Now, you must understand that yesterday I was doing a demolition job. The negative aspect of what we’re talking about, the pursuit of pleasure and by approaching it from two different points of view. I was explaining the fact that there really isn’t anything that you can do.
To transform your consciousness into, shall we say, the state of pleasure or Ananda Bliss, ecstasy.
Especially the very high ecstasy of everyday consciousness.
And I worked on this especially through an analysis of the nature of the opposites of perception.
And so that leaves you flat.
And so from that place where we can apply the Turkish proverb, he who sleeps on the ground will not fall out of bed.
We can proceed to the positive aspect.
Now, what happens when we are at the end of the negative aspect? When we come to the depths of the in motion. Which is the seed point of young. What happens when you are really convinced?
That, first of all, there is nowhere to be but now impossible to be anywhere else, to be conscious of anything else except what is present.
And that there is no trickery which you can play on your mind. Whether it be by. And iron forced discipline or by self hypnosis or by any kind of hocus pocus to bring about.
A Sartori. A state of illumination of cosmic consciousness or whatever you want to call it. Because this will always be a case.
Of a vicious circle.
In which the person who needs to be transformed is attempting to do the transforming.
In other words, it’s the old story of trying to lift yourself up by your own bootstraps, trying to bite your own teeth, look into your own eyes without a mirror, gild the lily, put legs on a snake, beard on a eunuch and so on.
So at that moment, when that is clear.
Where are you?
You may feel depressed.
And what will you do about that? Well, it’s nothing to do about it.
Because you would have discovered at this point that the depression, when it’s there, is the you of the time.
And if you try to get out of it by some sort of distraction.
You won’t really do anything except cover up the dirt with white paint.
So if you feel let down. Meaningless. Somewhat depressed by this whole thing.
And you see at the same time, you can’t do anything about it.
What happens? Why? You’re simply. Watching what’s happening. You don’t know what’s going to happen next.
And it isn’t just watching something that is formally identified as a depressed state because a lot of other things going on to.
Thus the world around you.
There’s your breath. Breathing still, your eyes looking still, your ears hearing still all that’s going on. You don’t know what to make of it anymore. You can’t believe anything about it because you know that it’s all a hoax.
So there’s nothing left for you to do but watch it. And you have become inwardly rather quiet just because you’re worn out.
There’s nothing to do.
Then you realize that all escapes lead back to the thing you were running away from.
Take a detour, detour, detours, detours, but they always get shorter and you get back to where you started.
So when this sort of defeat of all enterprises and ideals and aspirations occurs.
You find yourself naturally and not in an affected or forced way in the contemplative state.
Where you’re just watching what goes on and even if you’re automatically thinking about it because you realize that those thoughts are futile so far as changing anything is concerned.
You might as well try to sweep dust on the stairs with bamboo shadows.
And so you watch your thoughts. As if they were the ticking of a clock. Oh, birds chattering outside the window. Or water falling or a leaky faucet. And they just chatter on and life does its thing and you watch the thoughts because they’re just chatter begin to go away.
And the past has disappeared because, you know, it’s just memory. The future has disappeared because it hasn’t happened.
Never does. You know, tomorrow never comes. There is no tomorrow.
And if you don’t realize that it’s useless for you to make plans for it, if you do realize there’s no tomorrow, then maybe plans will be of use to you, cause when they work out, you can enjoy the result.
But if you’re not all here, you can’t.
So tomorrow can only be handled by those who don’t take it seriously.
So there you are.
Now, if you’ve read the literature, which many of you have of mysticism and.
Yoga, Buddhism, Vedanta, so forth.
You know, it said again and again and again.
This kind of vision, this way of seeing, is always dependent upon transcending your ego in one way or another.
Giving up. Well, here you are. You’ve given up.
Only you are not able to pride yourself on having achieved a great achievement.
And this is this now for all people who go into these spiritual disciplines that make a project of getting rid of their ego. They’re terribly proud of it. They come home and brag about how much they suffered, how long they sat and had their legs hurt so much. Their absolute ball was.
And this spiritual Bradbury is nothing more than blowing up and inflating the ego to a colossal degree, because the ego is undertaking the actually impossible but seemingly incredibly difficult task of getting rid of itself.
When you run into this kind of thing, don’t be beguiled. All those disciplines to get rid of your ego have as their underlying design to persuade you that it can’t be done. Not in a merely theoretical kind of persuasion, but so that you actually realize that you can no more get rid of your ego than you can put out fire with fire.
It is precisely you see the ambition of the ego to be legal as. When you find a person who is what you might call frankly, egotistic, makes no bones about it. He will be less egotistic, actually, than people who are very self-effacing. That’s a curious thing. People, for example, who speak very frankly and tell the truth and come right out and say whether they like you or whether they don’t, whether they want you around or whether they don’t, and you say, well, can I stay overnight? And they say, sorry, but I’m tired and I don’t want anybody around. You think, well, is that selfish?
But that kind of selfishness is not really selfish, because with a person like that, you always know where you are. Nobody likes to impose on anyone else, and you can’t impose on that kind of person that makes for a very comfortable relationship.
So you owe it to other people to be as egotistic as you are. Then they know where you stand, but if you come out full of love and full of good intentions and make promises to all kinds of people and say, oh, you’ll do this, that and the other for them and then you forget about it or you’re too lazy or you think you’d rather not.
They’ve been relying on you for your promises and then you let them down simply because you weren’t selfish when it was time to be selfish.
So, you know, if somebody asks you, will you help me? Will you give me some money or something like that? If you’re not going to do it, say no.
And you shouldn’t be ashamed of saying no, because if you’re going to do no eventually, do it now. But if you say, well, I’ll think it over, I’ll go back and look at my bank balance. That means.
I know, but I don’t want to say so. People always following each other up that way.
So it’s very important to be as egotistic as you are. Because the ambition to be less egotistic than you are is a form of very insidious form of egotism.
And there is nothing more reprehensible than the ambition to be a saint.
So you found that out. You see, not by going through some project, some fierce discipline to get rid of your ego unless, of course, you were the kind of nut who had to go through that and couldn’t find it any other way.
That’s why I have nothing against gurus who put people through all sorts of complicated obstacle races because those people asked for it, they wouldn’t have respected the guru unless he had made things difficult.
It’s on the principle of anyone who goes to a psychiatrist should have his head examined.
It is because let me repeat the point.
You are responsible. And when you go to a guru, you did it and you gave him authority to take charge of your spiritual development.
And he’s going to show you that the authority was always yours. But he can’t do that by just talking. He has to carry the absurd things you are doing to their logical extremes so that you will find out.
You are making yourself miserable. He will increase your tendency to do so until you find out that it’s you who are doing it. Well, I say you find out if you are doing it. Who is you? We never have to define this because it’s become like a point in modern geometry. Mathematics in the old Euclidean system, we say the point is that which has a with no magnitude, the kind of absurd definition. But in mathematics today, we don’t define a point at all. Say it’s a limit of size. And. It’s much more useful that way, so when I use the word you, you know what I mean?
But I’m not going to define it because then we get to thinking about is the you immortal or immortal or mortal or immortal, is it eternal or not eternal? Is it a separate? Or is it one with, et cetera, et cetera, et cetera? And all these are silly questions.
The word I, as William James said, is.
A pronoun of position like this or here.
Or like it, it is raining.
So when I say I know I do, I’m not thinking that there is some agent I.
Who is the doer of deeds? I do.
I say means the saying is coming from here as distinct from over there.
And there is no disjunction between the eye and the staying. I am what I say because the saying is the act. This is I while I say it.
So with the rest of the body I’m heading, I’m Harding. I’m a stomach boning and that’s the I while it’s happening.
This particular boning and stomachache and Harding and Browning, same. It’s all process or wiggles.
But so then when you find naturally.
That the supposed ie the mythical soul in the body, ego in the brain, or whatever it is is fictitious, is a social convention like the equator and can’t do anything except the thought that it can do something simply gets your psychic processes going in a vicious circle. So then at that moment, you are in the contemplative state naturally.
You are neither trying to do something about it. You are certainly not trying to do nothing about it because you find the only thing you can do. Now, this is interesting. What? The only thing you can do is let it happen. Whatever’s going on, let it happen. And you’re not even letting.
How can you stop it?
Because if you try to stop it, that trying to stop is all part of the happening. See?
So what have you discovered when there is absolutely nothing to do except it happens, whatever it does happen, you suddenly discover that you are what happens.
The church not limited to what goes on inside your skull.
That the wind blowing outside, the cars pouring down the road.
The rattle of human life, the sun shining and all that, that that there is no you there is no reality that is apart from that.
Then stay with that awhile.
Just don’t don’t try and get that recognition back as something you had remembered, you had suddenly this flash this inside of Satori. And then you think, oh, let’s let’s hold onto that, I don’t want to forget that. Let’s make a note of it.
See? And America is still trying to pull a trick here. See what happens next. Don’t stay with that. Go on. The moment is always new, always fresh. Whatever’s going on. Don’t try to fix it into any mold. And say, ha ha, that state of mind is Sartori. See, I that that I must keep don’t keep anything. You can’t. It’s just like pouring water into a bottomless bucket. Let it flow through. Let it go on. And as you go on, you see something is coming to you all the time. You don’t know what it is. You don’t know what’s going to happen next. So you just watch. But don’t slide back. You’re always right where it’s happening right at the critical moment, which is the moment. And don’t worry about whether you’re right or whether you are wrong. Whether this is what you’re supposed to do or not supposed to do, there is no script.
Unless you insist on making somebody else’s script, your script.
And you see it coming at you.
And yet you realize it’s not coming at me from somewhere or someone else. This spontaneous arrival is me. There isn’t any me besides it’s.
So when the chickens cluck outside. That’s just the same as my having belly rumbles. It’s awfully big. From each one of our points of view.
Now, then, as you well know, those things in life which are most pleasurable.
Almost invariably happen unexpectedly.
They are not contrived.
When I take students with me to Japan. The first thing I tell them when we sit down together. Is that this is not going to be a scheduled tour except within certain rather vague limits.
Many people, when traveling in foreign countries see nothing.
Because they see what they’re supposed to see. Somebody tells them when you go to India, you’ve got to see the Taj Mahal. You must see the caves, that agenda. You must see the burning guts of bananas and so on.
And they all go and see that so that they can say, I’ve said it, I’ve seen it. And then they take these little black boxes which are capturing devices for grabbing experience.
And they fascinated me. Go round, click, click, click, click, click, click like this and never see anything.
They’re always looking at the aperture, figuring and see that. That’s right. And so on. And as an absolute drag, taking a camera. Especially if you are not a professional photographer, you know, you just have to preserve this memory of this one thing once in a lifetime. I got a chance to see the Taj Mahal click.
What I say to these people is, look, the Japanese have a phrase which is like our phrase, just follow your nose. They say follow your feet. Because unlike the United States, Japan is a very easy place to wander in. I mean, here it’s very difficult to wonder. It takes narrow streets. Funny courtyards, curly kind of places for effective wandering here. You’re not allowed to wander if you go wandering in any nice part of town. The police will stop you.
Because where are you going? Nowhere particular. Well, that’s very suspicious. Not to be going anywhere particular. Where are you from? Have you got a paper that proves that you are there? Paper always being more reliable than people.
So everything is straightened out. You know, it’s the shortest distance between two points, Ghazali. Fast as possible. No wandering allowed.
But in Japan you still can wander. It’s a miracle. You can still.
But you can. And you can take a side turning, not knowing where the faintest idea where you’re going.
And suddenly you discover the most amazing garden in a courtyard.
Or a funny little restaurant.
Where the most unusual food is being served are a bar where there’s room only for two people to sit and they’re serving broiled sea snails.
Or a shop where rare pottery is being sold.
And although the shopkeeper can’t speak a word of English, you go in and the utmost courtesy is shown to brought out tea to drink and.
Very pleasant, friendly surroundings. You didn’t get shown as you followed your feet and discovered it. And now all of the best things on any journey I’ve ever taken were unscathed. And most of the scheduled things were a disappointment because of the big build up of expectations and then flop.
So therefore, the essential principle of the positive side of the pursuit of pleasure, you see, is the unscheduled life.
Now, of course, for the convenience of other people, some schedule is always necessary, but it’s best to make it a kind of humdrum habit thing.
And don’t get uptight about it.
Because it is nothing more. Just as the skeleton is a framework for the flesh. So a schedule is bones for Wiggles.
Snakes and ladders and.
We need some bones, you see, otherwise everything gets too gooey.
But don’t take your bones too seriously. Always allow for the unexpected.
Because this is true at the level of the most simple, sensuous pleasures, as well as at the level of high mystical experience.
So the paradoxes that come into mystical literature. Such as that he that would save his life must lose it or lose it.
The highest knowledge is not knowledge in the.
Caner will punish hard where it is explained that Brahman, the Supreme is known to those who know it, not all that sort of paradox is simply this thing that.
The cosmic consciousness. Is water rises of itself. When you see that nothing arises at all except what arises of itself.
In other words, life isn’t something on the one hand happening to you on the other or being done by you on the one hand to it on the other.
The whole thing. You and it is a spontaneous occurrence.
Is going on and the word spontaneous in Chinese is means of itself. 1 means in Chinese. What is so of itself and it’s their word for nature.
And be careful to remember what I said yesterday, that they’re happening. The spontaneous is not something you can preconceived and by pretty conceiving, it imitates spontaneity by going against social convention.
Because then you are merely acting out the obverse of the convention and being conditioned by it as ever. The truly a spontaneous can only happen of itself and you cannot arrange it.
So then you may say, well, now, does that mean, as we say in kind of everyday talk, just take things as they come?
I mean, just live day to day. Song.
And. Then I know if a person asked that.
That they don’t take things as they come. While they do have as they have a concept of what it would be like to take things as they come and they would say, well, the ordinary person is anxious and full of plans and schemes and therefore let’s be the opposite of that.
They take things as they come see, and that’s the same as fake spontaneity. Because this true taking things as they come doesn’t mean that you imitate a placid attitude.
Or that you have some kind of expected behavior like, say, one expects of a psychotherapist, a certain kind of act which he puts on to accommodate you, if you say to a psychotherapist, you know, I have just raped my daughter and murdered my wife. He says that.
And, you know, it’s an amazingly unhuman reaction.
Oh, also, then you see, you people have preconceived notions of a mystic or a Buddha or a sage, and they think he has no emotions.
And so if when Zen masters, for example, get angry, they get so angry that the room rattles and. But when it’s over, it’s gone.
It’s like a child’s emotion. You know, a child can flare up and scream and suddenly it’s vanished.
People think, well, he ought to have more control over himself. Is niece supposed to have all that yogi self-control and all that? No emotion and be completely serene and placid under all circumstances?
That would be to say that a stone Buddha is as good as a living one.
That isn’t to say we will test your virtue by taking out our stopwatch and we will bang you about and see how long it takes you to scream.
If you don’t scream at all, then, of course, you win.
But it doesn’t make much difference. You might as well be dead.
Is that a test of anything? It’s simply a test of insensitivity.
So I don’t think, therefore. That there is some kind of stereotype.
Of what this state is, we don’t know what this state is. And those who have tried to write it down and explain it have always said, but it’s ineffable. And what I’m trying to describe as I’m doing my best, but I know I can’t really get it across.
So you would say then going back to the point that I’m making here, the person who said, well, it’s just taking things as they come.
And by that, you’ll think of something like, come here.
Get up and brush your teeth and take a shower and look out of the window. And then you put on your pants and have a boiled egg for breakfast and then get on the bus and go and do some business.
And so on. And that’s. That’s it.
But that is no to it.
Because when you are in the state that I am talking about. What from the former point of view, would have appeared to be nothing more than ordinary everyday life. It suddenly seemed to be a magical process.
So that you can see that you might be just rubbing around in some ash.
It becomes perfectly obvious that that’s the whole point of the universe.
I mean, it’s all there.
Infinity and the grain of sand and everything.
That’s it. And you look at other people.
Rushing around when it made people’s noses, when they’re in that state of rushing around a more pointed somehow than they would be otherwise.
The nose seems to be leading out, the eyes wildly searching and people going about their business every day. Serious? No. I’m gonna get that going to make this thing. And they’re quite mad.
You feel sorry for them? You don’t feel angry at them. But they are quiet, man. They don’t realize that that now is it.
That’s that’s where it’s all going as well as where it all comes from. The Alpha and the Omega.
And indeed, the angels keep their ancient places turned by the stone and start a winged.
The whole surround of us is completely magical. Now, of course, we become aware that imaginative people are conscious of this.
Imaginative people show their consciousness of it. By the way, they act. By.
In whatever they surround themselves with. You begin to notice that there are some certain people with whom.
You either have great accord or great fear because they’re not ordinary. Because they have an atmosphere of magic.
They have imagination and they are not hiding under an attempt to conform. To the ideal of being ordinary. And the artistic people are here.
They’re also people you can call relaxed people.
There’s a very wonderful class of people. They’re not on edge. You know, there are some people who are edgy all the time.
And you you feel that your very presence around their place is a mess. If you know what I mean.
But relax. People have what the Arabic is called Baraka.
It means divine grace. But it also means the quality of an old frying pan that has had long years of use and is just perfect.
That’s Buttercup. And there are people like that, too, to.
And all these other great spontaneous virtues that cannot be contrived. We can try to produce Barca by finding some scientific process for artificially and taking things. For putting patina on bronze and five minutes for a pre aging wine or something like that, I mean, none of it works.
It’s all phony. Because this thing can only come in the process of growth.
So you say, well, do I have to wait? But the whole thing is in the waiting.
I don’t mean the virtue of patience. I mean waiting when there is nothing to do but wait. And when you see there is nothing to do but wait.
Then it happens. But it won’t be hurried.
Because the minute you’re trying to hurry it, that introduces the one thing that stops it.
The miracle, the magic thing is happening all the time, but you can’t see it when you’re trying to get it and you can still less see it when you’re trying to get it fast.
So there is no alternative but to go through the point of you can’t get it at all.
You are going to be you. The same slob you’ve always been. See, you can’t change it and all your good resolutions are just bombast. And then you start to be real.
So just as the in traveling or in ordinary relations with your friends every day, these gorgeous things happen of themselves.
Those are the true pleasures. So at the level of mystical experience, the most astounding insights.
Of, you know, where you can go into the deep, most trivial everyday affairs. This is behind all those Zen stories of the monk who was sweeping the courtyard and a small piece of broken tile zipped out from under his broom and struck against the bamboo and made up plop. And that sound he suddenly saw as containing the entire secret of the universe.
One can do it from anything. As I say, it could be the ashes in the ashtray. It could be light in a dew drop. It could be the sound of a bell. Any point becomes the takeoff point because as a principle in operation, which the Japanese call G.G. M.J.. Now, the word G means any experience which you could identify as a thing or an event. And the doubling of the word G.G. means between saying event and thing event more gay, more means no gap means barrier or obstruction.
I’ll put it in another way. Everything event implies all the others.
And here in this way, you begin to see that that is actually so. When you pick up a chain, you pick up one link and the rest comes in this, you pick up one thing event and the universe comes up with it.
Because you see. There are no separate things.
It’s all a single unified process, no longer divided into the voluntary in the involuntary. The I and the you or the I on the hit because it is the big happening, which is neither voluntary nor involuntary, which is neither free nor determined. All these are mere ideas about it and about.
You’ve abandoned all that, you’ve abandoned philosophy. Totally. Because you see, it’s just a net designed for catching water.
And when all that’s gone and their whole attempt to crush life, to capture the pleasure has disintegrated.
There it is.
And you needn’t feel anxious about will it stay? It’s a gorgeous thing to feel we no longer got to worry whether it will stick around. Because you know that if you do worry or shoot away.
So it’s a tremendous relief to see not to have to bother with will it stick around?
Will I lose my insight with my satori, take wing and go off with the bats, use it again.
Because the more you let go of it, the more it stays. And you don’t even have to worry about, will you be sure to let go of it? That, too, is a hang up.
And you can begin, you see from your very weakness, that’s your strength.
It’s not your big ego and your big will. That is the strong thing here. It’s your it’s your sloppiness, it’s your weakness. It’s your foolish side that is your strong suit.
You see. Yo, Condi, she puts it in this way. You cannot take hold of it. You cannot get rid of it.
In not being able to get it. Let me repeat this is not being able to get it, you’ll get it when you are silent. That speaks. When you speak, it is silent. The great gate is wide open.
And nobody obstructing it.
So we’ll have an intermission. And then quite.