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Chapter 10: Sublime Is the Spontaneous

There are two kinds of nonattachment:
the ordinary and the sublime.
That attitude of nonattachment to the objects of desire in which the seeker knows that he is neither the doer nor the enjoyer,
neither the restrained nor the restrainer, is called ordinary
nonattachment. He knows that whatever faces him in this life
is the result of the deeds of his past life.
Whether in pleasure or in pain, he can do nothing.
Indulgence is but a disease and affluence of all kinds a storehouse of adversity. Every union leads inevitably to separation.
The ignorant suffer the maladies of mental anxiety.
All material things are perishable, because time is constantly
devouring them. Through the understanding of scriptural precepts, one’s faith in material things is uprooted
and one’s mind freed of them.
This is called ordinary nonattachment.

When thoughts like: “I am not the doer, my past deeds are the doers, or God himself is the doer,” cease to worry the seeker,
a state of silence, equilibrium and peace is attained.
This is called sublime nonattachment.

On the path, in the search, every step has two sides: the beginning of the step, and the conclusion. The beginning will always be with conscious effort, it is bound to be so. A struggle will be there, constant need to be alert will be there. Sometimes you will fall, sometimes you will fall asleep, sometimes you will forget, sometimes you will go astray. Again and again you will have to remember, come back to the path. Again and again you will have to make more intense effort to be conscious.

So the beginning of every step will be struggle. There will be ups and there will be downs. Sometimes you will feel very miserable, frustrated; whenever the contact with the method is lost, whenever you have gone astray, frustration will happen, you will feel depressed, sad, lost. There will be moments of intense happiness also. Whenever you regain the control again, whenever even for moments you become the master, whenever even for small glimpses you become capable, you will feel intense joy spreading all over your being.

Peaks and valleys will be there. They will disappear only when the conscious effort has disappeared, when the method is no more a method, when the method has become your very consciousness, when you need not remember it, when you can completely forget it and it still grows, continuous, flows, when you need not maintain it, when you need not even think of it - and then it becomes spontaneous, sahaj. This is the end aspect of every step. Remember this: through constant practice a moment comes when you can drop the practice completely, and unless you can drop the practice you have not attained.

Taoist masters have used many dimensions: poetry, painting, and many other crafts have been used as training grounds. Painting has been used for centuries in China and Japan. Taoist painting has a principle, and that principle is that first one should become proficient in painting, in the technique of painting - it takes many years - and then for a few years one has to drop painting completely. One has to forget that one is a painter; throw the brushes, colors, inks, and just drop from the mind that one has learned something. For a few years one has to be completely away from painting. When the thought has dropped, then again the master says, “Now you start.” Now this man is not a technician. He knows the technique but he is not a technician, because there is no need to be aware of the technique. Now he can paint like a small child. The effort has ceased, to paint has become effortless. Only then master-teachers are born.

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