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1、Yoga: The Alpha and the Omega, Vol 6Discourses on the Yoga Sutras of PatanjaliTalks given from 01/09/75 am to 10/09/75 amEnglish Discourse series10 ChaptersYear published:During the early 1980s it was planned to publish the Yoga: The Alpha and the Omega volumes as Yoga: The Science of the Soul. Only
2、 the first three volumes were actually published, the title stayed as Alpha and Omega for the other seven volumes.Yoga: The Alpha and the Omega, Vol 6Chapter #1Chapter title: A Life is a Mirror1 September 1975 am in Buddha HallArchive code: 7509010ShortTitle: YOGA601Audio: YesVideo: NoLength: 92 min
3、s35. WHEN THE YOGI IS FIRMLY ESTABLISHED IN NONVIOLENCE, THERE IS AN ABANDONMENT OF ENMITY BY THOSE WHO ARE IN HIS PRESENCE.36. WHEN THE YOGI IS FIRMLY ESTABLISHED IN TRUTHFULNESS, HE ATTAINS THE FRUIT OF ACTION WITHOUT ACTING.37. WHEN THE YOGI IS FIRMLY ESTABLISHED IN HONESTY, INNER RICHES PRESENT
4、THEMSELVES.38. WHEN THE YOGI IS FIRMLY ESTABLISHED IN SEXUAL CONTINENCE, VIGOR IS GAINED.39. WHEN THE YOGI IS FIRMLY ESTABLISHED IN NONPOSSESSIVENESS, THERE ARISES KNOWLEDGE OF THE HOW AND WHEREFORE OF EXISTENCE.Once it happened, I was in the mountains with a few friends. We went to see a point know
5、n as the echo point; it was a beautiful spot, very silent, surrounded by hills. One of the friends started barking like a dog. All the hills echoed it - the whole place appeared as if full of thousands of dogs. Then, somebody else started chanting a Buddhist mantra: Sabbe sanghar anichcha. Sabbe dha
6、mma anatta. Gate, gate, para gate, para sangate. Bodhi swaha. The hills became Buddhist; they reechoed it. The mantra means: All is impermanent, nothing is permanent; all is flux, nothing is substantial. Everything is without a self. Gone, gone, finally gone, everything gone - the word, the knowledg
7、e, the enlightenment too.I told the friends who were with me that life is also like this echo point: you bark at it, it barks at you; you chant a beautiful mantra, life becomes a reflection of that beautiful chanting. A life is a mirror. Millions of mirrors around you - every face is a mirror; every
8、 rock is a mirror; every cloud is a mirror. All relationships are mirrors. In whatsoever way you are related with life, it reflects you. Dont be angry at life if it starts barking at you. You must have started the chain. You must have done something in the beginning to cause it. Dont try to change l
9、ife; just change yourself, and life changes.These are the two standpoints: one I call the communistic which says, Change life, only then can you be happy; the other I call religious which says, Change yourself, and life suddenly becomes beautiful. There is no need to change the society, the world. I
10、f you move in that direction you are moving in a false direction which will not lead you anywhere. In the first place, you cannot change it - it is so vast. It is simply impossible. It is so complex and you are here only for a while; and life is very ancient and life is going to be for ever and ever
11、. You are just a guest; an overnight stay and you are gone: gate, gate - gone, gone forever. How can you imagine to change it?Sheer stupidity, which says life can be changed, but there is much appeal in it. The communistic standpoint has a deep appeal in it. Not because it is true - the appeal comes
12、 from some other source: because it does not make you responsible, that is the appeal. Everything else is responsible except you; you are a victim. The whole of life is responsible. Change life - this is appealing for the ordinary mind because no mind wants to feel responsible.Whenever you are in mi
13、sery you like to throw the responsibility on somebody. Anybody will do, any excuse will do, but then you are unburdened. Now you know you are miserable because of this man or that woman, or this type of society, this government, this social structure, this economy - something - or, finally, God is r
14、esponsible or fate. These are all communistic standpoints. The moment you throw the responsibility on others, you have become a communist; you are no longer religious.Even if you throw the responsibility on God, you have become a communist. Try to understand me, because communists dont believe in Go
15、d, but the whole standpoint of throwing responsibility on somebody else is communistic - then God has to be changed.Thats what people go on doing in temples: they go and pray to change God. Those people are all communists. They may be hiding in religious garbs; they are communist. What are you prayi
16、ng? You are saying to God, Do this, dont do that; My wife is ill, make her healthy. You are telling the whole, You are responsible. You are complaining; deep down your prayer is a complaint. You may be talking very politely, but your politeness is false. You may even be buttering him up, but deep do
17、wn you are saying, You are responsible - do something!This attitude I call the communist attitude; by it I mean the attitude that I am not responsible; I am a victim. The whole of life is responsible. The religious attitude says, Life simply reflects.Life is not a doer; it is a mirror. It is not doi
18、ng anything to you, because the same life behaves with Buddha in a different way. The life is the same; it behaves with you in a different way. The mirror is the same, but when you come before the mirror it reflects your face. And if your face is not that of a Buddha, what can the mirror do? When Bu
19、ddha comes before the mirror, it reflects Buddhahood.When I say this to you I say so because thats how I have experienced. Once your face changes, the mirror changes; because a mirror has no fixed standpoint. The mirror is just echoing, reflecting. It does not say anything. It simply shows - it show
20、s you. If life is miserable you must have started the chain. If everybody is against you, you must have started the chain. If everybody feels enmity, you must have started the chain.Change the cause. And you are the cause. Religion makes you responsible - and thats how religion makes you free becaus
21、e then it is your freedom to choose. To be miserable or to be happy - it is up to you. Nobody else has anything to do with it. The world will remain the same; you can start dancing, and the whole world dances with you.They say when you cry you cry alone, when you laugh the whole world laughs with yo
22、u. No, that is also not true. When you cry the whole world reflects that; when you laugh then too the whole world reflects that. When you cry the whole world feels like crying. When you are sad, look at the moon - the moon looks sad; look at the stars - they look like very great pessimists; look at
23、the river - it doesnt seem to flow, gloomy, dark. When you are happy then look at the same moon - it is smiling; and the same stars - dancing; and the same river - flowing with a song, all gloom has disappeared.There are no hells and no heavens. When you have a heaven within you, this world. And thi
24、s is the only world there is! Remember, there is no other. When you are filled with heaven within, the world reflects it. When you are filled with hell, the world cant help, it reflects it.If you feel responsible yourself, you have started moving in a religious direction. Religion believes in indivi
25、dual revolution. There is no other - all others are false, pseudo-revolutions. They look like they are changing; they change nothing. They create much fuss about changing - nothing changes. It is not possible to change anything unless you have changed.These are the sutras about this responsibility:
26、individual responsibility. In the beginning you will feel a little burdened: that I am responsible, and you cannot throw the burden on anybody else. But know well, if you are responsible, then there is hope; you can do something. If others are responsible then there is no hope, because what can you
27、do? You may be meditating, but others are creating trouble; you will suffer. You may become a Buddha, but the whole world remains a hell. You will suffer. In the beginning every freedom is felt as a burden - thats why people are afraid of freedom.Erich Fromm has written a beautiful book, THE FEAR OF
28、 FREEDOM. I love the title. Why are people so much afraid of freedom? One should think otherwise; they should not be afraid of freedom. On the contrary, we think everybody wants freedom, but this is my observation also: deep down nobody wants freedom - because freedom is a great responsibility. Then
29、 only you are responsible. Then you cannot throw responsibility on somebody elses shoulders. Then you dont have any consolation - if you suffer you suffer for your own causes, for your own self; you have caused it.But through that burden opens a new door: you can throw it. If I have been causing my
30、miseries I can drop causing them. I have been pedalling the cycle and I am feeling miserable on the cycle and I am tired, and I go on saying, Stop it, and I go on pedalling. It is for me to stop pedalling, and the cycle stops. Nobody else is pedalling it.This is the deepest meaning of the theory of
31、karma: that you are responsible. Once you understand it deeply, that I am responsible, already half the work is done. In fact, the moment you realize, I have been responsible for all that I have been suffering or enjoying, you have become free, free from the society, free from the world. Now you can
32、 choose your own world to live in. This is the only world! - remember. But you can choose now. You can dance, and the whole dances with you.These sutras of Patanjali are very significant.WHEN THE YOGI IS FIRMLY ESTABLISHED IN NONVIOLENCE, THERE IS AN ABANDONMENT OF ENMITY BY THOSE WHO ARE IN HIS PRE
33、SENCE.Many things are implied. First, in India we have never used the word love. We always use nonviolence - ahimsa pratishthayam. Jesus uses love; Mahavir, Patanjali, Buddha, they never use love - they use nonviolence. Why? Love seems to be a better word, more positive, more poetic. Nonviolence loo
34、ks like an ugly word, negative. But there is something to it. When you say love, you have moved in a subtle aggression. When I say, I love you, I have moved from my center towards you. The aggression is beautiful, but it is aggression. Patanjali says nonviolence. It is a negative state, a passive st
35、ate: I only say, I wont hurt you, thats all.Love says, I will make you happy - which is impossible. Who can make anybody happy? Love promises. All promises are false. How can you make anybody happy? If everybody is responsible for his own self, how is it possible even to think that you can make some
36、body be happy? When I say, I love you, I am creating so many promises, I am showing you so many beautiful gardens. I am calling you towards dreams. No, Patanjali will not use the word, because deep down I am saying, I will make you happy. Come near me; come close to me. I am ready to make you happy
37、- which is impossible. Nobody can make anybody happy. At the most I can say, I will not hurt you. That is for me, not to hurt, but how can I say, I will make you happy?Thats why all love leads to frustration. Lovers promise each other - knowingly, unknowingly - beautiful roses, paradise; and each on
38、e thinking about the promise - and then it is never fulfilled. Nobody can make you happy - except yourself. If you fall in love: the man is thinking the woman is going to give him a beautiful life, an enchanted, a magical world; and the woman is also thinking that the man is going to lead her toward
39、s the last paradise. Nobody can lead anybody. Thats why lovers feel frustrated: the promise was false. Not that they were deceiving each other, they were deceived themselves. Not that they were deliberately deceiving each other, they didnt know. They were not aware what they were saying.Mahavir, Bud
40、dha, Patanjali, they use an ugly word: nonviolence, ahimsa. Does not look good, is simply negative - it says no violence, thats all. I will not hurt you - that much can be fulfilled. Even then, there is no absolute guarantee that you will not feel hurt. I will not hurt you, thats all; then too there
41、 is no absolute necessity that you will not feel hurt. Still you can feel hurt because you create your own wounds, you create your own misery. I will not be a party to it, thats all Patanjali can say - I will not participate in it. I will not hurt you.When the yogi is firmly established. in this att
42、itude of nonviolence, that he will not hurt anybody, . there is an abandonment of enmity by those who are in his presence. Such a man, who is not in any way thinking, dreaming consciously, unconsciously, has no desire to hurt anybody - in his presence, abandonment of enmity happens. But before you c
43、onclude it, many more problems arise.Jesus was crucified; enmity was not abandoned. Thats why if you ask Jains they will not say that he was enlightened, because people could crucify him. But the same has happened to Mahavir. After his enlightenment he was stoned. To Buddha the same has happened - n
44、ot crucified, but stoned, insulted. People tried to kill him. Then how to understand it? Jains, Buddhists, they have explanations. If it is a question of Jesus, they will say he is not enlightened - simple explanation, finished - but if it is a question of Mahavir they say that he is closing his acc
45、ounts of his past lives. Both are wrong. Both are wrong because when one becomes enlightened he has closed all accounts. He has finished all karmas; now nothing is there.Still, there have been cases: Jesus has been crucified; Socrates poisoned; Al-hillaj Mansoor killed, murdered very brutally; Mahav
46、ir stoned many times, insulted, thrown out of villages; Buddha, many times murder was attempted. Then how to explain Patanjalis sutra? If the sutra is true then these things should not happen. If these things happen then there are only two possibilities: either all these persons - Al-hillaj Mansoor,
47、 Jesus, Mahavir, Buddha - are not enlightened, are not really established in nonviolence, or there are some exceptions to the rule. There are a few exceptions.In fact whenever a man is established in nonviolence, life - except human beings - becomes absolutely nonviolent towards him. Man is a perver
48、ted being. The mirror is not clear. Life. trees are nonviolent towards a Buddha, animals are nonviolent.It happened that one of Buddhas cousin-brothers, who was in deep competition with him - unnecessarily, because a Buddha is nobodys competitor - was continuously thinking, Buddha has become so great a man, and I am left behind. I am nobody. He tried in every way to gather disciples and declare himself, that he is a Buddha, but nobody would listen to him. Of course, a few fools gathered. Then he became very antagonistic towards Buddha; he tried to kill him.It is said Buddha was meditating
