The great teaching

In Mahamudra all sins are consumed;
in Mahamudra is liberation
of the prisons of this world.
This is the supreme torch of the Dharma.
Those who do not believe this are foolish,
forever wallowed in suffering and sadness. 

If someone wants to fight for liberation,
you need to trust a Guru.
When your mind receives his blessing
emancipation is at hand. 

There! All things in this world are meaningless,
they are nothing but seeds of pain.
Small teachings lead to actions -
only the Great Teachings should be followed.

Tantra does not believe in the gradual development of the soul, but in the unexpected Enlightenment. Yoga believes in development, inch by inch, step by step, progressing to the end.

Yoga is very arithmetic: you must balance each sin you have committed with a virtuous act. Your account must be paid off in full. Without completing your accounts with the world, you cannot become an Enlightened One. This is a mathematical, scientific conception, and the mind will say: “It is natural that it is so. You have committed sins: who should suffer for them? You have committed sins, you must suffer for them. And only through suffering can you be released. If your actions were bad, you have to compensate them, you have to pay for them, you have to do good deeds. Only when the balance is complete is liberation possible. Otherwise, you will have to be thrown to the earth again and again, be reborn, live, grow. ” That is the whole philosophy of transmigration, of rebirth.

Tantra says the exact opposite. Tantra has a very poetic approach, not arithmetic. And Tantra believes in love, not mathematics. He believes in sudden enlightenment. It says that small teachings only teach about actions and that great teachings do not teach you how to act; they teach you how to be, what to be.

Actions are practiced by the millions, and if you have to pay for all your actions, it seems almost impossible that you will ever reach liberation. You have lived millions of lives and, in each life, you have performed millions of acts. If you are going to pay for all these acts, suffer for them, make up for every bad deed by doing a good deed, you will have to live a few million lives again. And in the meantime, in the complex relationships of life, you will commit many more acts. So, when will this chain end? It seems impossible. Liberation becomes almost impossible - it cannot happen. If that's the way, if you have to progress inch by inch, then progress is an impossible dream.

If you understand the attitude of Yoga, you will feel very hopeless. Tantra is the great hope. Tantra is like an oasis in a world of deserts.

Tantra says that this is absolutely not the case: acts are not the point. You practiced them because you were ignorant; they came from your ignorance. In fact, Tantra says you are not responsible for them. If someone is responsible for them, then it will be the Whole - you can call him God. God may be responsible, but you are not. Tantra says that even accepting such a responsibility shows a lot of selfishness. Saying: "I have to compensate, I have to do good deeds, I have to free myself, inch by inch, step by step" is also a very selfish, self-centered attitude.

Why do you think you are responsible? If the responsibility has to be somewhere, then it must be with the Divine itself, with the Whole. You did not create yourself, you did not give birth to yourself; you were created. So the Creator must be responsible, not you.

And you performed all actions out of ignorance; you were not aware of what you were doing, you were completely drunk with ignorance, you were groping in the darkness; in the darkness you bumped into things and something happened. Tantra says that the only thing needed is light, consciousness. There is no need to answer for millions of acts; only one thing has to be done, and that is: do not remain ignorant, become aware.

As long as you become aware, everything that belongs to the world of darkness will disappear. And you will have the impression that it was a dream, a nightmare. It won't look real. And it was not reality, because when you are deeply unconscious, there can only be dreams; not reality. You have been dreaming that you loved. You cannot love. You are not here to love. You don't exist yet, you don't have a center. How can you love? Just believe that you love and then your love life and the actions related to it become a dream. When you wake up from that dream, you will simply say: “How could I love? Impossible! First of all, I didn't exist. I didn't really exist. ” Without perception, without awareness, what does it mean to say: "You are"? Does not mean anything.

You are asleep, as deeply asleep as if you were not there. A person in a house, deeply asleep, in a coma - is he really there? There is no distinction to be made. Whether or not being there makes no difference: she is in a coma. If thieves come and steal everything in the house, who will blame those who are lying, in a coma, unconscious? Is he responsible? When questioned and tried: “Thieves came! What were you doing? ” How can you blame a man who is in a coma, unconscious?

Tantra says that in all your lives you have remained in a coma: you are not responsible. This is the first release that Tantra offers you. And based on that, many things immediately happen, they become possible. You no longer have to wait for millions of lives; at this very moment the door can open. It is not a gradual process, it is a sudden awakening - and it must be so.

When you are asleep and someone wants to wake you up, do you wake up by a gradual process? Or is it sudden to wake up? Even in ordinary sleep, is it a gradual process? It happens like this: first you become slightly awake, then a little more, then a little more, ten percent, twenty percent, thirty percent, fifty percent; happens like that? No. You are either awake or asleep; there are no gradual steps in these states. If you heard the person calling you by name, you are awake and not ten percent awake. Your eyes may be closed, but if you are aware that someone is calling you, you are already awake.

This is not a gradual process; it's a sudden leap. When, at XNUMX degrees of warming, the water jumps and becomes steam, is there a gradual transformation there? Does the water start to vaporize ten percent, twenty percent, thirty percent? No. It is either water or steam, there is no intervening territory to be divided.

When a person dies, does he die gradually, in a gradual process? Can you say that she is half alive, half dead? What will that mean? How can a person be half alive? She is either dead or alive. Half alive means you are not dead.

When you love someone, do you love ten percent, twenty percent, thirty percent? You either love it or you don't. Is it possible to share your love? There is no possibility.

Love, life, death, everything happens suddenly.

When a child is born, it is either born or it is not born. The same is true of Enlightenment, because it is the definitive birth; definitive death, definitive love - everything reaches its definitive point in Enlightenment. And she is sudden.

Tantra says do not focus your attention on the acts, but on the person who performs the acts. Yoga focuses on the acts. Tantra focuses on people, perception, you.

If you are ignorant, Tantra says you are destined to commit sins. Even if you try to be virtuous, your virtue will be a kind of sin, because an ignorant man, well asleep, cannot be virtuous. How can virtue be born out of ignorance, unconsciousness? Impossible! Your virtue must be only the mask behind which is the true face. The true face of sin.

You can talk about love, but you cannot love - you will hate. You can speak of compassion, but compassion will only be a cover for your anger, for your greed, for your jealousy. Your love is poisonous. In the depths of your love is the worm of hate, gnawing on it continuously. Your love is like a wound, it hurts. It doesn't look like a flower; it can't seem. And those who expect love from you are foolish, they are asking for the impossible. Those who ask you for morality are foolish, they are asking for the impossible. Your morality is destined to be a kind of immorality.

Observe moral people, the so-called "saints". Observe, look at them, and you will find in their faces exactly the face of hypocrisy, of disappointment. They say one thing, do another. When they do something and not only hide it from you, they have become so adept at hiding that they even hide it from themselves.

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 actions,

are shadows of your being.

If you are awake, the shadows disappear; and the shadow becomes full of light. So the shadow doesn't harm anyone, it can't harm; it has the scent of the Unknown, the Immortal. It can only be poured out on you as a blessing, otherwise it is impossible. Even when a Buddha is angry with you, it is out of compassion - it cannot be otherwise. Your compassion is not true and a Buddha's anger cannot be true. Your sin, your natural shadow, whatever you do - you can decorate it, you can put a temple on it, you can hide it, you can beautify it, but it won't do - it will be - it will be, very deeply, in the most intimate of yours. to be. Because the question is not what to do, but what you are.

Observe the emphasis. If you understand this shift in emphasis - and that shift in emphasis is very important - you will understand Tantra.

Tantra is a great teaching; it does not teach about acts, it teaches only about your being. Who are you? The question is - are you asleep, snoring, or awake? Who are you - alert, conscious, or moving in hypnosis? Are you a sleepwalker? Or are you awake, alert, whatever you do? What do you do with self-remembering? No. It happens, you don't know why, where it comes from, from which part of the unconscious there is an urgency; and as soon as it arises, you feel the need to act.

This act, whatever society says about it - moral or immoral, sin or virtue - does not concern Tantra. Tantra watches you; observe the very center of your being, where the urgency came from. Life cannot come from the poison of your ignorance, life cannot come; only death. From your darkness, only darkness can come. And that seems to be absolutely natural. So, what to do? Should we try to change our actions? Should we try to be more virtuous, more moral, more respectable? Or should we try to change the being?

The being can undergo modification. There is no need to wait for infinite lives to reach Enlightenment. If you have depth of understanding, if you give your total effort, your energy, your being, to understand, within that very intensity a light suddenly shines on you, a flame rises like lightning and, suddenly, you see all your past and your future . You understand what happened to you, you understand what is happening, you understand what is going to happen. Suddenly, everything becomes clear. It is as if someone brought light to a dark place, making everything suddenly illuminated.

Tantra wants to turn on your inner light. And he says that in that light, the past simply becomes irrelevant. It never belonged to you. It happened, it is natural; but it happened as in a dream in which you were deeply asleep. It happened - you did many things, good and bad - but in unconsciousness; you are not responsible. And suddenly, the whole past is consumed by fire, a new and virgin being appears - that is the sudden Enlightenment.

Yoga attracts people because it seems very practical. You can understand Patanjali easily, because it fits in with your own mind, the logical mind, the mathematical thinking. Tilopa is difficult to understand, as Tilopa is rare. Patanjali's understanding is common. That is why Patanjali's influence was so great and is found throughout history.

People like Tilopa simply disappear without a trace in the human mind, because you cannot find any affinity with them in them. Patanjali may be very big, but it still belongs to your same dimension. You can be a small thinker and Patanjali can be a big, very big thinker; but you belong to the same dimension as him. If you make a little effort, you can practice Patanjali. Only a little effort is needed; Nothing else.

But to understand Tilopa, you have to enter an entirely unknown dimension. To understand Tilopa, you have to move through chaos. It will destroy all of your conceptions, all of your math, all of your logic, all of your philosophy. It will destroy your person. It will not be satisfied unless you are completely destroyed and a new being rises.

With Patanjali you will be modified, you will become better and better, and the process is endless: you can take many lives making yourself better and better. With Tilopa, in a second you will reach the Definitive. The "best" does not come into the question, because he does not think in terms of degrees.

It is as if you were standing at the top of a hill: and you can take the path that goes down to the valley, walking step by step, or climb from the valley to the top, walking step by step. With Tilopa, you simply jump over the abyss, you do not take steps; or, spread your wings and start flying. With Patanjali you ride in an ox cart, very slowly, safely, without fear of accidents, the ox cart always under control. You can come down at any time; you can stop anytime. Nothing exists but you; you remain the master. And the dimension is horizontal: an ox cart moves from A to B, from C to D. No, it looks like an airplane, not an ox cart; it does not move forward, but upward.

With Tilopa you transcend time.

With Patanjali you move with time.

With Tilopa, eternity is the dimension.

You may not know it, but ten or twelve years ago, a miracle happened, the new spaceships completely destroyed the old concept of time: - today, a new spaceship can move around the Earth and, within seconds, make a complete lap. You may not be aware of the theoretical problem, but it does mean that a spaceship leaves Poona on a Sunday and returns to Earth. Somewhere it must be Monday, somewhere else it may still be Saturday, so the spacecraft departs on Sunday, returns on Saturday, jumps to Monday and returns to Poona on Sunday. The whole concept of time is destroyed. It seems absurd! You start on the sixteenth. And it can be done, in twenty four hours, many times, now. What does this means? It means that you can go back in time, from Sunday to Saturday, from sixteen to fifteen. You can go ahead to sixteen, to Monday and return on the same date.

With different speed and dimension, time becomes irrelevant. Time matters in the case of the ox cart, it is part of the world of the ox cart. Tilopa is the vertical mind, the vertical perception. This is the difference between Tantra and Yoga: Yoga is horizontal, Tantra is vertical; Yoga takes millions of years to reach, Tantra, within a second, does it. Tantra says that time is irrelevant, he does not care about time. Tantra has a technique, a method, which Tantra says is a non-method and a non-technique, through which you suddenly abandon everything and jump over the abyss.

Yoga is effort, Tantra is non-effort. With effort, with your tiny energy and your tiny ego, you struggle with the Whole. You will take millions of lives. And yet it doesn't seem possible that you will ever become Enlightened. It is stupid to fight with the Whole, because you are part of it.

It's like a wave is fighting the ocean,

a leaf fought against the tree,

or your own hand fought against your body.

Who are you fighting?

Yoga is effort, intense effort. And Yoga is a way to fight against the current, to move against the current. Therefore, Yoga leaves aside everything that is natural, to fight for everything that is unnatural. Yoga is the unnatural way: fight with the river and move against the current! There is the challenge, of course, and the challenge must be appreciated. But who enjoys the challenge? Your ego.

It is difficult to find a yogi who is not selfish: very difficult, rare. It is a miracle to find a yogi who is not selfish. It is difficult because all the effort and the struggle creates the ego. You can find humble yogis, but if you look a little more closely, you will find, in humility, hidden, a very subtle ego, the most subtle of egos. They will say: we are just trash on earth. But watch your eyes: they are bragging about their humility. They are saying: there is no one as humble as we are. We are the most humble people. And that is the ego.

If you act against nature, you reinforce your ego; it's a challenge and that's why people like challenges. A life without challenges becomes monotonous, because the ego is hungry. The ego needs food and the challenge provides it with food; that's why people look for the challenge. If there are no challenges, they create them. They create barriers, so that they can fight against them.

Tantra is the natural way; the detached and the natural are the goal. You don't have to fight the current, but just let yourself go with it, float with it. The river is going to the sea; therefore, why fight? Move with the river, become one with the river, surrender. Surrender is the key word for Tantra; wanting is the keyword for Yoga. Yoga is the way of wanting. Tantra is the path of surrender.

That is why Tantra is the path of love: to love is to surrender. This is the first thing to understand, so that Tilopa's words become crystal clear. The different dimension of Tantra has to be understood: the vertical dimension, the dimension of surrender, of not fighting, being detached and natural, relaxed. As Chuang-Tzu says: “Easy is right.” With Yoga, the difficult is the right; with Tantra, the easy is right.

Relax and feel at ease; there is no rush. The whole Todo is receiving you spontaneously. You don't have to carry on an individual struggle; they don't ask you to reach the goal ahead of time. You will reach it when the time is right; you should simply wait. The Whole is moving - why do you hurry? Why do you want to achieve it before others?

There is a beautiful story about Buddha: He arrived at the gates of heaven. People were waiting, of course. The door opened, they welcomed him, but he turned his back on the door, looked at samsara, the world, and saw millions of souls on the same path, struggling, in suffering, anguish, struggling to reach that door of heaven and enter into bliss. The doorman said: - “Come in, please! We were waiting for you. ” And Buddha replied: - “How can I enter when others have not yet reached? I don't think this is the right time. How to get in, when everyone didn't? I will have to wait. It is as if I have touched the door with my hands, but my feet have not yet reached this point. I have to wait. Hands cannot enter alone. ”

This is one of the deepest inner visions of Tantra. Tantra says that no one can really become Enlightened alone. We are part of each other, members of each other, we are a whole! A person can become a high point, a big wave, but remains connected to the small waves that surround him. The wave is not alone, it remains attached to the ocean and all the waves that are there. How can a wave become Enlightened alone?

In that beautiful story, it is said that Buddha is still waiting. You have to wait; nobody is an island, we are a continent and we are together. I may have taken a step slightly further than you, but I cannot be separated. And now I know that, deeply; now this is no longer a story for me. I'm waiting for you. Now it is not just a parable, I now know that there is no individual Enlightenment. Individuals can take it a step further, and that is all; they remain together with the whole.

And if the Enlightened person is not aware that he is part of others, that he is one with others, then who will know? We move as one being and Tantra says: “Therefore, do not hurry; don't try, don't push others, don't try to be first in line - be detached and natural. Everything is directed towards Enlightenment. It will happen. Do not be distressed by this. ” If you can understand this, you will already be close, you can relax. Otherwise, religious people can become extremely tense; in general, ordinary, worldly people never become as tense as religious women.

Ordinary people seek worldly goals. They are strained, of course, but not as much as religious people, because they are strained by the other world, by a very distant, invisible world, so they are always in doubt, without knowing whether it really exists or not. To this is added a new suffering: perhaps they are losing this world and the other does not even exist. They are in permanent anguish, very mentally disturbed. Don't become that kind of religious.

For me, a religious man is detached and natural. You don't care about this one, nor the other world. Don't be upset at all; simply live and enjoy life. The present moment is the only one for him and the next moment will be whatever. When the next moment arrives, he receives it by appreciating it beatifically. A religious man is not oriented towards a certain goal. To be oriented towards a certain goal is to be mundane. The goal may be God, who makes no difference.

Tantra is really beautiful. Tantra is the highest understanding and the greatest of principles. If you cannot understand Tantra, then seek Yoga. If you can understand Tantra, then don't worry about small teachings. When the big vehicle is at your side, why bother with the small boats?

In Buddhism, there are two sects. The names of these sects are very significant. One of them is known as Hinayana, the small vehicle, and it is the path of Yoga - a small boat: only you can sit on it, you cannot have anyone else there, because it is very small. The yogi walks alone. Hinayana means very small boat. And there is another Buddhist sect called Mahayana, the big boat, the big vehicle. Millions of people can enter it; the whole world can be absorbed by it.

Mahayana is the path of Tantra and Hinayana is the path of Yoga. Tilopa is a Mahayanist, a man who believes in the great vehicle, in the great principle.

Small boats are for selfish people, who cannot tolerate anyone by their side, people who can only be alone, who are the great censors, always looking at others with some censure. "You ... trying to get there? You cannot arrive, it is very difficult; only few people do it. ” These people will not allow you to get on the boat. Mahayana, on the contrary, has a deep love for everyone. Everyone can enter. In fact, there is no condition for that.

People come to me and ask: - "Do you give sannyas to everyone, to anyone?" Sannyas were never given that way. It is the first time in the history of the world that I have given sannyas without any conditions. Sannyas has always existed for selfish people, those who take care of the other world, censors, poisoners who say that everything is wrong, that everyone is wrong, that their whole life is a sin; people who always have something in their eyes that says “I am more holy than you” and that you are always condemned, that hell was made for you. They are the great sannyasins; they have renounced the world of sin, filth and poison, while you are still in it. The great selfish ones have been sannyasins.

For the first time, I allowed everyone to enter; open the door. In fact, I will open the door completely, and now it cannot be closed; now, anyone and everyone is welcome. Why? Because my attitude is that of Tantra, not that of Yoga. I also speak in Patanjali with those who are unable to understand Tantra and, if not for that reason, my attitude is that of Tantra - everyone is welcome. When God welcomes you, who am I to deny them? When the whole world supports you, when Existence tolerates you and not only tolerates you, but offers you energy and life, who am I ...? Even if you commit sins, Existence never says: “No, I don't give you more energy. Now I'm not giving you any more fuel. For! You're doing too much nonsense. ” No. The energy continues to be given, there is never a fuel crisis. Existence continues to support you.

This happened: a Muslim half-breed, Junnaid, once asked God about a neighbor of his: “This man is so bad, he is creating so much evil for all the people that people come to me and say: 'Ask your God, pray to your God to deliver us from that man. ' "And Junnaid, in his prayer, heard a voice that said," If I accept him, who are you to reject him? " Junnaid wrote in his autobiography: “I never asked you for such a thing again, because it was really crazy of me to do it. If He gave life to that man, if He was still helping him to live, not only to live, but to flourish, to blossom, then who am I ...?

Existence gives you life, unconditionally.

I give you sannyas unconditionally.

If Existence awaits you so infinitely

that you cannot destroy your hope,

who am I...?

Tantra is for everyone. It is not for the chosen. It becomes the path for the chosen few because not everyone will understand them, but it is not for the chosen few - it is for everyone, it is for everyone who is ready to take the leap.

Now, try to understand:

In Mahamudra all sins are consumed.

They don't have to be compensated for with good deeds.

In Mahamudra all sins are consumed.

What is so mentioned Mahamudra? Mahamudra is a state of your being, in which you are not separate from the Total. Mahamudra is like a deep sexual orgasm with the Whole.

When two lovers are in deep sexual orgasm, they merge into each other, and then the woman is no longer the woman, the man is no longer the man. They become, exactly, the circle of yin and yang, reaching each other, meeting each other, merging, forgetting their own identity. That's why love is so beautiful. This state is called mudra; this state of deep orgasmic copulation is called mudra. And the final state of orgasm with the Whole is called Mahamudra, the great orgasm.

What happens in orgasm, in sexual orgasm? You have to understand that, because that alone will give you the key to the final orgasm. That happens? When two lovers are there ... and always remember: two lovers, not husband and wife, because with husband and wife it almost never happens. Husband and wife have fixed roles, they don't merge or float. "Husband" has become a role; “Wife” has become a role; they represent: the spacious has to represent as a wife, like it or not, and the husband has to represent as a husband. This became a cool thing.

I once asked Mulla Nasrudin: - "How many years have you been married, Nasrudin?"

He said: - "Twenty strange years."

I asked: - "Why the strange flames?"

He replied: - "When you see my wife, you will understand."

Wives and husbands are a social phenomenon; marriage is an institution, not a relationship. It is an institution, something forced, not for love, but for other reasons: economy, security, guarantee, children, society, culture, religion, everything - except love.

Orgasms almost never happen between a wife and a husband - unless they are also lovers. This is possible: it is possible to be a wife, or a husband, and a lover. You can love your wife. In this case, it is totally different; but then it is no longer a marriage, it is no longer an institution.

In the East, since marriage has existed for thousands of years, people have completely forgotten about orgasm. I haven't met a single Hindu woman who knows what orgasm is. Some Western women, just a few years ago, some twenty-five, became aware that orgasm is something worth achieving. Moreover, women have completely forgotten that there is any possibility of orgasm in their bodies.

This is one of the most unfortunate things that could have happened to humanity. And when a woman cannot have an orgasm, neither can a man really, because orgasm is the meeting of two. Only two, when they merge into each other, can have it. It is not a question of having one and the other not - that is not possible. Loosening is possible, ejaculation is possible, relief is possible; but not orgasm. What is orgasm?

Orgasm is a state in which your body no longer feels the matter. It vibrates like energy, electricity. It vibrates so deeply, on its own basis, that you completely forget that it is a material thing. It becomes an electrical phenomenon - and it is an electrical phenomenon.

Physicists now claim that matter does not exist, that matter is only appearance. In depth, what exists is electricity, not matter. In orgasm, you reach the deepest layer of your body, where matter no longer exists, where there are only waves of energy. You become a dancing, vibrant energy. There are no borders for you anymore - throbbing, but no longer substantial. And your beloved also throbs.

And, little by little, if there is love between them, they give themselves to each other; they give themselves over to that moment of throbbing, of vibration, to that moment when they are energy and are not afraid - because that is like death.

When the body loses its boundaries,

when the body becomes like a vaporous thing,

when the body evaporates substantially

and only the energy, a very subtle rhythm,

you feel like you don't exist.

Only in deep love is it possible to live this. Love is like death:

you die, as far as your material image is concerned,

you die when it comes to thinking that you are a body;

you die like a body

and you evolve as energy, vital energy.

And when the wife and the husband, or the lovers, or the partners, begin to vibrate, the beats of their hearts and bodies unify, become harmony - then the orgasm happens, so they are no longer two. This is the symbol of yin and yang: yin is going to yang, yang is going to yin, man is going to woman, woman is going to man.

Now they are a circle and they vibrate together,

pulsate together.

Their hearts are no longer separated,

their beats are no longer separated;

they became a melody, a harmony.

This is the greatest song possible;

all other songs go out compared to this one;

they are like shadows, compared to this one.

This two-in-one vibration is orgasm. When the same happens, not with another person, but with the whole Existence, then it is Mahamudra, then it is the greatest of orgasms. It happens. I would like to tell you how you can try it, so that Mahamudra becomes possible, the great orgasm.

In Indonesia, there is a very unique man, Bapak Subuh. Without knowing it, he developed a method known as practice. Bumped him, but practice it is one of the oldest methods of Tantra. It is not a new phenomenon; practice it is the first step towards Mahamudra. It is letting the body vibrate, letting the body become energy, non-substantial, non-material; it is letting the body melt and dissolve boundaries.

Bapak Subuh is a Muslim, but his movement is known as subud. It is a Buddhist word: subud comes from three words: su, bo, dha. Su means sushila bu means Buddha, dha means Dharma; subud means sushila-Buddha-Dharma. The meaning is: "the law of great virtue is derived from Buddha", the Buddhist law of great virtue. This is what Tilopa calls the Great Teaching.

Exercise It's simple. It is the first step. It is necessary to be relaxed, detached and natural. It will be good for you to be alone and for no one to disturb you. Close your room and be alone. If you can find someone who has already reached the practice, your presence can be useful, your simple presence will act as a catalytic agent, it will help you to open up. Thus, someone who is already more advanced can open you very easily. Otherwise, you can also open yourself up, taking just a little more time, that's all. Anyway, it is good to have someone who helps us to open up.

If an opener is at your side and you start the practice, stay there; his energy will start to pulse with you, start to move around you, like an aroma that surrounds you - and suddenly you start to feel the music. Just as if you heard a good singer, or someone playing an instrument, you start to mark the measure with your foot, or you mark that measure on a chair, or you start to pulse with it. This is how a deep energy moves inside the opener and the entire room and the quality of the room are immediately changed.

You don't have to do anything: you simply have to be there, detached and natural, just waiting for something to happen. And if your body starts to move, let it do it, you must cooperate and allow. Cooperation must not be too direct, it must not push. It should just remain as a permission. Your body begins to move, suddenly, as if you are possessed, as if a great energy from above has descended on you; as if a cloud had surrounded you. Now, you are possessed by that cloud and the cloud is penetrating into your body, which is beginning to move. Your hands are raised, you make subtle movements, start a little dance, gentle gestures - your body is taken.

If you know anything about automatic writing, it will be easy to follow what happens inpractice. In automatic writing, you hold a pencil in your hand, close your eyes, wait, and suddenly you feel a jerk in your hand: your hand becomes possessed, as if something has entered it. You don't need to do anything, because if you do, your gesture will not come from beyond, it will be your action. You simply must allow it. Relaxed and natural: Tilopa's words are wonderful and cannot be improved. Detached and natural you wait, with pencil in hand, eyes closed. When you feel the jerk and the hand starts to move, you must allow it; that is all. You must not resist, but you can resist. The energy is very subtle; in the beginning it is not powerful. If you stop it, it will stop easily, it will not be aggressive. If you don't allow it to come, it won't come. If you doubt it, it will not come, because with doubt, your hand will offer resistance. If in doubt, you will not allow it; you will fight. That’s why trust is so important - shradha. You just trust and let your hand go. Gradually, the hand starts to move, starts to scribble on the paper - let it do that. Then, someone asks something, or you ask something yourself. Let this question stay loose in your mind, not with much persistence, forcing nothing. Just ask the question and wait. Suddenly, the answer is written.

If ten people try, at least three will be fully capable of automatic writing. Thirty percent of people are unaware that they can become receptive. And that could become a major force in your life. As to what happens, the explanations differ - but that doesn't matter. The deepest explanation I know, the one I consider to be true, says that your highest center takes care of your lowest center; your highest point of consciousness takes care of your lowest unconscious mind. Questions and your own intimate being answers you. No one is there, but you, but your intimate being, which you do not know, is far superior to you. Your own and hidden being is your flourishing and definitive possibility.

It is as if the flower takes care of the seed and responds.

The seed doesn't know -

But it is as if the flower, your possibility,

take possession of your reality and respond;

it's like your ultimate possibility

take possession of what you are and respond,

or as if the future takes possession of the past,

or the unknown took possession of the known,

the formless took possession of the form

- all of this is metaphor, but I feel that you will understand the meaning - as if your old age took possession of your childhood,

and respond.

The same is true with practice, with the whole body. In automatic writing, you leave your hand loose and natural. At the practice you let your whole body loose, you wait, you cooperate and suddenly you feel an impulse: your hand raises you alone, as if someone were lifting it with invisible threads - let that happen. The leg starts to move; you take a walk, you start a little dance, very chaotic, without rhythm, without gestures, but gradually, as the feeling becomes more profound, it takes its own rhythm. So, it is no longer chaotic; take your own order, it becomes a discipline, but not forced by you. That is your highest possibility by taking possession of your lowest body, and moving it.

Exercise is the first step. And gradually, you will feel how beautiful it is to do this, you will feel that a union is taking place between you and the cosmos. But this is only the first step. The first step in itself is very beautiful, but it is not the last step. I would like you to complete it. For at least thirty minutes - sixty would be wonderful - and gradually you can go from thirty to sixty minutes to the practice dancing.

In sixty minutes your body, from pore to pore, from cell to cell, is clean. It is a catharsis; you are completely renovated, all the dirt has been consumed. That's why Tilopa says: In Mahamudra all sins are consumed. The past is thrown into the fire. It is a new birth, a rebirth. And you feel the energy pouring over you, inside and out. And dance is not just external. Quickly, when you become attuned to it, you will feel an inner dance as well: not only of your body, which is dancing, but also of the internal energy which is also dancing, both cooperating with each other. And then the pulse occurs; you feel as if you are pulsating with the Universe - you have found the universal rhythm.

Thirty to sixty minutes, this is the time: it starts with thirty, ends with sixty. Until, later, you arrive at the exact time. And you will know: if you feel tuned in for forty minutes, then this is your correct time. So, your meditation must go beyond that; if you feel attuned at ten minutes, twenty minutes will be enough. It doubles the time; do not risk anything, to stay entirely clean. And it ends with a prayer.

When you are completely clean and feeling that your body is refreshed - you have been under a shower of energy and your whole body feels one, non-divided; the substantiality of the body has been lost, you feel it more like an energy, a movement, a non-material process - you will be ready. Kneel then.

Kneeling is very beautiful, as Sufis or Muslims do when they pray in their mosques. Kneel down like them, because that is the best posture for prayer. Then, raise both hands to the sky, with your eyes closed, and try to feel yourself as an empty vessel, a hollow bamboo. Hollow inside, like a clay pot. Your head is the mouth of the pot and the energy pours over your head, as if you were under a waterfall. After practiceyou will feel it: like a waterfall and not like a downpour. When you are ready, it falls more strongly, intensely, and your body begins to shake, to shake, like a leaf in a strong wind. If you've ever been under a waterfall, you know the feeling. That same feeling will have you after the practice. Try to feel empty inside, nothing inside you, just emptiness - and energy will fill that void, it will fill it completely.

Let the energy fall on you as deeply as possible, so that it reaches the farthest corner of your body, your mind, your soul. And when you feel that you are full and that your whole body trembles, bend down, bring your head to the ground and pour energy on the earth. When you feel the energy overflow, pour it on the earth. Take it from the sky, give it back to the earth, and be, among both things, just hollow bamboo.

This must be done seven times. Take from heaven and pour on the earth, kiss the earth and pour - empty yourself completely. Empty yourself as completely as you did to become full; empty yourself completely. Then, raise your hands again, fill yourself up again and spill again. This must be done seven times, because each time the energy enters one of the chakras, one of the centers of the body and, each time, penetrates more deeply into you. If you do it less than seven times, you will feel restless afterwards, because the energy will be suspended at some point.

The energy must penetrate all seven chakras of your body, so that you become completely hollow, a passage. Energy falls from heaven to earth, just like electricity: electricity asks for a ground wire. The energy comes from the sky and falls on the earth; you become a connection between it and the earth, just a hollow bamboo, a vessel passing the energy. Seven times - more you can do, but not less. And it will be the complete Mahamudra.

If you do this daily, very soon, in about three months, you will feel that you are no more. Only the energy will be pulsating in the universe, there is no one, the ego has been completely lost, the one who acts does not exist. The universe exists, and you exist in it, wave pulsating with the ocean - that is Mahamudra. This is the final orgasm, the but beatific state of consciousness possible.

It is like two lovers making love, but multiplied by millions - because now you are making love to the entire Universe. That is why Tantra is known as the Sex Yoga, Tantra is known as the Way of Love.

In Mahamudra all sins are consumed:

in Mahamudra is liberation

of the prisons of this world.

This is the supreme torch of the Dharma.

Those who do not believe this are foolish

forever wallowed in suffering and sadness.

And Tilopa is perfectly clear. It is absolutely frank. And says: Those who do not believe this are foolish.

Why do you call them fools? He does not call them sinners, he does not call them irreligious; he simply calls them fools because, not believing, they lose the greatest beatitude that life can give them. They are simply fools! And Mahamudra cannot happen, unless you trust. Unless you trust yourself to give yourself completely, it cannot happen. All beatitude, all supreme happiness, only happens when you surrender. Even death becomes beautiful, if you surrender to it; what to say, then about life? If you give yourself, life will be the greatest grace, it will be a blessing. You are losing the ultimate gift, for not trusting.

 If you want to learn something,

learn to trust - nothing else is required.

If you are unhappy,

nothing else will help you - learn to trust.

If you don't find meaning in life

and you find yourself meaningless,

nothing will help - learn to trust.

Trust brings meaning, because trust

become able to allow the Whole to descend on you.

Those who do not believe this are foolish

forever wallowed in suffering and sadness.

If someone wants to fight for liberation,

you need to trust a Guru.

When your mind receives his blessing

emancipation is at hand.

Why believe in a Guru? Why believe in a Master? Because the Unknown is very far from you. It is just a dream, at most a hope, a desire for fulfillment.

Listen to me: I can talk about beatitude, but that beatitude is just a word for you. You may want it, but you don't know what it is, you don't know the taste. She is far, far from you. You are immersed in suffering, in anguish. In your suffering and anguish, you can begin to have hope, expectation, to desire beatitude, but it will do no good. You need to really taste it. Who will make it possible for you? Only what has proved can be the opener. It can act as a catalytic agent. He will do nothing; your presence will be enough for the Unknown to flow to you. He's like a window. Are your doors closed? Not his doors. Are your windows closed and have you forgotten how to open them? His windows are not closed. Through your window you can see the sky; through it you can get a glimpse of heaven.

A Master, a Guru, is nothing more than a window. You have to go through a Master, you have to try a little bit - then you too will be able to open your own windows. Otherwise, the thing will remain purely verbal. You can read Tilopa, but unless you find Tilopa, nothing will happen to you. Your mind may be saying, “Perhaps this man is mad, hallucinated, dreaming, that is, a philosopher, a thinker, a poet. How can this happen? How is it possible to reach beatitude? ” You only knew the suffering and the sorrows, you only knew the poison. You can't believe an elixir. You didn't know him; how can you believe him?

A Master is just a personification of total beatitude. There is vibration in it. If you trust him, his vibrations will come to you. A Master is not a teacher, he does not teach you. A Master is not occupied with doctrines and principles; a Master is a presence. If you trust him, it's available. A Master is an availability. Through it you will have the first glimpse of the Divine. And then you can go on for yourself.

If someone wants to fight for liberation,

you need to trust a Guru, a Master.

When your mind receives his blessing

emancipation is at hand.

A Master cannot give you emancipation, but he can take you to the threshold of it. I cannot give you emancipation; it has to be obtained by you, because something, given by someone, can be taken by someone else. Only what is yours can be yours. A Master cannot give you that. It can only bless you - but your blessing is a vital phenomenon.

Through it, you can see your own future.

Through it, you can be aware of your own destiny.

Through it, the most distant peaks are getting closer and closer.

Through it, you start your way up,

Like the seed that tries to break through the soil and head for heaven.

The Master's blessing irrigates your seed.

In the East, the Master's blessing is very important. The West has remained completely unaware of this. The West knows teachers, but not Masters. Teachers are the ones who teach you the Truth. A Master is the one who makes you taste it. A teacher may be someone who does not know himself, he may have learned from other teachers. Search for a Master; teachers there are many. The Masters are few.

And how will you look for a Master? Move. When you hear that someone has become Enlightened, go to him and be at your disposal. Don't be a thinker; rather, be loving, because the Master is found through feeling. A teacher can be found through thought, logic and arguments. Eat the Master, drink the Master. Listening will not help, because it is a living phenomenon, the energy is in it. If you drink and eat it, then, and only then, will you be aware of a different quality of being.

Great receptivity is required; a great and feminine receptivity is necessary to find a Master. If you are available and find a living Master, something suddenly pops. You have nothing to do but stay there. Such is the phenomenon of vital energy that, if you are available, something just pops and you are caught. It is a phenomenon of love. You will not be able to prove to anyone that "I found a Master." There is no proof. Do not try this, because anyone can provide you with the contrary evidence. You found it and you know it. You tasted it and you know it. This knowledge is from the heart, from the feeling.

Says Tilopa:

If anyone wants to fight for liberation

you need to trust a Guru.

When your mind receives his blessing

emancipation is at hand.

The word itself guru is significant. The word mestre it doesn't have the same meaning. The Master seems to be someone who has mastered something, has undergone long training, has become disciplined, has become a Master. A Guru is totally different.

The word guru it means someone who is heavy, very heavy; heavy with energy and the Unknown, heavy with the Divine, heavy as a pregnant woman.

A Guru is pregnant with God. That is why, in the East, we call Guru God Himself. The West cannot understand this, because it thinks that God means the Creator of the world. Here we are not concerned with the Creator. We call God the Guru. Why? Because he is pregnant with the Divine, he is heavy with the Divine and ready to pour. Only your thirst, thirst for the earth, is necessary.

He dominated nothing, really; he did not undergo any training, he did not discipline himself, there is no art in which he became a master - no. He has lived life in its entirety, not disciplined, but detached and naturally. He did not force himself. It has been moving with the winds, allowing nature to take its own course. And, through millions of experiences and sufferings, pains, beatitudes, happiness, he matured, became mature.

A Guru is a ripe fruit that just waits to fall, it is so heavy.

If you are ready to receive it, it can fall for you.

A Guru is something completely Oriental. The West has not yet heard of it. In the West it is difficult to understand: “Why bow before a Guru? Why bend your head at his feet? It looks humiliating. ” But if you want to receive, you have to bow. It is heavy, it can spill; you have to bow, otherwise you will not receive.

When a disciple, taken with total confidence, bows at the feet of his Master, something is happening there, something that is not visible to the eyes. An energy is flowing from the Master, entering the disciple. Something invisible to your eyes is happening there. If you become aware, you will also be able to see; it is the Master's aura, his rainbow, pouring over the disciple. You will really see that it happens.

The Master is heavy with Divine energy. He has infinite energy and can pour it on infinite disciples. You can work alone with millions of disciples. He is never exhausted, now that he has contacted the Whole, that he has found the source of everything. Through it, you can also jump over the abyss. Surrender to God is difficult, because you don't know where God is. He never gave his address to anyone. But you can find a Guru. If you ask me what a Guru is, I will tell you that a Guru is the address of God.

When your mind receives his blessing,

emancipation is at hand

So, you can be sure that you were accepted. When you can feel the Master's blessings pouring over you, bumping into you like flowers, you can be sure that emancipation is at hand.

When the energy is received, when the final blessing comes from the Master, emancipation is at hand and goodbye needs to be said.

In Zen, Japan, when a disciple goes to a Master, he takes his mat. Roll it out before the Master, sit on it, listen to the Master; he returns every day, follows what he says and leaves the mat there for years on end. Then, one day, he receives the definitive blessing. Roll up the mat again, pick it up, lean over, leave the Master. This is symbolic. Whenever a disciple rolls up the mat, the others know that he has received the blessing. Now, it's the final goodbye.

 There! All things in this world are meaningless,

they are nothing but seeds of pain.

Small teachings lead to actions -

only the Great Teachings should be followed.

In this world everything is a seed of pain, but a ray of light comes from above when a person becomes enlightened. Follow that ray of light and you will be able to find the source of the light itself, the sun.

And remember that Tilopa said: Do not become a victim of small teachings.Many are. People come to me and say: - “We are vegetarians. Will this lead us to enlightenment? ” - a very small teaching. They ask: - “We don't eat at night. Will this lead us to enlightenment? ” - a very small teaching. They say: - "We believe in celibacy." - very little teaching. They do a lot, but there is something they never touch: their being. They control their character, try to act as sensibly as possible, but everything is just decoration.

Discipline that comes from outside is decoration. It must come from the inside. It must spread to the periphery, coming from the center. It must not be forced from the periphery to the center. The Great Teaching is:

You are already what you can be, you understand that.

You are already the goal, understand that.

Right now, your destiny is fulfilled.

What are you waiting for?
Don't believe in gradual steps -

Take the leap, be brave.

Only one who is courageous can follow the Great Teaching of Tantra. Fearful, afraid of dying, terrified of losing yourself, afraid of giving yourself up, you will become a victim of small teachings. How you can fulfill the little teachings - don't eat this, don't do this anymore - you are under my control.

The Great Teaching is surrender;

give up your control and let the Whole take you away

wherever it wants to take you.

Do not swim against the current.

Let yourself go with the river,

become the river -

and the river is already going to the sea.

This is the Great Teaching.