love is therapy

love is therapy, and there is no other therapy in the world except love. It is always love that heals, because love makes you whole. Love makes you feel welcome in the world. Love makes you a part of existence; it destroys alienation. Then you are no more an outsider here, but utterly needed. Love makes you feel needed, and to be needed is the greatest need. Nothing else can fulfill that great need. Unless you feel that you are contributing something to existence, unless you feel that without you the existence would be a little less, that you would be missed, that you are irreplaceable, you will not feel healthy and whole.
And prayer is the highest form of love. If love is the flower, then prayer is the fragrance. Love is visible, prayer is invisible. Love is between one person and another person, prayer is between one impersonal presence and the impersonal presence of the whole. Love is limited, prayer is unlimited.
If you can pray, no other therapy is needed.
Therapies are needed in the world because prayer has disappeared. Man was never in need of therapy when prayer was alive, flowing, when people were dancing in great gratitude, singing songs in praise of God, were ecstatic just for being, for being here, were grateful just for life. When tears were flowing from their eyes -- of love, of joy -- and when there were songs in their hearts, there was no need for therapy.
Therapy is a modern need, a poor substitute for prayer. Psychoanalysis is a poor substitute for religion, very poor. But when you cannot get the best, then you settle for second-best or the third-best, or whatsoever is available. Because temples have become rotten, churches have become political, religion has been contaminated by the priests, man is left alone, uncared for, with nobody to support him. The very ground on which he has been standing for centuries has disappeared. He is falling in an abyss, feeling uprooted. Psychoanalysis comes as a substitute: it gives you a little bit of rooting, it gives you a little bit of ground to hold onto, but it is nothing compared to prayer. Because the psychoanalyst himself is in need, he himself is as ill as the patient, there is not much difference between the psychoanalyst and the patient. If there is any difference, that difference is of knowledge -- and that makes no difference at all. It is not a difference of being. If there is any difference it is quantitative, it is not that of quality, and quantity does not make much difference. The psychoanalyst and his patient are both in the same boat.
In the o]d days there was a different kind of person moving in the world, the religious person -- the Buddha, the Christ. His very presence was healing. Because he was healed and whole, his wholeness was contagious. Just as diseases are contagious, so is health. Just as illnesses can be caught from others, so can you catch something of the healing energy from the other. But for that, the psychoanalyst will not be of much help. He may help a little bit to solve your problems intellectually. He may find out the causes of your problems -- and when you know the cause you feel a little better, you are not in ignorance -- but just by knowing the cause nothing is helped. You are suffering: the psychoanalyst will show that you are suffering because of your mother, because of your upbringing, because of your childhood. It makes you feel a little good: so it is not you who is the cause, it is the mother. Or, there is always something else you can put blame on. Psychoanalysis shifts the responsibility, makes you feel a little weightless, unburdened, but the problem is not solved. Just by knowing the cause, the cause does not disappear.
by
k.jagadeesh
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Tantra is the only science which teaches you expression of sex

 

Tantra is the only science which teaches you expression of sex .

                                                 
 Tantra is basically spiritual sexology ...
 because man's mind is perverted
throughout the world
by religions teaching repression of sex.

Tantra is the only science
which teaches you expression of sex --
not as indulgence, but as a spiritual discipline.

This is a transformation of a biological phenomenon into spirituality.

For example,

Ramakrishna was one of the great tantrikas of this century.

The story is beautiful ....

He had his first glimpse of superconsciousness
when he was only fourteen.

But that age, fourteen,
is also the age when sexuality starts its journey.

And he had his first experience of superconsciousness at the same time..........

He practiced tantra with Sharda ...

he would put Sharda naked on a high pedestal
and sit underneath just like a devoted son.

This was an old and ancient method of tantra:

that if you can see in a beautiful naked woman
your mother and still no desire arises,
or if it arises you simply watch it pass.

It will pass because nothing remains in the mind forever.

The mind is in a constant flux --

nothing remains stable,
so don't be worried if anything comes,
just be watchful,
but underneath let the basic idea remain --
that of the mother.

Yes, in the beginning there were, ideas.

Ramakrishna was young and sexuality was there;
but he watched, and he watched year in, year out --
with the basic concept clear.

Slowly, slowly all those ideas,
when they are not received well,
start disappearing.

If a guest comes and you don't even say,

"Hello,"

how long is he going to come to you?

Soon the basic idea remained there.

All sex ideas, desires disappeared.

Sharda became his mother.

It took years, every night,
but it was a double-edged sword
because while he was practicing,

Sharda was also practicing --
just an ancient Indian idea.

If the husband is moving above sex,
then the wife should follow him;
she should be a shadow.

She never objected,
she never said anything like,

"What nonsense is this?"


As Ramakrishna grew,
Sharda was also growing;

their growth was simultaneous,

so much so that when Ramakrishna died ....

It is a custom in India --

that the wife becomes a widow.

She cannot use any symbols of a married woman:

bangles, a teeka, colored clothes --
only white sarees without borders.

But Sharda did not follow any of it.

She continued to wear the bangles, colored saris;
she continued to use the red mark on the forehead
which declares that the woman is married,
and her husband is alive.

People objected.

She said,

"You may not know, but I know he is alive.

I know,

and my relationship with him
remains the same as it was always:

I am his mother, he is my son.".......

Tantra is a scientific methodology;
it has many techniques to transform sex.
by
k.jagadeesh
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the sufism

The ultimate scripture has no word in it. The Sufism have a book, THE BOOK OF THE BOOKS. It is simply empty -- not a single word written it it. Down the centuries it has been given from one Master to another, handed over from the Master to the disciple and has been kept with tremendous respect. That is the ultimate in scriptures. The Vedas are not so beautiful, the Bible is not so beautiful because something is written there. THE BOOK OF THE BOOKS is really of tremendous value, but will you be able to read it? When for the first time in the West the Sufis wanted it to be published, no publisher was ready.'What? There is nothing to publish!' they would say. 'It will just be an empty book. What to publish it for?'

The Western mind can understand the word: the black ink spread on the white page; it cannot see the white page directly. The white page does not exist for the Western mind, only the black ink. The clouds exist for the Western mind, not the sky: mind exists for the Western mind, not consciousness. Content exists, but they have completely forgotten the container.

Thoughts are just like black ink on white paper; thoughts are just the written message. When thoughts disappear, you will become THE BOOK OF THE BOOKS -- empty. But that is the voice of God.

This is the difference between the poet and the mystic:

when something happens to the mystic he is perfectly
aware that it is from the beyond, it is not from him.
He is immensely glad; he rejoices that he has been
chosen as a vehicle, as a medium, but his ego cannot claim it.

In fact, you become a mystic only when you
have dropped the ego.

But the poet is full of the ego - not always but ALMOST always.

Once in a while, when he forgets his ego,
he touches the same world that is the mystic's world.
But the mystic lives there; the poet once in a while
gets a glimpse of it.

And because his ego is not dead he immediately
claims it as his creation. But all the ancient
seers were aware of it..

by
k.jagadeesh
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