Vigyan Bhairav Tantra - Meditation
"IN MOODS OF EXTREME DESIRE, BE UNDISTURBED."
"IN MOODS OF EXTREME DESIRE, BE UNDISTURBED": When desire grips you, you
are disturbed. Of course, that is natural. Desire grips you, then your
mind starts wavering and many ripples go on, on the surface. The desire
pulls you somewhere into the future; the past pushes you somewhere in
the future. You are disturbed, you are not at ease. Desire is,
therefore, a "dis-ease."
This sutra says, "IN MOODS OF EXTREME DESIRE, BE UNDISTURBED."
But how to be undisturbed? Desire means disturbance, so how to be
undisturbed -- and in extreme moments of desire? You will have to do
certain experiments; only then will you understand what it means. You
are in anger, anger grips you, you are temporarily mad, possessed, you
are no more in your senses. Suddenly remember to be undisturbed -- as if
you are undressing. Inside, become naked, naked from the anger,
undressed. Anger will be there, but now you have a point within you
which is not disturbed.
You will know that anger is there on the periphery. Like fever, it is
there. The periphery is wavering; the periphery is disturbed. But you
can look at it. If you can look at it, you will be undisturbed. Become a
witness to it, and you will be undisturbed. This undisturbed point is
your original mind. The original mind cannot be disturbed; it is never
disturbed -- but you have never looked at it. When anger is there, you
become identified with the anger. You forget that anger is something
other than you. You become one with it, and you start acting through it,
you start doing something through it.
Two things can be done. In anger you will be violent to someone, to the
object of your anger. Then you have moved to the other. Anger is just in
between you and the other. Here I am, then there is anger, and there you
are -- the object of my anger. From anger I can travel in two
dimensions: either I can travel to you; then you become my center of
consciousness, the object of my anger. Then my mind becomes focused on
you, the one who has insulted me. This is one way how you can travel
from anger. There is another way: you can travel to yourself. You don't
move to the person whom you feel has caused the anger. You move to the
person who feels to be angry; you move to the subject and not to the
Ordinarily, we go on moving to the object. If you move to the object,
the dust part of your mind is disturbed, and you will feel, "'l' am
disturbed." If you move within to the center of your own being, you will
be able to witness the dust part; you will be able to see that the dust
part of the mind is disturbed, but "I am not disturbed." And you can
experiment upon this with any desire, any disturbance.
A sexual desire comes to your mind; your whole body is taken by it. You
can move to the sexual object, the object of your desire. The object may
be there, it may not be there. You can move to the object in imagination
also. But then you will get more and more disturbed. The further you go
away from your center, the more you will be disturbed. Really, the
distance and disturbance are always in proportion. The more distant you
are from your center, the more you are disturbed; the nearer you are to
the center, the less you are disturbed. If you are just at the center,
there is no disturbance.
In a cyclone, there is a center which is undisturbed -- in the cyclone
of anger, the cyclone of sex, the cyclone of any desire. Just in the
center there is no cyclone, and a cyclone cannot exist without a silent
center. The anger also cannot exist without something within you which
is beyond anger.
Remember this: nothing can exist without its opposite. The opposite is
needed there. Without it, there is no possibility of it existing. If
there were no center within you which remains unmoved, no movement would
be possible there. If there were no center within you which remains
undisturbed, no disturbance could happen to you. Analyze this and
observe this. If there were no center of absolute undisturbance in you,
how could you feel that you are disturbed? You need a comparison. You
need two points to compare.
Suppose a person is ill: he feels illness because somewhere within him,
a point, a center of absolute health exists. That is why he can compare.
You say that your head is aching. How is it that you know about this
ache, this headache? If you were the headache, you could not know it.
You must be someone else, something else -- the observer, the witness,
who can say, "My head is aching."
This ache can be felt only by something which is not the ache. If you
are ill, you are feverish, you can feel it because you are not the
fever. The fever cannot feel that there is fever; someone is needed who
is beyond it. A polarity is needed. When you are in anger, and if you
feel you are in anger, it means that a point exists within you which is
still undisturbed and which can be a witness. You may not look at that
point, that is another thing. You may not see yourself at that point,
that is another thing. But it is there always in its pristine purity; it
This sutra says, "IN MOODS OF EXTREME DESIRE, BE UNDISTURBED."
What can you do? This technique is not for suppression. This technique
is not saying that when there is anger suppress it and remain
undisturbed -- no! If you suppress, you will create more disturbance. If
the anger is there and an effort to suppress is there, it will double
the disturbance. When anger is there, close your doors, meditate on the
anger, allow the anger to be. You remain undisturbed, and don't suppress
It is easy to suppress; it is easy to express. We do both. We express if
the situation allows, and if it is convenient and not dangerous for you.
If you can harm the other and the other cannot harm you, you will
express the anger. If it is dangerous, if the other can harm you more,
if your boss or whoever you are angry at is more strong, you will
Expression and suppression are easy, witnessing is difficult. Witnessing
is neither; it is not suppressing, it is not expressing. It is not
expressing because you are not expressing it to the object of anger. It
is not being suppressed either. You are allowing it to be expressed --
expressed in a vacuum. You are meditating on it.
Stand before a mirror and express your anger -- and be a witness to it.
You are alone, so you can meditate on it. Do whatsoever you want to do,
but in a vacuum. If you want to beat someone, beat the empty sky. If you
want to be angry, be angry; if you want to scream, scream. But do it
alone, and remember yourself as a point which is seeing all this, this
drama. Then it becomes a psychodrama, and you can laugh at it and it
will be a deep catharsis for you. Afterwards you will feel relieved of
it -- and not only relieved of it, you will have gained something
through it. You will have matured; a growth will have come to you. And
now you will know that even while you were in anger there was a center
within you which was undisturbed. Now try to uncover this center more
and more, and it is easy to uncover it in desire.
That is why tantra is not against desire. It says be in desire, but
remember the center which is undisturbed. So tantra says that even sex
can be used. Move in sex, but remain undisturbed. Be a witness. Go on
being a deep observer. Whatsoever is happening, is happening on the
periphery; you are just an onlooker, a spectator.
This technique can be very useful, and much benefit can happen to you
through it. But it will be difficult because when you become disturbed,
you forget everything. You may forget that you have to meditate. Then
try it in this way: don't wait for the moment when anger happens to you.
Don't wait for the moment! Just close your room, and think of some past
experience of anger when you went mad. Remember it, and re-enact it.
That will be easy for you. Re-enact it again, do it again, relive it. Do
not just remember it, relive it. Remember that someone had insulted you
and what was said and how you reacted to him. React again, replay it.
You may not know that mind is just a tape-recording device. And now
scientists say, now it is a scientific fact, that if your memory centers
are touched with electrodes, they start replaying. For example, you were
once angry: the incident is recorded, in the same sequence as it
happened, just as if on a tape-recording in your brain. If it is touched
by an electrode, it mill start replaying. You will have the same feeling
again. Your eyes will go red, your body will start trembling and will
become feverish, the whole thing will be re-enacted. The moment the
electrode is put away, it stops. If you give it energy again, it starts
from the very beginning again.
Now they say that mind is a recording machine, and you can re-enact
anything. But don't just remember: relive. Start feeling the experience
again, and the mind will get the idea. The incident will come to you;
you will relive it. In reliving it, remain undisturbed. Start from the
past. This is easy because now it is a play, the actual situation is not
there. And if you become capable of doing this, then you will be able to
do it when the situation for anger is really there, when a real
situation is there. And this can be done with every desire, and it is to
be done with every desire.
This re-enacting something from the past will do much. Everyone has
scars in his mind; unhealed wounds are there. If you re-enact them, you
will be unburdened. If you can go to your past and do something which
has remained incomplete, you will be unburdened from your past. Your
mind will become fresher; the dust will be thrown away. Remember in your
past something which you feel has remained suspended. You wanted to kill
someone, you wanted to love someone, you wanted this and that, and that
has remained incomplete.
That incomplete thing goes on hovering on the mind like a cloud. It
influences everything that you are and that you are doing. That cloud
has to be dispersed. Move back on the time track and bring back desires
which have remained incomplete, and relive the wounds which are still
green. They will be healed. You will become more whole, and through this
you will have the knack of how to remain undisturbed in a situation
which is disturbed.
"IN MOODS OF EXTREME DESIRE, BE UNDISTURBED."
Gurdjieff used this technique very much. He created situations, but to
create situations a school is needed. You cannot do that alone.
Gurdjieff had a small school in Fontainebleau, and he was a taskmaster.
He knew how to create situations. You would enter the room, and a group
would be sitting there. You would enter the room where a group was
sitting, and something would be done so that you would get angry. And it
would be done so naturally that you could never imagine that some
situation was being created for you. But it was a device. Someone would
insult you by saying something, and you would get disturbed. Then
everyone would help the disturbance and you would become mad. And when
you were right at the point where you could explode, Gurdjieff would
shout, "Remember! Remain undisturbed!"
A situation can be created, but only in a school where many persons are
working on themselves. And when Gurdjieff would shout, "Remember! Remain
undisturbed," now you would know that this was a created situation. The
disturbance cannot disappear so suddenly, so immediately, because it has
physical roots. Your glands had thrown poison in the blood; your body
had become affected.
Anger cannot disappear so immediately. Even now that you had come to
know that you had been deceived, that no one was insulting you and no
one meant anything by it, it would be difficult to do anything. The
anger is there, your body is filled with it -- but suddenly your
temperature cools down. Only on the body, on the periphery, does the
anger remain. At the center you suddenly cool down, and you know that a
point exists within you which is undisturbed. You start laughing. Your
eyes are red with anger; your face is violent, animal-like, but you
start laughing. You know two things now -- a point which is undisturbed
and a periphery which is disturbed.
You can help. Your family can become a school; you can help each other.
Friends can become a school and they can help each other. You can decide
with your family... the whole family can decide that now a situation has
to be created for the father or for the mother, and then the whole
family works to create the situation. When the father or mother goes
completely mad, then everyone starts laughing and says, "Remain
completely undisturbed." You can help each other, and the experience is
simply wonderful. Once you know a cool center within you in a hot
situation, you cannot forget it, and then in any hot situation you can
remember it, reclaim it, regain it.
In the West now one technique, a therapeutic technique, is used; it is
called psychodrama. It helps, and it is also based on techniques like
this. In psychodrama you just enact, you just play a game. In the
beginning it is a game, but sooner or later you become possessed. And
when you become possessed your mind starts functioning, because your
mind and your body function automatically. They function automatically!
So if you see an actor acting in a psychodrama who, in a situation of
anger, really becomes angry, you may think that he is simply acting, but
it is not so. He might have really become angry; it may not be acting at
all now. He is possessed by the desire, by the disturbance, by the
feeling, by the mood, and if he is really possessed, only then does his
acting look real.
Your body cannot know whether you are playing or whether you are doing
it for real. You may have observed yourself at some time in your life
that you were just playing at being angry, and you didn't know when the
anger became real, or you were just playing and you were not feeling
sexual. You were playing with your wife or with your girlfriend, or with
your husband, and then suddenly it became real. The body takes it, and
the body can be deceived. The body cannot know whether it is real or
unreal, particularly with sex. If you imagine it your body thinks it is
Sex is one of the most imaginary centers in the body, so just by
imagining, you can have a sexual orgasm. You can deceive the body. In
dream, you can have a sexual release; even in dream, the body is
deceived. You are not making love to anyone; just in dream, in fantasy,
in imagination, you are making love. But the body can release sexual
energy, and even a deep orgasm can be felt. What is happening? How is
the body deceived? The body cannot know what is real and what is unreal.
Once you start doing something, the body thinks it is real and it starts
behaving in a real way.
Psychodrama is a technique based on such methods. You are not angry, you
are simply acting angry -- and then you get into it. But psychodrama is
beautiful because you know that you are simply acting, and then on the
periphery anger becomes real, and just behind it you are hidden and
looking at it. Now you know that you are not disturbed, but the anger is
there, the disturbance is there. The disturbance is there, and yet the
disturbance is not.
This feeling of two forces working simultaneously gives you a
transcendence, and then in real anger also you can feel it. Once you
know how to feel it, you can feel it in real situations also. Use this
technique; this will change your total life. Once you know how to remain
undisturbed, the world is not misery for you. Then nothing can create
any confusion in you, really,.nothing can hurt you. Now there is no
suffering for you, and once you know it you can do another thing.
Gurdjieff used to do it. He was able to change his face at any moment.
He would be laughing, he would be smiling, he would be looking happy
with you, and suddenly he would become angry without any cause. And it
is reported about him that he became so proficient at this art that if
two persons were sitting near him, one on each side, he could be angry
with half of his face and he could be smiling with the other half of his
face. Then one person would report, "What a beautiful man Gurdjieff is,"
and the other would say, "What an ugly man! " He would look at one
person from one side smiling, and he would look at the other side
Once you can detach your center from the periphery, you can do it. Once
the center is detached completely, if you can remain undisturbed in
anger, in desire, you can play with desires, with anger, with
This technique is to create a feeling of two extremes within you. They
are there, two polar opposites are there. Once you become aware of this
polarity, you become for the first time a master of yourself. Otherwise
others are your masters; you are just a slave. Your wife knows, your son
knows, your father knows, your friends know, that you can be pushed and
pulled. You can be disturbed, you can be made happy and unhappy. If
someone else can make you happy and unhappy, you are not a master, you
are just a slave. The other has a hold. Just by a single gesture he can
make you unhappy; just by a small smile be can make you happy.
So you are just at the mercy of someone else; the other can do anything
to you. And if this is the situation, then all your reactions are simply
reactions, not actions. You simply react. If someone insults you and you
become angry, your anger is not an action, it is a reaction. If someone
appreciates you and you start smiling and feeling good, great, this is a
reaction, not an action.
Buddha was passing by a village, and some persons gathered there. They
were against him, and they insulted him. Buddha listened, and then he
said, "I am to reach to the other village in time, so can I go now? If
you have said whatsoever you have come to say, if it is finished, then I
can move. Or, if you have to say something more to me, while returning I
will wait here. You can come and tell me."
Those persons were just surprised. They couldn't understand. They had
been insulting him, using bad words, abusing him, so they said, "But we
are not saying something to you, we are abusing and insulting you.
" Buddha said, "You can do that, but if you want any reaction from me
you have come late. Ten years before, if you had come with such words, I
would have reacted. But now I have learned how to act, I am a master of
myself now; you cannot force me to do anything. So you will have to go
back. You cannot disturb me; nothing can disturb me now because I have
known my own center."
This knowledge of the center or this grounding in the center makes you a
master. Otherwise you are a slave, and a slave of so many -- not only of
one master, but of many. Everything is a master, and you are a slave to
the whole universe. Obviously, you will be in trouble. With so many
masters pulling you in so many directions and dimensions, you are never
together; you are not in a unity, and pulled in so many dimensions, you
are in anguish. Only a master of oneself can transcend anguish.