a <itness" Then observe the future, <hatsoever /ou imagine about the future, and
be a
<itness to that also" Then /ou can observe /our present ver/ easil/, because then
/ou
=no< that <hatsoever is present )ust no< <as future /esterda/, and tomorro< it <ill
become the past"
Kar faptul c sunte i martori nu face niciodat parte din trecut, nu face parte din
viitor"
Con9tientul martor este etern .C8# 4 nu face parte din timp" Ke aceea tot ce se
petrece >n timp devine un vis"
'ut /our <itness is never past, never future" Nour <itnessing consciousness is
eternal4 it is not part of time" That is <h/ ever/thing that happens in time becomes
a dream"
%e ine i >nc un lucru: de fiecare dat c6nd visa i ceva >n timpul nop ii, v
identifica i cu acel vis 9i, >n vis, nu v aminti i niciodat c este un vis" Dumai
diminea a, dup ce v trezi i din vis, v aminti i c nu a fost realitate, a fost doar
vis" Ke ceE
%emember this also: <henever /ou are dreaming something in the night /ou
become
identified <ith it, and /ou can never remember in /our dream that this is a dream"
(nl/ in the morning, <hen /ou have a<a=ened from the dream, can /ou remember
that it
<as a dream and not a realit/" ;h/E
Keoarece diminea a v-a i SCP.%.T - >ndep rtat de vis, nu mai sunte i >n el" S-a creat
un gol" C&ist un spa iu liber 9i pute i vedea c a fost un vis" Kar ce este >ntregul
vostru trecutE Molul este acolo,spa iul este acolo" 3ncerca i s vede i trecutul ca pe
un vis"
'ecause then /ou are aloof, not in it" Then there is a gap" Some space is there, and
/ou can see that it <as a dream" 'ut <hat is /our <hole pastE The gap is there, the
space is there"
Tr/ to see it as a dream" 1FY of 1+G7
.cum este un vis4 acum nu este mai mult dec6t unvis, deoarece, a9a cum visul
nop ii diminea a devine amintire, tot a9a 9i trecutul devine amintire" Du pute i
dovedi c ceea ce numi i copil rie a fost cu adev rat copil rie, 9i nu a fost doar un
vis"
Cste greu de dovedit"
Se prea poate s fi fost doar un vis, se prea poate s fi fost real" #emoria nu poate
spune dac a fost vis sau realitate" Psihologii spun c oamenii b tr6ni confund
deseori visul cu realitatea"
Do< it is a dream4 no< it is nothing more than a dream, because )ust as the dream
becomes a memor/, /our past has become )ust a memor/" Nou cannot prove reall/
that
<hatsoever /ou thin= <as /our childhood <as real or )ust a dream" 3t is difficult to
prove"
3t ma/ have been )ust a dream, it ma/ have been real" The memor/ cannot sa/
<hether it
<as real or a dream" Ps/chologists sa/ that old men occasionall/ get confused
bet<een
<hat the/ have dreamed and <hat <as real"
Copiii sunt de multe ori confuzi" Kiminea a, copiii mici nu pot face diferen a" Dimic
din ceea ce au v zut >n vis nu a fost real, dar pot s pl6ng ore >n 9ir pentru o
)uc rie distrus >n vis"
Chiar 9i voi, >nc mai sunte i afecta i de vis, c6teva minute dup ce v-a i trezit din
somn" Kac >n vis cineva v ucidea, chiar dac v-a i trezit, inima v bate cu putere,
circula ia s6ngelui este
accelerat " Poate c >nc mai transpira i, poate c >nc v mai >ncearc teama"
.cum sunte i tre)i, visul a trecut, dar ve i avea nevoie de c6teva minute pentru a v
da seama c a fost vis, 9i nu realitate" C6nd v da i seama c a fost un vis, 9i nu
realitate, a i ie9it din el 9i teama v-a trecut"
Kac pute i sim i c trecutul a fost doar un vis ] nu trebuie s proiecta i acest lucru,
nu trebuie s for a i ideea c trecutul este numai un vis4 este o consecin ]dac
pute i s observa i acest lucru4 dac pute i fi con9tien i de el, f r s v 9i implica i
>n el, f r s v identifica i cu el4 dac pute i doar s sta i deoparte 9i s -l privi i,
atunci va deveni un vis" Toate lucrurile la care v pute i uita ca ni9te martori devin
vise"
Children al<a/s get confused" 3n the morning, small children cannot differentiate"
;hatsoever the/ have seen in the dream <as not real, but the/ ma/ <eep for a to/
destro/ed in the dream" .nd /ou also, for a fe< moments after sleep is bro=en, are
still
affected b/ /our dream" 3f someone <as murdering /ou in the dream, even though
/our
sleep is bro=en and /ou are <ide a<a=e, /our heart still beats fast, /our blood
circulation
is fast" Nou ma/ be still perspiring, and a subtle fear is still there hovering around
/ou"
Do< /ou are a<a=e and the dream has passed, but /ou <ill ta=e a fe< minutes to
feel
that it <as simpl/ a dream and nothing else"
;hen /ou can feel that it <as a dream, then /ou are out of it and there is no fear"
3f /ou can feel that the past <as )ust a dream -- /ou are not to pro)ect this and force
the
idea that the past <as )ust a dream, it is a conseIuence -- if /ou can observe this4 if
/ou
can be a<are of it <ithout getting involved in it, <ithout being identified <ith it4 if
/ou
can stand aloof and loo= at it, it <ill become a dream" .n/thing that /ou can loo= at
as a
<itness is a dream"
Ke aceea Shan=ara 9i Dagar)una au putut spune c aceast lume este doar un vis"
Du c este un vis4 nu erau ni9te prost naci, ni9te idio i, care s considere c lumea
este un vis" ,oiau s spun c s-au transformat >n martori"
Ci au devenit martori chiar 9i ai acestei lumi, care este at6t de real "
That is <h/ Shan=ara and Dagar)una could sa/ that this <orld is )ust a dream" Dot
that it 3S a
dream4 the/ <ere not fools, not simpletons sa/ing this <orld actuall/ is a dream"
The/ meant b/
sa/ing this that the/ have become <itnesses"
Cven to this <orld <hich is so actual, the/ have become <itnesses"
Hi, odat ce ai devenit martorul a ceva, acel ceva devine vis"
Ke aceea lumea este numit ma/a, o iluzie"
Du >nseamn c nu este real , >nseamn numai c cineva poate deveni martorul ei"
Hi, odat ce a devenit martor ]con9tient, pe deplin con9tient, totul se dizolv , cade,
ca un vis, c ci e&ist spa iul, distan a, care anuleaz identificarea cu visul" Kar noi
continu m cu identificarea"
.nd once /ou become a <itness of an/thing, it becomes a dream" That is the
reason <h/ the <orld is called #.N., an illusion" 3t is not that it is unreal, but that
one can become a <itness to it" .nd once /ou become a <itness ] a<are, full/
a<are ] the <hole thing drops )ust li=e a dream for /ou, because the space is there
and /ou are not identified <ith it" 'ut <e go on being identified"
Koar cu c6teva zile >n urm citeam Confesiunile lui Uean-UacIues %ousseau"
Cste o carte rar " Cste prima carte din lume >n care autorul se dezv luie pe sine
>nsu9i"
(rice p cate ar fi comis, orice imoralitate, el se deschide, se dezgole9te, se prezint
gol-golu "
Uust a fe< da/s before 3 <as reading Uean UacIues %ousseauBs C(D5CSS3(DS" This is
a
rare boo=" 3t is reall/ the first boo= in <orld literature in <hich someone bares
himself,
totall/ na=ed" ;hatsoever sins he has committed, <hatsoever immoralit/, he opens
himself up, totall/ na=ed"
Kar dac citi i Confesiunile lui %ousseau nu ave i cum s nu sim i i c6t de mult >i
place4 se simte e&taziat" ,orbind despre p catele sale, despre imoralitatea sa, el se
simte e&taziat"
Pare c savureaz totul" $a >nceput, >n introducere, %ousseau spune: tC6nd va veni
ziua Uudec ii
de .poi, >i voi spune lui Kumnezeu .totputernicul:
?Du- i face gri)i >n leg tur cu mine" Cite9te aceast carte 9i vei 9ti totul"@"
Rnainte de el nimeni nu s-a confesat cu at6ta sinceritate"
3ar la sf6r9itul c r ii spune: tKumnezeule .totputernic, Kumnezeule Ctern,
>mpline9te-mi singura
dorin " .m m rturisit totul4 acum las mul imea uria9 s se apropie 9i s -mi
asculte confesiunile""
Keci, putem s presupunem c el a m rturisit 9i fapte pe care nu le-a comis" Se
simte e&taziat 9i savureaz totul" S-a identificat"
'ut if /ou read the C(D5CSS3(DS of %ousseau /ou are bound to feel that he is
en)o/ing it4 he feels ver/ much elated" Tal=ing about his sins, tal=ing about his
immoralities, he feels elated" 3t seems as if he is en)o/ing it <ith much relish" 3n the
beginning, in the introduction, %ousseau sa/s, ";hen the last da/ of )udgement <ill
come, 3 <ill sa/ to Mod, to the almight/, ANou need not bother about me" %ead this
boo= and /ou <ill =no< ever/thing"B"
Do one before him has ever confessed so truthfull/" .nd at the end of the boo= he
sa/s,
".lmight/ Mod, eternal Mod, fulfill m/ onl/ desire" 3 have confessed ever/thing4 no<
let
a big cro<d gather to listen to m/ confessions""
So it is rightl/ suspected that he ma/ have confessed some sins also <hich he has
not
committed" Je feels so elated and he is en)o/ing the <hole thing" Je has become
identified"
Du e&ist dec6t un singur p cat pe care nu >l recunoa9te ] acela de a se identifica"
S-a identificat cu fiecare p cat pe care l-a comis sau pe care nu l-a comis, iar acesta
este singurul p cat pentru cei care cunosc >n profunzime modul >n care func ioneaz
mintea omeneasc "
.nd there is onl/ one sin <hich he has not admitted to -- the sin of being identified"
;ith <hatsoever sin he has committed or not committed he is identified, and that is
the onl/ sin for those <ho =no< deepl/ ho< the human mind functions" 1FG of 1+G7
C6nd a citit pentru prima oar confesiunile, >n fa a unui mic grup de intelectuali, 9i-a
spus c se va petrece ceva cutremur tor, c ci, dup cum spunea, era primul om
care se m rturisea sincer" 3ntelectualii nu numai c nu au ascultat lectura, ba, mai
mult, au devenit din ce >n ce mai plictisi i" %ousseau nu s-a sim it >n largul s u,
pentru c sperase s se petreac ceva miraculos"
C6nd a terminat de citit, to i s-au sim it u9ura i, dar nimeni nu a spus nimic"
Pentru c6teva minute, a domnit o t cere de morm6nt" 3nima lui %ousseau a fost
zguduit " R9i
>nchipuise c a creat un lucru revolu ionar, cutremur tor, istoric, 9i singurul r spuns
era t cerea" To i se g6ndeau numai cum s scape mai repede de acolo"
Pe cine ar putea interesa p catele voastre, >n afar de voiE
Pe nimeni nu intereseaz virtu ile voastre, pe nimeni nu intereseaz p catele
voastre" (mul este
>n a9a fel alc tuit >nc6t el se simte >n l at, >nt rit >n ego-ul s u, at6t prin virtu ile, c6t
9i prin p catele sale"
;hen for the first time he read his confessions amongst a small group of
intellectuals, he
<as thin=ing that something earthsha=ing <ould happen, because he <as the first
man to
confess so truthfull/, as he said" The intellectuals listened, and the/ became more
and
more bored"
%ousseau felt ver/ uneas/ because he <as thin=ing something miraculous <as
going to
happen" ;hen he ended, the/ all felt relieved, but no one said an/thing" There <as
complete silence for a fe< moments" %ousseauBs heart <as shattered" Je <as
thin=ing
that he had created a ver/ revolutionar/ thing, earthsha=ing, historical, and there
<as
simpl/ silence" Cver/one <as )ust thin=ing about ho< to get a<a/ from there"
;ho is interested in /our sins e&cept /ourselfE Do one is interested in /our virtues,
no
one is interested in /our sins" #an is such that he becomes elated, he becomes
strengthened in his ego, b/ his virtues and b/ his sins also"
Kup ce 9i-a scris Confesiunile, %ousseau a >nceput s se considere un >n elept, un
sf6nt, deoarece se confesase- SP(,CK3SC "
Kar p catul fundamental r m sese" P catul de a se fi identificat cu >nt6mpl rile
timpului" (rice se >nt6mpl >n dimensiunea timp este ca un vis 9i, dac nu v
deta9a i, nu ve i cunoa9te niciodat fericirea"
3dentificarea >nseamn nefericire4 neidentificarea >nseamn fericire" Cea de-a zecea
tehnic trateaz despre identificare"
.fter <riting C(D5CSS3(DS, %ousseau began to thin= himself a sage, a saint,
because he had
confessed" 'ut the basic sin remained" The basic sin is being identified <ith
happenings
in time" ;hatsoever happens in time is dreamli=e, and unless /ou get unattached
from it,
not identified <ith it, /ou <ill never =no< <hat bliss is"
3dentification is miser/4 non-identification is bliss" This tenth techniIue is concerned
<ith identification"
Din capitolul ?Q 9?: doar partea legata de #
E-plicatia 8B;< in data de Csho
24 .i gri) la st rile suflete9ti"
. dou sprezecea tehnic de centrare: Sim i o pornire >mpotriva sau pentru cineva,
nu o pune pe seama aceluia, ci r m6i centrat"
The t<elfth techniIue: ;JCD . #((K .M.3DST S(#C(DC (% 5(% S(#C(DC
.%3SCS, K( D(T P$.CC 3T (D TJC PC%S(D 3D V8CST3(D, '8T %C#.3D CCDTC%CK"
Kac sim im ur fa de cineva sau dac sim im iubire pentru cineva, ce facemE (
proiect m asupra acelei persoane"
Kac sim i i ur fa de mine, atunci, >n ura voastr , uita i total de voi4 eu devin
obiectul CCDT%8$
vostru" Kac sim i i iubire pentru mine, iar 9i uita i de tot de voi, deoarece eu devin
obiectul" , proiecta i iubirea sau ura asupra mea" 8ita i total de centrul interior al
iubirii voastre4 cel lalt devine centrul" .ceast sutra spune c , atunci c6nd se na9te
iubirea sau ura sau orice alt pornire fa de cineva sau >mpotriva cuiva, nu trebuie
s proiecta i acea pornire asupra persoanei >n cauz " Du uita i c voi sunte i sursa
ei"
3f hate arises for someone or against someone, or love arises for someone, <hat do
<e
doE ;e pro)ect it on the person" 3f /ou feel hate to<ard me, /ou forget /ourself
completel/ in /our hate4 onl/ 3 become /our ob)ect" 3f /ou feel love to<ard me, /ou
forget /ourself completel/4 onl/ 3 become the ob)ect" Nou pro)ect /our love or hate
or
<hatsoever upon me" Nou forget completel/ the inner center of /our being4 the
other
becomes the center" This sutra sa/s <hen hate arises or love arises, or an/ mood
for or
against an/one, do not pro)ect it on the person in Iuestion" %emember, /ou are the
source
of it"
Te iubesc ] simt c tu e9ti sursa acestui sentiment"
Kar nu este chiar a9a" Cu sunt sursa, tu e9ti numai ecranul pe care eu >mi proiectez
iubirea"
C9ti numai un ecran4 >mi proiectez iubirea pe tine 9i spun c tu e9ti sursa din care
izvor 9te iubirea mea" Kar acesta nu este adev r, este fic iune" Cu >mi e&trag
energia iubirii 9i o proiectez asupra ta" 3n acea energie proiectat a iubirii, tu devii
minunat " Kar poate pentru altcineva nu e9ti minunat 4 poate pentru altcineva e9ti
de-a dreptul resping toare"
3 love /ou -- the ordinar/ feeling is that /ou are the source of m/ love" That is not
reall/
so" 3 am the source, /ou are )ust a screen on <hich 3 pro)ect m/ love" Nou are )ust a
screen4 3 pro)ect m/ love on /ou and 3 sa/ that /ou are the source of m/ love" This is
not
fact, this is fiction" 3 dra< m/ love energ/ and pro)ect it onto /ou" 3n that love
energ/
pro)ected onto /ou, /ou become lovel/" Nou ma/ not be lovel/ to someone else, /ou
ma/
be absolutel/ repulsive to someone else"
Ke ceE Kac tu e9ti sursa iubirii, atunci toat lumea trebuie s te iubeasc , dar nu
e9ti tu sursa ei" Cu proiectez iubirea, 9i-atunci tu devii minunat 4 cineva >9i
proiecteaz asupra ta ura, 9i-atunci devii resping toare" 3ar altcineva nu proiecteaz
nimic asupra ta, este indiferent4 nici m car nu s-a uitat la tine"
Ce se >nt6mpl E De proiect m propriile porniri asupra altora"
Ke aceea, dac v afla i >n luna de miere, luna de pe cer este minunat , grozav ,
fantastic " $umea >ntreag pare alta" Kar, >n aceea9i noapte, pentru vecinul t u,
noaptea poate s nu fie deloc minunat " Tocmai i-a murit copilul ] aceea9i lun este
trist , insuportabil "
Kar, pentru voi, este >nc6nt toare, fascinant 4 v >nnebune9te, pur 9i simplu" Ke ceE
S fie luna sursa, sau ea este numai ecranul pe care v proiecta i pe voi >n9iv E
;h/E 3f /ou are the source of love then ever/one <ill feel loving to<ard /ou, but
/ou are
not the source" 3 pro)ect love, then /ou become lovel/4 someone pro)ects hate, then
/ou
become repulsive" .nd someone else doesnBt pro)ect an/thing, he is indifferent4 he
ma/
not even have loo=ed at /ou" ;hat is happeningE ;e are pro)ecting our o<n moods
upon
others"
That is <h/, if /ou are on /our hone/moon, the moon loo=s beautiful, miraculous,
<onderful" 3t seems that the <hole <orld is different" .nd on the same night, )ust for
/our neighbor, this miraculous night ma/ not be in e&istence at all" Jis child has
died --
then the same moon is )ust sad, intolerable" 'ut for /ou it is enchanting, fascinating4
it is
maddening" ;h/E 3s the moon the source or is the moon )ust a screen and /ou are
pro)ecting /ourselfE
.ceast sutra spune: Sim i o pornire >mpotriva sau pentru cineva, nu o pune pe
seama aceluia ] sau pe seama obiectului respectiv" % m6ne i centra i" Du uita i c
voi sunte i sursa, deci nu v mi9ca i spre cel lalt, mi9ca i-v spre surs " C6nd sim i i
ur , nu merge i spre obiectul
urii" #erge i spre punctul de unde porne9te ura" Du merge i spre persoana spre care
se >ndreapt ura, ci spre centrul din care pornea" #erge i spre centru, p trunde i
spre el" 5olosi i-v ura, folosi i-v m6nia sau orice altceva pentru o c l torie spre
centrul vostru interior, spre surs " #i9ca i-v spre surs 9i r m6ne i acolo"
This sutra sa/s, ;JCD . #((K .M.3DST S(#C(DC (% 5(% S(#C(DC
.%3SCS, K( D(T P$.CC 3T (D TJC PC%S(D 3D V8CST3(D -- or on the ob)ect in
Iuestion" %emain centered" %emember that /ou are the source, so do not move to
the
other, move to the source" ;hen /ou feel hate, do not go to the ob)ect" Mo to the
point
from <here the hate is coming" Mo not to the person to <hom it is going, but to the
center
from <here it is coming" #ove to the center, go <ithin" 8se /our hate or love or
anger or
an/thing as a )ourne/ to<ard /our inner center, to the source" #ove to the source
and
remain centered there"2+G of 1+G7
Rncerca iP Cste o tehnic 9tiin ific , psihologic "
Cineva v-a insultat ] brusc, erupe m6nia, v sim i i cuprin9i de febr " #6nia curge
spre persoana care v-a insultat" .cum v ve i proiecta toat m6nia asupra ei"
Ca nu a f cut nimic" Kac v-a insultat, ce a f cutE ,-a ciupit numai, a f cut ca m6nia
voastr s se trezeasc ] dar m6nia este a voastr " Kac merge la 'uddha 9i-l
insult , nu va fi >n stare s provoace m6nie >n 'uddha"
Sau, dac merge la 3isus, acesta >i va >ntinde 9i cel lalt obraz" Sau, dac merge la
'odhidharma, acesta va r6de >n hohote" Keci, reac ia fiec ruia depinde de fiecare"
Du cel lalt este sursa, sursa este mereu >n voi" Cel lalt nu face dec6t s loveasc
direct la surs , dar, dac >n voi nu e&ist m6nie, atunci nu are cum s ias >n afar "
Kac lovi i un 'uddha, din el nu poate s ias dec6t compasiune, deoarece >n el
e&ist numai compasiune"
Du va ie9i m6nie, deoarece >n el nu e&ist m6nie"
Kac arunca i o g leat >ntr-o f6nt6n goal , nu scoate i nimic, nu ave i ce scoate"
Kac arunca i g leata >n f6nt6na plin 9i scoate i ap , apa este din f6nt6n , apa nu
este a g le ii, este a f6nt6nii" M leata nu face dec6t s v a)ute s o scoate i" Keci,
cineva care v insult nu face dec6t s arunce >n voi o g leat , pe care o scoate
plin -ochi de m6nie, de ur , de foc sau de ceea ce este
>n voi" ,oi sunte i sursa, nu uita i acest lucru"
Tr/ itP This is a ver/, ver/ scientific, ps/chological techniIue" Someone has insulted
/ou
-- anger suddenl/ erupts, /ou are feverish" .nger is flo<ing to<ard the person <ho
has
insulted /ou" Do< /ou <ill pro)ect this <hole anger onto him" Je has not done
an/thing"
3f he has insulted /ou, <hat has he doneE Je has )ust pric=ed /ou, he has helped
/our
anger to arise -- but the anger is /ours" 3f he goes to 'uddha and insults him, he <ill
not
be able to create an/ anger in him" (r if he goes to Uesus, Uesus <ill give him the
other
chee=" (r if he goes to 'odhidharma, he <ill roar <ith laughter" So it depends"
The other is not the source, the source is al<a/s <ithin /ou" The other is hitting the
source, but if there is no anger <ithin /ou it cannot come out" 3f /ou hit a buddha,
onl/
compassion <ill come out because onl/ compassion is there" .nger <ill not come
out
because anger is not there" 3f /ou thro< a buc=et into a dr/ <ell, nothing comes out"
3n a
<ater-filled <ell, /ou thro< a buc=et and <ater comes out, but the <ater is from the
<ell"
The buc=et onl/ helps to bring it out" So one <ho is insulting /ou is )ust thro<ing a
buc=et in /ou, and then the buc=et <ill come out filled <ith the anger, hate, or fire
that
<as <ithin /ou" Nou are the source, remember"
Pentru aceast tehnic , nu uita i c voi sunte i sursa a tot ceea ce proiecta i asupra
celorlal i" Hi, de c6te ori sim i i vreo pornire pentru cineva sau >mpotriva cuiva,
p trunde i imediat >n ad6ncul vostru, acolo unde se afl sursa" % m6ne i centra i
acolo4 nu v muta i spre obiectul pornirii" Cineva v-a dat 9ansa s deveni i con9tien i
de propria voastr m6nie ] mul umi i-i 9i uita i de el"
3nchide i ochii, mi9ca i-v >n interiorul vostru, privi i sursa din care vine iubirea sau
ura"
Ke unde vineE #erge i >n untru, mi9ca i-v >n untru"
,e i g si sursa, deoarece voi sunte i sursa"
,oi sunte i sursa urii, a iubirii sau a orice altceva"
Hi este u9or s merge i la surs >n momentul >n care sunte i m6nio9i, >n care iubi i
sau >n care ur6 i, deoarece atunci sunte i >nfierb6nta i" .tunci v este u9or s
p trunde i" 5irul este fierbinte 9i pute i s p trunde i >mpreun cu el, >mpreun cu
fierbin eala lui" Hi, c6nd a)unge i >n punctul rece din interior, v ve i da seama de
dimensiunea diferit a lucrurilor, de lumea diferit care se deschide >n fa a voastr "
5olosi i m6nia, folosi i ura, folosi i iubirea pentru a p trunde >n voi >n9iv "
$e folosim >ntotdeauna pentru a ne mi9ca spre cel lalt 9i ne sim im frustra i atunci
c6nd nu avem asupra cui s ne proiect m pornirile" Hi-atunci le proiect m 9i asupra
obiectelor ne>nsufle ite" .m v zut persoane care >9i proiectau m6nia asupra
pantofilor lor, pe care >i aruncau >n timpul accesului de m6nie" Ce fac ace9tiaE .m
v zut persoane furioase care >mpingeau o u9 cu toat furia 9i puterea lor, tr6ntind-
o 9i >n)ur6nd-o" Ce fac eiE
5or this techniIue, remember that /ou are the source of ever/thing that /ou go on
pro)ecting onto others"
.nd <henever there is a mood against or for, immediatel/ move <ithin and go to
the
source from <here this hate is coming" %emain centered there4 do not move to the
ob)ect"
Someone has given /ou a chance to be a<are of /our o<n anger -- than= him
immediatel/ and forget him" Close /our e/es, move <ithin, and no< loo= at the
source
from <here this love or anger is coming" 5rom <hereE Mo <ithin, move <ithin" Nou
<ill
find the source there because the anger is coming from /our source"
Jate or love or an/thing is coming from /our source" .nd it is eas/ to go to the
source at
the moment /ou are angr/ or in love or in hate, because then /ou are hot" 3t is eas/
to
move in then" The <ire is hot and /ou can ta=e it in, /ou can move in<ard <ith that
hotness" .nd <hen /ou reach a cool point <ithin, /ou <ill suddenl/ realize a
different
dimension, a different <orld opening before /ou" 8se anger, use hate, use love to
go
<ithin"
;e use it al<a/s to move to the other, and <e feel ver/ much frustrated if no one is
there
to pro)ect upon" Then <e go on pro)ecting even on inanimate ob)ects" 3 have seen
persons
being angr/ at their shoes, thro<ing them in anger" ;hat are the/ doingE 3 have
seen
angr/ persons pushing a door in anger, thro<ing their anger on the door, abusing
the
door, using dirt/ language against the door" ;hat are the/ doingE
,oi sf6r9i cu 3DT83T3. percep ia pe care o au adep ii :en >n leg tur cu aceste
lucruri"
3 <ill end <ith one :en insight about this"
.ici urmeaza povestea $en a lui Lin 2hi redata si comentata in articol
TJC CDK" 21+ of 1+G7
2apitolul ?B / 2hapter ?B#
Dincolo de p catul incon=tien ei / Beyond the sin of unconsciousness
3DT%C'.%3
1" Cum s practic m neproiectarea emo iilor noastre asupra altora f r a ne
reprimaE
2" Ke ce psihanali9tii din (ccident nu au succes foarte mare cu tehnica
"recapitularii-debobin rii"E
7" Cste adev rat c nicio metod nu este puternic dac cel care o practic nu este
ini iat >n practicarea eiE
4" Kac identificarea este singurul p cat, de ce este folosit de multe tehnici 9i se
spune s devii una cu lucrul E
1" Prima >ntrebare: 8ltima tehnic pe care ne-ai prezentat-o ieri ne >nv a ca, atunci
c6nd avem o pornire >mpotriva cuiva sau pentru cineva, s nu o proiect m asupra
persoanei respective, ci s r m6nem centra i" Kar c6nd e&periment m cu aceast
tehnic asupra m6niei sau asupra urii noastre etc", sim im c ne reprim m emo iile,
ceea ce creeaz un comple&" Keci, te rug m s ne e&plici cum s ne eliber m de
comple&ele de refulare c6nd practic m aceast tehnic "
The first Iuestion: TJC $.ST TCCJD3V8C N(8 K3SC8SSCK NCSTC%K.N S.3K TJ.T
;JCD . #((K .M.3DST S(#C(DC (% 5(% S(#C(DC .%3SCS, D(T T( P$.CC 3T (D
TJC PC%S(D 3D V8CST3(D '8T T( %C#.3D CCDTC%CK" '8T ;JCD ;C
CLPC%3#CDT ;3TJ TJ3S TCCJD3V8C (D (8% .DMC%, J.T%CK, CTC", ;C
5CC$ TJ.T ;C .%C S8PP%CSS3DM (8% C#(T3(D .DK 3T 'CC(#CS .
S8PP%CSSCK C(#P$CL" S( P$C.SC C$.%35N J(; T( 'C 5%CC 5%(#
TJCSC S8PP%CSSCK C(#P$CLCS ;J3$C P%.CT3S3DM TJC .'(,C
TCCJD3V8C"
C&primarea 9i reprimarea sunt cele dou fe e ale aceleia9i monede" Cle sunt
contrare, dar, dac ne g6ndim bine, nu sunt diferite" .t6t >n e&primare, c6t 9i >n
reprimare, cel lalt este centrul"
Sunt furios ] >mi reprim furia" 8rma s -mi e&prim m6nia pe care o am altcuiva4
acum, >ns , am reprimat-o" Kar, fie c o e&prim, fie c o reprim, m6nia mea este
proiectat asupra altcuiva"
.ceast tehnic nu este pentru suprimare" Tehnica schimb temelia >ns 9i a
e&prim rii 9i a reful rii"
C&pression and suppression are t<o aspects of one coin" The/ are contradictor/, but
basicall/ the/ are not different" 3n e&pression and in suppression, in both, the other
is the
center"
3 am angr/ -- 3 suppress the anger" 3 <as going to e&press anger against /ou4 no< 3
suppress the anger against /ou" 'ut the anger goes on being pro)ected onto /ou
<hether
e&pressed or suppressed"
This techniIue is not for suppression" This techniIue changes the ver/ base of
e&pression
and suppression both"
Tehnica aceasta v spune s nu proiecta i nimic asupra celuilalt4 voi sunte i sursa"
5ie c v e&prima i, fie c reprima i, voi sunte i sursa"
.ccentul nu cade nici pe e&primare, nici pe reprimare" .ccentul cade pe
C(DHT3CDT3:.%C. sursei" Trebuie s v mi9ca i spre centru, spre sursa de unde
izvor sc m6nia, ura sau iubirea" .tunci c6nd reprima i, nu merge i spre centru, v
lupta i cu e&primarea"
This techniIue sa/s, do not pro)ect it on the other, /ou are the source" ;hether /ou
e&press it or suppress it, /ou are the source" The emphasis is neither on e&pression
nor on suppression" The emphasis is on =no<ing from <here this anger arises" Nou
have to move to the center, the source from <here anger, hate and love arise"
;hen /ou suppress /ou are not moving to the center, /ou are struggling <ith the
e&pression"
3n mine a crescut m6nia" 3n mod obi9nuit, pot face dou lucruri: s o e&prim,
proiect6nd-o asupra cuiva, sau s o reprim" Kar, orice a9 alege, de fapt, m
preocup cel lalt, m preocup energia m6niei care a ie9it la suprafa C5CCT8$ ]
nu sursa"
Tehnica aceasta are drept scop s ne fac s uit m complet de cel lalt" 8rm ri i
doar energia m6niei care cre9te >n voi 9i cobor6 i ad6nc >n voi >n9iv pentru a vedea
de unde vine" 3n momentul >n care g si i sursa, r m6ne i centra i pe ea"
%e ine i: nu face i nimic cu m6nia" C6nd o e&prima i sau o manifesta i, face i ceva
cu m6nia" C6nd o reprima i sau o refula i, face i ceva cu m6nia" Tehnica v spune
s nu face i nimic cu m6nia4 nu o atinge i4 folosi i-o numai ca pe o c rare" Cobor6 i
>n ad6ncul vostru pentru a vedea de unde a pornit" Hi, >n momentul >n care g si i
sursa, este foarte u9or s v centra i acolo" #6nia trebuie folosit ca o cale de a
g si sursa" Hi orice alt emo ie poate fi folosit >n acest scop"
C6nd reprima i, nu ave i cum s g si i sursa, nu face i dec6t s lupta i cu energia
care a ie9it la suprafa 9i vrea s fie e&primat "
.nger has arisen in me" (rdinaril/, 3 can do t<o things: e&press it onto someone or
repress it" 'ut in both the cases 3 am concerned <ith the other and 3 am concerned
<ith
the energ/ of anger that has come to the surface -- not <ith the source"
This techniIue is to forget the other completel/" Uust loo= at /our energ/ of anger
arising
and move deep do<n to find the source <ithin /ourself from <here it is coming" .nd
the
moment /ou find the source, remain centered in it" Ko not do an/thing <ith anger --
remember" 3n e&pression /ou are doing something <ith anger4 in suppression also
/ou are
doing something <ith anger" Ko not do an/thing <ith anger4 do not touch it, )ust
use it as
a path" Uust go deep do<n into it to =no< from <here this has arisen" .nd the
moment
/ou <ill find the source, it is ver/ eas/ to be centered there" .nger has to be used,
reall/,
as a path to find the source" .n/ emotion can be used"
;hen /ou suppress /ou are not going to find the source, /ou are )ust struggling
<ith
energ/ that has come up and <ants to be e&pressed"
( pute i reprima, dar, mai devreme sau mai t6rziu, ea va trebui e&primat ,
deoarece nu pute i lupta la nesf6r9it cu energia care trebuie s ias la suprafa " Ca
trebuie e&primat " Poate nu o e&prima i asupra lui ., o ve i e&prima asupra lui '
sau lui C" Ke fiecare dat c6nd g si i pe cineva mai slab dec6t voi, v ve i e&prima
energia, >i ve i da fr6u liber"
3ar dac nu o e&prima i, v ve i sim i >mpov ra i, >ncorda i 9i nu ve i fi >n largul
vostru, nu ve i fi destin9i"
Nou can suppress it, but it <ill be e&pressed sooner or later because /ou cannot
struggle forever <ith the energ/ that has come up" 3t has to be e&pressed" So /ou
ma/ not e&press it upon ., but then /ou <ill e&press it upon ' or C" ;henever /ou
find someone <ho is <ea=er than /ou, /ou <ill
e&press the energ/" .nd unless /ou e&press it /ou <ill feel burdened, tense, heav/
and ill
at ease" 211 of 1+G7
Keci, va fi e&primat " Du o pute i reprima la nesf6r9it" 8ndeva e&ist o fisur prin
care >ncepe s
ias , iar dac nu, v va deran)a >n permanen " %eprimarea, a9adar, nu >nseamn
altceva dec6t am6narea e&prim rii" Pur 9i simplu am6na i"
Sunte i furio9i pe 9eful vostru, dar nu pute i da fr6u liber furiei4 ar fi riscant, nu ar fi
diplomatic" .9adar, o >mpinge i >napoi, dup care a9tepta i p6n apare situa ia >n
care o ve i putea rev rsa pe so ia sau pe copilul vostru, sau pe altcineva ] pe
servitor, de e&emplu"
Hi ve i face acest lucru >n momentul >n care a)unge i acas " Kesigur, ve i g si
motive, 3D .5.%. pentru c omul este un animal care g6nde9te" T3P8$ %C.CT3C
Cl se va g6ndi 9i va g si un motiv, ceva nesemnificativ, dar care acum cap t
dimensiuni noi, c ci v a)ut s v e&prima i m6nia"
%eprimarea nu este altceva dec6t am6nare" Pute i am6na luni de zile, ani de zile
chiar" Hi cei care 9tiu despre ce vorbesc sus in c o pute i am6na chiar mai multe
vie i, dar, la un moment dat, tot va trebui e&primat "
.ceast tehnic nu are nimic de-a face cu e&primarea sau cu suprimarea ] nuP
.ceast tehnic folose9te pornirile voastre, energia voastr , ca pe o c rare pe care
s o folosi i pentru a cobor> ad6nc >n voi"
So it <ill be e&pressed" Nou cannot suppress it continuousl/" 5rom some<here it <ill
lea= out, because if it is not going to lea= out /ou <ill be constantl/ <orried b/ it" So
suppression is reall/ nothing but postponing e&pression" Nou <ill simpl/ postpone"
Nou are angr/ at /our boss and /ou cannot e&press it4 it is not economical" Nou <ill
have
to push it do<n, so /ou )ust <ait until /ou can e&press it upon /our <ife or upon
/our
child or some<here -- upon /our servant""" .nd the moment /ou reach /our home
/ou
<ill e&press it" Nou <ill find causes, of course, because man is a rationalizing animal"
Je
<ill rationalize4 he <ill find something -- something ver/ trivial, but no< that <ill
become ver/ meaningful because /ou have something to e&press"
Suppression is nothing but postponing" Nou can postpone for months, for /ears" .nd
those <ho =no< sa/ that /ou can postpone for lives also, but it <ill have to be
e&pressed"
This techniIue is not concerned at all <ith suppression or e&pression -- noP This
techniIue uses /our mood, /our energ/, as a path for /ou to go deep do<n <ithin
/ourself"
Murd)ieff obi9nuia s creeze situa ii prin care s provoace >n tine furie sau ur , sau
orice alt pornire4 era un fenomen creat" Du > i d deai seama de ce urmeaz s se
petreac "
Murd)ieff st tea cu discipolii s i 9i, >n momentul >n care intrai, nu aveai habar de
ceea ce avea s urmeze, dar ei te a9teptau preg ti i s te provoace, s declan9eze
>n tine furia" Se purtau de a9a manier """ cineva urma s spun ceva 9i >ntregul grup
se purta at6t de insult tor, >nc6t cel care tocmai intrase a)ungea s se >nfurie" 3ar
c6nd vedea c te afli >n punctul >n care fie e&plodezi,
fie p trunzi >n tine, c6nd vedea c e9ti pe cale s e&plodezi, spunea: "3nchide ochii"
.cum con9tientizeaz - i m6nia 9i f calea >ntoars ""
Murd)ieff used to create situations in <hich he <ould force anger upon /ou, or
hatred, or
an/ other mood, and that <as a created phenomenon" Nou <ould not be a<are of
<hat is
going to happen"
Murd)ieff is sitting <ith his disciples, and as /ou enter /ou are not a<are of <hat is
going
to happen, but the/ are read/ to create anger in /ou"
The/ <ill behave in such a <a/""" Someone <ill sa/ something, and the <hole group
<ill
behave so insultingl/ that /ou <ill become furious" Suddenl/ anger <ill come up4
/ou are
aflame" .nd <hen Murd)ieff has seen that no< a point has come from <here /ou
can
either go deep do<n or /ou can go out, <hen the pea= has come <ithin /ou and
/ou are
)ust going to e&plode, then he <ill sa/, "Close /our e/es" Do< be a<are of /our
anger
and go bac=""
Dumai >n acel moment > i d deai seama c situa ia era creat , trucat , mimat "
Dimeni nu avea niciun interes s te insulte ] era numai o >nscenare, dar m6nia se
iscase" Hi, chiar dac a)ungeai s - i dai seama c era numai o >nscenare, energia tot
nu putea s coboare brusc, era nevoie de un anume timp" Kar puteai cobor>
>mpreun cu energia p6n la surs " Cnergia te a)uta s
cobori p6n >n locul de unde pornise4 te putea conecta la sursa originar " 3ar
aceasta este una dintre cele mai bune metode de medita ie"
(nl/ then <ould /ou realize that the situation <as a created one" Do one <as
interested
in insulting /ou -- that <as )ust a drama, a ps/chodrama -- but the anger has arisen"
.nd
even if /ou come to =no< that it <as simpl/ a drama, the energ/ cannot suddenl/
go
do<n, it <ill ta=e time" Do< /ou can move do<n <ith the falling energ/ to the
source"
This energ/ <ill )ust help /ou to go do<n to <here it has come from4 /ou can
connect
no< <ith the original source" .nd this is one of the most successful methods of
meditation"
Crea i orice stare\ dar chiar nu este nevoie, deoarece ziua este plin de ele"
5olosi i-v de oricare dintre ele pentru a medita" .poi uita i complet de cel lalt 9i nu
mai reprima i nimic" Cobor6 i >mpreun cu energia care a urcat" 5iecare energie
porne9te de la sursa ei, deci poteca este cald 9i o pute i folosi pentru a reface
drumul ei" 3ar >n momentul >n care a)unge i la surs ,
energia se va afunda >n surs " Create an/ mood""" but there is no need because the
<hole da/ moods are there" 8se an/
mood to meditate" Then /ou have forgotten the other completel/, and /ou are not
suppressing an/thing" Nou are )ust moving do<n <ith some energ/ <hich has come
up"
Cver/ energ/ comes from the source, so right no< the path is <arm and /ou can
use that
path to go bac=" .nd the moment /ou reach to the original source, the energ/ <ill
subside into the original source"
.sta nu este reprimare: energia s-a >ntors >napoi >n locul de unde a izvor6t"
Hi, c6nd sunte i >n stare s v reuni i energia cu sursa originar , a i devenit st p6nul
corpului vostru, al min ii voastre, al energiei voastre" $e pute i controla" . i devenit
st p6nul" .cum nu v ve i mai risipi energia"
3t is not suppression: the energ/ has gone bac= to the original source" .nd <hen
/ou
become capable of reuniting /our energ/ <ith /our original source, /ou have
become the
master of /our bod/, /our mind, /our energ/" Nou have become the master" Do<
/ou
<ill not dissipate /our energ/"
(dat ce a i aflat cum cade energia, >mpreun cu voi, >napoi >n centru, nu mai ave i
nevoie s reprima i nimic 9i nu mai ave i nevoie s e&prima i nimic"
Chiar >n acest moment, sunte i furio9i" , spun ceva 9i v >nfuria i" Ke unde vine
aceast energieE .cum un moment nu era i furio9i, dar energia era >n voi" Hi, dac
aceast energie poate s cad >napoi >n surs , ve i fi cei care a i fost acum un
moment"
(nce /ou can =no< ho< the energ/ falls bac= <ith /ou to the center, there is no
need of
an/ suppression and there is no need of an/ e&pression" %ight no< /ou are not
angr/" 3
sa/ something -- /ou become angr/" 5rom <here is this energ/ comingE . moment
before /ou <ere not angr/, but the energ/ <as in /ou" 3f this energ/ can fall bac=
again
to the source, /ou <ill again be the same as /ou <ere a moment before" 212 of
1+G7
%e ine i acest lucru: energia nu este nici m6nie, nici ur , nici iubire" Cnergia este
numai energie ] este neutr " .ceea9i energie devine m6nie4 aceea9i energie devine
se&4 aceea9i energie devine iubire4 aceea9i energie devine ur " Du sunt dec6t forme
ale aceleia9i energii" ,oi sunte i cei care da i forma, mintea voastr d forma, iar
energia intr >n ea"
Du uita i: dac iubi i profund, nu v mai r m6ne prea mult energie pentru furie"
Kac nu iubi i deloc, ve i avea foarte mult energie pentru a fi m6nio9i 9i ve i 9i g si
situa ii >n care s fi i m6nio9i" Kac energia voastr se manifest prin se&, ve i fi mai
pu in violen i"
Kac energia voastr nu se manifest prin se&, ve i fi mai violen i" Ke aceea
comandan ii militari nu le permit solda ilor s >ntre in rela ii se&uale" Kac le-ar
permite, solda ii ar deveni neputincio9i >n b t lie" C(#PCT3T33 SP(%T3,C
%emember this: energ/ is neither anger nor love nor hate" Cnerg/ is simpl/ energ/
--
neutral" The same energ/ becomes anger4 the same energ/ becomes se&4 the same
energ/
becomes love4 the same energ/ becomes hate" These are all forms of the same
energ/"
Nou give the form, /our mind gives the form, and the energ/ moves into it"
So remember, if /ou love deepl/ /ou <ill not have much energ/ to be angr/" 3f /ou
do
not love at all, then /ou <ill have much energ/ to be angr/, and /ou <ill go on
finding
situations in <hich to be angr/" 3f /our energ/ is e&pressed through se&, /ou <ill be
less
violent" 3f /our energ/ is not e&pressed through se&, /ou <ill be more violent" That
is
<h/ militaries <ill never allo< se&ual relationships for the soldiers"
3f it is allo<ed, the militaries <ill become absolutel/ impotent to fight"
Ke aceea, ori de c6te ori o civiliza ie atinge nivelul cel mai >nalt, nu mai poate s
lupte" Ke aceea civiliza iile mai rafinate, mai dezvoltate sunt cucerite de barbari4 de
fiecare dat se >nt6mpl a9a, pentru c o societate rafinat se preocup de toate
nevoile cet enilor ei, inclusiv de cele se&uale" C6nd >ntr-o societate civilizat
nevoile se&uale sunt satisf cute, membrii acelei societ i nu pot lupta" Pute i lupta
cu u9urin dac nevoile voastre se&uale nu sunt satisf cute"
Keci, dac vre i o lume >n care s domneasc pacea, ar trebui s e&iste o mai mare
libertate se&ual " Kac vre i o lume a r zboiului, atunci interzice i se&ul, crea i o
atitudine antise&"
That is <h/, <henever civilization comes to a pea=, it cannot fight" So al<a/s, more
cultured and more civilized societies are overrun and defeated b/ lesser civilizations
--
al<a/s, because a more developed societ/ cares about its individualsB ever/ need,
and se&
is included" So <hen a societ/ is reall/ established, affluent, ever/bod/Bs se&ual
need is
fulfilled -- but <hen the se&ual need is fulfilled /ou cannot fight" Nou can fight ver/
easil/ if the se&ual need is not fulfilled" So if /ou <ant a <orld of peace, more
freedom
for se& <ill be needed" 3f /ou <ant a <orld of <arring, fighting, then den/ se&,
suppress
se&, create anti-se& attitudes"
Cste un parado& aici4 a9a-numi ii sfin i 9i >n elep ii vorbesc 9i despre pace, dar
vorbesc 9i despre se&" Ci creeaz o atmosfer antise&, dar, >n acela9i timp, spun cu
glas tare c lumea are nevoie de pace, nu de r zboaie" .cest lucru este absurd"
Jipio ii sunt mai corec i4 sloganul lor are dreptate: "5ace i dragoste, nu r zboi"" .9a
9i este"
Kac pute i iubi mai mult, atunci nu pute i face r zboaie"
Ke aceea a9a-numi ii sann/asini, care au suprimat se&ul, vor fi mereu violen i 9i
furio9i, f r niciun motiv4 vor fi pur 9i simplu furio9i, vor clocoti de m6nie 9i vor
a9tepta s e&plodeze" 3ntreaga lor energie este nee&primat "
'rahmachar/a, castitatea real , celibatul adev rat, ascetismul, nu sunt posibile
dac energia nu cade >napoi la surs "
This is a ver/ parado&ical thing: the so-called saints and sages go on tal=ing about
peace,
and the/ go on tal=ing against se& also" The/ go on creating an anti-se&
atmosphere, and
at the same time the/ go on sa/ing that the <orld needs peace, not <ar" This is
absurd"
Jippies are more correct4 their slogan is right: "#a=e love, do not ma=e <ar"" That
is
right" 3f /ou can ma=e love more, reall/ /ou cannot ma=e <ar"
That is <h/ the so-called sann/asins <ho have suppressed se& <ill al<a/s be
violent,
angr/ about nothing: )ust angr/, )ust violent, bubbling, <aiting to e&plode" Their
<hole
energ/ is une&pressed" 8nless the energ/ falls do<n to the source, no
'%.J#.CJ.%N., no real celibac/ is possible"
Pute i suprima se&ul ] 9i va deveni violen " Kac energia se&ual se mi9c >n )os
spre centru, atunci deveni i ca ni9te copii"
Copilul are mai mult energie se&ual dec6t voi, dar aceasta se afl >nc >n sursa ei4
>nc nu s-a mi9cat spre corp" Se va mi9ca" .tunci c6nd corpul este preg tit, c6nd
glandele sunt preg tite, c6nd corpul s-a maturizat, energia se va mi9ca"
3D(CCDT.
Ke ce un copil arat at6t de inocentE Cnergia se afl >nc >n interiorul sursei4 >nc nu
s-a mi9cat" .cela9i lucru se >nt6mpl 9i cu cineva care a dob6ndit iluminarea" Toat
energia se mi9c spre surs , iar persoana devine ca un copil" .sta vrea s spun
3isus prin: "Dumai cei precum copiii vor putea intra >n >mp r ia lui Kumnezeu""
Ce >nseamn astaE Kin punct de vedere 9tiin ific, >nseamn c toat energia voastr
s-a >ntors la surs "
Kac o e&prima i, iese afar " Hi, c6nd o e&prima i, o obi9nui i s ias , s se scurg "
Kac o reprima i, nici nu se >ntoarce >n surs 9i nici nu iese afar : r m6ne
suspendat " 3ar energia suspendat devine o povar "
Nou can suppress se& -- then it <ill become violence" 3f the se& energ/ moves do<n
to
the center, /ou <ill be )ust li=e a child"
The child has more se& energ/ than /ou, but it is still in the source4 it has not
moved to
the bod/ /et" 3t <ill move" ;hen the bod/ <ill be read/ and the glands <ill be read/
and
the bod/ <ill be mature, the energ/ <ill move" ;h/ does a child loo= so innocentE
The
energ/ is at the source4 it has not moved" .gain the same thing happens <hen
someone
becomes enlightened" The <hole energ/ moves to the source, and the person
becomes
childli=e" That is <hat Uesus means <hen he sa/s, "(nl/ those <ho are li=e children
<ill
be able to enter into m/ =ingdom of Mod""
;hat does it meanE Scientificall/ it means /our <hole energ/ has moved bac= to
the
source" 3f /ou e&press, it has moved out" .nd <hen it is e&pressed, /ou are creating
a
habit for the energ/ to move out, to lea= out" 3f /ou suppress, then the energ/ has
not
moved to the source and it has not moved out: it is suspended" .nd a suspended
energ/ is
a burden"
Ke aceea, dac v-a i e&primat furia cu adev rat, v sim i i u9ura i" Kac elibera i
energia prin se&, v sim i i u9ura i"
Kac distruge i ceva, ura este eliberat 9i v sim i i u9ura i" Ke ce v sim i i at6t de
u9ura iE
Keoarece energia suspendat at6rn foarte greu"
, >nce o9eaz mintea" 5ie o elibera i, fie o face i s reintre >n surs 4 ave i de ales
>ntre aceste dou variante"
That is <h/, if /ou reall/ e&press anger, /ou feel relief" 3f /ou go through se&, /ou
feel
relief" 3f /ou destro/ something, /our hate is released and /ou feel relief" ;h/ is this
relief feltE 'ecause suspended energ/ is burdensome, heav/" Nour mind is cloud/
<ith it"
Nou have to thro< it out or allo< it to move bac= to the original source4 these are
the onl/ t<o things" 217 of 1+G7
Kac se >ntoarce >n surs , devine f r form " 3n surs , energia nu are form " Ke
e&emplu, electricitatea S3 P%.D. nu are form " .tunci c6nd p trunde >ntr-un
ventilator pentru a-l ac iona, dob6nde9te o form " .tunci c6nd se afl >ntr-un bec, ia
alt form " Pute i s o vede i >ntr-o mie
de forme ] dar energia este aceea9i"
#6nia este un mecanism, se&ul este un mecanism, iubirea este un mecanism, ura
este un mecanism" C6nd energia trece >n canalul urii, ea devine ur " Kac energia
se mut >n iubire, devine iubire" 3ar c6nd se mut >n surs , nu este dec6t energie
f r form , energie pur " Du este nici ur , nici iubire, nici m6nie, nici se&, este pur 9i
simplu energie" .tunci este inocent , deoarece lipsa formei este inocen absolut "
3f it goes bac= to the source, it becomes formless" 3n the source, energ/ is formless"
5or
e&ample, electricit/ is formless" ;hen it moves into a fan, it ta=es one =ind of form"
;hen it moves into a bulb, it ta=es a different form" Nou can use it in a thousand
<a/s --
the energ/ is the same" The form is given b/ the mechanism through <hich it
moves"
.nger is a mechanism, se& is a mechanism, love is a mechanism, hate is a
mechanism"
;hen energ/ moves into the channel of hate, it becomes hate" 3f the same energ/
moves
into love, it becomes love" .nd <hen it moves into the source, it is formless energ/
--
pure energ/" 3t is neither hate nor love nor anger nor se&, simpl/ energ/" Then it is
innocent, because formlessness is absolute innocence"
Ke aceea 'uddha arat at6t de inocent, la fel ca un copil" Cnergia s-a mutat >n
surs "
Du elibera i energia, c ci nu face i dec6t s o risipi i 9i >l a)uta i 9i pe cel lalt s o
risipeasc "
Du o reprima i, c ci crea i un fenomen de suspendare, de am6nare, care >n cele din
urm a)unge tot la eliberare" .#.D.%C Hi-atunci ce este de f cutE
.ceast tehnic spune s nu face i nimic cu pornirea >ns 9i, ci s v >ntoarce i
>napoi, la sursa unde >9i are originea" C6t timp pornirea este acut , calea este clar ,
vizibil >n interior4 pute i merge de-a lungul ei" 5olosi i aceste porniri pentru
medita ie" %ezultatul este miraculos, aproape de necrezut" Hi, odat ce g si i cheia
care v arat cum s face i ca energia s intre >napoi >n
surs , personalitatea voastr se va >mbun t i, calitatea ei va fi mai bun " .tunci nu
ve i mai
disipa, nu ve i mai >mpr 9tia nimic, vi se va p rea ridicol"
That is <h/ 'uddha loo=s so innocent, childli=e" The energ/ has moved to the
source"
Ko not e&press, because /ou are <asting /our energ/ and helping the other also to
<aste
his" Ko not suppress, because then /ou are creating a suspended phenomenon
<hich <ill
have to be released" Then <hat to doE
This techniIue sa/s, do not do an/thing <ith the mood itself, )ust go bac= to the
source
from <here the mood is coming" .nd <hile the mood is hot, the path is clear, visible
inside4 /ou can move on it" 8se moods for meditation" The result is miraculous,
unbelievable" .nd once /ou find the =e/ that sho<s /ou ho< to pour the energ/
bac= to
the source, /ou <ill have a different Iualit/ of personalit/"
Then /ou <ill not be dissipating an/thing, then it <ill loo= stupid"
'uddha spunea c , de fiecare dat c6nd sunte i furio9i pe cineva, v pedepsi i pe
voi >n9iv pentru ceea ce a f cut acea persoan " Persoana aceea v-a insultat, ea a
comis fapta, iar voi v pedepsi i pe voi >n9iv f c6ndu-v nervi4 v risipi i energia"
Ceea ce este o prostie"
Hi ascult6ndu-i pe 'uddha, pe #ahavira 9i pe 3isus, >ncepe i s v reprima i furia" ,
g6ndi i c este o prostie s fi i furio9i"
'uddha has said that <henever /ou are angr/ against someone, /ou are punishing
/ourself for the misdeed of the other" Je has insulted /ou -- that is his deed -- and
/ou
are punishing /ourself b/ being angr/4 /ou are dissipating /our energ/" This is
stupid"
'ut then, listening to 'uddha, #ahavir, Uesus, <e start repressing4 <e start
suppressing
our energ/" Then <e thin= that it is not good, that it is stupid to be angr/"
Hi-atunci, ce face iE , reprima i m6nia, nu mai sunte i furio9i, v controla i, v
>nchide i"
, lupta i cu furia 9i o reprima i" Hi a)unge i ca 9i c6nd a i sta pe o bomb ce ar
putea e&ploda >n orice clip " Cste ca 9i c6nd a i sta pe ,ezuviu ] poate erupe >n
orice moment"
Hi acumula i" .duna i m6nia unei zile >ntregi, a unei luni >ntregi, a unui an >ntreg, a
unei vie i, apoi
pe cea a mai multor vie i" Cste acolo4 poate e&ploda >n orice moment"
Hi-atunci, v teme i chiar 9i pentru faptul c sunte i vii, c ci 9ti i c oric6nd s-ar
putea >nt6mpla ceva ce ar declan9a e&plozia" , este team 9i fiecare moment este
o lupt interioar "
Psihologii spun c este mai bine s e&prim m dec6t s reprim m, dar religia nu
poate spune acela9i lucru"
So <hat to doE Suppress the anger, do not be angr/, pull /ourself in, close /ourself"
5ight
<ith /our anger and suppress it" 'ut then /ou <ill be sitting on something <hich <ill
e&plode an/ moment" Nou are sitting on a ,esuvius -- an/ moment it <ill e&plode"
Nou go on collecting" The <hole da/Bs anger is collected4 the <hole monthBs anger is
collected4 the <hole /earBs anger, and the anger of /our <hole life, and then the
anger of
man/ lives, is collected" 3t is there4 it can e&plode at an/ moment" Then /ou become
ver/
afraid of being alive even, because an/ moment an/thing can go in and /ou <ill
e&plode"
Nou become afraid, ever/ moment is an inner struggle"
Ps/chologists sa/ it is better to e&press than to suppress, but religion cannot sa/
this"
%eligia .8TCDT3C. spune c ambele atitudini sunt gre9ite" Kac e&prima i ceea ce
sim i i, v face i r u 9i vou , le face i r u 9i celorlal i" Kac reprima i, v face i r u
vou 9i, >ntr-o zi, s-ar putea s face i r u 9i altcuiva" #erge i spre surs , a9a >nc6t
energia s cad >napoi >n ea 9i s devin f r form " .tunci v ve i sim i puternici
f r s fi i m6nio9i" .tunci ve i sim i energia, energia vital "
,e i fi vii, ve i avea o via intens , f r forme"
,e i impresiona prin simpla prezen " Du va fi nevoie s domina i pe nimeni,
prezen a voastr va fi suficient pentru ca to i s simt o puternic surs "
Ke fiecare dat c6nd cineva merge la 'uddha sau la qrishna, simte c energia
proprie sufer o schimbare, datorit sursei at6t de puternice"
%eligion sa/s both are stupid" 3n e&pression /ou are harming the other and also
/ourself"
3n suppression /ou are harming /ourself, and /ou <ill harm someone else someda/"
#ove to the source so that the energ/ falls bac= to the source and becomes
formless"
Then /ou <ill feel ver/ po<erful <ithout being angr/" Then /ou <ill feel energ/ --
vital
energ/" Nou <ill be alive, /ou <ill have an intense life <ithout forms" .n/one <ill be
impressed )ust b/ /our presence" Nou need not dominate an/one, )ust /our
presence and
the/ <ill feel that some po<erful source has come" ;henever someone goes to a
'uddha or to a qrishna, suddenl/ his energ/ feels a change of climate because of
such a po<erful source"
3n momentul >n care e9ti aproape, te sim i magnetizat" Dimeni nu te magnetizeaz ,
nimeni nu >ncearc s - i fac ceva, este vorba numai despre prezen "
The moment /ou move near, /ou are magnetized" Do one is magnetizing /ou, no
one is tr/ing an/thing, there is )ust the presence" 214 of 1+G7
3 i po i >nchipui c cineva te-a hipnotizat, dar nu este a9a" Prezen a unui buddha ] a
c rui energie a devenit f r form , a c rui energie s-a >ntors >n surs , care este
centrat >n surs ], simpla lui prezen este hipnotizatoare" Kevine charismatic"
'uddha a dob6ndit iluminarea" 3nainte de iluminare, avea cinci discipoli" Kuceau o
via ascetic , iar c6nd 'uddha, el >nsu9i un ascet care inventa mereu noi metode
pentru a-9i tortura trupul, g sea o nou tortur , cei cinci >l urmau cu devotament"
.poi, 'uddha a sim it c toate acestea erau absurde" Torturarea propriului trup nu
a)ut pe nimeni s se descopere, s se g seasc " C6nd 9i-a dat seama de acest
lucru, a renun at la via a ascetic " Cei cinci discipoli l-au abandonat imediat" .u
spus: ".i dec zut" Du mai e9ti un ascet"" Hi l-au p r sit"
Nou ma/ feel that someone has h/pnotized /ou, but no one is h/pnotizing" The
presence of a buddha -- <hose energ/ has become formless, <hose energ/ has
gone to
the source, <ho is centered at his source -- the ver/ presence is h/pnotizing" 3t
becomes
charismatic"
'uddha became enlightened" 'efore his enlightenment he had five disciples" The/
<ere
ascetics and <hen 'uddha himself <as a great ascetic, torturing his bod/ in man/,
man/
<a/s, inventing ne< and more sadistic techniIues to torture himself, those five
<ere his
ardent follo<ers" Then 'uddha felt that this <as <holl/, absolutel/ absurd" Uust b/
torturing oneBs bod/ one is not going to realize oneself" ;hen he realized this, he
left
ascetic <a/s" Those five follo<ers left him immediatel/"
The/ said, "Nou have fallen do<n" Nou are no more an ascetic"" The/ left him"
C6nd 'uddha a dob6ndit iluminarea, primul lui g6nd a fost la cei cinci discipoli pe
care >i avusese"
(dinioar fuseser discipolii lui4 trebuia s mearg la ei" Sim ea c este de datoria
lui s mearg la ei 9i s le spun ce realizase" 3-a c utat, a c l torit >n 'ihar, apoi din
'odhga/a la 'enares ] numai pentru a-i g si" Ci erau >n Sarnath" 'uddha nu s-a mai
>ntors niciodat la 'enares, nici la Sarnath4 a fost acolo numai pentru cei cinci
discipoli"
. a)uns la Sarnath" Cra vremea >nser rii, soarele apunea, iar cei cinci asce i st teau
pe o colin "
$-au v zut pe 'uddha venind 9i au spus: ".cel dec zut Mautam 'uddha, acel
Mautam Siddharta, care a p r sit c rarea, vine spre noi" Du trebuie s -i ar t m nicio
urm de respect" Dici m car respectul pe care >l ar t m unui om de r6nd""
;hen 'uddha became enlightened, the first idea that came to his mind <as about
those
five follo<ers" (nce the/ <ere his follo<ers, so he must go to them" Je felt a dut/ --
he
must find them and tell them <hat he has found" So he searched for them, and he
traveled
in 'ihar, from 'odhga/a to 'enares, )ust to find them" The/ <ere at Sarnath"
'uddha
never came bac= to 'enares again, never came bac= to Sarnath again, because he
came
onl/ for those five disciples"
Je came to Sarnath" 3t <as evening time, the sun <as setting, and those five
ascetics <ere
sitting on a hilloc=" The/ sa< 'uddha coming, so the/ said, "That fallen Mautam
'uddha,
that Mautam Siddharth <ho has fallen from the path, is coming" ;e must not pa/
an/
respect to him" ;e should not pa/ to him even ordinar/ respect""
.9a c au >nchis ochii" 'uddha s-a apropiat tot mai mult de ei, iar cei cinci discipoli
au >nceput s simt o schimbare ] au >nceput s se r zg6ndeasc " .u >nceput s se
simt )ena i" C6nd 'uddha a a)uns chiar l6ng ei, to i au deschis brusc ochii 9i s-au
aruncat la picioarele lui 'uddha"
'uddha i-a >ntrebat: "Ke ce face i una ca astaE Koar a i hot r6t s nu-mi ar ta i
niciun pic de respect, de ce face i astaE"
So the/ closed their e/es" 'uddha came nearer and nearer, and those five ascetics
began
to feel a change -- a change of mind" The/ became uneas/" ;hen 'uddha reached
)ust
near, suddenl/ all the five opened their e/es and fell at the feet of 'uddha" 'uddha
said,
"'ut <h/ are /ou doing thisE Nou decided not to give an/ respect to me, so <h/ are
/ou
doing thisE"
3-au r spuns: "Du facem noi acest lucru, pur 9i simplu se >nt6mpl " Ce ai dob6nditE
.i devenit o
for magnetic " Suntem pur 9i simplu atra9i" Ce faci cu noiE De-ai hipnotizatE"
'uddha le-a r spuns: "DuP Du v-am f cut nimic4 dar cu mine s-a >nt6mplat ceva"
Toate energiile au c zut >napoi >n surs 9i, de fiecare dat c6nd m mi9c, se simte o
for magnetic ""
Ke aceea cei care sunt >mpotriva lui 'uddha sau a lui #ahavira spun de secole: "Du
a fost un om bun4 >i hipnotiza pe oameni"" Dimeni nu a hipnotizat pe nimeni" ,oi v-
a i sim it hipnotiza i4 asta este cu totul altceva" .tunci c6nd energia voastr cade
>napoi >n sursa originar , deveni i un centru magnetic" Tehnica aceasta creeaz
acest centru magnetic >n voi"
The/ said, ";e are not doing it, it is happening" ;hat have /ou gainedE Nou have
become a magnetic force" ;e are )ust being pulled" ;hat are /ou doing to usE Jave
/ou
h/pnotized usE" 'uddha said, "DoP 3 have done nothing to /ou, but something has
happened in me"
.ll the energies have fallen to the source, so <herever 3 move, suddenl/ a magnetic
force
is felt""
That is <h/ those <ho are against 'uddha or #ahavir go on sa/ing for centuries,
"That
man <as not good4 he <as h/pnotizing people"" Do one is h/pnotizing" Nou become
h/pnotized -- that is another thing" ;hen /our energ/ falls bac= to the original
source,
/ou become a magnetic center" This techniIue is to create this magnetic center in
/ou"
. doua >ntrebare:
3eri ai spus c tehnica de medita ie prin derularea min ii %CM%CS3C-%CC.P3T8$.%C
are o mare semnifica ie" Kar, >n (ccident, sute de adep i ai lui 5reud sau ai lui Uung,
psihiatri 9i psihanali9ti, practic aceast tehnic , dar nu ob in rezultate
semnificative >n transformarea fiin ei"
Care sunt cauzele insuccesului lorE
The second Iuestion: NCSTC%K.N N(8 S.3K TJ.T TJC #CK3T.T3(D TCCJD3V8C (5
8D;3DK3DM TJC #3DK 3S ,C%N S3MD353C.DT" '8T 3D TJC ;CST
J8DK%CKS (5 5%C8K3.D .DK U8DM3.D PSNCJ(.D.$NSTS .DK
PSNCJ3.T%3STS .%C P%.CT3C3DM TJ3S TCCJD3V8C, '8T TJCN .%C D(T
MCTT3DM ,C%N S3MD353C.DT %CS8$TS 3D T%N3DM T( T%.DS5(%# TJC
'C3DM" ;J.T .%C TJC %C.S(DS 5(% TJC3% 'C3DM 8DS8CCCSS58$E
Sunt multe lucruri de remarcat" Primul: psihologia occidental nu crede >n om, crede
doar >n minte"
There are man/ things to be noted" (ne: ;estern ps/cholog/ does not /et believe
in the
being of man, it believes onl/ in the mind" 21* of 1+G7
Pentru psihologia occidental , dincolo de minte nu se afl nimic" Kac dincolo de
minte nu este nimic, orice ai face, omul nu poate fi a)utat"
5or ;estern ps/cholog/ there is nothing be/ond the mind /et" 3f there is nothing
be/ond the mind, then <hatsoever /ou do is not going to help man reall/"
3n cel mai bun caz ] cel mai bunP ] poate fi a)utat s fie normal"
Kar ce >nseamn a fi normalE Ce este normalitateaE
Dormalitatea este dat de ma)oritate" 3ar dac ma)oritatea este lipsit de
normalitate, a fi normal nu mai >nseamn nimic" 3nseamn doar c e9ti adaptat la
ma)oritate"
Psihologia occidental face un singur lucru: de fiecare dat c6nd cineva nu se
>ncadreaz >n caracteristicile ma)orit ii, nu se adapteaz la acestea, metodele ei
opereaz o a)ustare, o reglare prin care determin adaptarea respectivei persoane
la cei din )ur" Du se ridic nicio >ntrebare cu privire la ma)oritate, nimeni nu se
>ntreab dac aceast ma)oritate este sau nu normal " K.C. S8DT #(%T3,
.K(%#3T3 C.ST%.T3 PT . 53 3DTCM%.T3 3D %(3-ST8P-58%D3C.%
.t the most it can help man to be normal -- at the mostP
.nd <hat is normalE ;hat is normalc/E Uust the average" 3f the average man himself
is
not normal, then being normal means nothing" 3t simpl/ means /ou are ad)usted to
the
cro<d" So ;estern ps/cholog/ is doing onl/ one thing: <henever someone is
malad)usted, ;estern methods ma=e that man again ad)usted to the cro<d"
The cro<d is not Iuestioned at all4 <hether the cro<d itself is o=a/ is not the
Iuestion"
Pentru psihologia oriental , >ns , nu ma)oritatea reprezint criteriul" %e ine i aceast
deosebire: pentru psihologia oriental , mul imea nu reprezint un criteriu,
societatea nu este un criteriu" Societatea >ns 9i este bolnav " Hi-atunci, care este
criteriulE
Pentru noi, un buddha este criteriul" Kac nu deveni i asemenea unui buddha,
sunte i bolnavi"
Pentru psihologia occidental , societatea este un criteriu, deoarece un buddha nu
poate fi "
Ci nu cred c e&ist ceva ce se cheam fiin a interioar "
Kac nu e&ist a9a ceva, atunci nu are cum s e&iste iluminare"
Kar, c6nd fiin a interioar este luminat , atunci se dob6nde9te iluminarea"
Keci, psihologia occidental este numai terapeutic , este numai un segment al
medicinei" 3ncearc , v a)ut s v readapta i, dar nu are nicio leg tur cu
transcenden a"
5or Castern ps/cholog/, the cro<d is not the criterion" %emember this distinction:
for
Castern ps/cholog/ the cro<d is not the criterion, societ/ is not the criterion"
Societ/
itself is ill" Then <hat is the criterionE 5or us a buddha is a criterion" 8nless /ou
become
buddha-li=e, /ou are ill"
5or ;estern ps/cholog/ societ/ is the criterion, because a buddha cannot be a
criterion"
The/ do not believe that there is such a thing as the inner being" 3f there is no such
thing
as the inner being, then there cannot be an/ enlightenment" 'ut <hen the inner
being
becomes illuminated, then there is enlightenment"
So ;estern ps/cholog/ is reall/ )ust therapeutic, )ust a part of medicine" 3t tries, it
helps
/ou to be read)usted, but it is not a transcendence"
(rientul face eforturi de a g si modul >n care putem transcende mintea, deoarece,
re ine i: pentru noi nu e&ist boli mintale" Pentru noi nu e&ist boli mintale ]mai
degrab , mintea >ns 9i este boala" Pentru psihologia vestic , mintea sunte i voi, nu
este boal " #intea poate fi s n toas , mintea poate fi bolnav "
The Castern effort is for ho< to transcend the mind, because for us there are no
mental diseases, remember" 5or us there are no mental diseases -- rather, the mind
is the disease" 5or ;estern ps/cholog/ the mind is not the disease" The mind is /ou,
it is not the disease" The mind can be health/, and the mind can be ill"
Pentru psihologia oriental , mintea este boala, mintea nu poate fi niciodat
s n toas "
Kac nu trece i dincolo de minte, nu pute i fi niciodat s n to9i" Pute i fi bolnavi 9i
adapta i sau bolnavi 9i neadapta i, dar nu pute i fi niciodat s n to9i" .stfel, omul
normal nu este, cu adev rat s n tos" Se situeaz numai >ntre anumite limite, el este
bolnav >n interiorul acestor limite" Persoana anormal este cea care a trecut dincolo
de aceste limite4 diferen a ine numai de cantitate, nu de calitate
"5or us the mind is the disease, the mind can never be health/" 8nless /ou go
be/ond
mind, /ou can never be health/" Nou can be ill and ad)usted or /ou can be ill and
malad)usted, but /ou can never be health/" So the normal man is not reall/
health/" Je is )ust <ithin the boundaries, he is ill <ithin the boundaries" The
abnormal person is one <ho has gone be/ond the boundaries4 and the difference
bet<een the t<o is onl/ of degrees -- of Iuantit/, not of Iualit/" page 21Z of 1+G7
in Chapter 1Z: "'e/ond the sin of unconsciousness"4 page: 211 of 1+G7!
3ntre un nebun internat >ntr-un ospiciu 9i voi nu este nicio diferen >n ceea ce
prive9te calitatea4 diferen a const numai >n gradul de nebunie" Cl este un pic mai
nebun dec6t voi4 voi v >ncadra i >n interiorul limitelor admise" ,oi pute i func iona4
el nu poate4 el a mers mai departe dec6t voi"
Cl este un caz, voi nu, asta este tot"
,oi sunte i numai pe drum, >n timp ce el a a)uns de)a" $. DC'8D3C
Psihologia occidental >ncearc s -l aduc >napoi >n mul ime" 3l face normal" C bine4
din punctul lui de vedere este bine" Pentru noi, >ns , dac un om nu trece dincolo de
minte, este nebun, c ci pentru noi mintea >nseamn nebunie"
. madman in a madhouse and /ou -- there is no Iualitative difference, onl/ one of
degrees" Je is a little bit more mad than /ou4 /ou are <ithin the boundaries"
5unctionall/,
/ou can s<itch on" Je cannot s<itch on no<4 he has gone further than /ou" Je has
an
advanced case, nothing else" Nou are )ust on the path and he has reached"
;estern ps/cholog/ tries to bring him bac= to the fold, to the herd, to the cro<d" 3t
ma=es him normal" 3t is good4 as far as it goes, it is good" 'ut for us, unless a man
goes
be/ond mind he is mad, because for us the mind is madness"
Keci >ncerc m s derul m mintea numai pentru a 9ti ce este dincolo de ea" Hi ei
folosesc metode pentru a >ncerca acest lucru, dar pentru ei ceea ce este dincolo de
minte nu e&ist " Hi re ine i acest lucru: dac nu pute i s trece i dincolo de voi, nu
se va >nt6mpla nimic semnificativ"
Kac nu atinge i ceva ce este dincolo de voi, via a nu are niciun sens"
#ai sunt 9i alte aspecte\
Pentru 5reud 9i pentru adep ii lui, omul este o fiin care nu poate fi fericit "
Kup p rerea lor, fiin a este astfel croit >nc6t nu poate fi fericit " Kac nu sunte i
neferici i, asta este" %e ine i: fi i mul umi i dac nu sunte i neferici i, at6ta tot"
Du pute i fi ferici i" Ke ceE Keoarece psihologia freudian spune c fericirea st >n
instincte, >n a fi animalic, ceea ce omul nu este"
So <e are tr/ing to un<ind the mind )ust to =no< that <hich is be/ond it" The/ also
tr/
un<inding methods )ust to ad)ust the mind, but the be/ond is not there" .nd
remember
this: unless /ou can go be/ond /ourself, nothing <orth<hile happens" 8nless /ou
can
reach something <hich is be/ond /ou, life is meaningless"
Certain other things also""" 5or 5reud and the 5reudians, man is reall/ a being that
cannot
be happ/" The ver/ being for them is such that man cannot be happ/" 3f /ou are not
unhapp/, that is all" %emember, if /ou are not unhapp/, be satisfied -- it is enough"
Nou cannot be happ/" ;h/E 'ecause 5reudian ps/cholog/ sa/s that happiness lies
in
being instinctual, happiness lies in being li=e an animal, and that man cannot be"
%eason
goes on continuousl/ interfering"
, pute i pierde ra iunea 9i pute i deveni ca un animal4 atunci pute i fi ferici i" ,CKC
K(.% P.%TC. KC S8' S8P%.5.T.p.D3#.$3T.TC. D8 S3 P.%TC. KC
KC.S8P%.pK3,3D3T.TC.
Kar atunci nu v ve i da seama c sunte i ferici i"
.cesta este parado&ul lor"
Nou can lose /our reason and become li=e an animal4
then /ou can be happ/" 'ut then /ou <ill not be a<are of happiness" This is the
parado& for them"
21Z of 1+G7
Kac decazi 9i devii un animal, vei fi fericit, dar nu vei fi con9tient de acest lucru"
Kac >ncerci s devii con9tient de acest lucru, atunci nu po i fi fericit, deoarece
atunci nu po i fi ca un animal" 3ar ra iunea continu s se amestece >n toate" (mul
nu poate s -9i piard ra iunea, nu poate s tr iasc f r ra iune ] asta este
problema" Keci, potrivit lui 5reud, nu pute i fi ferici i" 3n cel mai bun caz, dac
sunte i >n elep i, v pute i aran)a via a >n a9a fel >nc6t s nu fi i neferici i"
.cesta este un lucru negativ"
Pentru psihologia, metafizica sau religia oriental , e&ist un scop pozitiv" Pute i fi
ferici i" Du numai ferici i, ci pe deplin ferici i" Psihologia oriental spune c , dac v
sim i i neferici i, este un semn c ave i poten ial, c pute i fi ferici i4 altminteri, nu
a i sim i nici starea de nefericire"
Kac un om vede >ntunericul, >nseamn c are ochi, iar cel care vede >ntunericul
vede 9i lumina" Du uita i, un nev z tor nu poate vedea >ntunericul" Poate a i crezut
c nev z torii tr iesc >n >ntuneric ] uita i asta" Ci nu pot vedea >ntunericul, deoarece
chiar 9i pentru asta > i trebuie ochi"
3f /ou fall do<n<ard and become li=e an animal, /ou <ill be happ/ but /ou <ill not
be
a<are" 3f /ou tr/ to be a<are /ou cannot be happ/, because /ou cannot become li=e
an
animal" .nd reason goes on interfering in ever/thing" #an cannot lose reason and
also
man cannot live <ith reason -- that is the problem" So /ou cannot be happ/
according to
5reud" .t the most, if /ou are <ise, /ou can arrange /our life in such a <a/ that /ou
<ill
not be unhapp/" This is a ver/ negative thing"
5or Castern ps/cholog/ or metaph/sics or religion, a positive goal e&ists" Nou can be
happ/" Dot onl/ happ/, /ou can be blissful" .nd Castern ps/cholog/ sa/s that if /ou
can
feel that /ou are unhapp/, that sho<s /our potentialit/, the possibilit/ that /ou can
be
happ/4 other<ise /ou <ould not be able to feel this being unhapp/ either"
3f a man can see dar=ness he has e/es, and one <ho can see dar=ness can see
light"
%emember, blind men cannot see dar=ness" Nou ma/ have been thin=ing that blind
men
live in dar=ness -- forget it completel/"
Kac pute i sim i nefericirea, atunci ave i ochi4 dac pute i sim i nefericirea, atunci
pute i sim i 9i
fericirea" Kac nu pute i sim i fericirea, atunci nu ave i cum s sim i i nefericirea"
Sunt doi poli opu9i"
Sunte i perfect capabili s fi i pe deplin ferici i, dar atunci mintea nu poate e&ista"
5C%3C3%C.p 3CS3%C K3D #3DTC
Privi i lucrurile >n felul urm tor: dac dec de i 9i deveni i numai un corp, atunci ve i
fi ferici i" Hi 5reud este de acord cu acest lucru" Kac dec de i 9i uita i complet de
ra iune, deveni i ca un animal, numai corp4 atunci sunte i ferici i, dar nu sunte i
con9tien i de acest lucru" P.%TC. KC S8' S8P%.5.T.p.D3#.$3T.TC.
Cu mintea pute i cunoa9te acest lucru, dar atunci nu pute i fi ferici i, deoarece
mintea intervine mereu" Corpul poate fi fericit, dar mintea intervine mereu 9i
deran)eaz "
#ai e&ist 9i o alt posibilitate pe care (rientul a aflat-o: trece i dincolo" 5reud
spune c , dac dec de i 9i deveni i un animal, ve i fi ferici i, dar nu ve i fi con9tien i
de acest lucru4 dac sunte i >n minte, pute i 9ti, dar nu pute i fi ferici i" Cercet rile
orientale spun c , dac trece i dincolo de minte, ve i fi 9i ferici i, 9i con9tien i de
acest lucru" P.%TC. KC KC.S8P%.pK3,3D3T.TC.
.cesta este cel de-al treilea aspect ] trecerea dincolo"
Keci, acestea sunt cele trei puncte" (mul este la mi)loc4 dedesubt este e&isten a
animalic "
K3.M%.#. C8 3DTC%5.T.-S8P%.5.T. .PC3
The/ cannot see dar=ness, because even to see dar=ness e/es are needed" 3f /ou
can feel
unhappiness /ou have e/es, and if /ou can feel unhappiness /ou can feel
happiness"
%eall/, if /ou cannot feel happiness, there is no possibilit/ of feeling unhappiness"
These
are polar opposites"
Nou are capable of being totall/ happ/, but then the mind cannot be" Ta=e it in this
<a/:
if /ou fall do<n<ard and become )ust a bod/, /ou <ill be happ/" 5reud also agreed
<ith
this" 3f /ou fall do<n<ard and forget /our reason completel/, if /ou become li=e an
animal, )ust a bod/, /ou <ill be happ/ but /ou <ill not =no< it" ;ith the mind /ou
can
=no< it, but then /ou cannot be happ/ because the mind goes on disturbing" The
bod/
can be happ/, but the mind goes on disturbing"
There is another possibilit/ <hich the Cast has <or=ed out: go be/ond" 5reud sa/s
that if
/ou fall do<n<ard and become an animal, /ou <ill be happ/ but /ou <ill not =no<
it4 if
/ou are in the mind /ou can =no<, but /ou cannot be happ/" Castern search sa/s
that if
/ou go be/ond mind /ou <ill be happ/ and also a<are" That is a third point -- of the
be/ond"
So these are three points" #an is in the middle4 belo< is the animal e&istence"
#erge i >ntr-o p dure 9i uita i-v la animale" Cle nu sunt con9tiente c sunt fericite,
dar voi sim i i fericirea lor"
#erge i diminea a pe pla) sau >ntr-o gr din 9i asculta i c6ntecul p s relelor" Cle
nu 9tiu, dar voi sim i i c ele sunt fericite" ,oi nu a i c6ntat niciodat a9a ca ele"
Privi i ad6nc >n ochii lor ] sunt limpezi 9i inocen i" Cle sunt fericite, dar voi nu sunte i
ferici i"
Kec de i 9i deveni i numai corp ] atunci ve i fi ferici i"
Sau trece i dincolo 9i deveni i spiritul sau deveni i fiin a, 9i-atunci ve i ferici i"
% m6n6nd la mi)loc ve i fi mereu >ncorda i, deoarece mintea nu >nseamn cap tul"
#intea este numai o fr6nghie suspendat ( 3DTC%5.T. >ntre dou realit i: trup 9i
suflet"
Keci, nu sunte i dec6t un acrobat care merge pe fr6nghie, un nata" 8n astfel de
acrobat nu se poate sim i >n largul s u" Cl trebuie s mearg sau >nainte, sau >napoi,
dar nu trebuie s r m6n pe fr6nghie" Cl trebuie s coboare de pe fr6nghie, 9i e&ist
dou posibilit i: poate merge >napoi sau poate merge >nainte 9i dincolo" #intea
este o fr6nghie 9i a tr i cu mintea >nseamn a merge pe fr6nghie"
3DTC%5.T.p:(D. KC 58%T8D.
Du ave i cum s fi i astfel dec6t dezechilibra i, nesiguri4 fiecare moment este, de
fapt, an&ietate, angoas " ,ia a 3D #3DTCi 3DTC%5.T.p:(D. KC 58%T8D. >nseamn
tensiune" Ke aceea psihologia occidental reu9e9te s v fac normali, dar e9ueaz
>n >ncercarea de a v face o persoan autoactualizat " C$3'C%.T.- 3D5$(%3T.
Mo to a forest and loo= at the animals" The/ ma/ not be a<are that the/ are happ/,
but /ou <ill
feel that the/ are happ/" Mo to the beach in the morning, or go to a garden in the
morning
and listen to the singing of the birds"
The/ ma/ not =no< it, but /ou <ill feel the/ are happ/" Nou have never been
singing li=e
that" $oo= deep do<n into their e/es -- the/ are so unclouded and innocent" The/
are
happ/, but /ou are not happ/"
5all do<n<ard and become a bod/ onl/ -- then /ou <ill be happ/" (r go be/ond and
become the spirit or become the being, and /ou <ill be happ/" 'ut in the middle
/ou <ill
be al<a/s tense, because mind is reall/ not the end" 3t is )ust a rope stretched
bet<een
t<o realities: bod/ and soul"
So /ou are )ust on the rope li=e a D.T., a tightrope <al=er" . tightrope <al=er
cannot
be at ease" Cither he must go bac= or he must go for<ard, but he must not remain
on the
rope" Je must get do<n from the rope, and there are t<o possibilities: he can go
bac=<ard, or he can go for<ard and be/ond" #ind is a rope, and to live <ith the
mind is
tightrope <al=ing" Nou are bound to be unbalanced, uneas/4 ever/ moment there is
an&iet/, anguish" The mindBs life is tension" That is <h/ ;estern ps/cholog/
succeeds in
ma=ing /ou normal, but fails to ma=e /ou a self-actualized person" 21Y of 1+G7
Kar e&ist tendin e noi, oamenii g6ndesc, iar (rientul p trunde acum foarte ad6nc
>n (ccident" .cesta este felul >n care (rientul cucere9te (ccidentul" (ccidentul a
cucerit (rientul ] 9i >nc
>ntr-un mod deosebit de brutal" (rientul are felurile sale proprii de a cuceri ] foarte
subtile,
foarte t cute"
.cum, (rientul p trunde ad6nc >n mintea (ccidentului"
5 r violen , f r un conflict vizibil, (rientul p trunde ad6nc >n (ccident" Hi, mai
devreme sau mai t6rziu, psihologia occidental va trebui s dezvolte concepte
privind modul >n care se transcende mintea"
Derularea min ii poate fi de folos Wn ambele sensuri " 3D '%.3D;.SJ3DM SC
#.D35CSTC STC%MC%C. S3 %CC.P3T8$.%C.
'ut there are ne< trends, and people are thin=ing, and the Cast is no< penetrating
the
;est ver/ deepl/" %eall/, that is the CastBs <a/ to conIuer" The ;est conIuered the
Cast
-- their <a/ <as ver/ gross" The Cast has its o<n <a/s of conIuering -- ver/ subtle
<a/s,
silent <a/s" Do< the Cast is penetrating the ;estern mind deepl/"
;ithout an/ violence, <ithout an/ visible conflict, the Cast is penetrating the ;est
ver/
deepl/" .nd sooner or later ;estern ps/cholog/ <ill have to evolve concepts about
transcending, about ho< to transcend the mind"
8n<inding can be helpful in both the <a/s
Kac urm ri i doar s crea i o minte normal , derularea aceasta va fi foarte util "
Kar atunci scopul vostru nu este acela de a transcende" Kac scopul vostru este
acela de a transcende, din nou, derularea min ii poate fi util " Toate aceste tehnici
pot fi folosite at6t pentru a ob ine o pace a min ii, c6t 9i pentru a dob6ndi o lini9te
adev rat , care nu este a min ii"
C&ist dou tipuri de lini9te: una PC%35C%3C. a min ii, >n care mintea este t cut , 9i
o alt form de lini9te, CCDT%.$. c6nd mintea nu mai e&ist " $ini9tea care se
instaleaz c6nd mintea nu mai e&ist este cu totul altceva dec6t pacea min ii" 3n
pacea min ii, mintea este acolo, numai c nu este chiar nebun " Debunia a fost
foarte mult >ncetinit ] asta este totul"
Psihologia occidental trebuie s devin o metafizic , numai atunci omul va putea
transcende" Trebuie, de asemenea, s devin o filozofie 9i, >n cele din urm , va
trebui s devin 9i o religie4 numai atunci omul poate fi a)utat s treac dincolo"
3f /ou are )ust tr/ing to create a normal mind,
un<inding <ill be helpful" 'ut then /our goal is not transcendence" 3f /our goal is
transcendence, then too un<inding can be helpful" .ll these techniIues can be used
for
ordinar/ mental peace, and all these techniIues can also be used for a real silence
<hich
is not of the mind"
There are t<o t/pes of silence: one of the mind, in <hich the mind is silent, and
another
silence <hen the mind is no more" The silence <hen the mind is no more, is
altogether
different from mental peace" 3n mental peace the mind is there, onl/ not ver/ mad"
The
madness is slo<ed do<n -- that is all"
;estern ps/cholog/ must become a metaph/sics, onl/ then can man transcend" 3t
must
become a philosoph/ also, and ultimatel/ it must become religion" (nl/ then can
man be
helped to transcend"
. treia >ntrebare: De-ai e&plicat multe metode de medita ie" Cu toate acestea, nu-i
a9a c nicio metod nu este puternic dac cel care o practic nu este ini iat >n
practicarea eiE
The third Iuestion: N(8 J.,C 'CCD CLP$.3D3DM #.DN #CK3T.T3(D #CTJ(KS T(
8S"
J(;C,C%, 3SDBT 3T T%8C TJ.T D( #CTJ(K C.D 'C .$$ TJ.T P(;C%58$
8D$CSS (DC 3S 3D3T3.TCK 3DT( 3TE
( metod devine calitativ diferit c6nd e9ti ini iat >n practicarea ei" Cu vorbesc
despre metode ] voi le pute i folosi" (dat ce cunoa9te i baza 9tiin ific 9i calea,
pute i s o folosi i4 dar numai ini ierea o face mai bun din punct de vedere
calitativ" Kac v ini iez >ntr-o anumit metod , va fi cu totul altceva, deoarece
ini ierea implic mai multe aspecte"
C6nd vorbesc despre o metod 9i v-o e&plic, pute i s-o folosi i singuri" #etoda v
este e&plicat , dar dac vi se potrive9te sau nu, cum ac ioneaz asupra voastr , ce
tip de persoan este fiecare dintre voi, iat lucruri pe care nu le-am discutat" Dici nu
este posibil"
3n ini iere, voi sunte i mai importan i dec6t tehnica"
.tunci c6nd v ini iaz , maestrul v 9i observ " Cl v descoper felul de a fi , afl c6t
de mult a i parcurs >n vie ile anterioare, unde sunte i >n acest moment, >n care
centru func iona i acum, apoi decide care este cea mai bun metod 4 el alege
metoda" Cste o abordare personalizat " #etoda nu este important , voi sunte i
importan i, voi sunte i studia i, observa i 9i analiza i"
,ie ile voastre trecute, con9tientul vostru, mintea, corpul, toate sunt disecate" Se
p trunde ad6nc >n voi pentru a se afla >n ce punct v afla i, deoarece c l toria
porne9te din acel punct ] din punctul >n care v afla i acum" Dumai metoda nu este
suficient "
#aestrul alege o anumit metod pentru voi 9i, dac simte c metoda trebuie
schimbat , c trebuie f cute ni9te schimb ri, chiar foarte mici, atunci adaug sau
9terge 9i face >n a9a fel >nc6t metoda s vi se potriveasc "
. method becomes Iualitativel/ different <hen /ou are initiated into it"
3 am tal=ing about the methods -- /ou can use them" (nce /ou =no< the scientific
bac=ground and the <a/, the =no<-ho<, /ou can use it, but initiation ma=es it
Iualitativel/ different" 3f 3 initiate /ou into a particular method it <ill be a different
thing,
because man/ things are implied in initiation"
;hen 3 tal= about a method and 3 e&plain it to /ou, /ou can use it on /our o<n" The
method is e&plained to /ou, but <hether it <ill suit /ou or not, ho< it <ill <or= upon
/ou, <hat t/pe of person /ou are, is not discussed" 3t is not possible"
3n initiation, /ou are more important than the techniIue" ;hen the master initiates
/ou,
he observes /ou" Je finds out <hat is /our t/pe, he finds out ho< much /ou have
<or=ed
through in /our past lives, <here /ou are right at this moment, at <hat center /ou
are
functioning right no<, and then he decides about the method4 he chooses the
method" 3t is
an individual approach" The method is not important, /ou are important, /ou are
being
studied and observed and anal/zed"
Nour past lives, /our consciousness, /our mind, /our bod/, the/ are dissected" Nou
are
felt deepl/ in terms of <here /ou are, because the )ourne/ begins from that point --
the
point <here /ou are )ust no<" Uust an/ method <ill not do"
Then the master chooses a particular method for /ou, and if he feels that this
particular
method has to be changed for /ou, that minute alterations or some additions are
needed,
he adds, he deletes, he ma=es the method fit for /ou" 21G of 1+G7
.poi are loc ini ierea4 atunci vi se d metoda" Ke aceea se insist at6t de mult ca,
atunci c6nd sunte i ini ia i >n metod , s nu vorbi i despre ea" Trebuie s fie secret ,
deoarece este individual " Kac spune i altcuiva despre ea, s-ar putea s nu v mai
fie de folos, ba ar putea chiar s v d uneze" Trebuie inut secret " P6n ce nu v
>mplini i, 9i maestrul nu v spune c de acum pute i s ini ia i pe al ii, nu ar trebui
s vorbi i despre ea ] niciun singur cuvin el, nici so iei sau so ului, nici prietenilor"
Du, este absolut secret , deoarece este periculoas , este foarte puternic " . fost
aleas 9i f cut pentru voi, v este destinat " ,a fi util pentru voi, dar nu va fi util
pentru nimeni altcineva" 5iecare individ este unic 9i are nevoie de o metod diferit 4
ar putea deveni potrivit 9i pentru altcineva, dar cu o modificare, uneori chiar foarte
mic "
Cele 112 metode despre care vorbesc sunt metode generale" Cle sunt 112 metode
generale4 toate au fost folosite" Cle au o form general , pentru ca s le cunoa9te i"
Pute i s >ncerca i ] dac vi se potrive9te ceva, atunci pute i continua" Kar aceasta
nu echivaleaz cu ini ierea >ntr-o metod " 3ni ierea este o problem , o rela ie
personal >ntre maestru 9i discipol" Cste o transmitere secret " Hi sunt multe alte
lucruri implicate >n ini iere" .poi, maestrul alege momentul potrivit >n care s v dea
metoda, >n a9a fel >nc6t ea s p trund ad6nc >n subcon9tientul vostru"
3n timp ce vorbesc, mintea voastr con9tient ascult " ,oi ve i uita" Kup ce voi fi
vorbit despre toate cele 112 metode, nu ve i fi >n stare nici m car s v aminti i de
numele lor ] de numele celor 112 metode" #ulte le ve i uita de tot"
,e i fi >n stare s v aminti i c6teva, iar >n privin a altora ve i fi confuzi" Keci nu ve i
9ti ce 9i cum"
.nd then he gives the initiation4 then he gives the method to /ou" That is <h/ it is
insisted that <henever /ou are initiated in a method, /ou are not to tal= about it" 3t
has to
be secret because it is individual" 3f /ou tell it to someone else it ma/ not be helpful,
or it
ma/ even be harmful"
3t has to be =ept secret" 8nless /ou achieve and /our master sa/s that no< /ou can
initiate others, it should not be tal=ed about at all -- not uttered, not even to /our
husband
or /our <ife or /our friend" Do, it is absolutel/ secret because it is dangerous, it is
ver/
po<erful" 3t has been chosen and made for /ou" 3t <ill <or= for /ou, but it is not for
an/
other individual in the <orld" %eall/, each individual is so uniIue that he needs a
different method, and <ith a slight difference a method can become suitable for
him"
;hat 3 am tal=ing about -- these one hundred and t<elve methods -- the/ are
generalized
methods" The/ are one hundred and t<elve generalized methods, all the methods
<hich
have been used" This is a general form so that /ou become acIuainted" Nou can tr/
-- if
something suits /ou, /ou can go on" 'ut this is not initiation into a method" 3nitiation
is a
personal, individual affair bet<een the master and the disciple" 3t is a secret
transmission"
.nd man/ other things are implied in initiation" Then the master chooses a right
moment
<hen he <ill give the method to /ou, so that it goes deep into the unconscious"
;hile 3 am tal=ing, /our conscious mind is listening" Nou <ill forget" ;hen 3 have
tal=ed
about one hundred and t<elve methods, /ou <ill not even be able to rename them
again
-- the one hundred and t<elve" Nou <ill forget man/ completel/" Nou <ill be able to
remember a fe<, and then /ou <ill be mi&ed up and confused" Nou <ill not =no<
<hat is
<hat"
#aestrul trebuie s aleag momentul potrivit, atunci c6nd subcon9tientul vostru
este deschis, 9i numai atunci v d metoda" Ke foarte multe ori, ini ierea se face >n
somn, T%.DS. nu atunci c6nd sunte i con9tien i" Ke multe ori ini ierea vi se face
atunci c6nd v afla i >ntr-o profund trans T%.DS. hipnotic , c6nd mintea voastr
este complet adormit , c6nd mintea incon9tient este deschis "
The master has to choose a right moment <hen /our unconscious is open, and then
he
gives /ou the method" Then it goes deep do<n into the unconscious" So man/ times
initiation is given in sleep, not <hen /ou are conscious" #an/ times initiation is
given to
/ou in a deep h/pnotic trance, <hen /our conscious mind is completel/ asleep and
/our
unconscious mind is open"
Ke aceea este at6t de important abandonul >n cadrul ini ierii" Kac nu v
abandona i, ini ierea nu poate avea loc4 dac nu v abandona i, mintea voastr este
mereu >n alert , mereu la p6nd " .tunci c6nd v abandona i, mintea con9tient este
scoas din func iune, iar mintea incon9tient poate intra >n contact direct cu
maestrul"
Se va alege un moment potrivit, iar atunci trebuie s fi i preg ti i pentru ini iere"
Preg tirea voastr poate dura luni >n 9ir" Cste necesar hran adecvat , somn
potrivit, pentru a a)unge la o stare de lini9te4 numai atunci pute i fi ini ia i, deci
ini ierea este un proces >ndelungat, un proces individual" Kac nu sunte i gata
pentru un abandon total, atunci ini ierea nu este posibil "
That is <h/ surrender is so much needed in initiation" 8nless /ou surrender
initiation
cannot be given, because unless /ou surrender /our conscious mind is al<a/s alert
and
on guard" ;hen /ou surrender, /our conscious mind can then be relieved of its dut/
and
/our unconscious mind can come directl/ in contact <ith the master"
. right moment has to be chosen, and then /ou have to be prepared for initiation" 3t
ma/
ta=e months to prepare /ou" There has to be the right food, the right sleep, and
ever/thing
has to come to a tranIuil point4 onl/ then can /ou be initiated, so initiation is a long
process, an individual process" 8nless someone is read/ to surrender totall/,
initiation is
not possible"
.9adar, ceea ce fac aici nu >nseamn ini ierea >n aceste metode" Cu nu fac dec6t s
vi le prezint" Kac cineva crede c vreuna dintre aceste metode i se potrive9te,
dac crede c ar trebui s fie ini iat >n metoda respectiv , eu pot face acest lucru"
Kar va fi un proces >ndelungat" .tunci va trebui s v cunosc perfect ca indivizi"
Trebuie s veni i la mine goi-golu i, >n a9a fel >nc6t nimic s nu mai r m6n ascuns"
Hi-atunci, totul va fi foarte u9or ] deoarece atunci c6nd unei persoane i se d
metoda potrivit la momentul potrivit, ea func ioneaz imediat"
8neori, se >nt6mpl ca, >n timpul ini ierii unui discipol, discipolul s dob6ndeasc
iluminarea4 numai prin ini iere devine iluminat" .tunci metoda prinde via ] c6nd
maestrul d metoda direct discipolului, separat, individual"
So 3 am not initiating /ou into these methods, 3 am )ust ma=ing /ou acIuainted <ith
these
methods" 3f someone feels that some method suits him deepl/ and he feels that he
should
be initiated into that method, 3 can initiate him into that method" 'ut then it is going
to be
a long process" Then /our individualit/ has to be completel/ =no<n" Nou have to
become
totall/ na=ed so that nothing remains hidden" .nd then things become ver/ eas/ --
because <hen a right method is given to a right person at a right moment, it <or=s
immediatel/"
Sometimes it happens that <hile initiating the disciple, the disciple becomes
enlightened,
)ust the initiation becomes the enlightenment" Then the method becomes alive --
<hen it
is given b/ a master privatel/, individuall/" 21F of 1+G7
Ceea ce fac acum nu este ini iere, nu uita i acest lucru" Cste o metod 9tiin ific
menit s re>nvie cele 112 tehnici, s le fac cunoscute"
Kac cineva este interesat, dac cineva >9i dore9te asta, poate fi ini iat" C6nd
sunte i cu adev rat interesa i de ini iere, ve i c uta ini ierea, c ci >ncercarea de a
aplica metoda de unul singur este de durat " Poate dura ani de zile, poate dura vie i
>ntregi 9i s-ar putea s nu fi i >n stare s o men ine i mult vreme" Prin ini iere, ea
devine foarte u9oar , devine o transmisie" .poi, prin aceast metod , maestrul
>ncepe s lucreze >n voi"
3ni ierea este o rela ie vie >ntre maestru 9i discipol 9i, desigur, o rela ie >ndelungat
este 9i foarte profund "
, schimb 9i v transform "
;hatsoever 3 am doing no< is not initiating,
remember this" This is a scientific approach )ust to revive the one hundred and
t<elve
methods, to ma=e them =no<n"
3f someone is interested, he can be initiated" .nd <hen /ou are reall/ interested /ou
<ill
see= initiation, because <or=ing alone on the method is a ver/ long affair" 3t ma/
ta=e
/ears, it ma/ ta=e lives, and /ou ma/ not be able to sustain it for so long a period"
Through initiation it becomes ver/ eas/, and then the method becomes a
transmission"
Then through the method the master starts <or=ing in /ou" 3nitiation is a living
relationship <ith the master, and a long relationship, of course, goes deep"
3t changes /ou and transforms /ou"
8rm toarea >ntrebare:
$-ai citat pe Meorge Murd)ieff , care spunea c identificarea este singurul p cat, dar
procesul de identificare se folose9te >n multe tehnici" Se spune, de e&emplu, s devii
una cu fiin a iubit , s devii una cu trandafirul, s devii una cu maestrul" 'a, mai
mult, se presupune c empatia este o calitate meditativ 9i spiritual , deci spusele
lui Murd)ieff par a fi numai par ial adev rate 9i
utile numai >n unele tehnici"
The ne&t Iuestion: Vuestion 4
N(8 V8(TCK MC(%MC M8%KU3C55 .S S.N3DM TJ.T 3KCDT353C.T3(D 3S
TJC (D$N S3D, '8T 3D #.DN TCCJD3V8CS TJC P%(CCSS (5
3KCDT353C.T3(D 3S 8SCK" TJCN S.N, 5(% CL.#P$C, 'CC(#C (DC ;3TJ
TJC 'C$(,CK, 'CC(#C (DC ;3TJ TJC %(SC5$(;C%, (% 'CC(#C (DC
;3TJ TJC #.STC%" .DK, #(%C(,C%, C#P.TJN 3S S8PP(SCK T( 'C .
#CK3T.T3,C .DK SP3%3T8.$ V8.$3TN, S( TJC .'(,C S.N3DM (5
M8%KU3C55BS SCC#S T( 'C P.%T3.$$N T%8C .DK 8SC58$ (D$N 5(%
CC%T.3D TCCJD3V8CS"
DuP Du este par ial adev rat, este >ntru totul adev rat" 3dentificarea este
incon9tient , dar, atunci
c6nd o folosim >ntr-o tehnic meditativ , devine con9tient "
DoP 3t is not partiall/ true, it is totall/ true" 'ut /ou <ill have to understand"
3dentification is unconscious, but <hen /ou use identification in a meditative
techniIue it
is conscious"
Ke e&emplu, numele t u este %ama" Cineva >l insult pe "%ama" 9i imediat tu te
sim i insultat, deoarece e9ti identificat cu numele" Kar acest lucru pentru tine este
incon9tient, nu con9tient"
Du a9a func ioneaz mintea ta: "# numesc %ama" Kesigur nu eu sunt %ama, este
numai numele meu4 cu to ii ne na9tem f r nume" Dumele >mi este dat 9i este
arbitrar"
Persoana care m insult , insult numai numele pe care l-am primit >n mod arbitrar4
deci, trebuie s m >nfurii sau nuE"
Du a i stat niciodat s analiza i lucrurile >n felul acesta"
Kac a i fi f cut-o, atunci nu v-a i mai fi enervat"
Kintr-odat , cineva >l insult pe "%ama" 9i v sim i i insulta i, dar acesta este numai
un nume arbitrar" 3dentificarea este incon9tient , nu este con9tient "
5or e&ample, /our name is %am" Someone insults "%am" -- immediatel/ N(8 feel
insulted because /ou are identified <ith the name %am" 'ut this is not a conscious
thing
for /ou, it is unconscious" Nour mind doesnBt <or= in this <a/: "3 am called %am" (f
course, 3 am not %am, this is onl/ m/ name, and ever/one is born nameless" This
name is
given, and it is arbitrar/" This man is onl/ insulting m/ arbitrar/ name, so am 3 to be
angr/ or notE" Nou <ould never reason it out in this <a/" 3f /ou reasoned it out in
this
<a/, /ou <ould not be angr/ at all" Suddenl/ someone insults "%am" and /ou are
insulted, but this is )ust an arbitrar/ name" This identification is unconscious, it is
not
conscious"
.tunci c6nd v identifica i cu un trandafir, este un efort con9tient" Du sunte i
identifica i cu
trandafirul" ,oi sunte i cei care >ncerca i s v identifica i cu trandafirul 9i >ncerca i
s uita i de voi >n9iv " 3ncerca i s deveni i una cu trandafirul 9i sunte i con9tien i de
>ntregul proces" ,oi sunte i cei care face i acest lucru"
Kac identificarea este con9tient , ea devine medita ie"
Hi, dac aplica i >n mod incon9tient o metod de medita ie, nu uita i c aceasta nu
este medita ie"
, face i rug ciunile >n fiecare diminea sau >n fiecare sear , dar o face i
incon9tient, este numai o rutin " 3n timp ce v ruga i, nu sunte i con9tien i de acest
lucru" Du sunte i con9tien i de vorbele pe care le rosti i atunci c6nd v ruga i" $e
repeta i papagalice9te"
.sta nu este medita ie" Chiar 9i baia f cut >n mod con9tient este medita ie"
%e ine i, deci: orice a i face >n mod con9tient, cu deplin participare, devine
medita ie"
Chiar 9i dac ucide i pe cineva >n mod con9tient, chiar 9i aceea este medita ie"
;hen /ou are identif/ing <ith a rose, it is a conscious effort" Nou are not identified
<ith
the rose" Nou are T%N3DM to identif/ /ourself <ith the rose, and /ou are tr/ing to
forget
/ourself" Nou are tr/ing to become one <ith the rose, and /ou are deepl/ conscious,
a<are of the <hole process" N(8 are doing it" Cven if identification is done
consciousl/,
it becomes a meditation" .nd if /ou do a certain techniIue of meditation
unconsciousl/,
it is not meditation -- remember"
Nou go on doing /our pra/er ever/ morning or ever/ night unconsciousl/, )ust as a
routine affair" ;hile doing it /ou are not conscious at all of <hat /ou are doing" Nou
are
not conscious at all of <hat <ords /ou are sa/ing in pra/er" Nou )ust repeat them
li=e a
parrot" This is not meditation" .nd if /ou are ta=ing /our bath consciousl/, it is a
meditation" So remember this: <hatsoever /ou are doing consciousl/, <ith
alertness,
full/ a<are, becomes meditation" Cven if /ou =ill someone consciousl/, <hile full/
conscious, it is meditative" 22+ of 1+G7
Ke aceea qrishna >i spunea lui .r)una: "Du te teme" 8cide, asasineaz , f acest lucru
>n mod con9tient, pe deplin con9tient c nimeni nu este asasinat, c nimeni nu este
ucis""
.r)una putea foarte u9or s -9i ucid du9manii f r s fie con9tient de ceea ce face"
Cl putea, pur 9i simplu, s >nnebuneasc de furie 9i s ucid ] asta-i simplu de f cut"
Kar qrishna spune: "5ii prezent 9i perfect con9tient" 5ii un instrument >n m6ini divine
9i fii convins c nimeni nu va fi ucis, c nimeni nu poate fi ucis" 5iin a interioar este
etern , este nemuritoare"
Keci nu vei face dec6t s ucizi forme, nu 9i ceea ce se afl dincolo de forme, a9adar,
distruge formele"" Kac .r)una poate s fie at6t de meditativ con9tient, atunci nu
e&ist violen , nimeni nu este ucis, niciun p cat nu este comis"
That is <hat qrishna <as sa/ing to .r)una: "Ko not be afraid" qill, murder, full/
consciousl/, =no<ing full/ that no one is murdered and no one is =illed"" .r)una
could
ver/ easil/ =ill his enemies unconsciousl/" Je could go mad in a rage and =ill -- that
is
eas/" 'ut qrishna is sa/ing, "'e alert, be full/ conscious" Uust become the
instrument of
divine hands, and =no< <ell that no one is =illed, no one can be =illed"
The inner being is eternal, immortal" So /ou are onl/ destro/ing forms, not that
<hich is
behind the forms" So destro/ the forms"" 3f .r)una can be so meditativel/ a<are
then
there is no violence, no one is =illed, no sin is committed"
( s v povestesc o anecdot din via a lui Dagar)una"
Dagar)una a fost unul dintre cei mai mari mae9tri pe care i-a dat vreodat 3ndia ] de
calibrul lui 'uddha, al lui #ahavira 9i al lui qrishna" Dagar)una era un geniu" Kin
punct de vedere intelectual, nu se compar cu nimeni din lume4 rareori se >nt6mpl
s aib cineva un intelect at6t de p trunz tor" Trecea printr-un ora9, printr-o
capital , 9i umbla >ntotdeauna gol"
%egina care domnea >n acel regat era o credincioas , o adept a lui, o devotat care
>l iubea pe Dagar)una" .cesta a a)uns la palatul ei 9i a cerut de m6ncare" .vea o
strachin de lemn >n care primea m6ncare atunci c6nd cer9ea" %egina i-a spus: "K -
mi mie acest vas4 am s -l p strez ca pe o relicv de pre 4 am pentru tine alt vas"
Po i s -l iei pe acela""
3 <ill tell /ou one anecdote in Dagar)unaBs life" Dagar)una <as one of the great
masters
3ndia has produced -- of the caliber of 'uddha and #ahavir and qrishna" .nd
Dagar)una
<as a rare genius" %eall/, on the intellectual level there is no comparison in the
<hole
<orld4 such a =een and penetrating intellect rarel/ happens" Je <as passing
through a
cit/, a capital cit/, and he al<a/s remained na=ed" The Iueen of that =ingdom <as
a
believer, a follo<er and a lover of Dagar)una, a devotee" So Dagar)una came to the
palace
to as= for food" Je had one <ooden begging bo<l" The Iueen said, "Mive this
begging
bo<l to me" 3 <ill cherish it as a gift, and 3 have another made for /ou" Nou can ta=e
that""
Dagar)una a spus: "'ineP" Cel lalt vas era un vas de aur, b tut cu pietre pre ioase4
era un vas foarte scump"
Dagar)una nu a spus nimic" 3n mod obi9nuit, un sann/asin nu l-ar fi luat, ar fi spus:
"Du pot s m ating de aur"" Kar Dagar)una l-a luat" Kac >ntr-adev r aurul este
numai noroi, atunci de ce s facem o deosebireE $-a luat"
Chiar 9i regina a sim it c nu era bine" S-a g6ndit: "Ke ceE .r fi trebuit s refuze"
Koar este un mare sf6ntP Ke ce a luat un lucru at6t de valoros, c6nd este gol, nu are
haine, nu are nimic al luiE Ke ce nu s-a >mpotrivitE"
Kac Dagar)una ar fi refuzat s ia vasul, atunci regina ar fi insistat, l-ar fi rugat, 9i
asta ar fi f cut-o s se simt mai bine" Dagar)una l-a luat 9i a plecat"
Dagar)una said, "(=a/P" The other one <as golden, and man/ precious stones <ere
set in
it4 it <as ver/ valuable" Dagar)una didnBt sa/ an/thing" (rdinaril/ no sann/asin
<ould
ta=e it, he <ould sa/, "3 cannot touch gold"" 'ut Dagar)una too= it" 3f reall/ gold is
)ust
mud, then <h/ ma=e an/ distinctionE Je too= it" Cven the Iueen didnBt feel it to be
good"
She felt, ";h/E Je should have said no" Such a great saintP ;h/ has he ta=en such
a
valuable thing <hile he lives na=ed, <ithout an/ clothes, <ithout an/ possessionsE
;h/
should he not re)ect itE"
3f Dagar)una had re)ected it, the Iueen <ould have insisted, reIuested, but then she
<ould have felt better"
Dagar)una too= it and <ent a<a/"
8n ho l-a v zut trec6nd prin ora9 9i s-a g6ndit: "(mul acesta nu va fi >n stare s -9i
p streze vasul, mai mult ca sigur c cineva i-l va fura" .9a gol cum e ] cum poate
s -9i apere vasul, dac cineva >ncearc s i-l fureE" Keci, s-a luat dup el""" ho ul a
>nceput s -l urm reasc pe Dagar)una"
Dagar)una st tea >n afara ora9ului, >ntr-o veche m n stire, singur4 m n stirea era >n
ruine"
. intrat, a auzit pa9i >n urma lui, dar nu le-a acordat nicio aten ie, nu s-a uitat
>napoi, deoarece s-a g6ndit: "Probabil vine dup vasul de cer9it, nu dup mine4 cine
ar veni dup mine, c doar nimeni nu m-a urmat niciodat printre aceste ruineE"
. intrat" Jo ul a r mas >n afara zidurilor 9i a a9teptat" , z6nd c nu apare,
Dagar)una a aruncat
vasul afar " Jo ul nu putea s >n eleag : "Ce fel de om este acestaE C gol, are un
vas at6t de pre ios 9i >l arunc afar P" .9a c l-a >ntrebat: "Pot s intruE .9 dori s v
>ntreb ceva""
(ne thief sa< him passing through the cit/, and the thief thought, "This man cannot
=eep this begging bo<l, someone is bound to steal it or someone is bound to ta=e it
a<a/ from him" ;ith the na=edness -- ho< can he protect itE" So he follo<ed""" the
thief follo<ed Dagar)una"
Dagar)una <as sta/ing outside the to<n in an old monaster/, alone4 the monaster/
<as
)ust in ruins" Je <ent in, he heard the footsteps of the man, but he didnBt loo=
behind
because he thought, "Je must be coming for the begging bo<l, not for me, because
<ho
<ould comeE Do one ever comes follo<ing me to these ruins""
Je <ent in" The thief stood behind a <all and <aited" Dagar)una, seeing that he <as
<aiting outside, thre< the begging bo<l out of the door" The thief couldnBt
understand:
";hat t/pe of man is thisE Da=ed, <ith such a precious thing, and he has thro<n it
out""
So he as=ed Dagar)una, "Can 3 come in, sirE 3 have to as= a Iuestion""
Dagar)una i-a r spuns: ".m aruncat vasul afar , a9a c po i intra ] l-am aruncat
pentru a te a)uta s intri, fiindca sunt pe cale s -mi fac somnul de dup -mas "
Dagar)una said, "3 have thro<n the bo<l out )ust so that /ou can come in -- to help
/ou to
come in, because 3 am )ust going to ta=e m/ afternoon nap"
Kac a9 fi adormit, ai fi intrat dup vas, dar nu te-ai fi >nt6lnit cu mine" Keci, intr ""
Jo ul a intrat 9i a spus: "Ke ce ai aruncat un vas at6t de pre iosE C9ti un >n elept
at6t de mare, eu nu sunt dec6t un ho 4 nici nu merit s stau >n fa a ta""
Dagar)una i-a spus: "Du te >ngri)ora, to i suntem ho i" ,ezi- i de treab , nu te mai
g6ndi la asta, nu mai pierde vremea cu lucruri lipsite de importan ""
Nou <ould have come for the begging bo<l, but then there <ould have been no
meeting <ith me" So come in""
The thief came in" Je said, "Such a precious thing and /ou have thro<n itE .nd /ou
are
such a sage that 3 cannot lie before /ou -- 3 am a thief"" Dagar)una said, "Ko not be
<orried, ever/one is a thief" Nou proceed on, do not <aste time about such
unnecessar/ things"" 221 of 1+G7
Jo ul a r spuns: "8neori, uit6ndu-m la oameni ca tine, mintea mea t6n)e9te s afle
cum ai atins aceast stare" Cu sunt un ho 4 mi se pare imposibil s pot atinge 9i eu o
astfel de stare" Kar sper 9i m rog ca >ntr-o zi s fiu 9i eu >n stare s arunc un lucru
at6t de pre ios"
The thief said, "Sometimes, loo=ing at persons li=e /ou, m/ mind also longs to =no<
ho< this state can be attained" 3 am a thief4 it seems impossible for me" 'ut 3 hope
and 3
pra/ that someda/ 3 <ill also be capable of thro<ing a<a/ such a precious thing"
3nva -m ceva" .m fost la mul i >n elep i, sunt un ho bine-cunoscut, toat lumea
m cunoa9te"
Cu to ii >mi spun: ?%enun la ho ie, 9i numai dup aceea te vei putea apuca de
medita ie"@
Kar asta-i imposibil, nu m pot l sa de ho ie, deci nu m pot apuca de medita ie""
Dagar)una a spus: "Kac cineva > i spune s renun i la ho ie pentru c altfel nu te
vei putea apuca de medita ie, omul acela nu 9tie nimic despre medita ie" Ce
leg tur are medita ia cu ho iaE Du au nicio leg tur " Keci, continu s faci ceea ce
ai f cut 9i p6n acum" 3 i voi da o tehnic de medita ie4 po i s o practici"" C%(.%C.
P8DC%33 #(%.$C3- P(%8DC3$(% 3D.3DTC. CCDT%.%33
Jo ul a r spuns: ".cum se pare c vom putea lucra >mpreun " Keci pot s -mi
continui profesiunea de ho E
Ce tehnic >mi daiE Te rog s -mi spui imediatP"
Teach me something" 3 go to man/ sages, and 3 am a <ell-=no<n thief, so ever/one
=no<s me"
The/ sa/, A5irst leave /our business, /our profession, onl/ then can /ou proceed in
meditation"B That is impossible, 3 cannot leave it, so 3 cannot proceed in meditation""
Dagar)una said, "3f someone sa/s first leave thieving and then proceed in
meditation,
then he doesnBt =no< meditation at all -- because ho< is meditation related <ith
theftE
There is no relationship" So /ou go on doing <hatsoever /ou are doing" 3 <ill give
/ou a
techniIue4 /ou practice this""
The thief said, "Do< it seems <e can go on together" So 3 can go on doing m/
professionE ;hat is the techniIueE Tell me immediatel/P"
Dagar)una a spus: "Trebuie doar s r m6i con9tient" .tunci c6nd furi ceva, fii
con9tient de ceea ce faci" .tunci c6nd spargi vreo cas , fii pe deplin con9tient"
.tunci c6nd spargi vistieria, fii con9tient" .tunci c6nd furi ceva din vistierie, fii
con9tient" 5 totul con9tient" 3ndiferent cu ce te >ndeletnice9ti, nu este treaba mea,
nu m intereseaz " Hi vino >napoi la mine dup cincisprezece zile, dar numai dac i-
ai practicat profesiunea" Practic - i profesiunea de ho vreme de cincisprezece zile:
f ce f ceai 9i >nainte, dar f toate acestea pe deplin con9tient""
3n cea de-a treia zi, ho ul a revenit 9i i-a spus:
"Cincisprezece zile >nseamn mult prea mult, iar tu e9ti un ins care m poate p c li"
Cu tehnica dat de tine, s fiu perfect con9tient, nu pot fura" .m fost la palat >n
ultimele trei nop i" .m a)uns >n vistierie, am deschis-o, am v zut o mul ime de
odoare >n fa a mea 9i am devenit perfect con9tient: am devenit ca o statuie a lui
'uddha" Du am mai putut continua4 m6na mea nu s-a putut mi9ca4 tot ce era >n
vistierie mi se p rea lipsit de importan " #-am >ntors o dat 9i >nc o dat " Ce s
facE
Tu mi-ai spus c abandonarea profesiunii mele nu este necesar , dar se pare c
metoda ta presupune acest lucru""
Dagar)una said, "Nou )ust remain a<are" ;hen /ou go to steal something, )ust be
full/
conscious and a<are" ;hen /ou are brea=ing into some house, be full/ conscious"
;hen
/ou are brea=ing into a treasur/, be full/ conscious" ;hen /ou are ta=ing something
out
of the treasur/, be full/ conscious" Ko it consciousl/" ;hatsoever /ou do is no
concern
of mine"
.nd come after fifteen da/s, but do not come if /ou have not practiced" Practice for
fifteen da/s: go on doing <hatsoever /ou are doing, but do it full/ consciousl/""
The third da/ the thief came bac= and he said, "5ifteen da/s are too long, and /ou
are a
ver/ tric=/ fello<" Nou have given me such a techniIue that if 3 am full/ conscious 3
cannot steal" The last three nights continuousl/ 3 have been to the palace" 3 reached
the
treasur/, 3 opened it, precious things <ere before me, but then 3 became full/
conscious"
.nd the moment 3 become full/ conscious, 3 became li=e a 'uddha statue" 3 could
not
proceed further4 m/ hand <ould not move, and the <hole treasur/ seemed useless"
So 3
have been going bac= there again and again" ;hat am 3 to doE .nd /ou said that
leaving
m/ profession <as not a condition, but /our method seems to have a built-in
process""
Dagar)una a spus: "Du mai veni la mine" .cum ai posibilitatea s alegi" Kac vrei s
continui cu profesiunea ta de ho , uit de medita ie" Kac vrei s meditezi, renun
la ho ie" Po i s alegi"" Jo ul a spus: "#-ai pus >n dificultate" 3n ultimele zile am aflat
ce >nseamn s fii viu" C6nd am plecat prima dat de la palat f r s fur ceva, m-am
sim it ca un rege, nu ca un ho " 3n aceste zile am fost at6t de fericit, >nc6t acum nu
mai pot s renun la medita ie" #-ai p c lit4 acum ini iaz -m , f -m discipolul t u"
Du mai are rost s continui, trei zile mi-au fost de a)uns""
Dagar)una said, "Ko not come to me again" Do< /ou can choose" 3f /ou <ant to go
on
stealing, forget meditation" 3f /ou <ant meditation, then forget stealing" Nou can
choose"" The thief said, "Nou have put me in a dilemma" 5or these three da/s 3 have
=no<n that 3 am alive" .nd <hen 3 came bac= <ithout ta=ing an/thing from the
palace,
for the first time 3 felt that 3 <as a sovereign, not a thief" These three da/s have
been so
blissful that no< 3 cannot leave meditation" Nou have tric=ed me4 no< initiate me
and
ma=e me /our disciple" There is no need to go on tr/ing, three da/s are enough""
(rice ai face, dac e9ti con9tient, devine medita ie"
3ncearc s con9tientizezi identificarea ] devine medita ie"
Kac faci acest lucru 533DK .'SCDT >n mod incon9tient, atunci este un mare p cat"
Cu to ii v identifica i cu multe lucruri: ".sta este a mea, aia este a mea\"
, identifica i" ".ceasta este ara mea, aceasta este na iunea mea, acesta este
drapelul meu\"
Kac cineva arunc steagul rii voastre pe )os, deveni i furio9i ] ce face omul
acelaE
Du ave i nicio na iune 9i toate steagurile na ionale sunt mituri" De )uc m cu ele
precum copiii cu ma9inu ele4 sunt ca ni9te )uc rii" Kar pute i fi uci9i sau pute i ucide
pentru ele4 ri pot fi distruse, ri pot fi ridicate pentru c cineva a insultat un
steag" Hi nu este dec6t o bucat de p6nz "
Ce se >nt6mpl E , identifica i cu el"
.cesta este tipul de identificare incon9tient " .cest lucru este un p cat"
Pentru ast zi, a)unge"
;hatsoever ma/ be the ob)ect, if /ou are conscious it becomes meditation" Tr/
identification consciousl/ -- it becomes meditation" 8nconsciousl/, it is a great sin"
Nou are all identified <ith man/ things: "This is mine, that is mine"""" Nou are
identifiedP
"This is m/ countr/, this is m/ nation, this is m/ national flag"""" 3f someone thro<s
/our
national flag /ou become furious -- <hat is he doingE Nou have no nation and all
national
flags are m/ths" 3t is good to pla/ <ith them li=e children do4 the/ are to/s" 'ut /ou
can
murder and be murdered for them, and countries can be created and destro/ed for
insulting a national flag" .nd it is )ust a piece of cloth"
;hat is happeningE Nou are identified <ith it" That identification is unconscious"
8nconsciousness is sin"
Cnough for toda/"
TJC CDK" 222 of 1+G7