SOME OF THE TECHNIQUES IN THE ONE HUNDRED AND TWELVE METHODS SEEM TO BE END RESULTS AND NOT TECHNIQUES, SUCH AS THOSE THAT SAY TO "BECOME UNIVERSAL CONSCIOUSNESS" OR "BE THIS ONE" ETC. IT SEEMS THAT WE NEED TECHNIQUES TO ACHIEVE THESE TECHNIQUES. WERE TECHNIQUES LIKE THESE MEANT FOR VERY ADVANCED PERSONS WHO COULD JUST BECOME COSMIC AT A MERE SUGGESTION?
Such techniques were meant, not for very advanced persons, but for very innocent persons -- simple, innocent, trusting. Then just a suggestion is enough. You have to have something to do because you cannot trust.You don't have faith. Unless you do something, nothing can happen to you because you believe in action. If something happens to you suddenly without any doing on your part, you will be scared and you will not believe it. You may even bypass it; you may not even record in the mind that it happened. Unless you DO, you cannot feel something happening to you -- this is the way of the ego. But for an innocent person, for an innocent, open mind, just a suggestion is enough. Why? Because really, the innermost being is not something to be achieved in the future -- it is here and now, it is already the case. Whatsoever is to be attained is here, present in you right this very moment. If you can trust without any effort, it can become revealed. It is not a question of time, of you having to work it out. It is not somewhere far away that you have to travel to. It is you. You may call it God, you may call it nirvana or whatsoever you like -- it is you already. So even a suggestion , if believed totally, can reveal it to you. That's why so much significance is given to SHRADDHA, trust, faith. If a person can believe in the master, just a hint, a suggestion, an indication -- and in a flash everything will be revealed.
The basic point to be understood is this: there are things which you cannot attain right now because time will be needed to produce them. They are not with you. If I give you a seed, it cannot immediately become a tree. Time will be needed, and you will have to wait and work. Then the seed cannot become the tree immediately. But you are really the tree already. It is not a seed which has to be worked, it is a tree hidden in darkness, it is a tree which is covered, it is a tree which you are inattentive too -- that's all. Your inattention is the cover. You are not looking at it, that's all. You are looking somewhere else and that's why you are missing it. In a trusting moment the master can tell you, just by a suggestion, that it is here. And if you can believe, if you can look in that dimension in trust, it will be revealed to you.
These techniques are not for advanced people; they are for simple, innocent people. Advanced people are, in a way, difficult. They are not innocent, they have been working, they have attained something, and they have a subtle ego behind it. They know something so they are not innocent, they cannot believe. You will have to argue and convince them -- and then too they will have to make some efforts. By an innocent mind, I mean a mind which is not arguing. It is just like a small child. The child goes with his father hand in hand, he is not afraid. Whatsoever the father is leading, he must be leading in the right direction. The father knows -- so the child need not worry about it. He is not thinking of the future, what is going to happen is not his concern. He is enjoying the very journey; the end is not the problem at all. For the father it may be a problem. He may be afraid. He may be wondering whether they have lost the path or not, whether they are on the right path or not. But for the child it is not a problem. He knows that the father knows. That's all. And wherever the father leads, he will follow -- and he is happy at this very moment.
A trusting disciple, an innocent mind is just like a child -- and the master is more than a father. Once the disciple surrenders, he trusts. Then at any moment, when the master feels that the disciple is tuned, that the disciple is in harmony, he will just give a hint.
I have heard about a Zen master, Bokuju. He struggled hard to attain enlightenment, but nothing happened. Really, with a hard struggle sometimes nothing will happen, because the hard struggle is through the ego. And through hard struggle the ego becomes more hard. He did whatsoever could be done but the goal was no nearer. Rather, on the contrary, it was further away; further away than when he had started the journey. He was puzzled, confused, so he came to his master. The master said, "For a few years just completely stop any effort, any goal, any destination. Just forget, and live moment to moment near me. Don't do anything. Simply eat, sleep, walk, and just be near me. And don't raise any question... just see me, my presence. And don't make any effort because nothing is to be achieved. Forget the achieving mind because the achieving mind is always in the future -- that's why it goes on missing the present. Just forget that you have to achieve anything."
Bokuju believed in his master. He started living with him. For a few days, a few months, ideas floated in, thoughts came, and sometimes he would become uneasy and would think, "I am wasting time. I am not doing anything. How can it happen without doing anything? If it couldn't happen through such hard effort, how is it going to be easily attained by not doing anything?" But, still, he believed in the master. By and by the mind slowed down, and in the present of his master he started to feel a subtle calm flowing -- a silence would fall from the master onto him. He started feeling a merging. Years passed. He completely forgot that he was. The master became the center and he started to live like a shadow.
Then the miracle is possible -- this happening itself is the miracle. One day, suddenly, the master called his name, "Bokuju, are you here?" Just this, "Bokuju, are you here?" And he said, "Yes, master." And, it is said, he became enlightened.
There was nothing like a technique, not even a suggestion -- just, "Bokuju, are you here?" The total presence had been called, "Are you here, not moving anywhere, not gone somewhere else? With total intensity, are you present here?" And Bokuju said, "Yes, master." In that "yes" he became totally present there.
It is said that the master started laughing and Bokuju started laughing, and the master said, "Now you can go. Now you can move out there and help people by your presence." Bokuju never taught any method. He would simply ask this much, "Just be near. Remain present." And whenever a disciple was in tune, he would call the name of the disciple and ask, "Are you here?" This was the whole technique.
But this technique will need a grounding of your mind, a deep innocence. There are many techniques which are simple, the simplest possible: just a saying, "Be this one" -- just a hint. But it must have been said by the master in a certain moment. "Be this one" cannot always be said. It must have been said in a certain tuning, when the disciple was totally one with the master, or totally with the universe, merged. Then the master says, "Be this one" -- and suddenly the focus will change and the last part of the ego will dissolve.
These methods worked in the past but now it is difficult, very difficult, because you are so calculating, you are so clever. And being clever is just against being innocent. You are so calculating, you know too much arithmetic. This calculation goes on and on in the mind: whatsoever you do, it is always calculated, planned. You are never innocent, never open, receptive; you believe too much in yourself. Hence you go on missing. These methods won't be helpful for you unless you prepare. That preparation can be very long, and you are very impatient.
This age is basically the most impatient age that has ever happened on this earth. Everyone is impatient, everyone is too time-conscious, and everyone wants to do everything immediately. Not that it cannot be done -- it can be done immediately. But with such time-consciousness it is impossible. People come to me and they say that they have come only for one day. The next day they are going to Sai Baba, and after meeting him they will go to Rishikesh, and then they will go somewhere else. Then they return frustrated and they think there is nothing India can give. It is not a question of whether India can give something or not, the question is always whether you can receive it or not. You are in such a hurry and you want something immediately. Just like instant coffee, you think of instant meditation, instant nirvana. It is not possible. Nirvana cannot be packed, cannot be made instant. Not that it is impossible to make it instant, it can become instant -- but it can become instant only with the mind which is not after the instant. That's the problem. It can become instant. Immediately, this moment, it can happen. Not even a single moment is needed. But only to one who is relaxed about time completely, to one who can wait for infinity -- for him it will happen instantly.
This looks paradoxical but this is the case. If you can wait for eternity, you will not need to wait at all. But if you cannot wait for even a single moment, you will have to wait for eternity. You will have to wait because the mind which says, "Let it happen immediately," is a mind which has already moved from the moment. It is running, it is standing nowhere, it is just on the move. A mind which is on the move, on the way, cannot be innocent.
You may not be aware of it but innocent people are always without time-consciousness. Time lingers slowly. There is no hurry to go anywhere, they are not running. They are enjoying moment to moment. They are chewing each moment. And each moment has its own ecstasy to deliver. But you are in such a hurry that it cannot be delivered. While you are here, your hands are in the future, your mind is in the future -- you will miss this moment. And this will be always the case; you will always miss the now. And NOW is the only time! The future is false, the past is just memory. The past is no more, the future is yet to be -- and all that ever happens is the now. Now is the only time.
So if you can be prepared to slow down a little, to become non-calculating, playing like children, here and now, then these simple techniques can work miracles. But this century is too time-conscious. That's why you ask, IT SEEMS THAT WE NEED TECHNIQUES TO ACHIEVE THESE TECHNIQUES. No. These are techniques, not end-results. They look like end-results because you cannot conceive of how they can work. They can work in particular mind; they cannot work in other types of mind. And really, those who know, they say that all the techniques will ultimately bring you to the innocence where the phenomenon happens. When the phenomenon happens, it will be because the techniques will have brought you to that innocence -- if the innocence is there.
But it is difficult now because nowhere is innocence taught; everywhere we are teaching cleverness. Universities are not to make you innocent, they are to make you clever, cunning, calculating. The more clever you are, the better you will be in the struggle of life. You can gain much wealth, prestige, power, if you are calculating. If you are innocent, you will prove to be stupid; if you are innocent, then you will be nowhere in this competitive world. This is the problem: in this competitive world you may not be anywhere, but in that non-competitive world of nirvana, if you are innocent, you will be somewhere. If you are calculating you will not be anywhere in the world of nirvana, but in this world you will be somewhere. And we have chosen this world to be our goal.
Old universities differed completely, their orientation was totally different. Nalanda, Takshila -- they did not teach calculation, they did not teach cleverness. They were teaching innocence. Their orientation was different from Oxford or Kashi or Cambridge. Their orientation was totally different -- they were creating a different type of mind. So it almost always happened that a person who studied in Takshshila or Nalanda would become a BHIKKHU, a SANNYASIN, in the end. By the time he graduated from university he would renounce this world. Those universities were anti-world; they were preparing for some other dimension. They were preparing you for something else which cannot be measured in terms of this world. These techniques were for those type of people. Either they were innocent by their nature or they were training themselves to be innocent.
When Jesus said to his followers, "If someone hits you on one cheek, you give him the other," what is he intending to do? He is trying to make you innocent. Only a foolish person would do this. When someone hits you on one cheek, a calculating mind will say, "Hit him hard, immediately." And a really calculating mind will say, "Before someone hits you, hit him. Because attack is the best defense." Ask Machiavelli -- he is the cleverest mind. He says, "Before someone attacks you, you attack him, because attack is the best defense. Once someone has attacked you, you are already weak; he has already gained over you. Now the race is not equal. He is ahead of you. So don't allow the enemy to go ahead. Attack before anybody attacks you."
This is a calculating mind; this is a clever mind. Machiavelli was read by every prince and every king in medieval Europe -- but he was such a clever person that no king would employ him. He was read -- his book was the bible for power-politics, every prince would read his book The Prince and they would follow it -- but no king was ready to employ him because he was such a clever man. It was better to keep him away -- he was dangerous; he knew too much. He said, "Virtue is not good, but pretending to be virtuous is. Don't be virtuous, but pretend always that you are virtuous. That is the real good because then you gain from both the ends: from vice you gain, and from virtue also." This is the calculating mind. Go on pretending that you are virtuous, and always praise virtue. But never be really virtuous. Always praise virtue so others know that you are a virtuous person. Always condemn vice -- but don't be afraid to use it.
Jesus says, "When someone hits you on one cheek, give him the other. And if someone takes your coat, snatches it, give him your shirt also. And if someone forces you to carry his load for one mile, tell him that you are ready to carry it for two miles." This is patent foolishness, but very meaningful. If you can do this, these techniques will be for you. Jesus is preparing his disciples for sudden enlightenment. Just think about it. If you can be so innocent, so trusting, that if the other is hitting you, he must be hitting you for your good -- so give him the other cheek also, and let him hit it. The other's goodness is believed in, trusted in; no one is your enemy. When Jesus says, "Love your enemies," this is the meaning. No one is your enemy; don't see the enemy anywhere. That doesn't mean that there will not be enemies and there will not be people who will exploit you. There will be. They will exploit you. But be exploited -- and don't be cunning. Just look at that dimension: be exploited but don't be cunning. Be exploited but don't be mistrusting, don't disbelieve, don't lose faith. That is more valuable than anything others can cheat you of. Nothing else is so valuable.
But how do our minds function? If one man deceives you, the whole of humanity is evil. If one man is dishonest or you think that he is dishonest, then you don't believe in man at all. Then the whole of humanity has become dishonest. If one Jew is a miser, then the whole race of Jews is miserly. If one Mohammedan is bigoted, then all Mohammedans are. Just one is enough for us to lose our faith in all. Jesus says, "Even if all are dishonest, you should not lose faith, because faith is more valuable than what these dishonest people can take from you by their dishonesty." So really, if you lose faith you are losing something; otherwise nothing is lost.
For such innocent people these techniques are enough, they will not ask for anything more. You say, and it happens to them. Just on hearing the master many have become illumined -- but in the past, not in this age.
I have heard a story about Rinzai. He was a very poor BHIKKHU, a poor SANNYASIN, a beggar. As he was sleeping in his hut a thief entered. There was nothing in the hut except a blanket that he himself was using. He was sleeping on the floor, covered with his blanket. Then he became very uncomfortable and stared to think, "What an unfortunate fellow! He has come so far from the village to find something, and there is nothing in my hut. What misery! How to help him? The only thing is this blanket." And he was under it and the thief would not have the courage to snatch the blanket, so he slipped out from under it, left it there and slipped into a dark corner. The thief took the blanket and went away. The night was very cold, but Rinzai was happy that the thief had not gone back empty-handed.
Then he sat at the window of his hut. The night was cool, and the full moon was in the sky. He wrote a small haiku, a small poem. In the haiku he said, "If I could have given this moon to that thief, I would have." This mind! What has he lost? Just a blanket. What has he gained? The whole world, all that can be gained. He has gained innocence, trust, love.
For this man no technique is needed. His master would say, "Just look. Be aware. Be alert." And that would do.