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Main Index
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| | | Book Name: Yoga - The Alpha and the Omega, Vol 5 | Previous Next | |
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three are in balance then comes the fourth, the no-self. That is your real being where not even the feeling of "I" exists, that's why the term "no-self."
These are the four stages -- three of unequilibrium, and the fourth of equilibrium. First is defined, second is undefined, third is indicated, fourth is not even indicated. unindicated; and the fourth is the most real. The first seems to be most real because you live in the first. The second seems to be very near because you live in the mind. The third even seems to be a little far away, but you can understand. Fourth seems to be simply unbelievable -- no-self? Brahman, God, whatsoever you name it, seems to be very far away, seems to be almost nonexistential; and that is the most existential.
THE SEER, ALTHOUGH PURE CONSCIOUSNESS, SEES THROUGH THE DISTORTIONS OF THE MIND.
And that fourth, even if you attain it... while you are in the body you will have to use all the layers of your being. Even a Buddha, when he talks to you, has to talk through the mind. Even a Buddha, when he walks... he has to walk through the body. But now, once you have known that you are beyond mind, the mind can never deceive you: you can use it and you will never be used by it. That's the difference. Not that a Buddha doesn't use mind, he uses: he uses; you are being used. Not that he doesn't live in the body: he lives; you are being lived -- the body is the master and you are the slave. Buddha is the master; the body is the slave. A total change, a total mutation happens -- that which is up goes down and that which is down goes up.
THE SEEN EXISTS FOR THE SEER ALONE.
This is the climax of yoga or vedanta: "The seen exists for the seer alone." When the seer disappears, the seen disappears, because it was there only for the seer to be liberated. When the liberation has happened it is not needed. This will create many problems because a Buddha... for him the seen has disappeared, but for you it still exists. There is a flower, somebody amongst you becomes an enlightened person: for him the flower has disappeared, but for you it still continues. So how is it possible -- for one it disappears and for you it
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