THE DHAMMAPADA: THE WAY OF THE BUDDHA, VOL. 9-12 The ...

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112 THE DHAMMAPADA: THE WAY OF THE BUDDHA, VOL. 9-12 And these are the people... all over the world they have been thinking of the same joys in a far bigger way in paradise the same joys they are condemning here! This is not renunciation; this is just repression. Real renunciation comes out of understanding. It is not renunciation at all. The real renunciation is not renunciation at all, it is pure understanding. You see the point, and all that is stupid and all that is false disappears, and you start living your ordinary life with more awareness. ABANDON YESTERDAY, abandon TOMORROW, abandon TODAY. Buddha says: Abandon time past, future, present, abandon everything. Forget about time; that’s the way to enter into a timeless space within yourself. That is meditation. CROSS OVER TO THE FARTHER SHORE, BEYOND LIFE AND DEATH. DO YOUR THOUGHTS TROUBLE YOU? If they trouble you, then something immediately is needed. If your thoughts trouble you that means you have not yet been able to disidentify yourself from your mind. DOES PASSION DISTURB YOU? If it disturbs you that means you are still identified with the body. You think, ”I am the body,” then passion disturbs you. If you think, ”I am the mind,” then thoughts disturb you. BEWARE OF THIRSTINESS.... This word ’thirstiness’ is a translation of a Buddhist word tanha. Tanha has many more dimensions than thirstiness; thirstiness is a literal translation. Tanha means desire, desire for more, unending desire, endless desire. The more you get, the more you want. It is like throwing fuel in a fire. That is called tanha, and tanha is the root cause of your misery. BEWARE OF THIRSTINESS LEST YOUR WISHES BECOME DESIRES.... Beware, because desires don’t arise suddenly. First they are just wishes, then slowly they condense and become desires. And once they become desires it is more difficult to become aware; you can become aware more easily when they are just wishes. Destroy the seed rather than wait for the whole tree to grow and then to cut it; it will be unnecessary work. ... LEST YOUR WISHES BECOME DESIRES AND DESIRE BINDS YOU. Desire is our imprisonment. The man who wants nothing, who is absolutely contented as he is, is free of all bondage. He has attained to ultimate freedom, nirvana and that is the goal of life. And it is only by attaining that freedom that you will know the significance of being, the song of being, the celebration of being. Your life will become a continuous bliss, and not only that you will be blissful, you will be able to bless others too. The whole existence will be blessed by you, by your very presence. Enough for today. The Dhammapada: The Way of the Buddha, Vol. 10 Chapter 4 Transcendence – the true therapy Audio:Yes Video:No Length:0 mins The first question: Question 1 BELOVED MASTER, YOU SPEAK ON THE PSYCHOLOGY OF THE BUDDHAS, THE PSYCHOLOGY OF TRANSCENDENCE, AS THE ESSENCE OF THE WORK HAPPENING HERE IN THE BUDDHAFIELD. WHAT IS THE UNIQUENESS OF THIS THIRD PSYCHOLOGY? IS THERE A PSYCHOTHERAPY OF TRANSCENDENCE? Amitabh, Sigmund Freud introduced psychoanalysis into the world. It is rooted in analyzing the mind. It is confined to the mind. It does not step out of the mind, not even an inch. On the contrary, it goes deeper into the mind, into the hidden layers of the mind, into the unconscious, to find out ways and means so that the mind of man can at least be normal. The goal of Freudian psychoanalysis is not very great. The goal is to keep people normal. But normality is not enough. Just to be normal is not of any significance. It means the normal routine of life and your capacity to cope with it. It does not give you meaning, it does not give you significance. It does not give you insight into the reality of things. It does not take you beyond time, beyond death. It is at the most a helpful device for those who have gone so abnormal that they have become incapable of coping with their daily life they cannot live with people, they cannot work, they have become shattered. Psychotherapy provides them a certain togetherness not integrity, mind you, but only a certain togetherness. It binds them into a bundle. They remain still fragmentary. Nothing becomes crystallized in them, no soul is born. They don’t become blissful, they are only less unhappy, less miserable. Psychology helps them to accept the misery. It helps them to accept that this is all that life can give to you, so don’t ask for more. In a way, it is dangerous to their inner growth, because the inner growth happens only when there is a divine discontent. When you are absolutely unsatisfied with things as they are, only then do you go in the search, only then do you start rising higher, only then do you make efforts to pull yourself out of the mud.
THE DHAMMAPADA: THE WAY OF THE BUDDHA, VOL. 9-12 113 Jung went a little further into the unconscious. He went into the collective unconscious. This is getting more and more into muddy water, and this is not going to help. Assagioli moved to the other extreme. Seeing the failure of psychoanalysis he invented psychosynthesis. But it is rooted in the same idea. Instead of analysis he emphasizes synthesis. The psychology of the buddhas is neither analysis nor synthesis; it is transcendence, it is going beyond the mind. It is not work within the mind, it is work that takes you outside the mind. That’s exactly the meaning of the English word ’ecstasy’ to stand out. When you are capable of standing out of your own mind, when you are capable of creating a distance between your mind and your being, then you have taken the first step of the psychology of the buddhas. And a miracle happens: when you are standing out of the mind all the problems of the mind disappear, because mind itself disappears; it loses its grip over you. Psychoanalysis is like pruning leaves of the tree, but new leaves will be coming up. It is not cutting off the roots. And psychosynthesis is sticking the fallen leaves back onto the tree again gluing them back to the tree. That is not going to give them life either. They will look simply ugly; they will not be alive, they will not be green, they will not be part of the tree but glued, somehow. The psychology of the buddhas cuts the very roots of the tree which create all kinds of neuroses, psychoses, which create the fragmentary man, the mechanical man, the robotlike man. And the way is simple.... Psychoanalysis takes years, and still the man remains the same. It is renovating the old structure, patching up here and there, whitewashing the old house. But it is the same house, nothing has radically changed. It has not transformed the consciousness of the man. The psychology of the buddhas does not work within the mind. It has no interest in analyzing or synthesizing. It simply helps you to get out of the mind so that you can have a look from the outside. And that very look is a transformation. The moment you can look at your mind as an object you become detached from it, you become disidentified from it; a distance is created, and roots are cut. Why are roots cut in this way? because it is you who goes on feeding the mind. If you are identified you feed the mind; if you are not identified you stop feeding it. It drops dead on its own accord. There is a beautiful story. I love it very much.... One day Buddha is passing by a forest. It is a hot summer day and he is feeling very thirsty. He says to Ananda, his chief disciple, ”Ananda, you go back. Just three, four miles back we passed a small stream of water. You bring a little water take my begging bowl. I am feeling very thirsty and tired.” He had become old. Ananda goes back, but by the time he reaches the stream, a few bullock carts have just passed through the stream and they have made the whole stream muddy. Dead leaves which had settled into the bed have risen up; it is no longer possible to drink this water it is too dirty. He comes back empty-handed, and he says, ”You will have to wait a little. I will go ahead. I have heard that just two, three miles ahead there is a big river. I will bring water from there.” But Buddha insists. He says, ”You go back and bring water from the same stream.” Ananda could not understand the insistence, but if the master says so, the disciple has to follow. Seeing the absurdity of it that again he will have to walk three, four miles, and he knows that water is not worth drinking he goes. When he is going, Buddha says, ”And don’t come back if the water is still dirty. If it is dirty, you simply sit on the bank silently. Don’t do anything, don’t get into the stream. Sit on the bank silently and watch. Sooner or later the water will be clear again, and then you fill the bowl and come back.” Ananda goes there. Buddha is right: the water is almost clear, the leaves have moved, the dust has settled. But it is not absolutely clear yet, so he sits on the bank just watching the river flow by. Slowly, slowly it becomes crystal-clear. Then he comes dancing. Then he understands why Buddha was so insistent. There was a certain message in it for him, and he understood the message. He gave the water to Buddha, and he thanked Buddha, touched his feet. Buddha says, ”What are you doing? I should thank you that you have brought water for me.” Ananda says, ”Now I can understand. First I was angry; I didn’t show it, but I was angry because it was absurd to go back. But now I understand the message. This is what I actually needed in this moment. The same is the case with my mind sitting on the bank of that small stream, I became aware that the same is the case with my mind. If I jump into the stream I will make it dirty again. If I jump into the mind more noise is created, more problems start coming up, surfacing. Sitting by the side I learned the technique.
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