VBT – Meditation 13.5

VBT – Meditation 13.5

Live Dangerously

Only when passing through the hara do you feel bliss. So whatsoever may be the cause, whenever you pass through the hara you feel bliss. A warrior on the field fighting sometimes passes through the hara, but not modern warriors because they are not warriors at all. A person throwing a bomb on a city is asleep. He is not a warrior; he is not a fighter; he is not a KSHATRIYA – not Arjuna fighting.

Sometimes when one is on the verge of death one is thrown back to the hara. For a warrior fighting with his sword, any moment death becomes possible, any moment he may be no more. And when fighting with a sword you cannot think. If you think, you will be no more. You have to act without thinking because thinking needs time; if you are fighting with a sword you cannot think. If you think then the other will win, you will be no more. There is no time to think, and the mind needs time.

Because there is no time to think and thinking will mean death, consciousness falls down from the head – it goes to the hara, and a warrior has a blissful experience. That is why there is so much fascination about war. Sex and war have been two fascinations, and the reason is this: you pass through the hara. You pass through it in any danger.

Nietzsche says, live dangerously. Why? Because in danger you are thrown back to the hara. You cannot think; you cannot work things out with the mind. You have to act immediately.

In ordinary life, when there is no danger you think first, then you act. In danger, the whole process is reversed; you act first and then you think. That action coming first without thinking throws you to your original center – the hara. That is why there is the fascination with danger.

You are driving a car faster and faster and faster, and suddenly a moment comes when every moment is dangerous. Any moment and there will be no life. In that moment of suspense, when death and life are just as near to each other as possible, two points just near and you in between, the mind stops: you are thrown to the hara. That is why there is so much fascination with cars, driving – fast driving, mad driving. Or you are gambling and you have put everything you have at stake – the mind stops, there is danger. The next moment you can become a beggar. The mind cannot function; you are thrown to the hara.

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 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.