En el Tíbet dicen que si usted está enojado, simplemente corra. Tome dos o tres rondas de su casa, y luego regrese y vea donde se ha ido su ira - porque si corre rápido, su respiración cambia; Si su respiración cambia, su patrón de pensamiento no puede permanecer igual, tiene que cambiar.
No hay necesidad de correr. Usted puede simplemente tomar cinco respiraciones profundas - exhalar, inhalar - y ver donde su ira se ha ido. Es difícil cambiar la ira directamente. Es más fácil cambiar el cuerpo, luego la respiración, luego la ira. Este es un proceso científico.
In Tibet they say if you are angry, then just run. Have two or three rounds of your house, and then come back and see where your anger has gone - because if you run fast, your breathing changes; if your breathing changes, your thought pattern cannot remain the same, it has to change.
There is no need to run. You can simply take five deep breaths - exhale, inhale - and see where your anger has gone. It is difficult to change anger directly. It is easier to change the body, then the breathing, then the anger. This is a scientific process.
Thuk Je Che Tibet
No hay necesidad de correr. Usted puede simplemente tomar cinco respiraciones profundas - exhalar, inhalar - y ver donde su ira se ha ido. Es difícil cambiar la ira directamente. Es más fácil cambiar el cuerpo, luego la respiración, luego la ira. Este es un proceso científico.
In Tibet they say if you are angry, then just run. Have two or three rounds of your house, and then come back and see where your anger has gone - because if you run fast, your breathing changes; if your breathing changes, your thought pattern cannot remain the same, it has to change.
There is no need to run. You can simply take five deep breaths - exhale, inhale - and see where your anger has gone. It is difficult to change anger directly. It is easier to change the body, then the breathing, then the anger. This is a scientific process.
Thuk Je Che Tibet
Buddha is moving on a road and it is noon and it is very hot and he feels thirsty. And he says to his disciple Ananda that, ”You go back. We crossed a small stream just two, three miles back. You bring some water for me.” So Buddha rests under a tree, Ananda goes to the stream. But now it is difficult because just when he was reaching near it, few bullock carts passed across the stream. The stream is very shallow and small. Because of the bullock carts passing it, it has become dirty. All the dirt that was settled underneath has surfaced – old dry leaves, and every type of dirt is there. The water is not drinkable.
Ananda tries the same as you would try – he entered the stream and tried to settle things so that the water can become clean again. He dirtied it more. What to do? He came back and he said, ”That water is not drinkable, and I know a certain river ahead. I will go and fetch water from there.” But Buddha insisted; he said, ”You go back. I want the water from that stream.” When Buddha insists, what Ananda can do? Reluctantly he went again. Suddenly he understood the point, because by the time he reached half the dirt has settled again. Without anybody trying to settle it, on its own accord it has settled. He understood the point.
Then he sat under a tree and watched the stream flow by because half the dirt is still there, few dry leaves are still on the surface. He waited. He waited and watched and he did nothing, and soon the water was crystal clear, the dead leaves have gone and the dirt has gone back to the bottom. He came running and dancing. He fell in Buddha’s feet and he said, ”I understood – and that’s what I have been doing with my mind my whole life. Now I will just sit under a tree and let the stream of mind pass by, let it settle itself. Now I will not jump in the stream and try to make things... try to bring an order.”
Nobody can bring order to the mind. The very bringing of the order creates chaos. If you can watch and wait, and you can look indifferently, things settle by themselves. There is a certain law: things cannot remain unsettled for a long time. This law you have to remember. It is one of the foundations, very fundamental, that things cannot remain unsettled in a state for long because unsettled state is not natural. It is unnatural. A settled state of things is natural; an unsettled state of things is not natural. So the unnatural can happen for a time being, but it cannot remain forever. In your hurry, in your impatience, you may make things worse.
You simply watch. Don’t pay any attention. Remember: in watching and in paying attention there is a difference. When you pay attention, you are too much interested. When you simply watch, you are indifferent.
Upeksha, Buddha calls: indifference – absolute total indifference. Just sitting by the side, and the river flows by and things settle and dirt goes back to the bottom, and the dry leaves have flown. Suddenly, the stream is crystal clear.
Thuk Je Che Tibet
Ananda tries the same as you would try – he entered the stream and tried to settle things so that the water can become clean again. He dirtied it more. What to do? He came back and he said, ”That water is not drinkable, and I know a certain river ahead. I will go and fetch water from there.” But Buddha insisted; he said, ”You go back. I want the water from that stream.” When Buddha insists, what Ananda can do? Reluctantly he went again. Suddenly he understood the point, because by the time he reached half the dirt has settled again. Without anybody trying to settle it, on its own accord it has settled. He understood the point.
Then he sat under a tree and watched the stream flow by because half the dirt is still there, few dry leaves are still on the surface. He waited. He waited and watched and he did nothing, and soon the water was crystal clear, the dead leaves have gone and the dirt has gone back to the bottom. He came running and dancing. He fell in Buddha’s feet and he said, ”I understood – and that’s what I have been doing with my mind my whole life. Now I will just sit under a tree and let the stream of mind pass by, let it settle itself. Now I will not jump in the stream and try to make things... try to bring an order.”
Nobody can bring order to the mind. The very bringing of the order creates chaos. If you can watch and wait, and you can look indifferently, things settle by themselves. There is a certain law: things cannot remain unsettled for a long time. This law you have to remember. It is one of the foundations, very fundamental, that things cannot remain unsettled in a state for long because unsettled state is not natural. It is unnatural. A settled state of things is natural; an unsettled state of things is not natural. So the unnatural can happen for a time being, but it cannot remain forever. In your hurry, in your impatience, you may make things worse.
You simply watch. Don’t pay any attention. Remember: in watching and in paying attention there is a difference. When you pay attention, you are too much interested. When you simply watch, you are indifferent.
Upeksha, Buddha calls: indifference – absolute total indifference. Just sitting by the side, and the river flows by and things settle and dirt goes back to the bottom, and the dry leaves have flown. Suddenly, the stream is crystal clear.
Thuk Je Che Tibet
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