This is what tantra says: the royal way – behave like a king, not like a soldier. There is nobody on top of you to force you and order you; there should not be really a style of life. That is the royal way. You should live moment to moment, enjoying moment to moment – spontaneity should be the way. And why bother about tomorrow? – This moment is enough. Live it! Live it in totality. Respond, but don’t react. “No habits” should be the formula.
I am not saying live in a chaos, but don’t live through habits. Maybe, just living spontaneously, a way of life evolves in you – but that is not forced. If you enjoy the morning every day, and through enjoyment you get up early in the morning, not as a habit, and you get up every day… and you may get up for your whole life, but that is not a habit. You are not forcing yourself to get up – it happens.
It is beautiful; you enjoy it, you love it.
If it happens out of love, it is not a style, it is not a habit, not a conditioning, not a cultivated, dead thing. Less habits – you will be more alive. No habits – you will be perfectly alive. Habits surround you with a dead crust and you become enclosed in them, you become encapsulated. Like a seed a cell surrounds you, hard. Be flexible.
Yoga teaches you to cultivate the opposite of all that is bad. Fight with evil and attend to good. There is violence – kill the violence within you and become nonviolent, cultivate nonviolence. Always do the opposite and force the opposite to become your pattern. This is the soldier’s way – a small teaching. Tantra is the great teaching – the supreme. What does tantra say? Tantra says: don’t create any conflict within yourself. Accept both, and through the acceptance of both, a transcendence happens, not victory but transcendence. In yoga there are victories, in tantra there are none. In tantra . . . simply transcendence. Not that you become nonviolent against violence, you simply go beyond both, you simply become a third phenomenon – a witness.
I was sitting once in a butcher’s shop. He was a very good man and I used to go to visit him. It was evening and he was just going to close the shop when a man came and asked for a hen. And I knew because just a few minutes before he had told me that everything was sold today – only one hen was left. So he was very happy; he went in, brought the hen out, threw it on the scale and said, “That will be five rupees.”
The man said, “It is good, but I am going to give a party and many friends are coming and this hen seems to be too small. I would like to have a little bigger one.”
Now I knew that he had no hen left, this was the only one. The butcher brooded a little, took the hen back inside the room, stayed there a little, came back again, threw the hen on the scale – the same one – and said, “This will be seven rupees.”
The man said, “Tell you what, I will take both of them.”
Then the butcher was really in a fix.
And tantra puts the whole existence itself in a fix. Tantra says, “I will take both of them.”
There are not two. Hate is nothing but another aspect of love. Anger is nothing but another aspect of compassion, and violence is nothing but another face of nonviolence. Tantra says, “Tell you what, I will take both of them. I accept both.” And suddenly through this acceptance there is a transcendence, because there are not two. Violence and nonviolence are not two. Anger and compassion are not two. Love and hate are not two.
That’s why you know, you observe, but you are so unconscious that you don’t recognize the fact. Your love changes into hate within a second. How is it possible if they are two? Not even a second is needed: this moment you love, and next moment you hate the same person. In the morning you love the same person, by the afternoon you hate, in the evening you love again. This game of love and hate goes on. In fact, love and hate is not the right word: love-hate, anger-compassion – they are one phenomenon, they are not two. That’s why love can become hate, hate can become love, anger can become compassion, compassion can become anger.
Tantra says the division is brought by your mind and then you start fighting. You create the division first; you condemn one aspect and you appreciate another. You create the division first, then you create the conflict and then you are in trouble. And you will be in trouble. A yogi is constantly in trouble because whatsoever he will do the victory cannot be final, at the most temporary.
You can push down anger and act compassion, but you know well that you have pushed it down into the unconscious and it is there – and any moment, a little unawareness and it will bubble up, it will surface. So one has to constantly push it down. And this is such an ugly phenomenon if one has to constantly push down negative things – then the whole life is wasted. When will you enjoy the divine? You have no space, no time. You are fighting with the anger and greed and sex and jealousy and a thousand things. And those thousand enemies are there; you have to be constantly on watch, you can never relax. How can you be loose and natural? You will always be tense, strained, always ready to fight, always afraid.
Yogis become afraid even of sleep, because in sleep they cannot be on watch. In sleep all that they have forced down surfaces. They may have attained to celibacy while they are awake, but in dreams it becomes impossible – beautiful women keep on floating inside, and the yogi cannot do anything. Those beautiful women are not coming from some heaven as it is written in Hindu stories, that God sent them. Why should God be interested in you? A poor yogi, not doing anybody any harm, simply sitting in the Himalayas with closed eyes, fighting with his own problems – why should God be interested in him? And why should he send apsaras, beautiful women, to distract him from his path? Why? Nobody is there. There is no need for anybody to send anybody. The yogi is creating his own dreams.
Whatsoever you suppress surfaces in the dreams. Those dreams are the part the yogi has denied. And your waking hours are as much yours as your dreams are yours. So whether you love a woman in your waking hours, or you love a woman in dream, there is no difference – there cannot be, because it is not a question of a woman there or not, it is a question of you. Whether you love a picture, a dream picture, or you love a real woman, there is in fact no difference – there cannot be, because a real woman is also a picture inside. You never know the real woman; you only know the picture.
I am here. How do you know that I am really here? Maybe it is just a dream – you are dreaming m here. What will be the difference if you dream me here and you see me actually here? – and how will you make the difference? What is the criterion? … Because whether I am here or not makes no difference – you see me inside your mind. In both the cases – dream or real – your eyes take the rays in and your mind interprets that somebody is there. You have never seen any actual person, you cannot see.
That’s why Hindus say this is a maya, this is an illusory world. Tilopa says, “Transient, ghostlike, phantomlike, dreamlike is this world.” Why? – because in dream and actuality there is no difference.
In both the cases you are confined in your mind. You only see pictures, you have never seen any reality – you cannot see, because the reality can only be seen when you become real. You are a ghostlike phenomenon, a shadow – how can you see the real? The shadow can see only the shadow. You can see reality only when the mind is dropped. Through the mind everything becomes unreal. The mind projects, creates, colors, interprets – everything becomes false. Hence the emphasis, continuous emphasis on how to be no-minds.
Tantra says don’t fight. If you fight you may continue your fight for many lives and nothing will happen out of it, because in the first place you have missed – where you have seen two was only one. And if the first step has been missed, you cannot reach the goal. Your whole journey is going to be continuously a missing. The first step has to be taken absolutely rightly, otherwise you will never reach the goal.
And what is the absolutely right thing? Tantra says it is to see the one in two, to see the one in many.
Once you can see one in duality, already the transcendence has started. This is the royal path.
Now we will try to understand the sutra.
To transcend duality is the kingly view.
To transcend, not to win – to transcend. This word is very beautiful. What does it mean, to “transcend”?
It is just as if a small child is playing with his toys. You tell him to put them away and he becomes angry. Even when he goes to sleep he goes with his toys, and the mother has to remove them when he has fallen asleep. In the morning the first thing that he demands to know is where his toys are and who has taken them away. Even in the dream he dreams about the toys. Then suddenly one day he forgets about the toys. For a few days they remain in the corner of his room, and then they are removed or thrown away; never again does he ask for them. What has happened? He has transcended, he has become mature. It is not a fight and a victory; it is not that he was fighting against the desire to have toys. No, suddenly one day he sees this is childish and he is no more a child; suddenly one day he realizes that toys are toys, they are not real life and he is ready for the real life. His back is turned towards the toys. Never again in dreams will they come; never again will he think about them. And if he sees some other child playing with toys, he will laugh; he will laugh knowingly… a knowing laugh, a wise laugh. He will say, ”He’s a child, still childish, playing with toys.” He has transcended.
Transcendence is a very spontaneous phenomenon. It is not to be cultivated. You simply become more mature. You simply see the whole absurdity of a certain thing . . . and you transcend. One young man came to me and he was very much worried. He has a beautiful wife, but her nose is a little too long. So he was worried and he said, “What to do?” Even plastic surgery was done – the nose became a little more ugly; because there was nothing wrong, and when you try to improve something where nothing is wrong, it becomes more ugly, it makes more of a mess. Now he was more troubled and he asked me what to do.
I talked to him about the toys and I told him, “One day you will have to transcend. This is just childish – why are you obsessed so much with her nose? The nose is just a tiny part, and your wife is so beautiful and such a beautiful person – and why are you making her so sad because of her nose?” – because she has also become touchy about her nose, her nose has become as if it was the whole problem of life. And all problems are like this! Don’t think that your problem is something greater – all problems are like this. All problems are out of childishness, juvenile, they are born out of immaturity.
He was concerned so much with the nose that he would not even look at his wife’s face, because whenever he saw the nose he was troubled – but you cannot escape things so easily. If you are NOT looking at the face because of the nose, still you are reminded of the nose. Even if you are trying to evade the issue, the issue is there. You are obsessed. So I told him to meditate on the wife’s nose.
He said, “What? I cannot even look.”
I told him, “This is going to help – you simply meditate on the nose. People used in the ancient days, to meditate on the tip of their own nose, so what is wrong in meditating on the tip of your wife’s nose? Beautiful! You try.”
He said, “But what will happen out of it?”
“You just try,” I told him, “and after a few months you tell me what happens. Every day, let her sit before you and you meditate on her nose.” One day he came running to me and he said, “What nonsense I have been doing! Suddenly, I have transcended. The whole foolishness of it has become apparent – now it is no more a problem.”
He has not become victorious because, in fact, there is no enemy there so that you can win, there is no enemy to you – this is what tantra says. The whole life is in deep love with you. There is nobody who is to be destroyed, nobody who is to be won, nobody who is an enemy, a foe to you. The whole life loves you. From everywhere the love is flowing.
And within you also, there are no enemies – they have been created by priests. They have made a battleground; they have made you a battleground. They say, “Fight this – this is bad! Fight that – that is bad!” They have created so many enemies that you are surrounded by enemies and you have lost contact with the whole beauty of life.
I say to you: anger is not your enemy, greed is not your enemy; neither is compassion your friend, nor is nonviolence your friend – because friend or foe, you remain with the duality. Just look at the whole of your being and you will find they are one. When the foe becomes the friend and the friend becomes the foe, all duality is lost. Suddenly there is a transcendence, suddenly an awakening. And I tell you, it is sudden, because when you fight you have to fight inch by inch. This is not a fight at all. This is the way of the kings – the royal path.
Says Tilopa,
To transcend duality is the kingly view.
Transcend duality! Just watch and you will see there is no duality.
Bodhidharma, one of the rarest jewels ever born, went to China. The king came to see him, and the king said, “Sometimes I am very much disturbed. Sometimes there is much tension and anguish within me.”
Bodhidharma looked at him and said, “You come early tomorrow morning at four o’clock, and bring all your anguish, anxieties, disturbances with you. Remember, don’t come alone – bring all of them!”
The king looked at this Bodhidharma – he was a very weird-looking fellow; he could have scared anybody to death – and the king said, “What are you saying? What do you mean?”
Bodhidharma said, “If you don’t bring those things, then how can I set you right? Bring all of them and I will set everything right.”
The king thought, “It is better not to go. Four o’clock in the morning – it will be dark, and this man looks a little mad. With a big staff in his hand, he can even hit. And what does he mean that he will put everything right?”
He couldn’t sleep the whole night because Bodhidharma haunted him. By the morning he felt that it would be good to go, “because who knows? – maybe he can do something.”
So he came, grudgingly, hesitatingly, but he reached. And the first thing Bodhidharma asked – he was sitting there before the temple with his staff, was looking even more dangerous in the dark, and he said, “So you have come! Where are the other fellows that you were talking about?”
The king said, “You talk in puzzles, because they are not things that I can bring – they are inside.”
Bodhidharma said, “Okay. Inside, outside, things are things. You sit down, close your eyes and try to find them inside. Catch hold of them and immediately tell me and look at my staff. I am going to set them right!”
The king closed his eyes – there was nothing else to do – he closed his eyes, afraid a little, looked inside here and there, watched, and suddenly he became aware the more he looked in, that there was nothing – no anxiety, no anguish, no disturbance. He fell into a deep meditation. Hours passed, the sun started rising, and on his face there was tremendous silence.
Then Bodhidharma told him, “Now open your eyes. Enough is enough! Where are those fellows? Could you get hold of them?”
The king laughed, bowed down, touched the feet of Bodhidharma, and he said, “Really, you have set them right, because I could not find them – and now I know what is the matter. They are not there in the first place. They were there because I never entered within myself and looked for them. They were there because I was not present inside. Now I know – you have done the miracle.”
And this is what happened. This is transcendence: not solving a problem but seeing whether really there is a problem in the first place. First you create the problem and then you start asking for the solution. First you create the question and then you roam around the world asking for the answer. This has been my experience also, that if you watch the question, the question will disappear; there is no need for any answer. If you watch the question, the question disappears – and this is transcendence. It is not a solution because there was no question at all to solve. You don’t have a disease. Just watch inside and you will not find the disease; then what is the need of a solution?
Every man is as he should be. Every man is a born king. Nothing is lacking, you need not be improved upon. And people who try to improve you, they destroy you; they are the real mischief makers. And there are many who are just watching like cats for mice: you come near them and they pounce upon you and they start improving you immediately. There are many improvers – that’s why the world is in such a chaos – there are too many people trying to improve on you. Don’t allow anybody to improve upon you. You are already the last word. You are not only the alpha; you are the omega also. You are complete, perfect.
Even if you feel imperfection, tantra says that imperfection is perfect. You need not worry about it. It will look very strange to say that your imperfection is also perfect, nothing is lacking in it. In fact, you appear imperfect not because you are imperfect but because you are a growing perfection. This looks absurd, illogical, because we think perfection cannot grow, because we mean by perfection that which has come to its last growth – but that perfection will be dead. If it cannot grow then that perfection will be dead.
God goes on growing. God is not perfect in that way, that he has no growth. He is perfect because he lacks nothing, but he goes from one perfection to another, the growth continues. God is evolution; not from imperfection to perfection but from perfection to more perfection, to still more perfection.
When perfection is without any future, it is dead. When perfection has a future to it, still an opening, a growth, still a movement, then it looks like imperfection. And I would like to tell you: be imperfect and growing, because that is what life is. And don’t try to be perfect, otherwise you will stop growing. Then you will be like a Buddha statue, stone, but dead.
Because of this phenomenon – that perfection goes on growing – you feel it is imperfect. Let it be as it is. Allow it to be as it is. This is the royal way.
To transcend duality is the kingly view. To conquer distractions is the royal practice.
Distractions are there, when you will lose your consciousness again and again. You meditate, you sit for meditation, a thought comes – and immediately you have forgotten yourself; you follow the thought, you have got involved in it. Tantra says only one thing has to be conquered, and that is distractions.
What will you do? Only one thing: when a thought comes, remain a witness. Look at it, observe it, allow it to pass your being, but don’t get attached to it in any way, for or against. It may be a bad thought, a thought to kill somebody – don’t push it, don’t say, “This is a bad thought.” The moment you say something about the thought, you have become attached, you are distracted. Now this thought will lead you to many things, from one thought to another. A good thought comes, a compassionate thought: don’t say, “Aha, so beautiful! I am a great saint. Such beautiful thoughts are coming to me that I would like to give salvation to the whole world. I would like to liberate everybody.” Don’t say that. Good or bad, you remain a witness.
Still, in the beginning, many times you will be distracted. Then what to do? If you are distracted, be distracted. Don’t be worried too much about it, otherwise that worry will become an obsession. Be distracted! For a few minutes you will be distracted, then suddenly you will remember, “I am distracted.” Then it is okay, come back. Don’t feel depressed. Don’t say, “It was bad that I was distracted” – again you are creating a dualism: bad and good. Distracted, okay – accept it, come back. Even with distraction you don’t create a conflict.
That’s what Krishnamurti goes on saying. He uses a very paradoxical concept for it. He says if you are inattentive, be attentively inattentive. That’s okay! Suddenly you find you have been inattentive, give attention to it and come back home. Krishnamurti has not been understood and the reason is that he follows the royal path. If he had been a yogi he would have been understood very easily. That’s why he goes on saying there is no method – on the royal path there is no method. He goes on saying that there is no technique – on the royal path there is none. He goes on saying no scripture will help you – on the royal path there is no scripture.
Distracted? – The moment you remember, the moment this attention comes to you that “I have been distracted,” come back. That’s all! Don’t create any conflict. Don’t say, “This was bad”; don’t feel depressed, frustrated that you have been again distracted. Nothing is wrong in distraction – enjoy it also.
If you can enjoy the distraction, less and less it will happen to you. And a day comes when there is no distraction – but this is not a victory. You have not pushed the distracting trends of your mind deep into the unconscious. No. You allowed it also. It too is good.
This is the mind of tantra, that everything is good and holy. Even if there is distraction, somehow it is needed. You may not be aware why it is needed; somehow it is needed. If you can feel good about everything that happens, then only are you following the royal path. If you start fighting with anything whatsoever, you have fallen from the royal path and you have become an ordinary soldier, a warrior.
To transcend duality is the kingly view. To conquer distractions is the royal practice.
-Osho
From Tantra: The Supreme Understanding, Discourse #7
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