Indian Social Activist and Spiritual Teacher
Indian Social Activist and Spiritual Teacher
The elimination of inner disorder takes place in the lives of those who are interested in being truly creative, vital, and passionate whole human beings, and who recognize that inner anarchy and chaos drains energy and manifests in shabby, shoddy behavior in society. To be attentive requires tremendous love of living. It is not for those who choose to drift through life or for those who feel that charitable acts in society justify ugly inward ways of being. The total revolution we are examining is not for the timid or the self-righteous. It is for those who love truth more than pretense. It is for those who sincerely, humbly want to find a way out of this mess that we, each one of us, have created out of indifference, carelessness, and lack of moral courage.
We become aware of all that is happening within us, of the different emotions arising within us, for example if we begin to get angry we are aware of it and so the grip of anger loosens its hold over us.
The essence of religion is the personal discovery of the meaning of life, the meaning of truth. Religion is related to the unconditional, total freedom that truth confers on us. It is a revolution of the whole way of living. Religion moves us from the superficial layers of existence and encourages us to go deeper to the roots of life. It is an inward journey to the depths of our being.
We can become involved in many acts of social service, according to our resources, without ever moving one inch from the center of our private interests; in fact, the very act of social service typically enhances self-image and self-centeredness. But we cannot become involved in true social action, which strikes at the roots of problems in the society and in the human psyche, without moving away from ego-centered motivation. We must look deep into the network of personal motivations and discover what our priorities are. Our yearning for peace must be so urgent that we are willing to free ourselves from the immaturity of ego-centered action, willing to grow into the sane maturity required to face the complex challenges that affect our existence. If we are motivated by desire for acceptance either by the dominant culture or the counterculture, clarity of right action and passion of precise purpose will not be there. We may be praised for our contributions, but unless there is a deep awareness of the essence of our lives, a penetrating clarity about the meaning of human existence, our contributions will not penetrate to the roots of human misery.
The observation of the breathing rhythm is suggested as a support to those who cannot arrive at the spontaneous stillness of total mind without some support. But to depend upon the support for a long period is undesirable and unwarranted. One has to discover for oneself whether one is learning self-reliance through the support or not. Simple observation of the breathing rhythm culminates into silence or total awareness within a few weeks. Secondly the hour of silence should enable one to live in awareness throughout the day.
We have accepted the watertight compartments of society, the fragmentation of living as factual and necessary. We live in relationship to these fragments and accept the internalized divisions—the various roles we play, the contradictory value systems, the opposing motives and priorities—as reality. We are at odds with ourselves internally; we believe that the inner is fundamentally different from the outer, that what is me is quite separate from the not-me, that divisions among people and nations are necessary, and yet we wonder why there are tensions, conflicts, wars in the world. The conflicts begin with minds that believe in fragmentation and are ignorant of wholeness.
Most of us are not aware of our motivations for living or our priorities for action. We drift with the tides of societal fashions, floating in and out of social concerns at the whim of societal dictates and on the basis of images created by the media or superficial, personal desires to be helpful, useful persons. We are used to living at the surface, afraid of the depths, and therefore our actions and concerns about humanity are shallow, fragile vessels easily damaged. Ultimately most of us are concerned chiefly with our small lives, our collection of sensual pleasures, our personal salvation, and our anxiety about sickness and death, rather than the misery created by collective indifference and callousness.
The thoughts cannot be suppressed nor can they be thrown away anywhere, you can only watch them, not naming them as good or bad. Then you are free from the roles of an experiencer and an actor, you enter into the state of an observer of non-reactional attention.
We have moved very far away from love in our collective lives, dangerously near destruction, close to starvation. Perhaps we have the wisdom now, the awareness that love is as essential to human beings as the air we breathe, the water we drink, and the food we eat. Love is the beauty, the delicate mystery, the soul of life, the radiant unspoiled purity that brings spontaneous joy, songs of ecstasy, poems, paintings, dances, dramas to celebrate its indescribable, never-to-be-fully-captured bliss of being. Can we bring love into the marketplaces, into the homes, the schools, the places of business, and transform them completely? You may call it a utopian challenge, but it is the only one that will make a significant difference or that is fully worthy of the potential of whole human beings.
Nothing in life is trivial. Life is whole wherever and whenever we touch it, and one moment or event is not less sacred than another.
The vast intelligence that orders the cosmos is available to all. The beauty of life, the wonder of living, is that we share creativity, intelligence, and unlimited potential with the rest of the cosmos. If the universe is vast and mysterious, we are vast and mysterious. If it contains innumerable creative energies, we contain innumerable creative energies. If it has healing energies, we also have healing energies. To realize that we are not simply physical beings on a material planet, but that we are whole beings, each a miniature cosmos, each related to all of life in intimate, profound ways, should radically transform how we perceive ourselves, our environments, our social problems. Nothing can ever be isolated from wholeness.
We have reached the point, however, where we no longer have the luxury to indulge in self-centered comfort and personal acquisition or to escape into religious pursuits at the cost of collective interests. For us there can be no escape, no withdrawal, no private arena in which we can turn our backs on the sorrows of humanity, saying, “I am not responsible. Others have created a mess; let them mend it.” The writing on the world’s wall is plain: “Learn to live together or in separateness you die!” The choice is ours.
One has to begin with being introduced to one's own mind. To watch how the mind works, to watch how we live second-hand through emotions, feelings and sentiments. How we call them our own and identify ourselves with them. To watch all this, will be the beginning of meditation.
The world today forces us to accept, at least intellectually, our oneness, our interrelatedness. And more and more people are awakening to the urgency of arresting the accelerating madness around us. As yet, however, our ways of responding are superficial, unequal to the complexities of the challenge. We do not take or even consider actions that threaten our security or alter our habitual ways of drifting through life. If we continue to live carelessly, indifferently, emphasizing private gain and personal indulgence, we are essentially opting for the suicide of humanity.
We must go to the roots of the problem, to the core of the human psyche, recognizing that collective social action begins with action in individual life. We cannot separate the individual and the society. We each contain the society when we accept the value structure of society, when we accept the priorities worked out for us by governments and the states and the political parties. We are expressions of the collective, repeating the pattern created for us, and we feel happy because we are given physical security, economic security, comfort, leisure, entertainment. We have been trained to be obsessed with the idea of security; the idea of tomorrow haunts us much more than the responsibility for today.
One has to see that one does not waste the precious energy unwarrantedly. The energy that is built-in in childhood and youth is our capital. It should be conserved and used with care and concern.
There have been superficial blendings, as spiritual groups take up social service work and social activists join religious organizations, but a real integration of social action and spirituality at a deep, innovative level has not yet happened to any significant degree. The history of human development has been fragmentary, and the majority of people have been content with the fragmentation. It has the sanction of society. Each fragment of society has its own set of values. Among many social activists, anger, hatred, violence, bitterness, and cynicism are accepted norms, even though the effectiveness of these motivations for peaceful living has been seriously put in doubt. And indifference to the needs of the poor has had shocking acceptance among generations of spiritual people who considered higher states of consciousness much more significant than the misery of the starving millions.
We will discover that there are systems and structures that inevitably lead to aggression, exploitation, and war. We have accepted aggression as a way of living. We create and entrench ourselves in structures which culminate in wars. Retaining the structures and avoiding wars is not possible. You and I as individuals have to realize how we are responsible, how we cooperate with the systems and thereby participate in the violence and wars. And then we must begin to inquire whether we can discontinue cooperating with the systems, whether we can stop participating in wars, and explore alternative ways of living for ourselves.
One has to watch the movements of the mind without trying to control or suppress it. One has to go through the phase of suffocation, embarrassment and void. It is an unavoidable experience of loneliness through which everyone has to go once in his life.
There is much unexplored potential in each human being. We are not just flesh and bone or an amalgamation of conditionings. If this were so, our future on this planet would not be very bright. But there is infinitely more to life, and each passionate being who dares to explore beyond the fragmentary and superficial into the mystery of totality helps all humanity perceive what it is to be fully human. Revolution, total revolution, implies experimenting with the impossible. And when an individual takes a step in the direction of the new, the impossible, the whole human race travels through that individual.
When awareness of the totality, of wholeness, dawns upon the heart, and there is awareness of the relationship of every being to every other, then there is no longer any possibility of taking an exclusive approach to a fragment and getting stuck there. As soon as there is awareness of wholeness, every moment becomes sacred, every movement is sacred. The sense of oneness is no longer an intellectual connection. We will in all our actions be whole, total, natural, without effort. Every action or nonaction will have the perfume of wholeness.
One of the by-products of the state of dhyan is that fearlessness is awakened. Fearlessness is very different from bravery. Bravery is an attribute of the mind, which can be and has been cultivated by the state, religion and family for their own purpose, but it is an attribute that can also be lost. Once fearlessness is awakened it can never be extinguished, fear no longer enters the mind. Fearlessness is awakened when man has faith either in his own understanding or has faith in the Universal Intelligence.
Those of us who have dedicated our lives to social action have considered our personal morality and ethics, our motives and habits, to be private territory. We not only want our personal motivations and habits cut off from public view, but from our own recognition as well. But in truth, the inner life is not a private or personal thing; it’s very much a social issue. The mind is a result of collective human effort. There is not your mind and my mind; it’s a human mind. It’s a collective human mind, organized and standardized through centuries. The values, the norms, the criteria are patterns of behavior organized by collective groups. There is nothing personal or private about them. We may close the doors to our rooms and feel that nobody knows our thoughts, but what we do in so-called privacy affects the life around us. If we spend our days victimized by negative energies and negative thoughts, if we yield to depression, melancholia, and bitterness, these energies pollute the atmosphere. Where then is privacy? We need to learn, as a social responsibility, to look at the mind as something that has been created collectively and to recognize that our individual expressions are expressions of the human mind.
When we come face-to-face with the actualities of human and planetary suffering, what does the powerful moment of truth do to us? Do we retreat into the comforts of theories and defense mechanisms, or are we awakened at the core of our being? Awareness of misery, without defense structures, will naturally lead to action. The heart cannot witness misery without calling the being to action, without activating the force of love. We may not act on a global or national scale; it may be only on a community or neighborhood scale—but act, respond, we must. Social responsibility flowers naturally when we perceive the world without the involvement of the ego-consciousness. When we relate directly to suffering, we are led to understanding and spontaneous action—but when we perceive the world through the ego, we are cut off from direct relationship, from communion that stirs the deepest level of our being.
Orderliness - One doesn't have to begin to learn how to be silent, but one has to begin with learning to function in an orderly, clear, unconfused way. Every cerebral movement has to be clear, precise and accurate. Accuracy, precision, is the breath of orderliness. So I learn to be precise and accurate. And in learning to be precise and accurate I learn to be totally present with everything that I do.