Chapter 9: Techniques for Centering
Dangers have their appeal because in danger your day-to-day, ordinary consciousness cannot function. Danger goes deep. Your mind is not needed; you become a no-mind. You are! You are conscious, but there is no thinking. That moment becomes meditative. Really, in gambling, gamblers are seeking a meditative state of mind. In danger - in a fight, in a duel, in wars - man has always been seeking meditative states.
A bliss suddenly erupts, explodes in you. It becomes a showering inside. But these are sudden, accidental happenings. One thing is certain: whenever you feel blissful you are nearer the hara. That is certain no matter what the cause; the cause is irrelevant. Whenever you pass near the original center you are filled with bliss.
These sutras are concerned with creating a rootedness in the hara, in the center, scientifically, in a planned way - not accidentally, not momentarily, but permanently. You can remain continuously in the hara, that can become your rootedness. How to make this so and how to create this are the concerns of these sutras.
Now we will take the first sutra which is another of the ways concerning the point, or center.
Or imagine the five-colored circles of the peacock tail to be your five senses in illimitable space. Now, let their beauty melt within. Similarly, at any point in space or on a wall - until the point dissolves. Then your wish for another comes true.
All these sutras are concerned with how to achieve the inner center. The basic mechanism used, the basic technique used is, if you can create a center outside - anywhere: in the mind, in the heart, or even outside on a wall - and if you concentrate totally on it and you bracket out the whole world, you forget the whole world and only one point remains in your consciousness, suddenly you will be thrown to your inner center.
How does it work? First understand this. Your mind is just a vagabond, a wandering. It is never at one point. It is always going, moving, reaching, but never at any point. It goes from one thought to another, from A to B. But it is never at the A; it is never at the B. It is always on the move. Remember this: mind is always on the move, hoping to reach somewhere but never reaching. It cannot reach! The very structure of the mind is movement. It can only move; that is the inherent nature of the mind. The very process is movement - from A to B, from B to C. it goes on and on.
If you stop at A or B or any point, the mind will fight with you. The mind will say, “Move on,” because if you stop the mind dies immediately. It can be alive only in movement. The mind means a process. If you stop and do not move, mind suddenly becomes dead, it is no more there; only consciousness remains.