Chapter 6: The Great Teaching
In ignorance, sin is natural. In enlightenment, virtue is natural. A buddha cannot sin; you cannot do otherwise - you can only sin. Sin and virtue are not your decisions, they are not your acts; they are shadows of your being. If you awaken, then the shadow falls and the shadow is full of light. And the shadow never harms anybody, it cannot harm; it has a flavor of the unknown, of the immortal. It can only shower on you like a blessing; otherwise is not possible. Even if a buddha gets angry with you, it is compassion; it cannot be otherwise. Your compassion is not true; Buddha’s anger cannot be true. Your sin, your natural shadow, whatsoever you do - you can decorate it, you can make a temple on top of it, you can hide it, you can beautify it, but that won’t help. Deep inside you will find it there, because it is not a question of what you do, it is a question of what you are.
Look at the emphasis. If you understand this change of emphasis, and this change of emphasis is a great point, only then you will be able to understand Tantra.
Tantra is a great teaching. It doesn’t teach about acts, it teaches only about your being. Who you are, is the point: fast asleep, snoring, or awake? Who are you: alert, conscious, or moving in a hypnotic state? Are you a sleepwalker or are you awake, alert, whatsoever you do? Do you do it with self-remembrance? No, it happens. You don’t know why or from where it comes, from what part of the unconscious an urge comes which possesses you and you have to act.
Whatsoever the society says about this act - moral or immoral, sin or virtue - Tantra doesn’t bother about it. Tantra looks at you, at the very center of your being from where it comes. Out of the poison of your ignorance, life cannot come, only death. Out of your darkness, only darkness is born. And that seems to be absolutely natural. So what to do? Should we try to change the acts? Should we try to become more moral, virtuous, respectable? Or should we try to change the being?
The being can be changed. There is no need to wait for it for infinite lives. If you have the intensity of understanding, if you bring your total effort, energy, being, to understand it, in that very intensity, a light suddenly burns in you. A flame comes up from your being like lightning, and your whole past and your whole future is suddenly in your vision. You understand what has happened, you understand what is happening, you understand what is going to happen. Suddenly everything has become clear, as if it was dark and somebody brought a light, and suddenly everything is clear.
Tantra believes in burning your inner light. And Tantra says that with that light, the past simply becomes irrelevant. It never belonged to you. Of course, it happened, but happened as if in a dream and you were fast asleep. It happened, you did many things, good and bad, but they all happened in unconsciousness, you were not responsible. And suddenly everything of the past is burnt down, a fresh and virgin being comes up - this is sudden enlightenment.
Yoga appeals to people because it looks very businesslike. You can understand Patanjali very easily because he fits with your own mind, the logical mind, the mathematical thinking. Tilopa is difficult to comprehend, but Tilopa is rare. Patanjali’s understanding is common - that’s why there has been so much influence by Patanjali all through history.