Chapter 60: Liberate Yourself from Yourself
If someone is sitting here in this chair, then there is no master; then it is going to become a slavery. But if there is no one sitting in this chair, a non-being, one who is not centered anywhere, one who has surrendered - not to anyone, but simply surrendered and achieved non-being, has become a non-person - who is simply there, not concentrated in an ego, diffused, not concentrated anywhere, then he can become a master. So when you are surrendering to a master, again you are surrendering to nobody.
This is a deep question for you. When you are surrendering, if you can understand that this is simply surrendering, not a surrender - surrendering, not a surrender.. A surrender is to someone. A surrendering is something on your part. So the basic thing is surrendering - the act, not the object. The object should not be important, but the one who is surrendering is important. The object is just an excuse - just an excuse.
If you can understand, then there is no need to surrender to anyone - you can simply surrender. Then there is no need to love someone - you can simply love. You are significant, not the object. If the object is significant, you will create a bondage out of it. So even a god who is not, will become a bondage; even a master who is not, will become a bondage. But that bondage is created by you; it is a misunderstanding. Otherwise surrendering is freedom They are not contradictory.
While “This is this” also includes “This is that,” and “That is Brahma,” how is it that the sutra emphasizes only “This is this”?
For a very particular reason - because Tantra, deep down, is interested only in the here and now. This is this means that which is here and now. That goes a little further away.
Secondly, for Tantra there is no division between this and that. Tantra is non-dualistic. This is the world, and that is Brahma. This is the mundane, the material, and that is consciousness, the spiritual. For Tantra there is no distinction like this. This is all - That is included in it. This very world is divine.
And Tantra makes no distinction and no categorization of higher and lower: This means the lower, and that means the higher; this means that which you can see and touch and know, and that means the invisible that you cannot see and cannot touch, you can only infer. For Tantra there is no distinction of higher and lower, of visible and invisible, of matter and mind, of life and death, of world and Brahma - no distinction.
Tantra says, This is this, and that is included in it. But the emphasis on this is beautiful. It says here and now, whatsoever is, this is all. And everything is in it; nothing is excluded. The near, the intimate, the ordinary, is all.