The Dhammapada: The Way of the Buddha, Vol 11 Talks given from 11/04/ 0 am to !

0/04/ 0 am "nglish Dis#ourse series 10 $hapters %ear pu&lished: The original tape and &ook title 'as (The Book of the Books, Vols 1 ) *(+ ,ater reissued as t'elve volumes under the present title+ The Dhammapada: The Way of the Buddha, Vol 11 $hapter -1 $hapter title: .old your tongue 11 /pril 10 0 am in Buddha .all /r#hive #ode: 004110 1hortTitle: D./21101 /udio: %es Video: 3o ,ength: 0 mins

.4,D %456 T4375"+ D4 34T "8/,T %4561",9 B5T ,:7.T"3 T." W/% 946 %456 W46D1 /6" 1W""T+ 94,,4W T." T65T. 49 T." W/%+ 6"9,"$T 5;43 :T+ 2/<" :T %456 4W3+ ,:V" :T+ :T W:,, /,W/%1 151T/:3 %45+ D4 34T T563 /W/% W./T :1 7:V"3 %45, 346 6"/$. 45T 946 W./T :1 7:V"3 T4 4T."61, ,"1T %45 D:1T56B %456 =5:"T3"11+ 7:V" T./3<1 946 W./T ./1 B""3 7:V"3 %45,

.4W"V"6 ,:TT,"+ B" ;56", 3"V"6 9/,T"6+ ,ife is full of #ompli#ations+ "ven 'hen 'e are &orn there is a string atta#hed+ The greatest #ompli#ation, the sour#e of all #ompli#ations is una'areness, un#ons#iousness+ We are fo#used on the o&>e#tive 'orld and 'e are totally una'are 'ho 'e are+ The 'hole message of 7autama the Buddha is to turn in+ The message is simple, &ut the implementation is arduous+ :t is arduous &e#ause for many many lives 'e have lived out'ardly, 'e have lived the life of an e?trovert+ We have #ompletely forgotten ho' to relate 'ith our o'n &eings, ho' to &e 'ith ourselves+ We have forgotten the path, the language, the method+ 3ot only that, 'e have &e#ome #ompletely o&livious that there is an interiority to us+ We think as if 'e have only an outside+ 3o' that is stupid+ The outside #an e?ist only 'ith an inside@ 'ithout the inside the outside is impossi&le+ :f 'e #an see out, 'e #an also see in+ :n fa#t, to see in is easier &e#ause it is there that 'e are rooted+ But never seeing in, 'e go on rushing in all dire#tions, doing all kinds of things, not kno'ing 'hy, >ust &e#ause others are doing them+ We are imitating, follo'ing+ We &e#ome #ar&on #opies+ ThatAs the most ugly thing in life: to &e a #ar&on #opy+ 2an #an never &e &lissful unless he is original, unless he kno's his original fa#e+ : have heard a very &eautiful story+ :t may &e true, it may not &e true+ :ts truth is not histori#al &ut, far more signifi#ant, it is metaphori#al+ The story is: /le?ander the 7reat 'as on his 'ay to :ndia+ .e met a fakir sitting &y the roadside 'ith a round, small, #rystal)like o&>e#t in his hand+ (WhatAs thatB( inCuired /le?ander+ (: 'ill not tell you,( said the fakir, (&ut : 'ill &et you that it is heavier than all your gold, silver and >e'els+( /le?ander ordered an enormous &alan#e to &e &rought along 'ith all of his treasures+ 4n one side of the &alan#e he piled all the treasures@ the fakir put his small round #rystal on the other side and, loD it 'as heavier+ Do'n it 'ent and the vast treasures 'ere lifted into the air+ /le?ander 'as amaEed+ Then the fakir said, (: 'ill sho' you one more thing+( .e took a little dust and spread it over the #rystal+ :t immediately &e#ame light, 'ent up into the air, and the treasures #ame do'n+ /le?ander #ould not #ontain his amaEement anymore and asked the fakir, (;lease, you must tell me+ What is this o&>e#tB( 1aid the fakir, (:t is nothing spe#ial+ :t is only a human eye+(

2an has the #apa#ity to see himself too, &ut that #apa#ity is full of dust+ We have an inner eye too )) the third eye )) &ut that eye is not fun#tioning, and 'e have not used it for so long that it has gone out of fun#tion #ompletely@ it has &e#ome a paralyEed part in our &eing+ 3o' even physiologists have dis#overed a #ertain part in the human &rain 'hi#h seems to &e a&solutely superfluous+ They are puEEled &e#ause nature never #reates anything superfluous+ :t must have a purpose, &ut it seems to have no purpose+ :t #an &e removed and that 'ill not affe#t you at all+ But all the mysti#s do'n the ages have &een saying the same thing )) of #ourse, not in s#ientifi# terminology@ they have their o'n 'ay of saying it+ They #all it the third eye+ / #ertain part of your mind is #apa&le of fun#tioning in an introvert 'ay only+ 2editation #reates the right atmosphere, the right #limate for it to fun#tion+ 2editation simply means removing the dust that the fakir thre' on the eye+ /nd the dust is nothing &ut the 'hole mind pro#ess of thoughts, desires, imagination, memory+ :f you &e#ome #apa&le of a fe' intervals, gaps, 'hen all thought pro#esses #ease+++ suddenly you are and there is nothing to see inside+ Then the turning happens@ then immediately there is a radi#al #hange in your vision, your gestalt #hanges+ The outside 'orld disappears and the inside 'orld appears+ :t is &e#ause of this that the mysti#s say that the outside 'orld is illusory+ 3ot that it does not e?ist@ it e?ists, &ut it is illusory &e#ause the mysti# kno's a #ertain state of #ons#iousness 'hen it simply evaporates, it is found no more+ %ou enter into a totally different dimension: the dimension of &liss, the dimension of pea#e, the dimension of Buddha, $hrist, <rishna+ These sutras today are very spe#ial+ This 'hole series+++ this is the last series of BuddhaAs sutras+ 5p to no' he 'as talking to the dis#iples 'ho 'ere getting ready+ 3o' this last part of his sutras is meant for the B4D.:1/TTV/1, for those 'ho have &e#ome ready, for those 'ho have e?perien#ed something of the inner+ :t is not for the initiates, it is not for the adepts+ .en#e this last part is the most important part+ Buddha says there are t'o kinds of enlightened people in the 'orld@ he is very s#ientifi# a&out his approa#h+ .is #ategories are very signifi#ant@ no&ody has done that &efore or sin#e+ .e says the first #ategory of the enlightened ones is #alled /6./T/1+ The arhata is a mysti#@ he has kno'n, he has realiEed, &ut he is utterly un#on#erned a&out others+ .e has found the 'ay+ .e has rea#hed his home and he does not #are a&out others 'ho are seeking and sear#hing, &e#ause his understanding is that if they seek and sear#h authenti#ally they 'ill find the 'ay themselves+ /nd if they are not true seekers, no&ody #an make them true seekers@ hen#e no help is needed+ The arhata does not help anyone+ .e has traveled alone and he kno's

every&ody has to travel alone+ When Buddha &e#ame enlightened himself, his first idea 'as to &e#ome an arhata+ 9or seven days he remained a&solutely silent, not saying a single 'ord+ The story is: 7ods from heaven #ame+ They 'ere very mu#h 'orried &e#ause only on#e in a 'hile does a person &e#ome a'akened, and if he remains a&solutely silent the 'orld 'ill miss his message+ /nd his message is a medi#ine for those 'ho are dying@ his message is a nourishment for those 'ho are starving for truth+ .is message #an &e a &oat to the other shore+ .is message ./1 to &e delivered, he has to &e persuaded+ They #ame, and they argued+ But Buddha said, (%ou must agree 'ith me that no&ody 'as a&le to help me )) of #ourse, : kno#ked on many doors )) &e#ause it is something 'hi#h is not transfera&le+ "ven if they had it they #ould not give it to me@ : had to find it &y my o'n effort+ .en#e : think that is the only 'ay: people have to seek and sear#h@ it #annot &e &orro'ed+( .e 'as right and the gods had to agree+ /nd he said, ("ven if : say it, only one out of ten thousand people 'ill understand+ The remaining ones 'ill not understand@ on the #ontrary, they 'ill 2:1understand+ 1o 'hy #reate so mu#h misunderstanding in the 'orldB The 'orld is already in #onfusion )) 'hy #reate more #onfusionB 4ut of #ompassion : am keeping Cuiet+ /nd the one 'ho 'ill understand 'ill find it himself any'ay+ The man 'ho #an understand 'hat : say is so intelligent that really he needs no help+ 1o 'hat is the pointB Why should : &otherB( The gods 'ere silen#ed+ They moved into the 'oods to ponder over the matter+ (.o' to #onvin#e the BuddhaB .e appears to &e right, he is logi#al, &ut some 'ay has to &e found+( :t is good that they 'ere a&le to find some 'ay, other'ise 'e 'ould have missed T." D./22/;/D/@ these &eautiful sutras 'ould have &een missed+ The 'orld 'ould have &een far poorer+ The 'hole #redit goes to those anonymous gods 'ho persuaded BuddhaD They pondered over the matter for hours@ they found a 'ay+ They #ame &a#k and they said, (We agree 'ith you, &ut only on one point 'e #annot agree+ /nd that point is that 'e understand that only one person 'ill understand out of ten thousand, so you need not &other a&out that one person@ he 'ill find himself sooner or later+ :t is only a Cuestion of time, and time does not matter &e#ause e?isten#e is eternal+ 1o 'hat does it matter, ho' does it matter, 'hether one a#hieves today and some&ody else a#hieves tomorro' or the day after tomorro'B /ll those 'ho have &e#ome a'akened are #ontemporaries@ it does not make mu#h differen#e at all+( ThatAs 'hy : say : am a #ontemporary to Buddha, a #ontemporary to Fesus, a #ontemporary to Garathustra, a #ontemporary to ,ao TEu+ 4n#e you kno', you

&e#ome #ontemporary to all the kno'ers+ /ll small time gaps simply disappear, they are so tiny+ T'enty)five hundred years make no differen#e at all+ ThatAs 'hy in the "ast 'e have not &othered mu#h a&out time+ 3o&ody kno's 'hen <rishna 'as &orn+ We #ould have also #reated a #alendar in the name of <rishna )) &efore <rishna, after <rishna )) 'e #ould have made a history+ /nd <rishna #ertainly pre#eded Fesus &y at least three thousand years, so his #alendar 'ould have &een five thousand years old &y no'+ But 'e have never &othered a&out it+ 3o&ody kno's 'hen the founder of Fainism, /dinatha, 'as &orn or 'hen he died+ .e must have pre#eded even <rishna &y at least five thousand years+ :f 'e had a #alendar then, his #alendar 'ould &y no' have &een at least ten thousand years old+ : am saying (at least,( &e#ause Fainas say that he is far older+ /##ording to them he is almost ninety thousand years an#ient@ it is possi&le+ But 'e have not #reated history, 'e have not 'ritten history, for the simple reason that the people 'ho are 'orth 'riting a&out go &eyond time@ for them time &e#omes irrelevant+ /nd the people 'ho are not 'orth 'riting a&out, only they make mu#h noise in the 'orld of time+ 7enghis <han, Tamerlane, /dolf .itler, Foseph 1talin, /yatollah <homeinia#, these people make mu#h noise in the 'orld of time+ / Buddha, a <rishna, a Fesus, a Garathustra simply make no tra#e in time@ they disappear 'ithout leaving a tra#e, as if they are not part of history, or they are part of a totally different kind of history 'hi#h is nontemporal+ The gods argued 'ith Buddha+ They said, (We agree a&out that one person: he 'ill find it 'hether you tell him or not, he is so intelligent@ if he #an understand you immediately, then he 'ill find it &y himself+ /nd 'e also agree a&out the others, that thousands 'ill not understand you at all@ they 'ill, on the #ontrary, misunderstand you+ But they are already misunderstanding, 'hat more misunderstanding #an there &eB 1o you need not &e 'orried a&out that point+ They are already in #onfusion, you #annot #onfuse them any more+( /nd this is my e?perien#e too: ho'soever : try : #annot #onfuse you any moreD %ou have already tou#hed the ro#k &ottom@ there is nothing &elo' it, you #anAt go deeper than that+ %ou are utterly se#ure+ 1o the gods said, (%ou #annot #onfuse them more+ They are so skillful in #onfusing themselves, they have done it already to the ma?imum+ 1o a&out that 'e donAt agree+ (/nd one thing more: there may &e one or t'o people among ten thousand 'ho are >ust &et'een these t'o sorts of people )) the one 'ho #an understand you and the millions 'ho #annot understand you and are &ound to misunderstand you+ Bet'een these t'o do you think,( they said to Buddha, (there is not a possi&ility of a fe' people, one or t'o or three )) yes, they 'ill &e very fe', they #an &e #ounted on the fingers )) 'ho may &e >ust in the middle, neither so #onfused that they #annot &e

helped at all nor so #lear that they #an find their path on their o'nB 1peak for them@ they 'ill &e helped &y you+( /nd Buddha had to agree@ it 'as not an argument for argumentAs sake+ ;eople like Buddha donAt argue for argumentAs sake@ he sa' the truth of it+ .e said, (: have to agree 'ith you+ %es, there are a fe' people 'ho are e?a#tly in the middle, on the &oundary line+ :f : donAt say anything to them they may &e lost in the #ro'd@ if some help is given to them, a little hand, they may &e pulled out of their mud+ : 'ill speak for them+( .e 'as going to &e an arhata+ /rhata means one 'ho has arrived &ut is un#on#erned a&out others, almost #old, does not #are a &it+ .e &e#ame a &odhisattva@ that is the se#ond #ategory+ Bodhisattva means one 'ho is not only a mysti# &ut also a master, 'ho has not only kno'n himself, &ut tries to make it kno'n to others+ 4f #ourse, the 'ork of the &odhisattva is far more diffi#ult@ the arhata is in a &etter position+ The &odhisattva has to struggle 'ith all kinds of insanities )) insane people, split people, s#hiEophreni# people, neuroti#s, psy#hoti#s+ .umanity is full of these people+ The &odhisattva has to go into the #ro'd, into the mud 'here you are, &e#ause that is the only 'ay to help you out+ 5nless he #omes amongst you, unless he lives 'ith you, unless he relates 'ith you, #ommuni#ates 'ith you, in a thousand and one 'ays sedu#es you, #reates the longing for truth in you, he #annot help you+ /nd these are not easy things+ ;eople are not #on#erned a&out truth at all+ They are #on#erned a&out money, they are #on#erned a&out po'er, a&out prestige+ They are not interested in &eing li&erated, they donAt 'ant to &e sane+ They prote#t their insanity in every possi&le 'ay &e#ause they have invested so mu#h in their insanity+ :t is T.":6 insanity and they are very proud of it+ /re you not proud of &eing a $hristian, of &eing a .indu, of &eing a 2ohammedanB /re you not proud of &eing a 7erman or British or an :ndianB %ou are proud of all these insanities+ These divisions have &een destru#tive+ These divisions have proved #urses to humanity+ They have &een #alamities, &ut you are very proud+ "very&ody seems to &e proud+ : have heard: /n "nglishman 'as talking to an :talian+ /nd the "nglishman asked the :talian, (:f you had &een given a #hoi#e &efore you 'ere &orn, 'hat nationality 'ould you have #hosenB( .e said, (4f #ourse : 'ould have &een BritishD( /nd the "nglishman asked, (.o' 'ould you have feltB(

.e said, (: 'ould have felt very proudD( These 'ere the days of the se#ond 'orld 'ar and the :talians and the 7ermans 'ere &eing defeated+ They 'ere losing their prestige and their po'er, they 'ere #ondemned all over the 'orld+ The :talian asked the "nglishman, (:f you had not &een &orn British, ho' 'ould you have feltB( /nd the "nglishman said, (: 'ould have felt ashamed+( ThatAs 'hy the British seem to &e the most neuroti# of all )) very mu#h o&sessed 'ith &eing British, as if it is something very great+ The same is the #ase 'ith the :ndians@ they also suffer from the same #hroni# disease+ They feel very proud of &eing :ndian+ They donAt think that any&ody else in the 'orld is really human@ all are a little &elo'+ But thatAs ho' every&ody thinks deep do'n+ When the first Westerners rea#hed $hina, they 'rote in their diaries that they #ould not &elieve the $hinese 'ere human+ "n#ountering su#h a different ra#e for the first time it must have &een diffi#ult for them to a##ept them as human+ /nd 'hat a&out the $hineseB Their re#ords say that looking at the Western people they 'ere very mu#h puEEled )) they had never thought that monkeys #ould talk like human &eingsD "very&ody tries to prote#t his insanity@ hen#e it is diffi#ult 'ork+ (;sy#hiatry is a lot of >unk,( said one man to another+ (4hB( said his #ompanion+ (Why do you say thatB( (Well, today my psy#hiatrist told me that : am in love 'ith my um&rella+ .ave you ever heard of anything so sillyB( (:t does sound rather daft+( (: mean, me and my um&rella #ertainly have a sin#ere affe#tion for ea#h other+ But loveB That is >ust ridi#ulousD( /ffe#tion is okay: (+++ / #ertain affe#tion &et'een me and my um&rella, thatAs okay, &ut loveB ThatAs ridi#ulousD( Fust 'at#h yourself, the fun#tioning of your mind, ho' you go on prote#ting, ho' you go on defending yourself+ /nd 'hat are youB 3othing &ut a &undle of insanitiesD These sutras are for the &odhisattvas, for those 'ho are going to 'ork 'ith the #ro'ds, 'ith the insane people+ These are suggestions for them+ Try to understand ea#h single sutra as deeply as possi&le+ .4,D %456 T4375"+

Buddha says: 1peak, &ut speak only 'hen it is a&solutely ne#essary+ 1peak, &ut speak only to those 'ho are ready to listen+ DonAt go on speaking to ea#h and every&ody@ that is a sheer 'astage+ 1peak only to the dis#iples &e#ause only a dis#iple is ready to risk+ :t is really a risk to transform yourself+ :t is a risk to en#ounter yourself+ :t is a risk to find yourself, to kno' yourself+ :t is a risk &e#ause &y kno'ing yourself all your old pro>e#ts 'ill fall do'n to the dust, and your 'hole life that you have spent 'orking for them 'ill &e gone do'n the drain+ %ou 'ill have to start from /B$, afresh+ 5nless you are very #ourageous you #annot make an effort to kno' yourself+ %es, you 'ould like to kno' /B45T yourself@ that is #heap+ <no'ing a&out is #heap &e#ause it is only information, it is not transformation+ But kno'ing oneself is transformation@ it hurts, it #uts you+ :t has to #ut many #hunks out of your &eing 'hi#h are unne#essary, 'hi#h are only a drag on you, 'hi#h are only an unne#essary 'eight and a &arrier to your gro'th+ /nd it hurts &e#ause it goes against your idea of yourself, your image of yourself+ .en#e Buddha says: 1peak, &ut &e alert )) speak only to those 'ho are ready to listen+ 1peak only to those 'ho are surrendered to listening+ 4ther'ise: .4,D %456 T4375"+ Buddha is asked thousand of Cuestions &y all kinds of people@ he rarely ans'ers+ .e ans'ers only 'hen a dis#iple asks+ This happens here too every day+ 2any people ask Cuestions 'ho have #ome >ust for one day )) visitors, tourists, and immediately they ask great Cuestions+ : never ans'er their Cuestions@ they feel offended+ They 'rite angry letters: (Why donAt you ans'er my CuestionsB( : #annot ans'er your Cuestions unless you are ready to listen, unless you are a dis#iple+ / dis#iple means one 'ho is ready to learn+ :f your Cuestion #omes out of your kno'ledge : am not going to ans'er it@ if it #omes out of your inno#en#e, #ertainly : am here to ans'er it+ :f you are asking only to &e #onfirmed that 'hatsoever you think is right, : am not going to ans'er &e#ause : am not here to #onfirm all kinds of stupid ideologies+ 1ome&ody &elieves in 594As and goes on asking, (What do you think a&out 594AsB( Why should : thinkB : donAt think at allD Fust a fe' days ago some&ody 'as here 'ho 'as asking a&out the theory of the hollo' earth+ : laughed at his Cuestion, : >oked a&out his Cuestion+ But people are so en#apsulated in their kno'ledge+ Ba#k in /meri#a he 'rote a letter thanking me, saying, (Whatsoever you say, : kno' you &elieve in the theory of the hollo' earth+( .o' does he kno' that : &elieve in the theory of the hollo' earthB .e gives the reason that it is impossi&le for an enlightened person 34T to &elieve+ 3o' if : am to

&e an enlightened person : have to &elieve in the theory of the hollo' earth+ Buddha never heard a&out it and he 'as enlightened@ Fesus never kne' a&out it and he 'as enlightened+ But this man 'rites a letter saying, (%ou may >oke, you may laugh at it, &e#ause you donAt 'ant to say anything a&out it+ There may &e some reasons 'hy you donAt 'ant to talk a&out it, &ut : am a&solutely #ertain that you kno' that it is so+( "ven if you deny it, even if you laugh and >oke, the people 'ho are #onvin#ed of a #ertain idea, 'hatsoever it is, ho'soever insane, a&surd, 'ill find 'ays and means to get support for it+ :f you donAt ans'er they 'ill think you are not ans'ering &e#ause other people, the #ommon people, 'onAt understand it@ it is su#h a su&tle matter that only very fe' people #an understand it+ 3o' one 'oman has inCuired, (Beloved 2aster, 'hat do you sayB : feel : have &e#ome enlightened+( : never asked any&ody+ Why should you ask meB :f you are enlightened, very goodD 7et lostD What are you doing hereB 3o' &e#ome a &odhisattva and help others to &e#ome enlightened+ 7o to $alifornia &e#ause there you 'ill find so many enlightened people, and all #onfirming ea#h otherD Buddha says: The first thing to remem&er 'hen you move into the masses is to hold your tongue+ 4n#e he 'as #onvin#ed of the fa#t that people are in need of great help he insisted his 'hole life that, unless you find it a&solutely #ontrary to your innermost nature, &e#ome a &odhisattva+ But there are a fe' people for 'hom it may &e against their inner nature@ then they have to remain arhatas+ DonAt for#e them+ 6emem&er: people need help+ :f you #an &e of any help, do 'hatsoever you #an, &ut if you #annot, if it feels simply something totally against your intrinsi# nature, your inner voi#e, then forget all a&out it+ /n arhata also helps in his o'n 'ay@ 'ithout helping he helps )) &y his presen#e+ .e remains in his silen#e, he lives his ordinary life 'ithout telling any&ody anything, 'ithout manifesting his e?perien#e, 'ithout e?pressing his >oy+ .e lives >oyously, &ut he makes no deli&erate effort to #ommuni#ate+ 1till, a fe' sensitive souls 'ill &e attra#ted to him+ They 'ill start follo'ing him silently, they 'ill sit &y his side+ .e 'ill not say anything@ they 'ill listen to his silen#e+ :f he has arrived then there is an aura around him@ they 'ill &e nourished &y this aura+ :f he has found his home there 'ill &e su#h pea#e radiating that you 'ill &e &athed in it, you 'ill &e &lessed to &e 'ith him+ .e 'ill &e a&le to help you only indire#tly+ / hot and flustered #ity gent in his &ig #ar 'as hopelessly lost in a maEe of #ountry lanes+ 1potting a lo#al sitting on a gate, #he'ing a pie#e of stra', he dre' up opposite and shouted, (: say, my good man, #an you tell me 'here this road goes toB( (3o,( 'as the reply+

($an you tell me 'here that road goes to, that turns off to the leftB( (3o+( 7etting Cuite a &it irritated the #ity gent yelled, (Well, 'here does that road that goes off to the right go toB( (DonAt kno',( 'as the reply+ (%ou must &e some sort of idiotD( yelled the frustrated gent+ (2ay&e,( said the #ool man, (&ut at least : kno' 'here : am+( This is the 'ay of the arhata: he kno's 'here he is+ .e 'ill not say anything a&out any road, anything a&out any 'ay, &ut he kno's 'here he is and he is utterly #ontented 'ith that+ %ou #an sit &y his side, you #an &e nourished &y his presen#e, &ut he is not going to make any dire#t effort+ :ndire#tly+++ if you #an drink out of his presen#e you are 'el#ome, &ut he 'ill not #all you forth, he 'ill not seek and sear#h for you+ Buddha says: 2ostly it happens that fifty per#ent of the enlightened ones are arhatas and fifty per#ent are &odhisattvas+ ThatAs ho' nature keeps its &alan#e on every plane+ 1o donAt &e 'orried if you feel one day that you have arrived, &ut there is no desire to help any&ody@ then donAt for#e it+ 9or#ing it 'ill &e ugly, 'ill &e violent, 'ill &e destru#tive+ :f it is not there it is not there+ Then 7od is happy 'ith you as you are+ But if you feel that there is a desire arising in you to help, to &e #ompassionate, to hold some&odyAs hand, to make a &oat and take people to the further shore, then donAt &e 'orried a&out the trou&les+ The trou&les /6" there, &ut the 'orld needs some people 'ho #an sho' the 'ay, and only those 'ho kno' #an sho' the 'ay+ "ven for them it is diffi#ult+ /nd the 'orld is in immense need &e#ause it is &eing led &y stupid people+ :t is &eing guided &y politi#ians and priests, all kinds of people 'ho donAt kno' 'hat they are doing+ ThatAs 'hy it is al'ays in su#h #haos+ 2ulla 3asruddinAs son #ame home late from s#hool+ The 2ulla gra&&ed him and gave him a &eating, saying, (,et this &e a lesson to you not to #ome home lateD( The ne?t day the &oy #ame home 'ith his #lothes dirty from playing+ The 2ulla gave him a good sma#king, saying, (,et this &e a lesson to you not to dirty your #lothesD( The follo'ing day the &oy #ame home 'ith &ad grades+ The 2ulla &eat him again, saying, (,et this &e a lesson to you not to get &ad gradesD( The fourth day, as soon as the son #ame home, the 2ulla >ust gra&&ed him and &eat him+ (What is the matter, fatherB( asked the &oy, #rying+ (Today : #ame on time, 'ith #lean #lothes, and 'ith good gradesD( (,et this &e a lesson to you,( said 2ulla 3asruddin+ (There is no >usti#e in the 'orldD(

3o' these are the people 'ho have #reated the 'orld and 'ho are guiding it and 'ho are tea#hing and 'ho are &ringing up ne' #hildren )) to #reate more #haos in the 'orld+ %es, &odhisattvas are needed, &ut their path is far more arduous than the path of the arhatas+ The mysti# en>oys his &liss+ .e is like a &eautiful roseflo'er, fragrant, dan#ing in the 'ind, in the sun, in the rain, &ut un#on#erned a&out anything else+ The &odhisattva takes the &urden of others on his shoulders+ .e tries to help people 'ho are mostly in#apa&le of taking any help, 'ho are not only in#apa&le of taking any help &ut 'ho are also very stu&&orn in their refusal of it, 'ho feel offended if you try to help them+ ThatAs 'hy Buddha says: .4,D %456 T4375"+ Be very #ons#ious of 'hat you are saying, to 'hom you are saying it, for a fe' reasons+ The first: the truth that you have found #annot &e said@ language is inadeCuate+ %ou #an only indi#ate, you #an only make a fe' gestures )) fingers pointing to the moon+ %ou #annot argue for it+ %ou #an persuade, &ut you #annot #onvin#e any&ody+ :t is not their e?perien#e, so donAt &e angry if they donAt listen to you+ :f they go against you, donAt feel that they are ungrateful+ They are simply &ehaving the 'ay they #an &ehave+ %ou have to &e very very patient 'ith them+ %ou have to a##ept all kinds of a&use that they 'ill thro' on you+ %ou have to a##ept their stones as flo'ers+ "ven if they kill you, you have to die loving them+ ThatAs ho' Fesus died: 'ith a prayer on his lips to 7od, (9orgive them, for they kno' not 'hat they are doing+( 1e#ondly: to say the truth is to falsify it )) so try to say it indire#tly@ never make dire#t statements a&out it+ DonAt say (7od is( or (7od is not+( These dire#t statements have #reated mu#h #onfusion in the 'orld@ rather than helping people they have #reated #onfli#t, 'ars, murders+ DonAt make any dire#t statement a&out 7od or truth or nirvana+ %ou have to &e very very su&tle+ %ou have to live in su#h a 'ay that people &e#ome a'are that you have attained something 'hi#h is missing in their lives, that there is something more in life 'hi#h is not availa&le to them+ ThatAs all that you #an do+ 1peak not in prose &ut in poetry+ 1ing a song )) no syllogism is needed+ ,et your laughter and your >oy trigger some pro#ess in them so that they #an also start sear#hing and seeking+ ,et %45 &e the proof rather than making great arguments+ / &odhisattva is not a theologian, he does not argue for anything+ .e :1 the proof@ he gives no other proof+ Truth is something 'hi#h is &eyond 'ords and &eyond even meaning+ :t is #loser to musi#+ 1o let there &e a musi# around you: .4,D %456 T4375"+++ other'ise your

'ords may destroy the musi#+ 1ilen#e is more musi#al, more eloCuent+ Words give to truth a #ertain meaning, naturally, &e#ause 'ords have meanings+ 2eaning gives a frame to the truth 'hi#h is infinite+ :t is like 'hen you are looking from the 'indo' to'ards the starry sky and your 'indo' gives a frame to the sky+ The sky has no frame@ it &egins no'here, ends no'here, &ut no' your 'indo' is making a frame on the sky+ That frame &elongs to the 'indo', &ut the person 'ho has al'ays lived inside the 'indo' and has never gone out of it 'ill think that the sky is sCuare like the 'indo', that it has the same shape and form+ ;eople live in 'ords, they have never kno'n anything 'ordless, so give them an e?perien#e of 'ordlessness+ .elp them to meditate+ 6ather than giving them a do#trine give them an e?perien#e+ Third: remem&er al'ays, 'hatsoever you say is &ound to &e misunderstood &y millions+ 1o donAt feel offended, donAt feel angry, donAt feel >udged+ When they are misunderstanding you they are simply saying something a&out themselves, not a&out you+ 5nless you #an remain #ool 'ith all kinds of misunderstandings &eing heaped upon you, you #annot &e of any help to them@ then you yourself 'ill need help+ T'o very hippie hippies 'ere 'alking do'n a #ountry lane+ 4ne hippie turned to the other and asked, (Did you shit in your pantsB( (3o,( replied the other+ / little further do'n the lane the first hippie again asked the other, (/re you sure you havenAt shit in your pantsB( (=uite sure,( said the other+ 9urther on do'n the lane the first hippie said, ($ome on, take do'n your pants and let me see+( When the other hippie had o&liged, the first hippie e?#laimed, (There, : told you soD( (4h,( said the other, (: thought you meant todayD( ;eople understand a##ording to themselves+ 2ulla 3asruddin 'as going to :taly, so : told him, (3asruddin, learn a little &it of :talian+( .e said, (: have done it+ : have &een taking lessons from 6adha+( When he #ame &a#k from :taly he 'as very angry+ : said, (What is the matterB( .e said, (4ne day : 'ent)a to a &ig to'n to a &ig)a hotel+ :n)a the morning, : go do'n to &reakfast+ : tell)a the 'aitress, A: 'anna t'o piss toast+A (1he &ring)a me only one piss+ : tell)a her, A: 'anna t'o piss+A

(1he say, A7o to the toilet+A (: say, A3o, you no understand )) : 'anna t'o piss on)a my plate+A (1he say, A%ou &etter no piss on)a the plate, you sonava&it#hDA (,ater : go out to eat at a &ig)a restaurant+ The 'aitress &ring)a me a spoon and knife, &ut no fo#k+ : tell)a her, A: 'anna fo#k+A (1he say, A"veryone 'anna fo#k+A (: tell)a her, A%ou no understand )) : 'anna fo#k on)a the ta&le+A (1he say, A%ou &etter no fo#k on)a the ta&le, you sonava&it#hDA (1o : go to my room in)a hotel and there is no shits on)a my &ed+ : #all)a the manager and tell)a him, A: 'anna shit+A (.e tell me, A7o to the toilet+A (: say, A%ou no understand )) : 'anna shit on)a the &ed+A (.e say, A%ou &etter no shit on)a the &ed, you sonava&it#hDA (: go to #he#k out and the man at the desk say, A;ea#e to you+A (: say, A;iss on)a you too, you sonava&it#h+ : gonna go &a#k homeDA( When you are learning :talian, avoid 6adhaD : have also &een learning from her, &ut sin#e 2ulla 3asruddin told me : have stopped )) it is dangerousD ;eople have their o'n language, their o'n minds, their o'n pre>udi#es, their o'n #on#epts, their o'n systems of philosophy, religion+ When you talk to them you are talking to a mind 'hi#h is full of gar&age@ you are not talking to some&ody 'ho is silent+ /nd unless one is silent one is &ound to misunderstand+ .en#e Buddha says: .4,D %456 T4375"+ /nd the fourth reason is: truth is something e?istential, it is not philosophi#al+ ;hilosophy #an &e talked a&out@ in fa#t, you #anAt do anything 'ith philosophy e?#ept talk a&out it+ /&out and a&out it goes, round and round it goes+ The 'ord Aa&outA means round and round+ But truth is e?istential+ %ou have to help people to taste it+ 1o talk only if you see that through talk you #an persuade a person to meditate, to &e silent+ :t is a very parado?i#al effort, hen#e the diffi#ulty+ %ou have to talk to people to help them &e#ome silent+ %ou have to talk a&out silen#e &e#ause people #anAt understand silen#e dire#tly+ :t is very a&surd )) talking a&out silen#e, tea#hing people to &e silent )) &ut that has to &e done, parti#ularly in the &eginning+ 1e#ond: D4 34T "8/,T %4561",9++++ :t is very natural 'hen you &e#ome enlightened+ :t is not egoisti#, it happens very naturally+ :t has nothing to do 'ith the ego &e#ause if the ego is still there you #annot

&e#ome enlightened+ Buddha says: .4,D %456 T4375"+ D4 34T "8/,T %4561",9+++ &e#ause 'hen you &e#ome enlightened the ego ./1 disappeared )) you #an &e#ome enlightened only 'hen you have fulfilled that #ondition )) &ut no' the e?perien#e is so vast, so overflo'ing, so e#stati# that it starts e?pressing itself+ %ou have to learn++++ :t is said of al).illa> 2ansoor )) 'ho 'as #ru#ified like Fesus, in a far more inhuman and #ruel 'ay than Fesus himself )) it is said a&out him that the day he &e#ame enlightened, he shouted, (/3/A, ./= )) : am the truthD : am 7odD( .is master, Funnaid, 'as present+ .e #ame #lose to him, 'hispered in his ear, (2ansoor, keep it inside you+ ;lease keep it inside youD $ontain itD : kno' it is very diffi#ult to #ontain it )) it is so vast, almost un#ontaina&le+ :t e?presses itself+ : kno' you are not uttering it, it is &eing uttered &y some unkno'n for#e, &y 7od himself, &ut still : say to you, hold your tongueD( /nd 2ansoor promised, (: 'ill hold my tongue+( .e understood the point, &ut again and again he 'ould forget+ /gain and again he 'ould #ome into that same state of inner light, >oy, &liss, and again the shout )) the lionAs roar, as Buddha used to #all it )) 'ould #ome out of him in spite of himself+ .e 'ould #ome and apologiEe to Funnaid, his master, &ut the master 'ould say, (2ansoor, something has to &e done@ other'ise you are going to get into trou&le unne#essarily+ %ou #ould &e of great help to humanity, &ut this 'ay you 'ill &e unne#essarily in trou&le+ /nd not only you, you 'ill stop my 'ork too+ :t happened to me too, &ut : had to #ontain it and you have to #ontain it too+( But 2ansoor 'as not #apa&le of it+ Funnaid sent him to <aa&a for a three)year pilgrimage+ (2ay&e on this three)year)long >ourney, &eing 'ith many mysti#s, he may #ool do'n+ The e?perien#e is so ne'@ &y and &y he 'ill &e#ome a##ustomed to it+( But he #ould not &e#ome a##ustomed to it@ 'hen he #ame &a#k he 'as again in the same state+ .e 'as #aught &y the king, &y the people+++ &e#ause it 'as a 2ohammedan #ountry and it 'as one of the greatest #rimes, the greatest sins, to #all oneself 7od, to de#lare oneself 7od+ .e 'as killed+ 9or #enturies it has &een dis#ussed among 1ufis 'ho 'as greater, Funnaid or 2ansoor+ 4rdinarily one 'ould say 2ansoor: he 'as really a great martyr: he suffered and suffered laughingly+ .e died 'ith laughter+ "ven Fesus had gone a little forsaken+ When the last nail 'as put in his hands he looked at the sky and said, (7od, have you forsaken meB .ave you forgotten meB Why is all this happening to meB( There must have &een a little dou&t, >ust a shado' of dou&t+ .e understood immediately, he apologiEed+ .e said, (3o, forgive me+ ,et thy 'ill &e done+( But for a moment he had 'avered+ 2ansoor never 'avered+

/nd he 'as killed so mer#ilessly that FesusA #ru#ifi?ion seems to &e very humane #ompared to 2ansoorAs+ 9irst his legs 'ere #ut off, then his hands 'ere #ut off, then his eyes 'ere destroyed, then his tongue 'as #ut off, then his head 'as #ut off+ But even though all this suffering 'as there he 'as all laughter+ Before his tongue 'as #ut off, some&ody asked, (Why are you laughingB( .e said, (: am laughing &e#ause you #annot destroy my e?perien#e@ 'hatsoever you do is irrelevant+ /nd : am laughing &e#ause you are killing one person and : am some&ody else+ %ou are su#h fools, thatAs 'hy : am laughingD /nd : am also laughing at 7od+ : am laughing at him, A%ou #annot de#eive me+ :n 'hatsoever form you #ome : 'ill re#ogniEe you+ : re#ogniEe you in the &ut#her 'ho has #ut off my feet, 'ho has #ut off my hands+ :t is you 'ho are in him, and no&ody else+A( :n fa#t, Funnaid seems to &e a little #o'ardly@ many people think that he 'as a little #o'ardly+ Why should he tell 2ansoor to keep it insideB But that is not true )) he 'as not a #o'ard+ :n fa#t, he sa#rifi#ed far more than 2ansoor+ 2ansoorAs sa#rifi#e is apparent@ FunnaidAs sa#rifi#e is not apparent, it is very su&tle+ To #ontain the truth 'hen it happens is a superhuman feat, it is a mira#le+ /nd he tries to #ontain it so that he #an help people+ .e is a &odhisattva and 2ansoor is an arhata+ .e #ares nothing for the 'ork, he #ares nothing for any&ody else+ .e has attained, no' there is no pro&lem+ Death is not a pro&lem at all, he kno's he is immortal+ Funnaid is 'orking silently, in the dark, to help people 'ho are &lind+ /nd you donAt kno' .:1 suffering+ .is suffering is that he has to #ontain something 'hi#h is un#ontaina&le+ Buddha says: D4 34T "8/,T %4561",9++++ /void any e?altation, avoid any de#laration )) unless you find it is going to help, unless you find it is going to prepare the 'ay@ then it is okay+ Buddha himself de#lared, (: am the most perfe#t enlightened one+( .e kne' that this 'as going to help+ But if Fesus had asked him he 'ould have said, (3o, #ontain it,( &e#ause Fesus 'as in a 'rong #ountry 'ith 'rong people+ To de#lare there that, (: am 7od( 'as >ust asking for your death, nothing else+ Fesus #ould only 'ork for three years+ .en#e $hristianity is so poor, &e#ause the master lived only three years+ 5p to his thirtieth year he 'as 'orking for his o'n enlightenment+ When he 'as ready he #ame out of the monasteries, started 'orking, and then lived only three years+ By the age of thirty)three he 'as #ru#ified+ 3o', three yearsA time is not enough at all+ Buddha 'orked for forty)t'o years@ even that is not enough+ :f Fesus had asked Buddha, Buddha 'ould have told him, (<eep Cuiet, 'ork silently+ Fust &e an ordinary ra&&i+ There is no need to de#lare that you are the 1on of 7od+ %ou

kno' it, thatAs enough@ and 7od kno's it, thatAs enough+( But in :ndia, Buddha himself de#lared it+ :t is a totally different milieu, it is a totally different #limate+ 9or #enturies &uddhas have happened in this #ountry, they have prepared the 'ay@ hen#e it is very simple to de#lare, no pro&lem+ 1till Buddha says: Be very #autious, &e#ause your fun#tion is to ,:7.T"3 T." W/%+ DonAt #reate more trou&le for people 'ho follo' you+ They are already in trou&le, they are living in hell+ %ou have to make their &urden light+ 946 %456 W46D1 /6" 1W""T+ :f your 'ords #ome out of silen#e, #ompassion, understanding, out of a&solute emptiness )) if your 'ords donAt #ome from some&ody 'ho is e?traordinary &ut from some&ody 'ho is >ust ordinary )) then they 'ill &e s'eet and they 'ill help people far more deeply than anything else+ 94,,4W T." T65T. 49 T." W/%+ What is the truth of the 'ayB Buddha is al'ays for e?perien#e and never for &elieving+ .e says: Whatsoever you have e?perien#ed, no' follo' it+ DonAt &elieve it &e#ause it has &een told &y other &uddhas@ follo' it only 'hen you have e?perien#ed and follo' it only to the e?tent that you have e?perien#ed+ :f you follo' it to that e?tent, your light 'ill fall a little further ahead and you 'ill &e a&le to follo' in that light a little more and a little more+ /nd >ust &y a small lamp one #an travel thousands of miles@ one #an pass the dark night of the soul very easily, ho'soever long it is+ /nd remem&er never to find a short#ut+ Belief is a short#ut@ e?perien#e is not a short#ut+ Fust a fe' days ago my samurai)in)#hief, 1hiva, had a fall from a 'all+ 3o', a samurai is not supposed to &e a .umpty)DumptyD 1o : inCuired, (What happenedB( : #ame to kno' that he 'as trying to find a short#ut from one house to another house &y #rossing the 'all+ /nd the short#ut turned out to &e a long #ut )) he had t'elve stit#hesD /void short#uts@ short#uts donAt help+ There are no short#uts in life+ ,ife has to &e lived in all its totality+ / short#ut means you are avoiding a fe' things+ %ou are >umping to the #on#lusion, avoiding the pro#ess, avoiding a fe' steps+ %ou may rea#h the #on#lusion, &ut it 'ill not &e your #on#lusion+ /nd if it is not your #on#lusion it is of no value, it is &orro'ed+ %ou are like a parrot+ "ven a parrot #an &e very kno'ledgea&le, &ut that does not make him a &uddha+

6astus, the hot, &la#k .arlem stud, de#ided that he needed an e?oti# parrot for his #lassy apartment+ /fter sear#hing for some time, he finally found a pet shop that sold talking parrots+ The shopkeeper sho'ed him one for t'enty)five dollars+ (;olly 'anna #ra#kerB( inCuired 6astus, to 'hi#h the parrot did not respond+ (This parrot doesnAt talk,( said 6astus, (: 'ants me a talking parrot+ Do you have any othersB( The o'ner said there 'as one for seventy)five dollars+ .e &rought out a #age from &ehind the #ounter and un#overed a most attra#tive &ird+ (;olly 'anna #ra#kerB( asked 6astus again, and again there 'as no response+ (This parrot donAt talkD( shouted 6astus 'ith annoyan#e+ (DonAt you have any &irds that talkB( The shopkeeper told him that he did keep another one in the &a#k room, &ut that it 'as Cuite e?pensive )) t'o hundred and fifty dollars+ .e &rought out the most &eautiful &ird 6astus had ever seen, and he e?#itedly asked, (;olly 'anna #ra#kerB( There 'as no response+ 6astus 'as outraged+ (Do you or donAt you have any talking &irdsB( he asked+ The shopkeeper hesitated and then replied that he did have one &ird that 'as Cuite e?#eptional, and although he had not planned to sell it, for t'o thousand dollars he 'ould #onsider it+ .e led 6astus to a room at the very &a#k of the shop+ There, surrounded &y one of the most #omplete li&raries 6astus had ever seen, 'as the parrot+ .e 'as sitting in an overstuffed #hair under a reading lamp, &ook in his lap, 'earing glasses, a smoking >a#ket and slippers+ .e 'as smoking a pipe, deeply involved in his reading+ (;olly 'anna #ra#kerB( inCuired 6astus &reathlessly from the door'ay+ 1lo'ly slo'ly, the parrot looked up from his reading and 'ryly responded, (3igger 'ant a 'atermelonB( "ven then a parrot is a parrotD 5nless you have e?perien#ed, 'hatsoever &eliefs you have are a&solutely 'orthless+ .en#e Buddha says: 94,,4W T." T65T. 49 T." W/%+ .e means that 'hi#h you have e?perien#ed &y moving on the 'ay of meditation, 6"9,"$T 5;43 :T+ Before you start helping others, refle#t upon the e?perien#e that has happened to you through meditation )) &e#ause it is one thing to e?perien#e, it is totally another to e?press+ 2editation is not so diffi#ult as e?pressing the e?perien#e of meditation and persuading people to meditate+ 2ysti#s have &een many, masters are very fe'+ / master has a golden tou#h+ The moment he tou#hes you, something in you starts gro'ing+ .e is like a gardener 'ho has green fingers+

6"9,"$T 5;43 :T+ 2/<" :T %456 4W3+ /&sor& it totally+ 2editation in the &eginning is >ust an e?perien#e and you are the e?perien#er+ 1lo'ly slo'ly, the distan#e &et'een the e?perien#er and the e?perien#e disappears@ it takes time+ 5nless the e?perien#e and the e?perien#er &e#ome one you #annot help others+ 5nless meditation &e#omes your very heart&eat you 'ill not &e a&le to persuade any&ody+ :t is almost a sedu#tionD 2/<" :T %456 4W3+ ,:V" :T+ Before you start helping others, live it in all possi&le 'ays+ Walk meditatively, eat meditatively, sit meditatively, even sleep meditatively+ ,et meditation &e spread all over your life+ :t should &e#ome a t'enty)four)hour phenomenon, like &reathing )) so mu#h so that you need not remem&er to meditate+ :t &e#omes so mu#h your o'n that it is al'ays there like an under#urrent+ 4nly then #an you help+ ,:V" :T+ :T W:,, /,W/%1 151T/:3 %45+ D4 34T T563 /W/% W./T :1 7:V"3 %45++++ 6emem&er, meditation 'ill give you many >oys, many &lessings, many gifts 'ill des#end on you+ D4 34T T563 /W/% W./T :1 7:V"3 %45+ DonAt &e a miser in re#eiving+ ;eople are miserly in giving, they are miserly in re#eiving too+ When great gifts des#end on you, you shrink a'ay, you &a#k a'ay@ you &e#ome afraid &e#ause those great gifts are so great that you feel you may &e dro'ned+ When &liss #omes to you it is like a flood+ .en#e Buddha says: D4 34T T563 /W/% W./T :1 7:V"3 %45+++ &e#ause if you turn it a'ay you 'ill miss the opportunity, and it may not kno#k on your door again for a long time+ 4ne never kno's 'hen the moment 'ill #ome again+ 1o 'henever something happens to you in meditation, open your heart+ "ven if you are afraid of the unkno'n, still go into the unkno'n+ /nd go dan#ing, go >oyously, &e#ause in meditation nothing 'rong #an ever happen to you+ :n meditation, only &lessings are possi&le+

346 6"/$. 45T 946 W./T :1 7:V"3 T4 4T."61++++ But thatAs ho' our minds fun#tion+ "ven 'hen the minds are gone, even 'hen the snake is no more, it leaves its tra#e on the sand+ ;eople &e#ome more interested in 'hat is happening to others+ 6ather than re#eiving that 'hi#h is happening to them they start &e#oming interested in 'hat is happening to others@ they start striving for those things+ 6emem&er, that 'hi#h is happening to you is yours and that 'hi#h is not happening to you, you are not yet ripe for@ and it #annot happen &efore its time, so donAt hanker for it+ Wait+ <eep yourself as patient as possi&le+ 6e#eive 'hatsoever #omes and donAt hanker for that 'hi#h does not #ome on your 'ay@ it 'ill #ome+ +++ ,"1T %45 D:1T56B %456 =5:"T3"11+ %ou #an distur& your Cuietness in t'o 'ays+ 4ne: &y refusing that 'hi#h #omes to you, out of fear+ /nd t'o: &y asking for that 'hi#h has not #ome to you, out of am&ition+ 7:V" T./3<1++++ 9or all that #omes to you, &e grateful+ +++ 946 W./T ./1 B""3 7:V"3 %45, .4W"V"6 ,:TT,"+ B" ;56", 3"V"6 9/,T"6+ Whenever Buddha uses the 'ord ApureA he al'ays means inno#ent+ DonAt &e#ome kno'ledgea&le+ "ven if you have #ome to kno' yourself, donAt &e#ome kno'ledgea&le+ "ven if you have en#ountered 7od, donAt &e#ome kno'ledgea&le+ Whatsoever you have kno'n, forget all a&out it+ Be#ome again inno#ent+ 6emain al'ays in the state of not)kno'ing, then mu#h more 'ill go on happening to you+ What ordinarily happens 'hen you move into meditation is that something happens, &ut you donAt feel grateful@ on the #ontrary, you feel this is your due )) in fa#t it should have happened long ago+ %ou are su#h a 'orthy person, so virtuous, so holy, and you have done so mu#h@ 'hy should you &e gratefulB That is a 'rong approa#h@ that means you are stopping the pro#ess+ :n gratefulness mu#h more 'ill #ome to you+ 1o even if a little glimpse #omes to you, feel grateful+ Fust a ray of light and feel grateful, as if the 'hole sun has #ome to you+ /nd the

'hole sun 'ill &e #oming, follo'ing the ray+ But if you are not grateful you &e#ome #losed@ even the ray 'ill disappear and you 'ill again &e in your darkness, &a#k in your darkness+ /nd remem&er to remain al'ays in the state of not)kno'ing+ DonAt start &e#oming kno'ledgea&le, donAt start philosophiEing, donAt start #reating systems of thought+ This happens@ thatAs 'hy Buddha is making his &odhisattvas alert+ : 'ould like you to remem&er these sutras &e#ause many of you )) at least fifty per#ent of you )) are going to &e#ome &odhisattvas sooner or later+ 1o remem&er these sutras )) they /6" for you+ : am not interested in T." D./22/;/D/, : am interested in %45D : am speaking for %45D T." D./22/;/D/ is >ust an e?#use+ : 'ould like to say the same things to you, &ut Buddha has said them so &eautifully, so poeti#ally that : donAt see any need to say them on my o'n@ : #an >ust #omment on him )) &e#ause the truth is eternal and it remains the same forever+ /void philosophiEing 'hen you enter into the 'orld of meditation+ :t arises, it arises inevita&ly )) the it#h to philosophiEe )) &e#ause so many &eautiful things are happening and you 'ould like to #reate systems of thought around them+ /ll these philosophies in the 'orld have arisen in this 'ay+ 1omething, >ust a little, had happened, and they started #reating a &ig pala#e out of that+ Fust a &ri#k 'as there and they made a &ig house, a pala#e, >ust an imaginary pala#e, out of it+ "ven the &ri#k is lost in that imaginary pala#e+ Three small mi#e 'ere sitting in front of their holes in a field+ They 'ere in a sad mood, as they silently 'at#hed the &irds flying from one tree to another+ /fter a 'hile one mouse said, (:t must &e 'onderful to &e a &ird and to fly in the sky+( /ll three mi#e pondered a&out it for a long time and &e#ame more sad+ "ventually the se#ond mouse said, (:t 'ould &e very ni#e to &e one &ird, &ut it 'ould &e even ni#er to &e t'o &irds+ :f you 'ere t'o &irds you #ould fly &ehind yourself+( The mi#e thought a&out this even longer and they &e#ame even sadder than &efore+ /fter a long time the third mouse said, (The most &eautiful feeling must &e to &e three &irds, &e#ause then you #ould 'at#h yourself fly &ehind yourselfD( This is 'hat philosophy is+ ;eople >ust go on thinking things 'hi#h are no'here+ But you #an en>oy it+ ;hilosophy is en>oyed &y many people for the simple reason that every&ody #an afford it+ :f these three mi#e #an afford it, 'hat a&out manB "very man is a philosopher+ Buddha is very mu#h against philosophy+ .e says philosophy #orrupts, it makes you kno'ledgea&le )) 'ithout making you a kno'er it makes you kno'ledgea&le+ :t &rings impurity@ it pollutes your inner &eing+

Be pure and never falter from your purity+ :f you 'ant to help people, these sutras have to &e remem&ered #onstantly+ 2editate over them, make them your o'n, live them+ They 'ill al'ays sustain you@ they are a great nourishment+ "nough for today+ The Dhammapada: The Way of the Buddha, Vol 11 $hapter -! $hapter title: :n a right moment 1! /pril 10 0 am in Buddha .all /r#hive #ode: 0041!0 1hortTitle: D./2110! /udio: %es Video: %es ,ength: 44 mins =! and =4 on video

The first Cuestion: =uestion 1 B",4V"D 2/1T"6, W.% $/3AT : T/<" 1/33%/1B : 74 43 T.:3<:37 /3D T.:3<:37 /3D T.:3<:37+ 6i#hard, sannyas has nothing to do 'ith thinking at all+ :t is the #raEy manAs 'ay to enlightenmentD By thinking you #an never #ome to a de#ision as far as sannyas is #on#erned+ Thinking, at the most, #an only help you to postpone it, and you #an go on postponing it ad infinitum+ Thinking, in fa#t, is a pro#ess of postponement+ 1annyas is not something that you #an think a&out+ %ou donAt kno' it, you have not e?perien#ed it+ Thinking moves 'ithin the 'orld of the kno'n@ it has no approa#h to'ards the unkno'n, no &ridge 'ith the unkno'n+ /nd sannyas is unkno'n for you+ %ou may have seen sannyasins@ that does not mean that you kno' 'hat sannyas is+ By seeing lovers you #annot kno' 'hat love is+ By seeing meditators you #annot kno' 'hat meditation is+ There are things 'hi#h are kno'n only e?istentially+ 1annyas is not a philosophi#al phenomenon, it is something e?istential+ %ou have to take the >ump+++ then think later on, then think as mu#h as you 'ant, to your heartAs #ontent+ But on#e you have tasted it, then there is no 'ay of going &a#k+ Thinking is part of the head and sannyas happens in the heart@ it is a love affair+ :t is

utterly mad, as mad as love or even madder, &e#ause love happens &iologi#ally and sannyas happens spiritually+ 1annyas happens only to a very fe', rare human &eings+ ,ove is ordinary@ it happens to animals, to &irds, even to trees+ :t is nothing spe#ial+ 6eligion is a&solutely supernatural: it surpasses your instin#tive 'orld+ But our hearts are not fun#tioning, and the head #annot 'ork in the pla#e of the heart+ ThatAs 'hat you are doing, 6i#hard+ %ou #an go on doing it, &ut you 'ill never arrive in the 'orld of sannyas+ The head is impotent@ it #annot a#t &e#ause it is never spontaneous+ :t is only the heart that a#ts+ The head only rea#ts@ the head only goes on repeating the past+ %ou have not &een a sannyasin &efore, so ho' #an you think a&out itB What #an you think a&out itB There is no &ase to &egin 'ith+ 4nly the heart is #ourageous enough to take a >ump into the unkno'n, into the unfamiliar+ But 'ith the unfamiliar open up millions of possi&ilities+ With the unkno'n you start gro'ing+ With the kno'n you go on moving in #ir#les+ Be a little heartful, not so thoughtful+ 6i#hard, your name means hard+ Trans#end hardness, &e#ome a little soft, a little more feminine, a little more round+ ,osing a fe' #orners 'ill &e of tremendous help+ ,ogi# is hard, love is soft+ ,ogi# is sCuare, love is hipD ,ogi# is al'ays a #o'ard@ it thinks and thinks &efore it a#ts+ /nd, in fa#t, &y the time it #omes to a#t it is already too late@ the moment has passed+ ,ife is not stati#+ :t 'onAt stand still for you, it 'onAt 'ait for you+ Who kno'sB Tomorro' : may stop giving sannyas )) then 'hatB Then you 'ill have missed the trainD /nd remem&er, the sannyas : am giving to you no&ody else #an give to you+ 7ather a little #ourage+ Today is the dayD The t'o skeletons in the #orner #loset 'ere grum&ling a&out the heat, the dust, the &oredom+ (What are 'e staying here for anyho'B( one asked+ (Damned if : kno',( the se#ond skeleton ans'ered+ (: 'ould leave in a minute if : had any guts+( The se#ond Cuestion: =uestion ! B",4V"D 2/1T"6, : /2 246" /96/:D 49 ,:V:37 T./3 49 D%:37+ :1 :T ;411:B,"B %ogananda, it must &e possi&le if it is happening to youD Do you think you are managing the impossi&leB :n fa#t, it is a very #ommon phenomenon, nothing

e?traordinary a&out it )) very normal+ 3o&ody is more afraid of dying than of living+ The fear of death is nothing #ompared to the fear of life+ ThatAs 'hy thousands of people around the earth #ommit sui#ide, and many more think many times in their lives of #ommitting sui#ide+ 2any try &ut are prevented@ many try &ut try halfheartedly+ But very fe' people try to live+ The num&er of people 'ho try to live life is mu#h less than those 'ho try to #ommit sui#ide or a#tually #ommit sui#ide+ The man 'ho lives life &e#omes a &uddha+ .o' many &uddhas do you haveB They #an &e #ounted on your fingers+ 4nly on#e in a 'hile is there a man like Fesus, Garathustra, ,ao TEu+ $enturies pass@ millions of people #ome and go, then only is there a man 'ho really lives, authenti#ally lives, lives to the utmost, lives fearlessly+ Then 'hat are the others doingB Their life is not life@ on the #ontrary, it is a #onstant avoidan#e of life+ They are simply prote#ting themselves from life+ They are hiding in their &la#k holes in the name of se#urity, safety, #omfort+ They are simply trying to evade life+ %ou #an 'at#h yourself )) have you livedB %ou #an 'at#h others around you )) are they really livingB ;eople only &e#ome a'are that they 'ere alive 'hen they die+ When death kno#ks on your door, suddenly you &e#ome a'are: (2y 7od, : 'as aliveD /nd no' death has #ome+( But 'hen death #omes, millions of people feel relieved )) relieved of the &urden, of the an?iety, of the #onstant fear of life+ Death has no fear in it+ When you are no more, 'hat fear #an there &eB Death #annot hurt you )) life #an hurt you+ ,ife hurts &e#ause one needs to &e very intelligent, alert, to live+ :f you live un#ons#iously, life is &ound to &e a painful e?perien#e, an agony+ ,ife #an &e e#stati# too, &ut only 'hen you are alert, a'are+ ,ife is an opportunity, &ut it demands@ it is a #hallenge, it is an adventure, a moment)to)moment adventure into the un#harted+ %ou #annot &e imitators if you really 'ant to live+ %ou #annot &e $hristians and .indus and 2ohammedans+ :f you really 'ant to live you have to &e yourself )) simply yourself+ %ou #annot &e any&ody else@ that is a 'ay of avoiding true life+ 7od never repeats+ .e #reates ea#h and every individual uniCue, a&solutely uniCue+ %ou are not manufa#tured like #ars on an assem&ly line+ .en#e Fesus 'ill never &e again, <rishna 'ill never &e again, ho'soever &eautiful they 'ere+ 7od does not &elieve in #ar&on #opies@ he al'ays #reates individuals+ .e is a #reator and no #reator 'ould like to repeat+ But thatAs 'hat you have &een told to do, and you are doing it+ 1ome&ody is trying to &e like <rishna or like $onfu#ius or like 2ohammed@ these have &e#ome your ideals+ Then you go on missing that 'hi#h you are )) and that is the only 'ay you #an &e+ %ou &e#ome pseudo+ %es, to &e pseudo seems to &e a little more #omforta&le than to

&e original, &e#ause you #an ad>ust to a pseudo so#iety more easily, more #omforta&ly+ When every&ody is false like you, you #an easily &e#ome part of the #ro'd+ When you are true and authenti#, living your life on your o'n, in your o'n light, 'ith no &lueprints given &y others to you )) &y the parents, &y the priests, &y the politi#ians )) 'hen you are moving every day into the unkno'n 'ith no idea of 'hat is going to happen, 'ith great #reativity, sensitivity, a'areness, &ut 'ith no fi?ed ideology@ 'hen you are e?ploring ne'er pastures, ne' peaks of &eing, then #ertainly you are no more a part of the #ro'd+ /nd the #ro'd hates individuals for the simple reason that they are so different+ :t hates them &e#ause they are re&els+ :t hates them &e#ause they #annot &e enslaved easily@ in fa#t, it is impossi&le to enslave them+ :t hates them for their intelligen#e, it hates them for their >oy, it hates them for their #reativity+ :t 'ants to destroy them+ %ogananda, thatAs 'hy people are afraid of life: life has many dangers+ The path of life is full of haEards+ 4ne never kno's 'hat is going to happen the ne?t moment@ everything is possi&le+ %ou #annot live 'ith e?pe#tations &e#ause life has no o&ligation to fulfill your desires+ %ou #an live 'ith an open heart, &ut you #annot live 'ith e?pe#tations+ The more e?pe#tations you have, the more frustrated you 'ill &e+ /nd then you #an go astray+ :n death, no&ody #an go astray@ in life you #an go astray+ :n life you #an #ommit errors, mistakes+ :n fa#t, if you really 'ant to live you 'ill have to #ommit many errors and many mistakes+ 6emem&er it: never &e afraid of #ommitting errors and mistakes@ other'ise you 'ill &e paralyEed &e#ause of the fear+ 7o on #ommitting mistakes and errors+ 6emem&er only one thing: donAt #ommit the same mistake again+ 4n#e is enough+ :nvent ne' mistakes, dis#over ne' errorsD DonAt go on falling in the same dit#h )) find ne' dit#hesD By #ommitting mistakes, &y going astray, you gro'+ ThatAs the only 'ay to gro'+ ,ife is dangerous@ death is very #oEy, very #omforta&le+ ,ying do'n in your grave, 'hat danger is thereB There is no pro&lem, no an?iety+ %ou #anAt go &ankrupt, your 'ife #annot leave you, you #annot die anymore+ %ou are so safe in deathD ,ife is not safe )) anything is possi&le+ ,ife is full of a##idents+ 1ome madman may #ut off your head+++D : have heard: / great psy#hoanalyst 'as reading, sitting in his garden underneath a tree, and his only daughter, >ust eight, nine years old 'as playing 'ith one of her friends on the la'n+ 1uddenly she hit her friend on the head 'ith a sti#k so hard that &lood started #oming out of her head+ The psy#hoanalyst rushed over, &ut &efore he #ould say anything his daughter turned to'ards him and asked, (Daddy, no' tell me 'hy : did thisD(

1he must have &een hearing again and again that her father goes on finding reasons for every a#t, un#ons#ious reasons and this and that, so no' she asks, (3o' tell me W.% : have done this+( ,ife #an do anything and you #annot even ask 'hy: you have to a##ept it+ There is no&ody to ans'er+ .en#e the fear, %ogananda+ %ou say, (: am more afraid of living than of dying+( "very&ody is more afraid of living@ thatAs 'hy people are dead+ ;eople die neara&out the age of thirty+ 4f #ourse, they are not put into their graves at that time@ they go to their graves neara&out seventy, eighty+ The fifty years &et'een their death and their entry into the grave are >ust a drag+ :t is a mira#le to see dead people 'alking, talking, doing all kinds of things+ :t #ertainly is a mira#leD ,ove life+ ThatAs 'hy to me life is the only religion, the only god+ ,ive life in its totality+ /nd the &eauty is that if you live life in its totality there is no death+ The &ody is &ound to die one day, &ut you are not the &ody+ :f you have lived your life totally, if you have loved your life totally, you 'ill have #ome a#ross the eternal in you+ That is the meeting 'ith 7od+ That is the en#ounter 'ith truth that trans#ends time+ /nd to kno' it is to kno' &liss@ to kno' it is to kno' all that is 'orth kno'ing+ The third Cuestion: =uestion H B",4V"D 2/1T"6, D4 %45 $/,, T.:1 ;,/$" / ;5BB / ;5BD : ./V" B""3 ./37:37 /6453D T.:1 ;5B 946 TW4 %"/61 /3D : 1T:,, $/3AT 7"T T." 6:7.T B""6D 3iran>an, ;er#e 'alked in to 'here the ,ast 1upper 'as &eing held, sat do'n at the ta&le and said to the 'aiter, (7ive me a s#ot#h and sodaD( (: am sorry, sir,( said the 'aiter, (all 'e are serving is 'ine+( (4kay, give me a ni#e steak 'ith a &aked potato and salad+( (1orry, &ut all 'e are serving is &read+( (.oly ma#kerelD 4nly &read and 'ineD The guy 'ho is giving this party ought to &e #ru#ifiedD( 3iran>an, please donAt #ru#ify meD This is not the ,ast 1upperD /nd if you #annot find the right &eer, the reason is &e#ause you are not the right person+ %ou are so full of &eer already, ho' #an you find the right &eerB .o' #an you manage to kno' 'hat is right and 'hat is 'rongB : donAt think that in 3iran>anAs veins there is &lood )) >ust

&eerD 7o to the 2edi#al $enter and &e e?amined+ %ou #anAt have &lood in your veins: you are really full of &eerD :f some #anni&als ever find you they 'ill dan#e 'ith >oy+ They 'ill have found the right &eerD /nd they are not going to kill you or #ook you )) they 'ill sip youD 2i#hael pi#ked up a &londe at a &ar and after Cuite a fe' drinks they 'ent to a hotel room and made love+ :n the middle of the night 2i#hael 'oke up to go to the &athroom and noti#ed that the 'oman had taken off a 'ooden leg and laid it &y the &ed+ /s the girl slept 2i#hael &egan fiddling 'ith its springs and &ra#es and finally found he had taken the 'ooden leg apart and #ould not put it &a#k together again+ .e 'ent out into the hall and stopped a man perfumed 'ith &ooEe, saying, ($an you help meB :Ave got a 'oman in my room 'ith one leg apart and : #anAt seem to get it &a#k together+( (.ellD( said the drunk, (: got a 'oman in my room 'ith B4T. legs apart and : #anAt even find the goddamn roomD( The fourth Cuestion: =uestion 4 B",4V"D 2/1T"6, D4"1 T." 1""<"6 ./V" T4 1599"6 :3"V:T/B,% 43 T." W/%B Deva ,ouis, it all depends+ 7ro'th in itself has no suffering in it@ suffering #omes from your resistan#e to'ards gro'th+ 1uffering is #reated &y you &e#ause you resist #ontinuously, you donAt allo' it to happen+ %ou are afraid to go totally 'ith it@ you go only halfheartedly+ .en#e the suffering )) &e#ause you &e#ome divided, you &e#ome split+ / part of you #ooperates and a part of you is against it, resists it+ This #onfli#t inside you #reates suffering+ 1o drop the idea )) many people have that idea )) that you have to suffer if you are to gro'+ :t is sheer nonsense+ :f you #ooperate totally there is no suffering at all+ :f you are in a let)go, instead of suffering you 'ill re>oi#e+ "very moment of it 'ill &e a moment of &liss and &enedi#tion+ 1o donAt thro' the responsi&ility on gro'th+ 4ur mind is very tri#ky and #unning: it al'ays thro's the responsi&ility on some&ody, on something@ it never takes the responsi&ility on itself+ %45 are the #ause of suffering+ :f you #an remem&er three things++++ The first is: drop the past if you 'ant to gro', &e#ause it is from the past that resistan#e arises+ %ou are al'ays >udging from the past+ The past is no more, it is a&solutely irrelevant, &ut it goes on interfering+ %ou go on

>udging a##ording to it@ you go on saying, (This is right and that is 'rong,( and all those ideas of right and 'rong, all those >udgments are #oming from something 'hi#h is dead+ %our dead past remains so heavy on you that it does not allo' you to move+ Drop the past #ompletely and you 'ill &e surprised: mu#h of the suffering has disappeared+ The se#ond thing to remem&er is: donAt #reate e?pe#tations for the future+ :f you are e?pe#ting, then again you 'ill #reate suffering, &e#ause things are not going to happen a##ording to %45@ things are going to happen a##ording to the 'hole+ The 'ave, the small 'ave in the o#ean, #annot &e the de#iding fa#tor+ The o#ean de#ides@ the 'ave has to &e in a state of let)go+ :f the 'ave 'ants to go to the east, then there is going to &e trou&le, then there is going to &e pain+ :f the 'inds are not going to the east, if the o#ean is not 'illing, then 'hat is the 'ave going to doB :t 'ill suffer+ :t 'ill #all it fate, it 'ill #all it #ir#umstan#es, so#ial #onditions, the e#onomi# stru#ture, the #apitalist so#iety, the &ourgeois #ulture, the 9reudian un#ons#ious+++ and no' you 'ill #all it gro'ing pains+ But you are simply shifting the responsi&ility+ The real thing is that you are suffering from your e?pe#tations+ When they are not fulfilled )) and they are never going to &e fulfilled )) frustration arises, failure arises, and you feel negle#ted, as if e?isten#e does not #are for you+ Drop e?pe#tations for the future+ 6emain open, remain availa&le to 'hatsoever happens, &ut donAt plan ahead+ DonAt make any psy#hologi#al, fi?ed ideas a&out the future )) that things should &e like this )) and mu#h more suffering 'ill disappear+ These t'o are the root #auses of suffering+ /nd the third is: the .uman ;otential movement la#ks something essential+ :t tries to help you to gro', &ut it has not yet &een a&le to #reate a meditative spa#e in you+ 1o there is #onstant struggle, effort, 'ill, &ut no rela?ation, no rest+ .en#e the third thing to &e remem&ered and all suffering 'ill disappear: #reate meditative energy, #reate a meditative spa#e 'ithin you+ Western methods la#k that something 'hi#h is very essential+ ThatAs 'hy here in my #ommune the effort is to use all the Western methods side &y side 'ith all the "astern methods+ This may &e the only pla#e in the 'hole 'orld today 'here "ast and West are 6"/,,% meeting, and not meeting in a diplomati# 'ay as they meet in the 534+ .ere they are really merging )) not politi#ally, not diplomati#ally, &e#ause a diplomati# meeting is not a meeting, it is only a fa#ade, it is pseudo+ :t is a love meeting that is happening here+ 9or the first time "ast and West are in a love affair+ The West has gro'n a fe' very important methods: gestalt, en#ounter, primal, &ioenergeti#s and many more+ The "ast has also gro'n many methods: EaEen, vipassana, 1ufi 'hirling, yoga, tantra+ Their approa#hes are different, so different that

&oth are only halves of one 'hole@ hen#e &oth la#k something+ The "astern methods #an #reate a meditative spa#e, &ut they make you so introverted that you start es#aping from life@ all "astern methods have proved es#apist in the past+ %ou 'ant to go to a monastery, you 'ant to go to the .imalayas, you 'ant to go to a #ave some'here and to live alone+ They tea#h you ho' to &e alone, >oyously alone )) &ut then something is missed+ ,ife is also relationship, life is also togetherness, life is also #ommunion+ :t is &eautiful to &e &lissful 'hen you are alone, &ut that is only half the story@ you should &e &lissful also 'hen you are together 'ith someone+ /nd 'hen you are &lissful 'ith someone, the &liss rea#hes a higher peak+ When you are alone you are like a solo flute player@ 'hen you are &lissful together in relationship, the musi# is more like an or#hestra+ The West has #reated methods 'hi#h give you more impetus to &e e?troverts+ They allo' you methods, skills to relate, and to en>oy relationship+ They are love methods, &ut something is missing+ %ou en>oy relationship, &ut 'henever you are alone+++ and essentially you /6" alone+ %ou are &orn alone and you 'ill die alone, and at the deepest #ore of your &eing you are al'ays alone+ 1o on the surfa#e you remain happy, &ut deep do'n a su&tle #urrent of misery #ontinues+ %ou #annot en#ounter yourself, you #annot fa#e yourself, you #annot meet yourself+ The West has failed &e#ause all that it has developed is e?troversion@ the "ast has failed &e#ause all that it has developed is introversion+ /nd man is neither e?trovert nor introvert+ : 'ould like it to &e on re#ord that $arl 7ustav FungAs typology is a&solutely 'rong+ 2an #annot &e divided so easily into #ategories )) that some&ody is an e?trovert and some&ody is an introvert )) &e#ause man is a totality, a 'holeness+ .e has an inside and he has an outside, and &oth have to &e nourished and &oth have to &e fulfilled+ 1o if you are only follo'ing Western methods you 'ill &e going through mu#h pain &e#ause you 'ill not &e a&le to #reate a meditative spa#e through them+ :f you are follo'ing only "astern methods you 'ill &e a&le to #reate a meditative spa#e, &ut you 'ill &e#ome a&solutely useless in the 'orld, and you 'ill miss the enri#hment that #omes 'ith #ommunion 'ith other human &eings+ 2y effort here is to #reate the first synthesis &et'een e?troversion and introversion and help man to &e#ome so #apa&le of &oth, together, simultaneously, so easily a&le to move from e?troversion to introversion and from introversion to e?troversion, that there is no need to divide man into su#h #ategories+ 2an #an &e#ome so fluid+ :t is as simple as 'hen you #ome out of your house: you donAt think that you are &e#oming e?trovert #oming out of your house+ When you feel it is #old inside and outside there are no #louds and it is so sunny, you #ome out, &ut you donAt think at all+

%ou donAt de#ide, (3o' : 'ant to &e an e?trovert+( 4r 'hen the sun &e#omes too hot and you start feeling the heat, you donAt make a deli&erate de#ision, (: should go in+ 3o' : 'ant to &e an introvert+( 3o, 'hen the sun is too hot you simply move inD /nd 'hen inside it is #old you #ome out+ $oming out of your house or going into the house is not a pro&lem at all, &e#ause you are free from the inner and the outer+ 2y effort here is to help you to &e free from the inner and the outer, &e#ause you are neither the inner nor the outer, you are something trans#endental to &oth+ The inner and the outer are >ust parts of your personality@ it is the house in 'hi#h you live 'hi#h has an outside and an inside+ But your a'areness has no inside and no outside+ 1o these three things are to &e remem&ered: drop the past, drop future e?pe#tations, and third, #reate a synthesis &et'een e?troversion and introversion+++ and all misery disappears+ Deva ,ouis, it is not inevita&le for a spiritual seeker to suffer+ %ou suffer &e#ause you are not a'are of your o'n responsi&ility+ :t is not &e#ause of gro'th that you suffer+ %ou suffer &e#ause you are un#ons#ious of your resistan#e, of your past)orientation, of your future e?pe#tations, and you are una'are that you donAt have any meditative spa#e 'ithin you+ The fifth Cuestion: =uestion I B",4V"D 2/1T"6, :1 :T ;411:B," T4 2:11 T." ;"69"$T F"W",B :1 :T ;411:B,"B ;rem 2aitri, it depends ho' #ons#ious you are+ :f you are #ons#ious it is impossi&le to miss+ :f you really kno' the perfe#t >e'el, if you re#ogniEe it, if it is your o'n vision, your o'n understanding, it is impossi&le to miss it+ But it may not &e so+ %ou may have heard others say, (This is a perfe#t >e'el(@ it may &e a &orro'ed understanding+ Then it is not only possi&le to miss it, it is a&solutely inevita&le that you 'ill miss it )) it is impossi&le not to miss it+ :f you #ome a#ross a &uddha and you pay your respe#ts >ust &e#ause others are paying their respe#ts, &e#ause others are saying, (.e is a &uddha, he is enlightened, he is a'akened,( you 'ill miss+ But if you have even a glimpse of your o'n into the &eing of the &uddha, >ust a little taste of his milieu, >ust a small e?perien#e of his perfume, thatAs enough@ it is impossi&le to miss+ Then no for#e in the 'orld #an distra#t you+ But it has to &e your o'n e?perien#e+ /nd 'e are so un#ons#ious that nothing seems to &e our o'n e?perien#e+ ;eople say that Fesus is $hrist, so you &elieve it+ But the people 'ho #ru#ified him, they #ould not see anything in him@ other'ise, do you think it 'ould have &een

possi&le for them to #ru#ify a man like FesusB They #ru#ified him so easily+ 3o pro&lem 'as felt@ their #ons#ien#e 'as not distur&ed+ They did it >ust as they used to kill #riminals every year+ The day they #ru#ified Fesus they also #ru#ified t'o thieves+ They treated all three persons in the same 'ay@ in fa#t, they treated the thieves in a far more human 'ay &e#ause the thieves 'ere more like them+ Thousands of people had gathered to see+ 3o&ody 'as #rying, no&ody 'as 'eeping, no&ody had any pain in the heart+ "ven FesusA o'n dis#iples had es#aped, fearing that they may &e #aught+ When the people had gone )) 'hen the sho' 'as over )) and Fesus 'as almost dead on the #ross, three soldiers 'ere there >ust playing #ards+ They 'ere on duty so no&ody #ould steal the dead &ody of Fesus+ 1o >ust sitting underneath the #ross they 'ere playing #ardsD /nd 2aitri, you ask, (:s it possi&le to miss the perfe#t >e'elB( Those three soldiers 'ere >ust people like you+ 4f #ourse, no' you 'ill think, (Those soldiers must have &een utterly stupid, great sinners, un#ons#ious, not kno'ing 'hat they 'ere doing )) 'e #ould not have done it,( &e#ause no' you have heard for t'o thousand years #ontinuous propaganda that Fesus 'as $hrist+ But Fe's still donAt think that he 'as $hrist@ they still think that he 'as a #harlatan, that he 'as a de#eiver, that he 'as a false messiah+ T'o thousand yearsA #ontinuous propaganda has not helped at all@ they have kept on #linging to their idea+ Do you think you 'ould have re#ogniEed BuddhaB 3o', of #ourse )) &e#ause no' t'enty)five #enturies have passed and Buddha has &e#ome &igger and &igger, so huge@ he looms large on the horiEon like a &eautiful sunrise )) you #annot &elieve that people #ould have missed him+ But they 'ere missing himD "ven his o'n father #ould not re#ogniEe that he 'as enlightened@ even his o'n 'ife #ould not re#ogniEe that he 'as enlightened+ There 'ere only a fe' people 'ho had the #ourage to re#ogniEe him )) &e#ause to re#ogniEe him means you have to #hange your life)style, to re#ogniEe him means you #anAt remain the same anymore+ To re#ogniEe a &uddha as a &uddha means you are 'aking up+ The &ig #afeteria 'as #ro'ded+ / long line of people #arrying trays 'as slo'ly moving along the #ounter 'hen someone shouted, (9ireD 2#7intyAs house is on fireD( $ame the #rash of a tray of dishes as an :talian near the front of the line made a mad dash out of the restaurant, around the #orner, and up the side street, &umping into people and kno#king several of them do'n as he 'orked his 'ay home'ard+ Then, >ust as suddenly, after he had narro'ly es#aped death several times, the man stopped short, #lapped his hand to his head and moaned, (.ey, 'hat am : doingB 2y name ainAt 2#7intyD(

;eople are living in su#h un#ons#iousness+ What to say a&out re#ogniEing a &uddhaB )) you donAt even kno' 'ho %45 areD 2aitri, it is possi&le to miss the perfe#t >e'el if you are not a'are+ But if you are a'are then it is impossi&le+ :t all depends on your a'areness+ The si?th Cuestion: =uestion * B",4V"D 2/1T"6, D:D 74D 6"/,,% 2/<" T." W46,D, /3D F51T :3 1:8 D/%1B 1u>ata, looking at the 'orld, one thing is #ertain: it has &een made in a hurry+ Whoever made it, it is in su#h a mess that it must have &een made in si? days+ Whether 7od made it or not : #annot say, &e#ause if you look at the 'orld it seems more like a #reation of the Devil than of 7odD 2an is so destru#tive, so violent, so mad, that it is very impro&a&le that 7od made this kind of mind+ "ither the Devil made it or it 'as only the first time that 7od 'as making it so he made many mistakes+ /nd he &e#ame so afraid of his o'n #reation that he has not tried again+ :t seems he has es#apedD 1eeing 'hat he has done he must have &e#ome frightened+ The story is that he made trees and mountains and rivers and animals+ 4n the si?th day he made man and sin#e then he has not made anything+ :t seems man &rought him to his senses: (What are you doingB( .e simply stopped a&solutely+ But, 1u>ata, 'hy do su#h Cuestions &other %45B :t is none of your &usinessD 4ne thing is #ertain: you have not made it, so 'hy should you &e 'orriedB %ou are not responsi&le, : am not responsi&le either )) : have not made it+ 1o 'hy should 'e 'aste our time 'ith itB There are many #raEy people 'ho have nothing else to do )) leave it for them to think a&out+ These are great su&>e#ts@ one #an go on thinking a&out them for ever and ever@ they are unending+ ThatAs 'hy philosophy &egins &ut never ends, theology &egins &ut never ends+ :t goes in #ir#les+ "a#h ans'er &rings more Cuestions than it ans'ers+ :f : say, (%es, 7od made it,( then immediately many Cuestions 'ill arise: (Why did he make it in the first pla#eB Why did he not ask us 'hether 'e 'anted to &e made or notB This seems to &e su#h a di#tatorial a#t, not demo#rati# at all )) people are &eing made 'ithout even asking themD /nd 'hy did he make T.:1 kind of 'orld 'hen he is omnipotent, omnipresent, omnis#ientB .e must have seen 'hat 'as going to happen, he must have seen the future+ .e must have seen that there 'ould &e 7enghis <han and Tamerlane and /dolf .itler and 2ussolini and To>o@ he must have seen all

these people+ .e must have seen that man 'ould fight thousands of 'ars+ .e must have seen that sooner or later man 'ould dis#over atomi# &om&s and hydrogen &om&s and deathrays and 'hatnot+ Then 'hy did he #reate this 'orldB :s he a sadistB :s he en>oying all this miseryB /nd millions of people live in su#h misery )) and 'hat does he go on doingB $anAt he #ome and helpB( :n s#riptures it is said+++ in the 16:2/D B./7/V/D7:T/ <rishna de#lares: : 'ill #ome 'henever there is too mu#h misery+ :s it not enough, the misery that man is living in no'B When is he going to #omeB /nd 'hat did he do 'hen he really #ameB .e didnAt help any&ody+ :n fa#t, in his days the greatest 'ar in :ndia 'as fought+ :f 'e &elieve the s#riptures, so many people died in that 'ar+++ the 'hole of :ndia #ould not have #ontained so many people+ "ven no' the 'hole 'orld #ontains only three times as many+ :t must have &een some 'arD Today it 'ould have &een one person out of three@ in those days, five thousand years ago, the population 'as not so large+ :t #ould have &een the end of the 'hole of humanity+ What kind of help 'as thatB /nd 7od #omes in Fesus: he sends his only &egotten 1on to save humanity+ 3o&ody seems to have &een saved+ Fesus #ould not even save himself )) he 'as #ru#ifiedD The savior 'as #ru#ified &y those for 'hom he had #ome@ he had #ome to save them+ Thousands of Cuestions 'ill arise+ ,eave these Cuestions to mad people+ T'o inmates of a 2i#higan mental institution 'ere #hatting in the re#reation room+ The first loony said, (DonAt talk to me, : am 3apoleonD( (What do you mean, you are 3apoleonB( asked the se#ond nut+ (: told you not to speak to me+ : am 3apoleon+( (.o' do you kno' you are 3apoleonB( (7od told me : am 3apoleon+( / little voi#e from the #orner piped, (: did notD( ,eave su#h theologi#al pro&lems to nutsD 1ome visitors to an insane asylum 'ere &eing sho'n around &y a guard+ (%ou see that man over thereB( said the guard+ (.e thinks he is the ,ord+( 4ne of the visitors approa#hed the lunati# and asked, (Did you really make the earth in seven daysB( The nut sneered at him, (:Am not in the mood to talk shopD( 1u>ata, these are not really religious Cuestions, although religious people have &een talking a&out these Cuestions for #enturies )) &e#ause religion has &een dominated &y lunati#s for #enturies+

The really religious Cuestions are #on#erned 'ith %45, 'ith your un#ons#iousness and ho' to transform your un#ons#iousness into #ons#iousness+ 6eal religion is not metaphysi#al@ it is rooted in psy#hology, it is psy#hologi#al, &e#ause real religion means a 'ay to trans#end the mind+ 5nless you understand the mind you #annot trans#end it+ The seventh Cuestion: =uestion J B",4V"D 2/1T"6, (.4,D %456 245T.,( %45 1/:D+ D:99:$5,TD /,241T :2;411:B," 946 /3 :T/,:/3+ 2% /;;64/$. T4 T." B4D.:1/TTV/.44D :3 T."1" D/%1 :1 $43T/:3"D :3 T.:1 ,:TT," 1T46% T./T ./1 B""3 ./53T:37 2" 946 243T.1: T."6" :1 T.:1 ,:TT," 2/3 K/3%43"L T./T : 2""T :3 / 1T6""T K/3%W."6"L /3D ." ,44<1 V"6% 2:1"6/B,", ,:<" /,, T." ,:TT," 2"3 "V"6%W."6"+++ /3D 1"":37 2" /9T"6 / ,437 T:2", ." 1/%1, (."%, %45 ,44< 76"/TD( (.22,( : 6";,%, (: W45,D ,:<" T4 1/% T." 1/2" T.:37 /B45T %45, B5T %45 ,44< 14 1/DD( (W",,, %45 <34W 2% ,:9"+++ : 9"", 14 2:1"6/B,"+ B5T W./T /B45T %45B .4W $42" %45 ,44< 14 6/D:/3TB( (W",,,( : 1/% T4 .:2 W:T. / 12:,", (: ./V" 9453D / 2/1T"6+( (/.D( ." ,44<1 /T 2" 1/D,%+ (/3D W.% D:D3AT %45 T",, 2"B( 14 ;,"/1", %45 /3D T." 4T."6 75%, B5DD./, D43AT T",, 2" T4 .4,D 2% 245T.+ : $/3AT B"/6 T.:1 ,:TT," 2/3 <34$<:37 "V"3 W."3 : /2 D/3$:37, /3D /1<:37, (W.% D:D3AT %45 T",, 2"B( 1ar>ano, no' you have told him, 'hat happenedB The little man has not #ome to me yet+ Fust your telling him is not going to make any differen#e@ he 'ill simply think that you are #raEy+ The misera&le people think that if you are looking &lissful you are mad+ They #anAt &elieve that any&ody #an &e &lissful@ that is &eyond their grasp+ Their 'hole life is su#h a misery, ho' #an they &elieve there is any possi&ility of &eing &lissfulB )) unless you are mad+ :f you tell them that you have found a master they may not say anything to your fa#e, &ut &ehind your &a#k they 'ill laugh at you@ they 'ill think something has gone 'rong+ They are not going to &elieve you+ .o' #an one &e#ome &lissful &y finding a masterB They #anAt see any relatedness &et'een their pro&lems and finding a master+ :f their 'ives are nagging them to death, ho' is finding a master going to

#hange itB 3o' the master 'ill nag you moreD :f they are suffering from nightmares )) and every&ody is suffering from nightmares, day in, day out )) ho' is finding a master going to helpB They #anAt make any sense out of the statement+ : #an understand your diffi#ulty, 1ar>ano+ :t is very diffi#ult to keep silent 'hen you kno' the ans'er, &ut part of &eing a &odhisattva is to learn the art of &eing silent+ ,et them ask again and again+ ,et them feel that your &liss is not >ust something #raEy, that your &liss is something real, authenti#+ ,et them feel it of their o'n a##ord+ ,et them #ome and kno#k at your doors again and again+ 4nly in a right moment, 'hen you see that they #an understand, 'hen you feel that their hearts are open, 'hen you see a real thirst, a longing in them, 'hen a sear#h has arisen in them, only then tell them@ other'ise you 'ill simply &e 'asting your &reath+ /nd if you go on telling every&ody and no&ody listens, sooner or later you 'ill feel very tired of the 'hole thing+ Buddha is right )) that guy is almost al'ays right+ 4f #ourse, he 'as not talking to :taliansD That 'as not his pro&lem, that is 2% pro&lemD But : kno' ho' to manage it+ Truth insists that it should &e spoken, although it #annot &e spoken )) that is the parado? )) &ut it insists that it should &e spoken+ When you kno' and you see that others #an &e helped, it is impossi&le to resist the temptation to tell them )) &ut that is part of &eing a &odhisattva+ 1ome&ody else has asked: (Beloved 2aster, you say fifty per#ent of enlightened people &e#ome arhatas and fifty per#ent &e#ome &odhisattvas+ 1till you say again and again that there are many mysti#s &ut very fe' masters )) there seems to &e a #ontradi#tion in it+++B( There is no #ontradi#tion in it+ %es, apparently there is, &ut only apparently+ 3ot all &odhisattvas are masters+ The &odhisattva is one 'ho tries to help others@ the master is one 'ho 15$$""D1 in helping others+ Fust trying does not mean that you 'ill su##eed+ 2any try, very fe' su##eed+ Whosoever attains truth is &ound to have the temptation to tell it+ :f he is not &y nature an arhata then he 'ill try to say it to ea#h and every&ody, and he 'ill &e thought >ust #raEy+ $ommuni#ation is a diffi#ult art, and #ommuni#ating the ultimate truth is the most diffi#ult phenomenon in the 'orld+ / master is one 'ho 'aits for the right time+ 2any people have asked me 'hy : kept silent although : &e#ame enlightened in 10IH+ 9or almost t'enty years : never said anything a&out it to any&ody, unless some&ody suspe#ted it himself, unless some&ody said to me on his o'n, (We feel that something has happened to you+ We donAt kno' 'hat it is, &ut one thing is #ertain: that something has happened and you are no more the same as 'e are )) and you are hiding it+( :n those t'enty years not more than ten people asked me, and even then : avoided

them as mu#h as : #ould unless : felt that their desire 'as genuine+ /nd : told them only 'hen they had promised to keep it a se#ret+ /nd they all fulfilled it+ 3o' they are all sannyasins, &ut they all fulfilled it, they kept it a se#ret+ : said, (%ou 'ait+ Wait for the right moment+ 4nly then 'ill : de#lare it+( : have learned mu#h from the past &uddhas+ :f Fesus had kept a little Cuieter a&out &eing the 1on of 7od it 'ould have &een far more &enefi#ial to humanity+ : had made it a point that until : stopped traveling in the #ountry : 'as not going to de#lare it@ other'ise : 'ould have &een killed )) you 'ould not &e here+ 4n#e : had finished 'ith traveling, mi?ing 'ith the masses, moving from one to'n to another++++ 9or t'enty years #ontinuously : 'as moving, and there 'as not a single &odyguard+ 1hiva and his samurai had not yet arrivedD /nd : 'as in #onstant danger+ 1tones 'ere &eing thro'n at me, shoes 'ere &eing thro'n at me+ : 'ould rea#h a to'n after traveling for t'enty)four hours in a train and the #ro'd 'ouldnAt allo' me to get do'n at the station@ they 'ould for#e me to go &a#k+ / fight 'ould ensue &et'een those 'ho 'anted me to get do'n from the train and those 'ho did not 'ant me to get do'n, in their to'n at least+ :f : had de#lared it : 'ould have &een killed very easily+ There 'ould have &een no pro&lem in it@ it 'ould have &een so simple+ But for t'enty years : kept a&solutely silent a&out it+ : de#lared it only 'hen : sa' that no' : had gathered enough people 'ho #ould understand it+ : had gathered enough people 'ho 'ere mine, 'ho &elonged to me+ : de#lared it only 'hen : kne' that no' : #ould #reate my o'n small 'orld and : 'as no more #on#erned 'ith the #ro'ds and the masses and the stupid mo&+ 1ar>ano, there :1 a diffi#ulty+ : #an understand your diffi#ulty+ But please keep your &ig mouth shut )) :talian or not :talianD 4ther'ise you 'ill simply &e thought #raEy+ /nd if you #annot keep your mouth shut, then : 'ill de#lare, (.e is #raEyD( Then no&ody 'ill listen to you+ Then you #an go on saying to these little men, (: have found the master,( &ut they 'ill say, (The master says you are #raEyD( The last Cuestion: =uestion B",4V"D 2/1T"6, W.% :1 "V"6%T.:37 T4;1%)T56V% ."6"B /nurati, it must &e &e#ause of the :taliansD 4ne has to find some reason++++ The :talian died and 'ent to the ;early 7ates 'here he 'as greeted &y 1aint ;eter and his impressive 7olden Book+ /fter staring intently at the ne' appli#antAs sallo' fa#e, 'eak #hin and shifty eyes, 1aint ;eter de#lared in thunderous tones, (: trust you are

not :talianB( 1aint ;eterAs voi#e &e#ame stentorian, (/re you :talianB( The :talianAs reply 'as meek, (3o, sir, : am ;uerto 6i#an+( 1aint ;eter smiled+ (;ass, friend,( he said, ($ome in+( "ven 1aint ;eter is afraidD /nd then there 'as one :talian #hi#k )) so ugly that 'hen she #ame into a room all the mi#e >umped up on the #hairs+ $an anyone dou&t that 3e' %ork is a great #ityB The Fe's o'n it, the :rish run it )) and the :talians after fifty years are still 'ondering 'hat happenedD .o' did $olum&us happen to dis#over /meri#aB .e 'as trying to get a'ay from :taly+ What did 7od say 'hen he made the first :talianB (1hitD : fu#ked up againD( "nough for today+ The Dhammapada: The Way of the Buddha, Vol 11 $hapter -H $hapter title: The Cuiet 'ay to the happy #ountry 1H /pril 10 0 am in Buddha .all /r#hive #ode: 0041H0 1hortTitle: D./2110H /udio: %es Video: 3o ,ength: 0 mins

%45 ./V" 34 3/2" /3D 34 9462+ W.% 2:11 W./T %45 D4 34T ./V"B T." 1""<"6 :1 34T 1466%+ ,4V" /3D F4%95,,%

94,,4W T." W/%, T." =5:"T W/% T4 T." ./;;% $453T6%+ 1""<"6D "2;T% T." B4/T, ,:7.T"3 T." ,4/D, ;/11:43 /3D D"1:6" /3D ./T6"D+ /3D 1/:, 1W:9T,%+ T."6" /6" 9:V" /T T." D446 T4 T563 /W/%, /3D 9:V" 246", /3D T."6" /6" 9:V" T4 W",$42" :3+ /3D W."3 9:V" ./V" B""3 ,"9T 1T6/3D"D 43 T." 1.46", T." 1""<"6 :1 $/,,"D 47./T:334T: )) (." W.4 ./1 $6411"D 4V"6+( / ne' inmate #he#ked into a $alifornia asylum+ .e seemed Cuite happy )) in fa#t, he 'as laughing uproariously+ (3earest kinB( asked the e?amining physi#ian+ (T'in &rother,( responded the fello'+ (We 'ere identi#al t'ins+ $ouldnAt tell us apart+ :n s#hool he 'ould thro' a spit&all and the tea#her 'ould &lame me+ 4n#e he 'as arrested for speeding and the >udge fined me+ : had a girl, he ran off 'ith her+( (Then 'hy are you laughingB( (Be#ause : got even 'ith him last 'eek+( (What happenedB( (: died and they &uried .:2+( 2an :1 mad+ 2adness is not a disease, it is the normal #ondition of mankind+ %es, people differ in degrees, &ut that is not mu#h of a differen#e+ 2an as he e?ists on the earth is insane+ The effort of all the &uddhas is to &ring sanity to you, to dispel your madness+ But &e#ause every&ody is mad, >ust like you, you remain o&livious of the fa#t your 'hole life+ 5nless you #ome a#ross a &uddha you 'ill never &e a'are of the fa#t that you are mad+ The &uddha &e#omes a mirror: he refle#ts your reality, he sho's you your fa#e as it is )) and it is utterly distorted+ :t is not the 'ay you are meant to &e+ 1omething has gone fundamentally 'rong, something very &asi# is missing+

2an is &orn in su#h a state of un#ons#iousness that 'hatsoever he does &rings more and more misery to him and to others+ .e goes on &laming fate, he goes on &laming nature, he goes on &laming the so#iety )) &ut he al'ays goes on &laming others, he never &lames himself+ The moment you gather #ourage enough to &lame yourself, the moment you a##ept the responsi&ility of 'hatsoever you are, a ray of light enters into your &eing+ %ou are on the path of inner transformation+ These sutras are for the &odhisattvas+ 3o' Buddha is saying to his &odhisattvas )) to those dis#iples 'ho are going to &e#ome helpers to mankind, 'ho are ready to go into the 'orld and to help people 'ho are dro'ning in their o'n insanity )) Buddha is saying to his &odhisattvas, (These are the &asi# things you have to start your tea#hing 'ith+( The first thing he says: Tell the people that+++ %45 ./V" 34 3/2" /3D 34 9462 )) &e#ause that is 'here millions are stu#k+ ;eople live and die for name and fame+ :t seems their life purpose is to have a name kno'n to the 'hole 'orld, a name 'hi#h is going to &e 'ritten in golden letters in history, a name 'hi#h 'ill go on resounding do'n the #orridors of time for ever and ever+ /nd the 'hole thing is so stupid, so ridi#ulous, &e#ause you donAt have any name in the first pla#e+ %ou are &orn nameless, you are nameless+ /ll names are ar&itrary+ DonAt sa#rifi#e your life for a name+ DonAt sa#rifi#e the real for something unreal+ We are sa#rifi#ing something true for something 'hi#h is untrue and #annot &e made true+ When a #hild is &orn, you kno' he does not &ring a name 'ith him@ he is &orn as namelessness+ But of #ourse a name is needed@ it has a #ertain utility &ut no reality+ :t is ar&itrary+ %ou #an #all him anything, any name 'ill do )) 8, %, G 'ill do+ :n a more s#ientifi# age there is every possi&ility that 'e 'ill drop these old names+ 1ome&ody 'ill &e 4)11, some&ody 'ill &e 8)1H+ 3ames are going to &e more mathemati#al one day &e#ause they 'ill &e more pre#ise+ /nd there is no need to have the same name for t'o persons@ #omputers #an de#ide+ The #omputer #an say that this is a ne' name, no&ody has it all over the 'orld+ 6ight no' so many people have the same name@ it is &ound to happen+ :t is not very s#ientifi#, &ut it 'orks+ Buddha 'ants his &odhisattvas to tell the people the first thing: %ou are nameless+ 1o donAt &e 'orried a&out your name or your fame+ %ou are also formless: your innermost &eing has no form+ %our &ody has a form, &ut your &ody goes on #hanging@ every day it #hanges+ Within seven years your &ody is #ompletely ne', entirely ne'+ 3ot even a single #ell of the old e?ists in it, everything goes on #hanging+ :f you #ome a#ross the first sperm of your father that started your life, 'ill you &e a&le to re#ogniEe it as yourselfB :mpossi&le+ Will you &e a&le to re#ogniEe your motherAs egg as yourselfB :mpossi&le+ That 'as your form one day, &ut you 'ere not it+ /nd then in nine monthsA time in the motherAs 'om& you passed through many forms+

The s#ientists say that ea#h #hild passes Cui#kly, very speedily, through the 'hole evolution of humanity+ 9rom the fish to the monkey to the man, he passes through all the phases )) of #ourse in very Cui#k su##ession &e#ause he has to fulfill the 'hole evolution in nine months+ ThatAs 'hy a premature #hild is a little retarded, &e#ause he has not evolved yet #ompletely@ he has not &een a&le to #omplete the 'hole #y#le of evolution+ "very #hild &egins as a fish in the motherAs 'om&+ Will you &e a&le to re#ogniEe that fish as youB But one day that 'as your form+ Will you &e a&le to re#ogniEe your fa#e the day you 'ere &ornB :f a pi#ture is sho'n to you it 'ill &e impossi&le for any&ody to re#ogniEe that, (This is me+( 6ight no' you have a #ertain form@ that form 'ill also go do'n the drain in the same 'ay+ "very moment it is #hanging+ But there is something eternal in you: your #ons#iousness, your &eing, your a'areness+ %ou #an #all it your soul, 'hatsoever you 'ant to #all it@ names donAt matter+ But one thing is #ertain: that you donAt have any parti#ular form@ you pass through many forms+ %ou #an pass through many forms only &e#ause you donAt have any form, so donAt &e#ome atta#hed to any form+ DonAt &e#ome atta#hed to any name and donAt &e#ome atta#hed to any form+ This is the &eginning of sannyas+ This is the &eginning of initiation into the path+ :n fa#t, you donAt have any father, you donAt have any mother@ you #anAt have+ The father fathered your &ody and the mother mothered your &ody@ they &oth #ontri&uted to your &ody, to your form, &ut not to your essential #ore+ %our &ody is a##idental+ %ou have &een in many &odies &efore, thousands of &odies+ %ou have passed through, you have lived in many many houses, and 'hen you 'ere living in a #ertain house you &e#ame identified 'ith it+ .en#e the pain of death+ :t is not &e#ause of death, remem&er@ it is >ust &e#ause of your identifi#ation 'ith the &ody, 'ith the form+ :f you understand the message of Buddha, there is no pain in death+ :f you are not identified 'ith any name or form there is no&ody 'ho is &orn and there is no&ody 'ho is dying+ :n fa#t, that should &e the real meaning of FesusA virgin &irth+ "very&ody is &orn in the same 'ay+ :t is not only that you donAt have a father, you donAt have a mother either+ The day you dis#over your original &eing you 'ill kno' that you pass through the mother and the father, you #ome through them, &ut you are not #reated &y them+ / snoopy so#ial 'orker investigating #onditions in an old tenement stopped a ragged, negle#ted)looking youngster and asked him 'here his mother lived+ (/inAt got no mother,( replied the #hild+ (What a&out your father, thenB( (/inAt got none, lady+(

(What, &oth your father and your mother deadD( e?#laimed the so#ial 'orker+ (3ope, never had any+( (7ood grief, &ut thatAs impossi&le, my &oyD( (:f youAve gotta kno', lady,( said the ur#hin #ontemptuously, (some damned ra#keteer played a dirty tri#k on my aunt+( :n fa#t, no&ody has a father or a mother )) and no dirty ra#keteer has played any tri#k on your aunt either+ %ou are eternal &eings: you are never &orn and you never die+ Death and &irth are episodes in the long >ourney, in the eternal >ourney of your life+ ,ife does not &egin 'ith &irth and does not end 'ith death+ But this is possi&le to kno' only if you &e#ome a little deta#hed from the form 'ith 'hi#h you have &e#ome so mu#h atta#hed+ %ou are not man and you are not 'oman either@ your &ody is male or your &ody is female+ %ou are not man, you are not animal, you are not vegeta&le+ These are all forms, a##idental forms, >ust #ir#umferen#es, not the #enters of your &eing+ The #enters of your &eing are totally different from the #ir#umferen#es+ /nd 'e have &e#ome so atta#hed to the #ir#umferen#es that 'e have #ompletely forgotten the #enters+ This is the &asi# and fundamental #ause of our insanity+ / man 'ho does not kno' his #enter is insane+ Buddha says, tell the people: %45 ./V" 34 3/2" /3D 34 9462+ W.% 2:11 W./T %45 D4 34T ./V"B .o' mu#h people suffer if they are not famous, if they are not 'ell)kno'nD To &e anonymous feels so humiliating+ :f no&ody kno's you, you feel as if you are no longer alive+ The more people kno' you, the more alive you feel+ :f the 'hole 'orld kno's you, your ego is puffed up to the e?treme, it is &ursting+ ThatAs 'hy politi#s has so mu#h interest for people, &e#ause that is the easiest 'ay to &e#ome 'orld)famous+ %ou donAt need to &e very intelligent to &e a politi#ian@ in fa#t, if you are very intelligent you #annot &e a politi#ian+ %ou need a #ertain stupidity, in good Cuantity, to &e a politi#ian+ %ou need to &e stu&&orn, you need to &e violent, you need to &e utterly medio#re )) so that you #anAt see 'hat you are doing, so that you #anAt see ho' you are 'asting your life, and you go on and on++++ %ou have to &e utterly &lind, you have to &e very gross+ ;oliti#s has great appeal &e#ause it #an give you &oth a great name and great fame@ it #an make you a 'orld figure+

: have heard: / pope and a politi#ian &oth sho'ed up in heaven one day+ 1aint ;eter greeted them and led the pope to his Cuarters 'here he 'ould &e spending eternity+ 5pon opening the door, the pope found a small, plainly furnished room 'ith &ut one 'indo'+ When he looked out he noti#ed the politi#ian &eing sho'n to the lu?ury apartments a#ross the 'ay, 'hi#h 'ere eCuipped 'ith hot tu&s, saunas, s'imming pools, tennis #ourts and the like+ 9illed 'ith righteous indignation, he turned to 1aint ;eter and protested vehemently, (: am a popeD Why is this politi#ian &eing treated like this 'hile : get almost nothingB( (Well,( replied 1aint ;eter, ('e have over t'o hundred popes up here, &ut this is the first time 'eAve seen a politi#ianD( But here on the earth the politi#ians make mu#h fuss+ ;oliti#s has &e#ome the #enter of life@ your ne'spapers are full of it, your radio programs are full of it+ "verything seems to &e #olored &y politi#s for the simple reason that these people have got something 'hi#h you are all hankering for )) they have got name and fame+ But Buddha says: W.% 2:11 W./T %45 D4 34T ./V"B /nd, in fa#t, 'hy miss that 'hi#h you do not have and #an never haveB To &elieve that you are famous is to live in a foolAs paradise+ /nd even if your name is going to &e 'ritten in history+++ you #an make so mu#h nuisan#e that they 'ill have to 'rite it do'n in history+ /dolf .itler and Foseph 1talin and 2ao Gedong, of #ourse their names 'ill remain in history, &ut not in golden letters+ .istory is not 'ritten in golden letters at all, and their names 'ill &e only in some footnotes+ /nd even if they are there, 'hat does it matterB %our 'hole history is &unkD :t is less history and more hysteriaD 4f #ourse, if you are very hysteri#al you 'ill &e#ome histori#al+ But 'hat is the point of it allB %ou 'ould have missed a great opportunity+ The real man does not #are a&out name and fame+ The authenti# man lives his life irrespe#tive of name and fame@ he does not #are a &it 'hether any&ody kno's him or not+ T." 1""<"6 :1 34T 1466%+ Buddha says: Tea#h people that the sear#h for truth should not &e a sad sear#h+ This is one of the things 'hi#h has &een very mu#h misunderstood+ 1omeho' the sad people have dominated the 'hole religious s#ene do'n the ages+ 4nly on#e in a 'hile do you find a Buddha or a Fesus or a Garathustra 'ho talks a&out >oy, 'ho talks a&out living in &liss+ 4nly on#e in a 'hile do you find a <rishna )) 'ho not only tea#hes dan#e &ut

dan#es himself, 'ho not only tea#hes singing &ut sings himself+ 4ther'ise the s#ene is dominated &y pathologi#al people, either &y maso#hists or &y sadists+ 3inety)nine per#ent of so)#alled religious people are ill, seriously ill people+ They have gone into religion &e#ause they have failed in life, they have gone into religion &e#ause they #ould not #ope 'ith life+ :t is an es#ape )) and the es#apist #an never &e happy+ $hristians say that Fesus never laughed+ 3o', there #annot &e a greater lie than that+ Fesus, and never laughedB Then 'ho 'ill &e a&le to laughB Then no&ody 'ill &e a&le to laugh at allD /nd the 'hole life of Fesus proves that he must have &een a man of very >oyous nature+ .e must have &een really spiritual )) in the sense the 9ren#h use the 'ord 1;:6:T5",+ :n 9ren#h this 'ord AspirituelA means &oth (spiritual( and (humorous+( There seems to &e a great insight in it )) the same 'ord meaning &oth+ .e must have laughed 'ith his #ompanions+ :t is 'ell kno'n that he used to en>oy eating and drinking, and 'hen a man en>oys eating and drinking it is diffi#ult to think of him never laughing+ ;eople 'ho en>oy eating and drinking, people 'ho en>oy parties, also en>oy dan#ing and singing and >oking+ .e must have laughed, he must have >oked+ 4ne #annot &elieve that t'enty)four hours a day he 'as delivering only gospels )) he must have gossipedD But the people 'ho are sad, they 'ould like him also to &e sad+ /ll the figures, statues, paintings of Fesus seem to &e false+ /nd they have &een #hanging do'n the ages+ :n the earliest pi#tures he 'as sho'n 'ithout &eard and musta#he+ /fter t'o #enturies, suddenly the &eard and the musta#he appeared )) &e#ause 'ithout a &eard and a musta#he he did not look like a prophet@ he looked too young, not mature enough+ / fa#e 'ithout a &eard and 'ithout a musta#he looks a little &oyish+++ suddenly the &eard appeared+ :n the "ast >ust the opposite has &een the #ase+ Buddha is never painted 'ith a &eard, neither is <rishna or 2ahavira, neither is 6ama or ;atan>ali+++ no&ody+ WhyB )) &e#ause the "astern idea is that these people 'ere so young, spiritually young, that it is &etter to let them appear young from the outside too+ The outside should represent the inside+ Buddha &e#ame very old, he died 'hen he 'as eighty)t'o, &ut still he is never depi#ted as having a &eard+ Fesus died 'hen he 'as only thirty)three, &ut the &eard appeared after t'o #enturies+ 1till his fa#e 'as not sad+ /fter t'o #enturies even that fa#e #hanged+ .e &e#ame more and more sad )) as if he 'ere #arrying the 'hole &urden of the earth+ 3o' they have #hanged him into the savior@ he is #arrying the #ross+ .e has #ome to deliver you from your sufferings, he is taking your sufferings on himself+ /nd they have falsified this &eautiful man 'ho used to en>oy the #ompany of very ordinary people )) #arpenters, la&orers, gardeners, fishermen, gam&lers,

prostitutes, drunkards, ta? #olle#tors, every kind of people )) even ta? #olle#torsD They are making him more and more a&stra#t@ he is losing his earthliness+ .e is &e#oming more and more a #on#ept rather than a real human &eing@ he is losing his humanity+ .e is no more the 1on of 2an, he is &e#oming only the 1on of 7od+ These are the sad people 'ho are pro>e#ting their sadness on him+ They say he never laughed )) : #anAt &elieve it+ : #an &elieve a far more impossi&le thing++++ The follo'ers of Garathustra say that he laughed the very moment he 'as &orn )) : #an &elieve that, that he 'as &orn laughing+ :t looks a&solutely impossi&le )) no #hild is ever &orn laughing )) &ut it has something &eautiful a&out it+ Garathustra getting out of the 'om&, laughing, appeals to me more+ 1u#h a >oyous spiritD ThatAs 'hy Garathustra #ould not &e#ome a 'orld religion+ The follo'ers of Garathustra are #onfined to Bom&ay only+ /nd they are good people )) not religious in the ordinary sense, not at all+ 3o&ody thinks that ;arsis are religious@ in :ndia no&ody thinks them religious+ They en>oy eating, they en>oy &eautiful #lothes, they en>oy the &eautiful things of life, they en>oy &eautiful houses+++ they en>oy everythingD /nd 'e have the idea of religion as renun#iation+ : #an &elieve Garathustra #oming into the 'orld laughing, &ut : #annot &elieve Fesus never laughing, &e#ause to me sadness #an never &e#ome the sour#e for the sear#h )) although millions of people go in sear#h of 7od >ust &e#ause they are sad+ %ou remem&er 7od only 'hen you are unhappy, misera&le@ 'hen you are in deep anguish then you remem&er 7od, other'ise 'ho #aresB But let me tell you: if you remem&er 7od only 'hen you are misera&le, your remem&ran#e is not 'orth anything+ :t is almost a #omplaint@ it is not a prayer, it #annot &e+ %ou #annot &e grateful for &eing misera&le, and prayer needs to &e essentially gratitude+ Buddha says: T." 1""<"6 :1 34T 1466%+ .e is telling his &odhisattvas: 7o to the people and tell them that if you donAt drop your &eing sorry you #an never &e#ome a real seeker+ 1eek 7od out of happiness, seek 7od out of >oy, seek 7od &e#ause this #all of the #u#koo is so &eautiful, &e#ause the songs of the &irds are so >oyous, &e#ause the flo'ers are so e#stati#, &e#ause life is su#h a &lessing+ ,ook at the &lessing that life is and then go for the sour#e of it+ 9rom 'here are all these songs and all these flo'ers and all these stars &ornB What is the #ause of it all, of this mysterious e?isten#eB DonAt go in sear#h &e#ause you are sad, misera&le, a failure+ :f you go 'ith failure in your heart you 'ill &e simply repressing your sadness+ %ou may start smiling, &ut that smile 'ill &e only a painted smile+ %ou #an see the priests smiling, &ut that smile is not true, it #anAt &e true+ They have never loved life enough for their smile to &e true,

they have never lived life enough for their smile to &e true+ They are es#apists, they are afraid of life+ /nd the people 'ho are afraid of life, their sear#h is 'rong from the very &eginning+ But this misunderstanding has happened and this misunderstanding has to &e dispelled+ / poli#eman patrolling loversA lane late at night shines his flashlight in the 'indo' of a #ar and sees a #ouple making love+ .e taps on the 'indo' and says, (: am ne?tD( :n ten minutes he #omes &y again and the #ouple is still making love, so he taps on the 'indo' again and says, (: am ne?tD( :n t'enty minutes he #omes &y again and the #ouple is still making love+ /gain he taps on the 'indo' and says, (: am ne?t+ WhatAs taking you so long any'ayB( The man looks up and says, (2an, :Am really nervous+ :Ave never s#re'ed a #op &eforeD( 2isunderstandings and misunderstandings++++ Buddhas have &een misunderstood so mu#h that 'hatsoever you think a&out Fesus, <rishna, Buddha, ,ao TEu, &e very #autious )) ninety)nine per#ent of it is going to &e a misunderstanding+ :f you ask me, (Who are $hristiansB( : say (The people 'ho have misunderstood $hrist+( :f you ask me, (Who are BuddhistsB( : 'ill say, (The people 'ho have misunderstood Buddha+( 2isunderstanding is so easy &e#ause if you 'ant to understand a &uddha you 'ill have to rise a little higher to see 'hat he is sho'ing+ But if you 'ant to misunderstand you need not move any'here@ 'herever you are, remain there and you #an misunderstand+ To misunderstand is so #omforta&le, so #oEy+ %ou #an misunderstand 'ithout any effort@ it reCuires no #hange on your part+ But it 'ill sho' in your life+ ;eople go to the temples, &ut there is no dan#e in their eyes+ 7oing to the temple and no dan#e in your feet and no dan#e in your eyes )) then 'hy are you goingB What is the pointB Why are you 'asting your timeB ;eople are praying, &ut there is no >oy, there is no light on their fa#es+ Then 'hy are you 'asting your time and 7odAs timeB But one thing is good: that 7od is utterly deaf )) deaf to all languages+ .e listens only to silen#e, he is availa&le only to silen#e+ 1o you #an go on praying )) no&ody is listening+ :t is a monologue+ 2artin Bu&er says that prayer is a dialogue+ : say no, unless a prayer is a&solutely silent it is not a dialogue+ 2artin Bu&er says a prayer means an :/Thou dialogue+ :f there is :, then there #an &e no Thou@ these t'o things #anAt e?ist together+ :f there is : /3D Thou, then the Thou is only a pro>e#tion and there is no dialogue at all@ it is a monologue+ %ou #an &elieve that some&ody is listening )) no&ody is listening+ %ou are simply 'asting your time, your &reath+ Do something else, anything 'ill &e &etter+

"ven playing #ards 'ill &e far &etter, drinking $o#a)$ola 'ill &e far &etterD %our prayers are meaningless+ %ou #annot hide the fa#t+ :f you move to'ards 7od or truth in sadness, in misery, in some 'ay or other, your life 'ill sho' it+ Truth #annot &e repressed+ The 7lad'ells had a &a&y &orn 'ithout ears+ They &rought it home and their neigh&ors, the ;etersons, 'ere preparing to visit it+ (3o', please &e #areful,( said 2rs+ ;eterson to her hus&and+ (DonAt say anything a&out the &a&y not having any ears+( (DonAt 'orry,( said ;eterson+ (: 'onAt do anything to hurt their feelings+( 1o they 'ent ne?t door, up into the nursery and stood over the ne' &a&yAs #ri& 'ith the 7lad'ells+ (.eAs so #ute,( said 2rs+ ;eterson to the &a&yAs mother+ (%eah,( agreed 2r+ ;eterson+ (What strong arms and legs the kid has )) heAs gonna gro' up to &e a &ruiser+( (Thanks,( said the &a&yAs father+ (.o'As the kidAs eyesB( (TheyAre perfe#tD( said 7lad'ell+ (TheyAd &etter &e )) he 'onAt ever &e a&le to 'ear glassesD( 1omeho' or other it is going to #ome up+ .o' #an you avoid itB The more you avoid, the greater is the possi&ility you 'ill stum&le upon it+ :n fa#t, the very effort to avoid it makes you fo#used on it@ then you #anAt see anything else+ / very holy man 'ent into an opti#ianAs one day to order a ne' pair of spe#ta#les+ Behind the #ounter 'as an e?tremely pretty girl, 'hi#h redu#ed the #ustomer to total #onfusion+ ($an : help you, sirB( she asked 'ith a ravishing smile+ ("r )) yes )) er+++ : 'ant a pair of rim)spe#kt horni#les+++ : mean : 'ant a pair of he#k) rimmed sporni#les+++ er+++ : mean++++( /t 'hi#h point the opti#ian himself #ame to the res#ue+ (:tAs alright, 2iss Fones+ What the holy man 'ants is a pair of rim)sporned he#ta#les+( .en#e Buddha says the seeker has to start his >ourney not out of misery &ut out of >oy+ 6e>oi#e in life+ .e says: ,4V" /3D F4%95,,% 94,,4W T." W/%, T." =5:"T W/% T4 T." ./;;% $453T6%+

When one first #omes a#ross these 'ords one feels a little surprised+ Buddha, and saying: ,4V" /3D F4%95,,% 94,,4W T." W/%, T." =5:"T W/% T4 T." ./;;% $453T6%+++B %es, one is a little sho#ked &e#ause the Buddhist priests have &een avoiding these &eautiful sayings, they have &een &ypassing them+ They have &een emphasiEing those 'ords of Buddha 'hi#h emphasiEe pessimism+ /nd he 'as not a pessimist at all, he #ould not &e+ 4ne 'ho kno's, ho' #an he &e a pessimistB :t is impossi&le+ .e is not even an optimist, remem&er, &e#ause the optimist is #onne#ted 'ith the pessimist@ he is the other e?treme+ Buddha is &eyond &oth@ he is neither a pessimist nor an optimist+ .e simply 'ants you to see that 'hi#h is )) and that is enough to make you love life+ :t is enough, more than enough, to make you dan#e 'ith >oy, 'ith gratitude+ /nd the 'ay is silent, very Cuiet+ .en#e Buddha has not taught any prayer, he only tea#hes meditation+ When prayer is silent it is meditation@ 'hen meditation &e#omes eloCuent it is prayer+ But first you have to learn meditation@ other'ise you 'ill move in a 'rong dire#tion+ Without kno'ing meditation all your prayers are going to &e false+ %ou 'ill &e pouring your ru&&ish on 7od )) holy ru&&ish, &ut it is all holy #o' dungD 9irst learn to &e silent+ /nd yes, out of silen#e some songs are &orn, out of silen#e some flo'ers &loom+ Then offer those songs, those flo'ers to 7od+ But they 'ill &e of >oy, of tremendous >oy+ 1""<"6D "2;T% T." B4/T, ,:7.T"3 T." ,4/D, ;/11:43 /3D D"1:6" /3D ./T6"D+ ,et me remind you again and again: Buddha is talking to his &odhisattvas, to his messengers, to his apostles, 'ho are going to the masses+ .e is helping them 'ith 'hat to say, from 'here to &egin+ .e is saying the first thing a seeker has to fulfill is, the first reCuirement of a true seeker is, that he should not have any &elief system, that he should not have any philosophy, any ideology+ :f you already &elieve then there is no Cuestion of seeking, inCuiring+ :nCuiry means you start 'ith a state of not) kno'ing+ .en#e: 1""<"6D "2;T% T." B4/T++++ "mpty your mind of all the &aggage that you have &een #arrying all along+ Be#ome utterly empty+ Then the same mind that has &een #ausing you so mu#h insanity, so mu#h turmoil, so mu#h anguish+++ the same mind 'hen empty &e#omes the &oat for the other shore, for the further shore+ "mpty, it &e#omes a vehi#le@ &urdened 'ith all kinds of thoughts, 'ith all kinds of

&eliefs, s#riptures, 'hi#h ea#h generation goes on handing over to the ne?t generation++++ We are so mu#h &urdened that 'e are #arrying almost .imalayas of 'eight on our heads@ it is not possi&le to move 'ith su#h a load+ %ou need unlearning+ %ou already have too mu#h kno'ledge@ all this kno'ledge has to &e dropped+ "2;T% T." B4/T, ,:7.T"3 T." ,4/D++++ When you are utterly empty, 'hen you say, (: kno' nothing,( then the inCuiry starts+ :t is fresh, it is young, it is authenti#, &e#ause there is a fundamental la' of life that if you are in a state of not) kno'ing, a great urge 'ill arise in you to kno'+ Fust as nature a&hors a va#uum and it rushes to fill it, e?a#tly in the same 'ay if your mind is totally empty, truth rushes in and fills it+ But right no' there is no spa#e+ %our mind is so full, even %45 #annot go in+ %ou have to live some'here on the outside+ ;eople are living in their por#hes@ their houses are so full of >unk that they are afraid to go in+ They may get lost, and there is no spa#e either+ /nd three things Buddha mentions parti#ularly 'hi#h are making you loaded, mu#h too loaded+ The first he #alls passion, the se#ond, desire and the third, hatred+ ;assion means animal lust, &iologi#al, un#ons#ious lust+ "very animal has it, there is nothing spe#ial a&out it+ :f man has it he simply remains part of the animal kingdom@ it is an animal heritage+ %ou donAt really &e#ome human unless you go &eyond lust+ %ou think that it is your love and you have great, romanti# 'ords to des#ri&e it and you use great poetry, &ut that is all ru&&ish+ :f you look deep do'n it is &iology, it is #hemistry, it is hormones and nothing else+ :f your hormones are #hanged you 'ill not &e interested in any 'oman anymore, or if you are a 'oman and your hormones are #hanged you 'ill not &e interested in any man anymore, and all poetry and all roman#e 'ill disappear+ The Don Fuan simply needs a small operation+++ and he 'ill disappear+ Buddha says the first thing that keeps your mind full of >unk is lust+ /nd it is, in a 'ay, natural &e#ause for millions of years 'e have &een in animal &odies@ 'e are still #arrying those imprints, 'e are full of animal heritage+ We are ninety)nine per#ent animals@ only one per#ent perhaps )) that too is a perhaps )) are 'e human &eings+ Fust a little part of us has risen a little a&ove+ / fiery)tongued :talian priest 'as laying do'n some heavy stuff a&out se? and morality+ 1ta&&ing his &ony finger at his ,ittle :taly #ongregation, the guinea padre &ello'ed, (1e? is)a dirtyD : 'ant)a see only good)a girls tonight+ : 'ant)a every virgin in)a #hur#h to)a stand up+( 9urious at the la#k of his parishionersA response, he repeated the e?hortation+ /fter a long pause, a se?y)looking #hi#k 'ith an infant in her arms got to her feet+

(Virgins is 'hat : 'ant)aD( the outraged prea#her said+ (.ey, 9ather,( the lady asked, (you e?pe#t a t'o)month)old &a&y to stand &y herselfB( :t is said thatAs 'hy Fesus #hose to &e &orn t'o thousand years &efore us, &e#ause no' 'here #an you find a virginB /nd, moreover, 'here 'ill you find three 'ise menB "ven if you find a virgin )) a t'o)month)old &a&y, okay )) &ut three 'ise menB The #onditions #annot &e fulfilled no'+ ;eople tell me again and again, (Fesus has promised he 'ill #ome again+( : say to you, forget all a&out itD )) he #annot #ome+ The #onditions #annot &e fulfilled+ :f he drops his #onditions, then it is okay+ But then he 'onAt &e a Fesus, remem&er )) he 'ill &e >ust another hippie, may&e a Fesus freak &ut not FesusD 6emem&er, Buddha does not 'ant you to repress your lust, he 'ants you to understand, he 'ants you to meditate over it+ .e 'ants you not to repress it, &e#ause repression has never helped+ :t is repression that has made this sad situation in 'hi#h humanity is living+ :t is repression that has driven humanity mad+ Buddha 'ants you to transform se? energy, not to repress it, &e#ause it is the only energy you have got+ :t #an &e refined, it #an &e uplifted, it #an &e #hanneled in ne' dire#tions@ it #an &e moved to'ards higher planes of &eing+ /nd it all happens through a simple pro#ess of meditation+ The pro#ess of meditation is not #ompli#ated at all+ :f your mind #an drop its load and if it #an &e#ome a&solutely empty, immediately your se? energy starts rising up'ards to fill the gap, as if the emptiness pulls it up'ards+ / ne' la' starts fun#tioning: the la' of levitation+ 4rdinarily 'e live under the la' of gravitation: everything goes do'n'ards+ /nd you are so top)heavy that nothing #an go to'ards the top@ the top is already full, everything goes do'n'ards+ 2ake the top light+ :n Fapan they make a D/652/ doll+ Daruma is the Fapanese name of Bodhidharma, one of BuddhaAs greatest dis#iples, 'ho founded Gen in $hina@ he is the first patriar#h of Gen+ Bodhidharma 'as his :ndian name, Daruma is his Fapanese name+ They have made a doll in his name, in his memory@ for #enturies the doll has &een made+ :t is one of the most &eautiful dolls@ it has a great message+ %ou thro' the doll any 'ay, it al'ays sits &a#k in a Buddha posture@ you #annot put it upside)do'n+ %ou #an thro' it, you #an tilt it, you #an do anything 'ith it, &ut you #annot shake or make Daruma fall+ .e al'ays sits &a#k again in the lotus posture, as Buddha used to sit+ The se#ret is: his top is not heavy, his &ottom is heavy+ .e has a hollo' head, an empty head@ there is nothing inside+ The head is so empty and the &ottom is so heavy that naturally he settles &a#k again into the Buddha posture+ :t is a &eautiful doll+ :t 'as invented &y the Gen monks for #hildren to play 'ith, and the #hildren are &ound to ask, (What is the se#retB( /nd the se#ret is that the head is totally empty )) the

se#ret is meditation+ The se#ond thing is desire+ Desire is psy#hologi#al@ >ust as lust is &iologi#al, desire is psy#hologi#al+ Desire means more and more, al'ays for more+ 3othing satisfies, nothing fulfills@ you go on running for more and more+ /nd you kno' it, &e#ause many times you have a#hieved your target &ut your dis#ontent remains the same+ /gain the desire arises for more, and you start running 'ithout giving it a se#ond thought+ Buddha says: Wait, #ontemplate+ Where is it going to endB %ou are #hasing an illusion+ The desire for more #an never &e fulfilled+ %ou #an have ten thousand rupees and your mind asks for one hundred thousand@ you #an have one hundred thousand, the mind starts asking for more )) and so on and so forth+ Whatsoever you have, the distan#e &et'een 'hat you have and 'hat the mind asks for remains the same+ :t is unfulfilla&le+ :t is driving people #raEy+ 1eeing it, seeing the point of it, one drops it+ 4r it 'ould &e &etter to say: the moment you see the futility of it, it drops of its o'n a##ord+ /nd the third thing is hatred+ .atred arises &e#ause of these first t'o, passion and desire+ Whosoever #omes in the 'ay of your passion or in the 'ay of your desire, 'hosoever &e#omes a hindran#e, 'hosoever &e#omes a #ompetitor, &e#omes your enemy+ Whosoever tries to gra& something that you 'anted #reates hatred in you+ :f the first t'o disappear, the third disappears on its o'n+ The first t'o are like fire and the third is >ust smoke+ :f you are still feeling hatred for something, for some&ody, then remem&er some'here there is fire still+ Wherever there is smoke there is fire+ .atred and anger simply sho' that you are still living through lust and desire, #ons#iously or un#ons#iously+ But your smoke sho's that the fire has not &een put out+ 7o &a#k deep into your &eing and put out the fire+ /nd it #an &e put out not &y repressing &ut &y understanding+ 5nderstanding is the most fundamental message of 7autama the Buddha+ :f it happens, you #an 1/:, 1W:9T,%+ T."6" /6" 9:V" /T T." D446 T4 T563 /W/%, /3D 9:V" 246", /3D T."6" /6" 9:V" T4 W",$42" :3+ /3D W."3 9:V" ./V" B""3 ,"9T 1T6/3D"D 43 T." 1.46", T." 1""<"6 :1 $/,,"D 47./T:334T: )) (." W.4 ./1 $6411"D 4V"6+(

These fives have to &e understood+ T."6" /6" 9:V" /T T." D446++++ The first five: Buddha says the first is selfishness, the se#ond is dou&t, the third is pseudo spirituality, the fourth is passion and the fifth is hatred+ They are al'ays standing at the door+ %ou have to &e very #ons#ious@ other'ise they 'ill >ump upon you+ "ven the people 'ho think they are doing selfless servi#e )) their servi#e is selfish+ They are hoping to gain some re'ard in the other 'orld, in paradise@ hen#e they are serving+ Their servi#e is not >ust out of love, their servi#e is a &argain+ :t is a sear#h for some great re'ard )) heaven, paradise and the heavenly >oys+ Be'are of selfishness+ 1e#ond is dou&t+ "ven people 'ho &elieve are full of dou&t@ in fa#t, if you are not full of dou&t there is no need to &elieve+ Belief simply means you have #overed up a dou&t+ %ou have a 'ound, you #over it up 'ith a &eautiful flo'er, &ut the 'ound remains+ Third is pseudo spirituality+ When people 'ant to &e spiritual it is easier to &e pseudospiritual &e#ause it #osts nothing+ %ou #an &e a $hristian, you #an &e a .indu, you #an &e a 2ohammedan@ it is so easy, it is so formal+ %ou go and do #ertain rituals in a temple and you are a .indu, or you go to the #hur#h every 1unday and you are a $hristian )) and it is so easyD But real spirituality is going through fire+ 6eal spirituality is re&ellion against all that is rotten, against all that is past, against all that is &eing for#ed on you &y others, against all #onditionings+ 6eal spirituality is the greatest re&ellion there is+ :t is risky, it is adventurous, it is dangerous+ 1o &e'are of pseudo spirituality 'hi#h is al'ays there, availa&le, easily availa&le at the door+ /nd passion++++ %ou #an drop passion here, you #an repress it here, &ut then you are asking for it some'here else+ :n heaven, all the religions have provided for your passion )) &eautiful 'omen are availa&le there+ 4f #ourse, &e#ause these stories have &een 'ritten &y men they talk only a&out &eautiful 'omen+ 3o' : think some li&erated 'oman is going to 'rite a fe' s#riptures@ then they 'ill manage some &eautiful men, very &eautiful men 'ho al'ays remain young, never &e#ome old, are al'ays ni#e++++ %our so)#alled mahatmas and saints, all have &een hoping that &eautiful 'omen are 'aiting@ it is only a Cuestion of a fe' days+ Fust torture yourself a little more and you 'ill get an even &etter one+ Fust go into the s#riptures of your religions and look and you 'ill &e a&le )) it is so #learly there )) to see the pro>e#tions+ :n the .indu heaven the girls never gro' older than si?teen, &e#ause in :ndia that is thought to &e the &est age+ 1o thousands of years have passed, &ut in heaven the same &eautiful 'omen are still hanging around at si?teen+ They donAt perspire@ in heaven

you donAt need deodorants, you need not use perfumes, et#eteraD Their &odies are made of gold+ : think if right no' you 'rite the s#riptures again you 'ill not make the &odies of gold &e#ause they 'ill &e too heavy+ $arrying a golden 'oman 'ill give you a heart atta#kD / plasti# one 'ill &e far &etter )) 'ith 'asha&le, e?#hangea&le partsD /nd >ust a fe' &uttons+++ so you push one &utton and the 'oman smiles and you push another &utton and the 'oman goes into an orgasm and you push another &utton+++ and it 'ill >ust &e far more s#ientifi# no'+ :n the old days those old fools #ould not think of anything &etter )) gold &odiesD /nd if it is solid gold it is going to &e really diffi#ult+ But you #an see the desire++++ 1o Buddha says: Be'areD %ou #an repress here, &ut you 'ill &e desiring some'here else+ ;assion is not going to leave you so easily+ /nd hatred: all your saints are full of hatred )) hatred for the sinners+ ThatAs 'hy they have #reated hell: heaven for themselves and hell for the sinners@ heaven for themselves and hell for people 'ho donAt follo' their religion+ :f you are a $atholi# you 'ill go to heaven )) a##ording to $atholi# priests+ The .indu has no hope+ 9irst he has to &e#ome a $atholi#, then he #an hope@ other'ise he is &ound to go to hell+ /nd ask the .indus: they laugh at the 'hole ideaD Their s#riptures are far more an#ient and they have a longer tradition )) and a longer propaganda+ They think that e?#ept .indus no&ody is going to heaven@ and not even all the .indus )) the 15D6/1, the untou#ha&les, have no pla#e there+ This is hatredD This is still the same mind, the same ugly mind playing ne' games, &ut nothing has #hanged+ T."6" /6" 9:V" /T T." D446 T4 T563 /W/%++++ These are the five+ Buddha says: Turn them a'ay+ Be 'at#hful so they donAt #at#h hold of you+ /3D 9:V" 246"++++ These five are very visi&le, and there are five more 'hi#h are not so visi&le, &ut they are also there hiding &ehind these five+ Those five are: first, lust for life++++ :t is easy to drop the lust for a 'oman or the lust for a man, &ut it is very diffi#ult to drop the lust for life itself+ "very&ody 'ants to live and to live as long as possi&le+ %ou #an ask in :ndia )) yogis are trying hard to live as long as possi&le+ 3o' 'hat is thatB Why should they &e so mu#h #on#erned a&out living longB /nd 'hat is going to happen even if you live longB Before Bernard 1ha' died he left a message to &e engraved as an epitaph on his grave+ The message 'as, (: kne' all along that if : lived long enough, something like this 'as going to happen+( 1o 'hether you live ninety years or a hundred years or t'o hundred years, 'hat is the point of itB Death is going to happen+ But lust for life++++ Buddha says that ordinary people lust for money, po'er, prestige, and your so)#alled saints lust for life, long life+

/nd the yogis go on pretending that they are more aged than they are+ : have heard: 4ne yogi 'as telling people that his age 'as seven hundred years, and all the :ndians 'ere nodding their heads+ 4ne Westerner 'as also there, a tourist, 'ho #ould not &elieve this+ The man looked not more than seventy )) and he 'as saying he 'as seven hundred yearsB :mpossi&leD .e 'anted to find out so he remained there+ .e sa' one man 'ho used to serve the old man@ he &ri&ed the young man+ /nd it is so easy in :ndia to &ri&e any&odyD :n fa#t, no&ody feels offended &y it@ it is a&solutely a##epted+ :t is a 'ay of life in :ndia, no pro&lem in it+ /nd the young man 'as happy+ .e said, (What do you 'antB( The Westerner said, (: 'ant to kno' only one thing+ :s your master really seven hundred years oldB )) &e#ause only you #an tell me@ you have &een 'ith him+( .e said, (%es, : #an tell you only one thing, more than that : donAt kno'+ : have &een 'ith him for only three hundred years+( /nd the man 'as not more than thirty years oldD /nd there are &ooks )) no' they are &eing translated into all the languages of the 'orld )) saying that if you pra#ti#e yoga you 'ill prolong your life+ /nd if you eat this and if you eat that, and if you do this /1/3/, this posture, your life 'ill &e prolonged+ :f you &reathe in this 'ay or that 'ay++++ Buddha is saying this is the same lust+ 1o the first su&tle thing is lust for life+ /nd se#ond: longing for &irth in higher realms+ "ven if you drop it from here )) (4kay, : donAt 'ant to live long here( )) then you have a deep desire to &e &orn on some su&tle planes, some higher planes, &odiless planes+ %ou 'ould like to &e angels+ Be'are of all these gamesD The third is vanity+ The people 'ho are virtuous are very vain, they are not hum&le+ :n fa#t they may have pra#ti#ed hum&leness for years, &ut their pra#ti#ing of hum&leness has given them only a ne' kind of vanity, a ne' kind of ego+ 9ourth: restlessness+ These people are restless, they are not at ease hereno', they #anAt &e+ /ll their hopes are some'here else, &eyond death, in heaven, in paradise+ .o' #an they &e at ease hereno'B / really spiritual man is a&solutely at ease hereno'+ .e has no other time@ his only time is no', and his only pla#e is here+ /nd he is utterly at ease, at home+ .e does not hanker for anything+ /nd the fifth is self)ignoran#e+ These people go on pra#ti#ing yoga+++ a thousand and one methods are availa&le+ %ou #an distort your &ody this 'ay and that )) you #an &e#ome a good performer in a #ir#us )) &ut that 'ill not help you to kno' 'ho you

are+ /nd unless you kno' (Who am :B( all your kno'ledge and all your #ultivated virtues and pra#ti#es are simply futile )) e?er#ises in utter futility+ /3D T."6" /6" 9:V" T4 W",$42" :3+ /nd 'hat are those fiveB 9aith++++ 6emem&er, &y faith Buddha does not mean &elief@ &y faith he means trust, a loving trust, a trust in e?isten#e )) not in theories, not in s#riptures, not in dogmas and #reeds, &ut in e?isten#e itself, a trust )) &e#ause this is our home, 'e are part of it+ :f 'e live in dou&t, 'e live dis#onne#ted from the 'hole@ if 'e live in trust, a &ridge is slo'ly slo'ly made &et'een the part and the 'hole+ 4nly 'ith trust #an one kno' 'hat one is and 'hat the 'hole is@ and they are not different+ The de'drop #ontains the 'hole o#ean@ in e?a#tly the same 'ay, every man #ontains the 'hole of 7od+ 1e#ond: vigilan#e+ 4ne has to &e very alert+ /lertness is BuddhaAs method@ his only yoga that he has taught is that of &eing alert+ We are living almost me#hani#ally, ro&otlike+ Bring alertness to your a#tions, to your thoughts, to your feelings+ /nd the third is energy+ We go on dissipating energy in stupid things )) Cuarreling, arguing, for no reason at all+ ;reserve your energy &e#ause unless you have an overflo'ing energy you 'ill not &e a&le to take the ultimate >ump+ The ultimate >ump means the river entering into the o#ean, the river disappearing into the o#ean and &e#oming the o#ean+ :f you are not full of energy you 'ill not &e a&le to rea#h the o#ean@ you 'ill &e lost some'here in a desert+ /nd the fourth is meditation+ By (meditation( he means remaining more and more silent so slo'ly slo'ly, a shift happens from mind to no)mind, so slo'ly slo'ly, the gestalt #hanges from noise to silen#e+ /nd fifth: 'isdom+ Wisdom is not kno'ledge+ <no'ledge is &orro'ed, 'isdom is yours+ <no'ledge #an &e gathered from a li&rary@ you #an #ontain the 'hole li&rary in your mind+ 1till you 'ill remain as ignorant as &efore@ in fa#t, you 'ill &e far more ignorant than &efore &e#ause no' the load is &igger+ Wisdom #omes from your o'n heart@ it is the voi#e of our o'n inner &eing+ :t happens in meditation: 'hen you are silent you start hearing the still, small voi#e 'ithin+ That is 'isdom+ /3D W."3 9:V" ./V" B""3 ,"9T 1T6/3D"D 43 T." 1.46"++++ What are those fiveB 7reed, anger, delusion, ego, false tea#hings+ +++ T." 1""<"6 :1 $/,,"D 47./T:334T: )) (." W.4 ./1 $6411"D 4V"6+( This is BuddhaAs message for the seekers+ .e is telling his &odhisattvas to go and give it to the people 'ho are ready, to the people 'ho are prepared, to the people 'ho are 'illing to listen, to understand, to follo' the path+ 2editate over these sutras )) they are for you+ "verything that Buddha says is very signifi#ant+ :t is no ordinary religion, it is pure religiousness+ "nough for today+ The Dhammapada: The Way of the Buddha, Vol 11

$hapter -4 $hapter title: : goofed againD 14 /pril 10 0 am in Buddha .all /r#hive #ode: 004140 1hortTitle: D./21104 /udio: %es Video: %es ,ength: 4! mins =! and =4 on video

The first Cuestion: =uestion 1 B",4V"D 2/1T"6, T."6" :1 142"T.:37 T./T "V"3 %45 $/334T D4+ %45 $/3AT ;5T /3 :T/,:/3 :3 /3 :6:1. F4<"+ :T :1 /7/:31T T." D./62/+ Dharma $hetana, it is true, : goofed againD 7o on reminding me+ These goddamned >okes are dangerousD /nd : love the :talians so mu#h that 'herever : #an find a pla#e for them : try to manage+ 1ometimes : su##eed, sometimes : fail, &ut you #aught me+ To put the re#ord right, the >oke is: T'o gentlemen are sitting in a garden, one British, one :rish+ The British gentleman asked the :rish, (:f you 'ere not :rish, 'hat 'ould you &eB( The :rish says, (4f #ourse : 'ould &e British+( /nd then he asks the British, (:f you 'ere not British, 'hat 'ould you &eB( /nd the British said, (: 'ould &e ashamed+( But : got mi?ed up+ ThatAs 'hy : have all my >okes typed 'ith me+ That one 'as not typed 'ith me+ /&out 7od and a&out truth and a&out religion there is no trou&le )) : kno' them from my personal e?perien#e+ But these >okesD %es, $hetana, it is against the Dharma+ /nd : hope it is not going to happen again+ The se#ond Cuestion: =uestion ! B",4V"D 2/1T"6, W.% $/3AT : 1"" 2% 4W3 9/5,T1 W.:," : /2 :22"31",% $/;/B," 49

1"":37 4T."61A, "V"3 T.":6 12/,,"1T 43"1B ;rageeta, it is very normal+ :t is not something e?#eptional+ 4ur eyes are fo#used on others@ 'e are other)oriented+ We only see the others )) it is not only a Cuestion of faults )) 'e never see ourselves+ "ven if 'e 'ant to see ourselves 'e have to look in a mirror, 'e have to #reate the image+ When the image is there the other has appeared+ The mirror helps us to see ourselves &e#ause it #reates the other+ 4ther'ise 'e are a&solutely e?troverts@ 'e have forgotten the language of ho' to look in+ .en#e, as a #onseCuen#e, you #annot see your o'n faults@ no&ody #an+ The moment you start seeing your faults they start dropping like dry leaves+ Then nothing else has to &e done@ to see them is enough+ Fust to &e a'are of your faults is all that is needed+ :n that a'areness they start disappearing, they evaporate+ 4ne #an go on #ommitting a #ertain error only if one remains un#ons#ious of it+ 5n#ons#iousness is a must to go on #ommitting the same errors+ "ven if you try to #hange you 'ill #ommit the same error in some other form, in some other shape+ /nd they #ome in all siEes and all shapes+ %ou 'ill e?#hange, you 'ill su&stitute, &ut you #annot drop it &e#ause deep do'n you donAt see that it is a fault+ 4thers may &e telling you &e#ause they #an see+ ThatAs 'hy every&ody thinks himself so &eautiful, so intelligent, so virtuous, so saintly )) and no&ody agrees 'ith himD The reason is simple: you look at others, you see their reality, and a&out yourself you #arry fi#tions )) &eautiful fi#tions+ /&out yourself you are very fi#titious+ /ll that you kno' a&out yourself is more or less a myth@ it has nothing to do 'ith reality+ The moment one sees oneAs faults, a radi#al #hange sets in+ .en#e all the &uddhas do'n the ages have &een telling only one thing: a'areness+ They donAt tea#h you #hara#ter+ $hara#ter is taught &y priests, politi#ians, &ut not &y the &uddhas+ Buddhas tea#h you #ons#iousness )) not #ons#ien#e+ $ons#ien#e is a tri#k played upon you &y others+ 4thers are telling you 'hat is right and 'hat is 'rong@ they are for#ing their ideas upon you+ /nd they go on for#ing them from your very #hildhood, 'hen you 'ere so inno#ent, so vulnera&le, so deli#ate, that there 'as a possi&ility to make any impression on you, any imprint on you+ They have #onditioned you from the very &eginning+ That #onditioning is #alled #ons#ien#e and that #ons#ien#e goes on dominating your 'hole life+ $ons#ien#e is a strategy of so#iety to enslave you+ Buddhas tea#h #ons#iousness+ $ons#iousness means you are not to learn from others 'hat is right and 'hat is 'rong@ there is no need to learn from any&ody+ %ou have simply to go in@ >ust the in'ard >ourney is enough+ The deeper you go, the more #ons#iousness is released+ When you rea#h the #enter you are so full of light that darkness disappears+ When you &ring light into your room you donAt have to push the

darkness out of the room+ The presen#e of the light is enough &e#ause darkness is only an a&sen#e of light+ 1o are all your insanities, madnesses+ But every&ody #an see othersA faults, so donAt &e 'orried a&out it, ;rageeta+ This is the situation in 'hi#h every&ody is living+ / man dressed as /dolf .itler visited a psy#hiatrist+ (%ou #an see : have no pro&lems,( he said+ (: have the greatest army in the 'orld, all the money : 'ill ever need and every #on#eiva&le lu?ury you #an imagine+( (Then 'hat seems to &e your pro&lemB( asked the do#tor+ (:tAs my 'ife,( said the man+ (1he thinks sheAs 2rs+ Weaver+( DonAt laugh at the poor man+ :t is no&ody else &ut you+ / man 'ent into a tailorAs shop and sa' a man hanging &y one arm from the #enter of the #eiling+ (What is he doing thereB( he asked the tailor+ (4h, pay no attention,( said the tailor, (he thinks heAs a light &ul&+( (Well, 'hy donAt you tell him heAs notB( asked the startled #ustomer+ (WhatB( replied the tailor+ (/nd 'ork in the darkB( The moment you kno' you are mad you are no longer mad+ ThatAs the only #riterion of sanity+ The moment you kno' you are ignorant you have &e#ome 'ise+ The 4ra#le at Delphi de#lared 1o#rates the most 'ise man on the earth+ / fe' people rushed to 1o#rates and they told him, (Be pleased, re>oi#e: the 4ra#le at Delphi has de#lared you the 'isest man in the 'orld+( 1o#rates said, (That is all nonsense+ : kno' only one thing: that : kno' nothing+( The people 'ere puEEled and #onfused+ They 'ent &a#k to the temple, they told the 4ra#le, (%ou say that 1o#rates is the 'isest man in the 'orld, &ut he himself denies it+ 4n the #ontrary, he says he is utterly ignorant+ .e says he kno's only one thing: that he kno's nothing+( The 4ra#le laughed and said, (ThatAs 'hy : have de#lared him the 'isest man in the 'orld, the greatest 'ise man in the 'orld+ ThatAs 'hy )) pre#isely &e#ause he kno's that he is ignorant+( :gnorant people &elieve they are 'ise+ :nsane people &elieve they are the sanest+ %es, ;rageeta, it happens@ it is part of human nature that 'e go on looking to the outside+ We 'at#h every&ody e?#ept ourselves+ .en#e 'e kno' more a&out others

than a&out ourselves@ 'e kno' nothing a&out ourselves+ We are not 'itnesses to our o'n fun#tioning of the mind, 'e are not 'at#hful inside+ %ou need a hundred)and)eighty)degree turn )) thatAs 'hat meditation is all a&out+ %ou have to #lose your eyes and start 'at#hing+ :n the &eginning you 'ill find only darkness and nothing else+ /nd many people &e#ome frightened and rush out &e#ause outside there is light+ %es, there is light outside &ut that light is not going to enlighten you, that light is not going to help you at all+ %ou need inner light, a light 'hi#h has its sour#e in your very &eing, a light 'hi#h #annot &e e?tinguished even &y death, a light 'hi#h is eternal+ /nd you have it, the potential is thereD %ou are &orn 'ith it, &ut you are keeping it &ehind you@ you never look at it+ /nd &e#ause for #enturies, for many lives, you have looked outside, it has &e#ome a me#hani#al ha&it+ "ven 'hen you are asleep you are looking at dreams+ Dreams mean refle#tions of the outside+ When you #lose your eyes you again start daydreaming or thinking@ that means again you &e#ome interested in others+ This has &e#ome su#h a #hroni# ha&it that there are not even small intervals, small 'indo's into your o'n &eing from 'here you #an have a glimpse of 'ho you are+ :n the &eginning it is a hard struggle, it is arduous, it is diffi#ult )) &ut not impossi&le+ :f you are de#isive, if you are #ommitted to inner e?ploration, then sooner or later it happens+ %ou >ust have to go on digging, you have to go on struggling 'ith the darkness+ 1oon you 'ill pass the darkness and you 'ill enter into the realm of light+ /nd that light is true light, far truer than the light of the sun or the moon, &e#ause all the lights that are outside are temporal@ they are only for the time &eing+ "ven the sun is going to die one day+ 3ot only do small lamps e?haust their resour#es and die in the morning, even the sun 'ith su#h an immense resour#e is dying every day+ 1ooner or later it 'ill &e#ome a &la#k hole@ it 'ill die and no light 'ill #ome from it+ .o'soever long it lives it is not eternal+ The inner light is eternal@ it has no &eginning, no end+ :t is synonymous 'ith 7od+ /nd : am not interested in telling you to drop your faults, to make yourself good, to improve your #hara#ter )) no, not at all+ : am not interested in your #hara#ter at all@ : am interested only in your #ons#iousness+ Be#ome more alert, more #ons#ious+ Fust go deeper and deeper into yourself till you find the #enter of your &eing+ %ou are living on the periphery, and on the periphery there is al'ays turmoil+ The deeper you go, the deeper the silen#e that prevails+ /nd in those e?perien#es of silen#e, light, >oy, your life starts moving into a different dimension+ The errors, the mistakes start disappearing+ 1o donAt &e 'orried a&out the errors and the mistakes and the faults+ Be #on#erned a&out one single thing, one single phenomenon@ put your total energy into one goal, and that is ho' to &e more #ons#ious, ho' to &e more a'akened+ :f you put your total

energy into it, it is going to happen, it is inevita&le+ :t is your &irthright+ The third Cuestion: =uestion H B",4V"D 2/1T"6, W./T D4 %45 2"/3 B% $/,,:37 1/6F/34 / B:7245T.B 3irmal, e?a#tly that: a &ig mouthD : 'ill tell you a fi#titious story: : 'as going to the .imalayas@ 6adha 'as a##ompanying me+ The train 'as stopped in the middle of the night in the >ungle and the 'hole train 'as ro&&ed+ The ro&&ers #ame to our #ompartment also+ : told them, (DonAt distur& us+ Take 'hatsoever you 'ant+( 1o they #arried a'ay the t'o suit#ases+ : 'as 'orried a&out 6adha, that she might get very mu#h frightened, might &e#ome very mu#h #on#erned a&out her things, &ut : 'as surprised+ When they left she started laughing, (.a, haD .a, haD( : said, (What is the matter, 6adhaB WhatAs)a mattaB( 1he said, (: &efooled themD : have saved your fifty)thousand)dollar diamond 'at#h, : have saved my 6ole?, : have saved my earrings, : have saved my gold and diamond ring, and all the valua&les+( : said, (.o' did you manageB( 1he said, (: kept all of them in my mouth+( : said, (That makes me feel very sad+( 1he said, (WhyB( : said, (:f 'e had &rought 1ar>ano 'ith us, he 'ould have saved the t'o suit#asesD 3e?t time 'e #ome to the .imalayas never forget: 1ar>ano has to a##ompany usD( The fourth Cuestion: =uestion 4 B",4V"D 2/1T"6, D4"1 :T 2"/3 T." 1/2" T4 W"/6 / 2/,/ 46 / $6411B Fan, it does not mean the same )) they are polar opposites+ The people 'ho have &e#ome interested in the #ross are pathologi#al+ They are not interested in $hrist, they are interested in the #ross+ :f they 'ere really interested in $hrist they 'ould have also &een interested in Buddha, in ,ao TEu, in <rishna, in <a&ir+ But they are not interested in $hrist, they are interested in the #ross+

.en#e : donAt #all $hristianity ($hristianity,( : #all it ($rossianity+( :f Fesus had not &een #ru#ified there 'ould have &een no su#h thing as you find all over the 'orld in the name of $hristianity+ These people &e#ame interested in death@ this interest is mor&id+ They &e#ame interested in 'orshipping death+ Fesus is se#ondary, the #ross &e#ame primary+ Be#ause he 'as #ru#ified, &e#ause he suffered, he #aught their attention+ There are people 'ho are al'ays interested in suffering, in misery, in death+ 2y interest is not death, my interest is life+ : love life un#onditionally+ : #ele&rate death too, >ust &e#ause it is part of life )) not as death &ut as part of life, as the finishing tou#h, as the #res#endo, as the ultimate flo'ering of life+ :f you have lived rightly, your death is a &eautiful phenomenon+ But my interest &asi#ally, intrinsi#ally, is life+ The mala represents life, the #ross represents death+ The mala represents a #ertain art of making life a garland+ The &eads are the moments+ "a#h &ead has to &e perfe#t@ ea#h moment has to &e lived in its perfe#tion+ /nd there is a thread running through them 'hi#h is invisi&le, passing through ea#h &ead@ that thread is of eternity+ "a#h moment is threaded 'ith eternity+ 5nless your life kno's 'hat eternity is your life 'ill &e >ust a heap of &eads or a heap of flo'ers, &ut it 'ill not &e a garland, it 'ill not &e a mala+ :t 'ill not have any inner harmony )) the &eads 'ill remain unrelated+ :t 'ill &e a #haos, it 'ill not &e a #osmos@ there 'ill &e no order, no dis#ipline+ But the dis#ipline should &e invisi&le like the thread+ /nd ho' does one #ome to kno' eternityB The only 'ay to kno' the thread is to go inside the &ead+ There, at the very #enter of the &ead, you 'ill find the thread passing+ 7oing deep into ea#h moment, going totally into it, you 'ill find eternity+ "a#h moment is part of an eternal pro#ession, of an eternal #ele&ration+ The mala represents time as &eads, visi&le, and the thread as eternity, the invisi&le+ There are one hundred and eight &eads in the mala+ 4ne hundred and eight &eads represent one hundred and eight methods of meditation@ all the methods of meditation #an &e redu#ed to one hundred and eight )) one hundred and eight methods are the fundamental methods of meditation+ Then they #an have thousands 'ith little differen#es, little #hanges )) >oining t'o methods or three methods or a fe' parts of one method and a fe' parts of another method+ 4ne #an make as many methods as possi&le, &ut the fundamental methods are one hundred and eight+ The mala has one hundred and eight &eads and a lo#ket 'ith a pi#ture of some&ody+++ no&ody kno's 'ho he is+ 1ome&ody anonymous, some&ody 'ho is more a no&ody than a some&ody@ a man 'ho has died long ago as a separate entity, 'ho does not e?ist anymore as an A:A &ut is only an open spa#e+ That is 'here you have to rea#h, that is 'here you have to arrive+ That is your ultimate home+

The mala is not a #ross+ $hristianity 'orships death and that is 'here it has gone 'rong+ :t has lost the >oy of life, the laughter, the humor+ :t has lost #onta#t 'ith Fesus+ :t goes on 'orshipping the #ru#ified Fesus, &ut it is not #apa&le of 'orshipping the alive Fesus+ /nd my effort here is to help you to 'orship life, to live so >oyously, 'ith su#h humor, that your life &e#omes a dan#e+ : donAt 'ant you to &e#ome sad and serious )) sin#ere of #ourse, &ut serious, never+ : 'ould like you to go deeper into e?isten#e+ Dan#e 'ith the flo'ersD .ave dialogues 'ith the starsD ,ook into peopleAs eyes and love and donAt hold &a#k+ The only unspiritual people are those 'ho are holding &a#k, 'ho are living in a miserly 'ay, 'ho are living only partially, fragmentarily, 'ho are not integrated+ /nd donAt live an a##idental life@ let there &e a thread running through it+ The 1anskrit 'ord for thread is 15T6/+ ThatAs 'hy these great sayings of Buddha, ;atan>ali, <rishna, 2ahavira are #alled sutras: these are threads+ :f you understand them your life 'ill not remain >ust a heap, an a##idental heap+ %ou 'ill not &e >ust drift'ood at the mer#y of un#ons#ious for#es+ %our life 'ill &e#ome a #ons#ious movement, your life 'ill &e#ome an art+ :t 'ill have a sense of dire#tion, and ea#h a#t 'ill &e #onne#ted 'ith every other a#t of your life+ %ou 'ill not &e a##idental+ :f you are a##idental you 'ill &e only a noise@ if you are not a##idental you #an &e#ome musi#+ The mala represents musi#, it represents harmony+ :t sho's that you have found the sutra, the thread that makes your life one 'hole, one pie#e+ ,ife is &eautiful 'hen it is one pie#e@ life is ugly 'hen it is fragmentary )) 'hen you are >ust a #ro'd and 'hen the #ro'd is al'ays fighting 'ithin you, 'hen there is al'ays a #ivil 'ar+ 4f #ourse, the #ross has influen#ed humanity very mu#h, &e#ause millions of people find meaning in the #ross )) &e#ause it fits 'ith their lives+ Their lives are almost on the #ross: they are living in agony, they have never tasted 'hat e#stasy is+ :t is not an a##ident that <rishnaAs message has not rea#hed millions+ Fust the other day : 'as telling you that Garathustra has not rea#hed millions for the simple reason that he loved life+ Fesus has rea#hed millions not &e#ause of himself &ut &e#ause of an a##ident in his life+ :t is &e#ause of the Fe's and the 6omans: if they had not #ru#ified him, if they had tolerated him, he 'ould have died &y himself and then no&ody 'ould have heard anything a&out him+ /ll these #hur#hes and thousands of monks and nuns 'ould not have &een seen at all )) they gathered around the #ross+ The #ross &e#ame signifi#ant &e#ause it syn#hroniEes 'ith something in their life+ Their life is of suffering and the #ross represents it+ They are also on the #ross+ Their 'hole life is agony, their 'hole life is hell+ What : am saying is not going to appeal to many people+ :t is going to appeal to only a fe' intelligent ones, #ourageous ones, to only a fe' 'ho are really healthy and 'hole+

This is unfortunate, &ut this has &een so up to no'+ Whenever some&ody #omes here to tea#h life to you he seems far a'ay@ there seems to &e no dialogue happening &et'een him and you+ .e talks a&out dan#e and you donAt even kno' ho' to 'alkD .e talks a&out e#stasy and you donAt kno' 'hat that 'ord means+ 4ne of my sannyasins has >ust #ome from 7ree#e+ 1he has informed me that in 7ree#e Ae#stasyA )) "<1T/1:1 )) means &us stopD That seems to &e more meaningful+ /nd in a sense it is a &us stop, in fa#t the terminus, the last stop+ Beyond that there is no 'ay to go )) the last &us stop+ %ou hear the 'ord Ae#stasyA, the sound #omes to you, &ut the meaning is missed+ But 'hen you hear the 'ord AsufferingA it is not only the sound that #omes to you, you kno' the meaning too+ When you kno' 'hat the #ross is, you perfe#tly agree@ your life agrees 'ith it+ But your life is 'rong+ %our life is not yet life, you are not yet &orn+ ThatAs 'hy Fesus goes on saying again and again: 5nless you are &orn again++++ 2y 'hole effort here is to give you a re&irth+ The mala is not a #ross+ The fifth Cuestion: =uestion I B",4V"D 2/1T"6, W.% /6" T." F4563/,:1T1 /,W/%1 W6:T:37 /7/:31T %45B 1udarshan, feel happy that they are al'ays 'riting@ donAt &e 'orried a&out 'hat they 'rite+ :t they are 'riting that means something is happening here+ /nd they #an only 'rite against &e#ause 'hen you 'rite something in favor you have to e?perien#e 'hat is happening here@ 'ithout e?perien#ing it you #annot 'rite a favora&le report a&out it+ %ou have to &e here for a fe' months+ They #ome only for one day, they look around, they see the meditators )) &ut &y seeing the meditators you #anAt see meditation+ They see that something is happening and something so ne' for them that it does not fit 'ith their idea of an ashram, of a monastery+ .en#e, naturally they turn against me, they &e#ome antagonisti#+ :f they are .indus they are &ound to &e a&solutely against me )) for the simple reason that this is not a .indu ashram@ it does not fit 'ith their idea of an ashram+ The .indu ashram has to &e very dull and dead+ /nd here there is so mu#h dan#e and so mu#h song and so mu#h >oy and so mu#h love, they are sho#ked+ /nd things are so intense here+ 9or #enturies they have #reated a #ertain ideal of the .indu ashram+ ;eople should not &e a#tive there@ ina#tion is 'orshipped+ ;eople should renoun#e life )) and here 'e re>oi#e life+ .o' #an they 'rite in favorB To them it appears that : am destroying their

'hole ideal+ To them it seems for #enturies they have 'orshipped a #ertain ideal and : am sa&otaging it+ /nd in a 'ay they are right+ : 'ant to sa&otage that stupid idea of an ashram: that it should &e dead, people should &e ina#tive, people should &e dull, un#reative, against life, against love, against everything that smells of >oy )) they should &e 'alking #orpsesD /nd the .indu idea of sannyas is that one should &e#ome a sannyasin only after seventy)five years+ That means in :ndia, no&ody #an &e#ome a sannyasinD The average age is thirty)si?, so as far as the average man is #on#erned there seems to &e no possi&ility of any&ody ever &e#oming a sannyasin+ 1eventy)five years, then sannyas: the fourth stage of life, 'hen death starts kno#king on your doors, 'hen one foot is already in the grave )) then you should &e#ome a sannyasin+ /nd here they see young people, so young they #annot &elieve their eyes+ Why have these people &e#ome sannyasinsB This is not the time for sannyasD : am trying to #reate a totally ne' #on#ept of sannyas+ Be#ause they are against life+++ of #ourse, if you are against life seventy)five years seems to &e the right time+ Be#ause life has already left you no' you #an renoun#e, at least you #an en>oy the idea that you are renoun#ing life+ ,ife has already left you )) 'hat is the point of renun#iation no'B What are you renoun#ingB The 'hole idea is stupid+ Then 'hy not take sannyas 'hen you are deadB Fust 'ait a fe' days more, may&e one 'eek+ Why &e in su#h a hurryB Fust a little moreD :n :ndia 'hen a man dies, they #over him 'ith orange #lothes+ : donAt kno' 'hom they are de#eiving@ the dead &ody is #overed 'ith the #lothes of a sannyasin+ /nd they #hant the name of 7od 'hen they are taking the dead &ody to #remate it+ 3o' : donAt kno' 'ho is hearing their #hanting )) that poor fello' is no more there+ They are simply de#eiving themselves+ .indus are &ound to &e against me+ Fainas #ome here, they are &ound to &e against me )) this is not a Faina ashram+ :n fa#t, Fainas have al'ays &een against ashrams@ there is no su#h thing as a Faina ashram+ They 'ant their sannyasins to &e 'anderers+ They are very mu#h afraid that if a person stays in one pla#e he may &e#ome atta#hed to the pla#e@ to the house, to the people surrounding him+ /nd they are so mu#h afraid of life that it is &etter to keep moving+ The Faina monk has to stay not more than three days in one pla#e@ the fourth day he has to leave+ 1o no atta#hments, no friendships, no love affairs are possi&le@ at the most he &e#omes a#Cuainted+ :n three days you #annot have intima#ies 'ith people+ 4ne day you #ome, in fa#t only one day you remain in the village, the third day you are preparing to leave+ This is fear of lifeD /nd to me, a sannyasin should &e fearless+ 1o 'hen a Faina #omes here, seeing so many people living together 'ith so mu#h >oy, 'ith su#h love, in deep involvements 'ith ea#h other, in great intima#ies, friendships,

love affairs++++ 2u#h more love is happening in these si? a#res than may &e happening all over the 'orld+ :n fa#t, sometimes : 'onder ho' mu#h love si? a#res #an #ontainD :t seems the #apa#ity to #ontain love is infinite+ /nd any&ody 'ho #omes+++ if a $hristian #omes he #anAt find the idea of his monastery+ There are $hristian monasteries 'here 'omen are not allo'ed@ for one thousand years no 'oman has ever entered+ 3ot even a small female &a&y, a t'o) month)old &a&y is allo'ed+ What kind of people are living inside )) monks or monstersB They are afraid of a t'o)month)old &a&y+ What #an a poor, t'o)month)old &a&y do to themB They are afraid of themselves )) they may do something+ They are &oilingD /nd they are #ommitting all kinds of perversions, they &e#ome perverted+ :f people are not allo'ed to &e natural their energies &e#ome perverted+ /ll se?ual perversions #ame out of the monasteries, remem&er it+ They all have religious origins, they are very very spiritual and holy+ /ll se?ual perversions have their sour#es some'here in religion+ 3o' only monks are living in a monastery+++ ho' long do you think they #an avoid homose?ualityB 4nly nuns are living in a nunnery@ ho' long #an they avoid les&ianismB )) impossi&le to avoid+ :t is natural, something is &ound to happen+ 1o 'hen these people #ome here they are some&ody+ :t is very diffi#ult to find a >ournalist 'ho has no pre>udi#es of his o'n@ he #omes 'ith his pre>udi#es+ /nd this pla#e is totally ne', so naturally they are offended, outraged+ /nd my statements are outrageous )) they are meant to &e+ They are ele#tri# sho#ks to these people+ They get very mu#h distur&ed and they take revenge+ 6emem&er one thing: if you report something good it never &e#omes ne's+ 3o&ody is interested in good things@ people are interested in something &ad, something sensational+ 1o they are in sear#h of sensation+ /nd you #an find enough sensational things here, more than you #an find any'here else+ %ou need not invent them )) 'e provide themD 9ather 2urphy 'as a priest in a very poor parish+ .e asked for suggestions ho' he #ould raise money for his #hur#h, and 'as told that horse)o'ners al'ays had money+ .e 'ent to a horse au#tion, &ut he made a very poor &uy as the horse turned out to &e a donkey+ .o'ever, he thought he might enter the donkey in a ra#e+ The donkey #ame in third, and the ne?t morning the headlines in the paper read, (9ather 2urphyAs /ss 1ho's+( The ar#h&ishop sa' the paper and 'as very angry+ The ne?t day the donkey #ame in first and the headlines read, (9ather 2urphyAs /ss 4ut 9ront+( The ar#h&ishop 'as up in arms and figured something had to &e done+

9ather 2urphy entered the donkey for a third time and it #ame in se#ond+ 3o' the ne'spaper read, (9ather 2urphyAs /ss Ba#k :n ;la#e+( The ar#h&ishop thought this 'as too mu#h so he for&ade the priest to enter the donkey the ne?t day, 'hi#h inspired the editor to 'rite the headline, (/r#h&ishop 1#rat#hes 9ather 2urphyAs /ss+( 9inally, the ar#h&ishop heard this and ordered 9ather 2urphy to get rid of the donkey+ But he 'as una&le to sell it, so he gave it to 1ister /gatha for a pet+ When the ar#h&ishop heard this he ordered 1ister /gatha to dispose of the animal at on#e+ 1he sold it for ten dollars+ 3e?t day the headlines read, (1ister /gatha ;eddles .er /ss 9or Ten Dollars+( DonAt &e 'orried a&out the >ournalists+ "n>oy 'hatsoever they 'rite and help them to find things so they #an go on 'riting+ : am mu#h more #on#erned right no' that they should go on 'riting, &e#ause 'hether they 'rite for or against they &ring more and more people to me+ /nd on#e a person #omes here it is very diffi#ult to es#apeD 1o : am >ust a&solutely grateful to the >ournalists, 'hatsoever they are doing+ They are doing su#h humanitarian 'ork, su#h a great servi#e to meD 1o 'hen they #ome here, donAt feel antagonisti#+ .elp them in every possi&le 'ay+ The si?th Cuestion: =uestion * B",4V"D 2/1T"6, : /2 1:TT:37 1:,"3T,% D4:37 34T.:37, /3D T." W""D1 /6" 764W:37 /,, /6453D 2"+ 6oderi#k, 'eeds are divine+ DonAt #all them 'eeds+ They are as spiritual as the &uddhas+ They partake of 7od as mu#h as roses+ 6emove men from the earth )) 'ill there &e any differen#e &et'een 'eeds and rosesB /ll these distin#tions are made up &y the mind+ %ou are not really sitting silently@ other'ise, 'ho is telling you 'eeds are gro'ingB %our mind is still fun#tioning, 'hispering things to you+ :t is your mindD :f you are really silent there is no mind )) then 'hether 'eeds gro' or roses gro' it is all the same to you+ What differen#e is thereB $anAt you en>oy 'eedsB They are &eautiful peopleD 1ee the 'eeds s'aying, dan#ing in the 'ind, in the sun++++ What do you think is la#king in them 'hi#h roses haveB 3othing is la#king+ This is >ust an idea, and ideas #hange+ :t is possi&le one day that roses may go out of fashion, 'eeds may &e#ome an (in( thing+ / hundred years ago no&ody had ever thought that #a#tuses 'ould &e loved &y people, &ut no' the #a#tus is (in( and the rose is (out+( To talk a&out the rose looks

old)fashioned, looks orthodo?, #onventional@ to talk a&out #a#tuses is avant)garde, it sho's that you are modern, #ontemporary+ ;eople are keeping #a#tuses in their &edrooms )) dangerous #a#tuses, poisonous #a#tuses, 'hi#h #an kill youD But they have #ome into fashion, and on#e something #omes into fashion there are so many fools 'ho start appre#iating it+ ;eople simply go on follo'ing 'hatsoever is made fashiona&le &y a fe' #lever and #unning people+ Fust a hundred years ago no&ody 'ould have liked ;i#assoAs paintings, and no' ;i#asso is the greatest artist )) not only of this #entury &ut of the 'hole history+ What has happenedB Fust the fashion has #hanged+ ;eople get tired of one thing@ they go on moving to the opposite e?treme+ 6oderi#k, there is nothing 'rong in 'eedsD There is nothing 'rong in anything+ The idea of right and 'rong means the mind is there+ %ou are not sitting silently and you are not sitting doing nothing+ %ou are dis#riminating, and that is a#tion+ %ou are la&eling, and that is thinking+ /nd you are >udging+ Drop all >udgment, all la&eling, all dis#rimination+++ and >ust 'at#h 'eeds gro'ing+ 1o 'hat )) let them gro'D When you donAt have a mind at all, you are also a 'eed@ so 'eeds gro'ing around you, it is not something strange )) 'eeds surrounding a 'eedD "n>oyD 4n#e a Gen master 'as asked &y a king )) &e#ause the master 'as a great painter )) to paint a pi#ture of a &am&oo+ The master said, (:t 'ill take time+( (.o' longB( asked the king+ The master said, (That is diffi#ult to say, &ut at least t'o or three years+( The king said, (/re you mad or somethingB %ou are one of the greatest painters+ : 'as thinking you #ould >ust dra' it right no'D( .e said, (That is not the pro&lem, dra'ing a &am&oo is not the pro&lem )) &ut first : have to &e a &am&oo@ other'ise ho' do : kno' 'hat a &am&oo isB : 'ant to kno' the &am&oo from the insideD 1o : 'ill have to go and live in a &am&oo grove+ 3o', one never kno's ho' long it 'ill take+ 5nless : kno' the &am&oo from 'ithin : #annot paint it+ That has &een my pra#ti#e my 'hole life: : paint only that 'hi#h : have kno'n from its deepest #ore+( The king said, (4kay, : 'ill 'ait+( 4ne year passed+ .e sent a fe' people to see 'hat 'as happening, 'hether the man 'as alive or dead+ They #ame &a#k and said, (The man is alive, &ut 'e donAt think that he is a man anymore )) he is a &am&ooD .e 'as s'aying 'ith the &am&oos in the 'ind+ We passed &y his side@ he didnAt take any noti#e+ We said, A.elloDA .e didnAt hear+ We 'anted to talk to him+ We looked at his eyes )) they 'ere so empty that 'e

&e#ame frightened@ either he has gone mad or something has happened+ /nd he #an do anything, so 'e es#aped+ .e may kill or, 'ho kno'sB )) he may >ump upon usD .e is no more the same man+( The king himself 'ent to see, and the master 'as s'aying in the 'ind, in the sun+ /nd the king asked, (1ir, 'hat a&out my paintingB( .e didnAt ans'er+ /fter three years he appeared at the #ourt and he said, (3o' &ring the #anvas and the paints+ : am ready+ /nd 'hy 'ere you people distur&ing me again and againB :f you had not distur&ed me : 'ould have #ome a little earlier+ These fools from your #ourt, they 'ere saying things to me+ They 'ere saying, A.elloDA Do you say hello to a &am&ooB They distur&ed the 'hole thing+ :t took months for me to again settle into &eing a &am&oo and to forget that : am a man+ /nd then you #ame and you said, A1ir+A :s that the 'ay to address a &am&ooB AWhen are you going to paintBA .as any&ody ever heard that &am&oos paintB %ou are a fool, you are surrounded &y foolsD : had told you that : 'ould #ome 'henever : 'as ready+( The #anvas 'as &rought, the &rushes and the #olor, and 'ithin se#onds he dre' the &am&oo+ /nd it is said that the king 'ept for >oy+ .e had never seen su#h a painting: it 'as so aliveD :t 'as no ordinary painting+ :t 'as not from the outside, it 'as from the &am&oo )) as if a &am&oo had sprouted on the #anvas, not &een painted+ 6oderi#k, sit silently doing nothing, and let things happen )) 'hatsoever is happening+ :f 'eeds are gro'ing, let them gro'+ They have the right to gro' as mu#h as you have the right to gro'+ /nd if you allo' everything 'ithout any >udgment, if you are non>udgmental, you 'ill gro' to su#h pinna#les of >oy and &enedi#tion that you #annot imagine right no'+ The seventh Cuestion: =uestion J B",4V"D 2/1T"6, :T :1 T"66:B," W./T %45 1/% /B45T :T/,:/31+ T65", 49 $4561", B5T T"66:B,"+ /di, : kno' it is terri&le, &ut 'hat #an : doB : love the :talians and : 'ant to talk a&out them as mu#h as : #an+ They are &eautiful people+ : hit only 'hen : love+ %ou should &e 'orried a&out those 'hom : am not hitting+ 9or e?ample, : have not yet hit the Dut#h+ : am 'aiting )) 'hen : have gathered enough love for them : am going to hit them tooD :t is my 'ay of sho'ing love and sho'ering love+ Why donAt :talians &elieve in rein#arnationB

Well, look at it this 'ay: 'ho 'ould 'ant to #ome &a#k to life as an :talianB / 'oman 'ith a &a&y in her arms 'as sitting in the 'aiting room at a rail'ay station in :taly, so&&ing &itterly+ 5p #ame a porter and asked her 'hat the trou&le 'as+ (4h, dear me,( she #ried, (some people 'ere in here and they 'ere so rude to me a&out my son+ :Am all upset )) they said he 'as so uglyD( (There, there no', luv,( said the porter soothingly+ (DonAt 'orry a&out it+ : tell you 'hat )) ho' a&out a ni#e #up of teaB( (%ou are very kind,( she said, 'iping her eyes+ (That 'ould &e very ni#e+( (/nd 'hile :Am at it,( he said, (ho' a&out a &anana for your monkeyB( /n :talian 'ith a one foot high man sitting on his shoulder 'alked into a &ar and ordered a s#ot#h and soda+ The &arman 'as stunned &ut delivered the drink as ordered+ Fust as the fello' 'as a&out to drink it, the little man kno#ked it out of his hand+ .e ordered another one, and again the little man kno#ked the drink onto the floor+ This s#ene 'as repeated three times+ 9inally, the &artender #ould stand it no longer+ (WhatAs going on hereB( he asked+ (:t is a long story,( the :talian said, (&ut many years ago : 'as in "gypt and found a magi# lamp+ : ru&&ed it and a genie offered me three 'ishes+ 9irst : 'ished for ten million dollars+ Then : 'ished for everlasting life+( (1ounds great,( said the &artender+ (What 'as your third 'ishB( (: 'ished for a pri#k t'elve in#hes long+( 7et itB 6emem&er if you #ome a#ross a genie some time, never ask for the third 'ish+ ,ook in the di#tionary to find out the real meaning of (pri#k+( The last Cuestion: =uestion B",4V"D 2/1T"6, : 9"", 1.4$<"D W."3 %45 51" T." W46D A95$<A+ W./T T4 D4B 1argamo, it is one of the most &eautiful 'ords+ The "nglish language should &e proud of it+ : donAt think any other language has su#h a &eautiful 'ord+ 4ne Tom from $alifornia has done some great resear#h on it+ : think he must &e the famous Tom of Tom, Di#k and .arry fame+ .e says: 4ne of the most interesting 'ords in the "nglish language today is the 'ord Afu#kA+ :t

is one magi#al 'ord: >ust &y its sound it #an des#ri&e pain, pleasure, hate and love+ :n language it falls into many grammati#al #ategories+ :t #an &e used as a ver&, &oth transitive KFohn fu#ked 2aryL and intransitive K2ary 'as fu#ked &y FohnL, and as a noun K2ary is a fine fu#kL+ :t #an &e used as an ad>e#tive K2ary is fu#king &eautifulL+ /s you #an see there are not many 'ords 'ith the versatility of Afu#kA+ Besides the se?ual meaning, there are also the follo'ing uses: 9raud: : got fu#ked at the used #ar lot+ :gnoran#e: 9u#ked if : kno'+ Trou&le: : guess : am fu#ked no'D /ggression: 9u#k youD Displeasure: What the fu#k is going on hereB Diffi#ulty: : #anAt understand this fu#king >o&+ :n#ompeten#e: .e is a fu#k)off+ 1uspi#ion: What the fu#k are you doingB "n>oyment: : had a fu#king good time+ 6eCuest: 7et the fu#k out of hereD .ostility: : am going to kno#k your fu#king head offD 7reeting: .o' the fu#k are youB /pathy: Who gives a fu#kB :nnovation: 7et a &igger fu#king hammer+ 1urprise: 9u#kD %ou s#ared the shit out of meD /n?iety: Today is really fu#ked+ /nd it is very healthy too+ :f every morning you do it as a Trans#endental 2editation )) >ust 'hen you get up, the first thing, repeat the mantra (9u#k youD( five times )) it #lears the throat+ ThatAs ho' : keep my throat #learD "nough for today+ The Dhammapada: The Way of the Buddha, Vol 11 $hapter -I $hapter title: .o' s'eet to &e free 1I /pril 10 0 am in Buddha .all /r#hive #ode: 0041I0 1hortTitle: D./2110I /udio: %es Video: 3o ,ength: 0 mins

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

/6" %45 =5:"TB =5:"T"3 %456 B4D%+ =5:"T"3 %456 2:3D+ %45 W/3T 34T.:37+ %456 W46D1 /6" 1T:,,+ %45 /6" 1T:,,+ B% %456 4W3 "9946T1 W/<"3 %4561",9, W/T$. %4561",9+ /3D ,:V" F4%95,,%+ %45 /6" T." 2/1T"6, %45 /6" T." 6"957"+ /1 / 2"6$./3T B6"/<1 :3 / 9:3" .461", 2/1T"6 %4561",9+ .4W 7,/D,% %45 94,,4W T." W46D1 49 T." /W/<"3"D+ .4W =5:"T,%, .4W 156",% %45 /;;64/$. T." ./;;% $453T6%, T." ."/6T 49 1T:,,3"11+ .4W"V"6 %4537, T." 1""<"6 W.4 1"T1 45T 5;43 T." W/% 1.:3"1 B6:7.T 4V"6 T." W46,D+ ,:<" T." 2443, $42" 45T 9642 B".:3D T." $,45D1D 1.:3"+ The 1#ots angler died, made his 'ay to heaven, and 'as stopped at the gate &y 1aint ;eter 'ho said, (%ou have told too many lies to get in hereD( (.ave a heart,( replied the angler+ (6emem&er you 'ere a fisherman on#e yourselfD( 7autama the Buddha is reminding his &odhisattvas that the path that they have follo'ed themselves, the very &eginning of the path, they may have #ompletely

forgotten a&out &y no'+ Who remem&ers the dreams in the morning 'hen he is a'akeB Within se#onds those dreams are forgotten+ The same happens 'hen you &e#ome enlightened: all the misery, all the nightmares, all the sorro's that you had suffered so mu#h simply &e#ome so insignifi#ant, so irrelevant that they disappear from your #ons#iousness+ They are no more part of your life story )) as if they had happened to some&ody else and not to you+ .en#e Buddha is reminding his &odhisattvas ho' the >ourney starts from the very &eginning@ only then #an these people &e of help to others+ The first thing he says: 6emem&er only to talk to seekers+ There are many 'ho are inCuirers &ut 'ho are not seekers, many 'ho are #urious &ut not seekers+ The #urious person is a little #hildish+ "very #hild is #urious )) #urious a&out ea#h and everything, #urious a&out one thousand and one things, &ut not really interested in kno'ing+ .e asks one Cuestion@ &y the time you ans'er him he has started asking a&out something else+ .e is not listening to your ans'er at all, he is not interested in it anymore@ it 'as a momentary phenomenon+ .e had >ust &e#ome attra#ted to something: he sa' a flo'er and he asked a&out it, and then he heard the noise of an airplane and he started asking a&out airplanes, and then something else #aught his eye++++ / seeker means one for 'hom the inCuiry is not only #uriosity, not a #hildish phenomenon, &ut a mature inCuiry, for 'hom it has &e#ome a Cuestion of life and death+ 5nless truth &e#omes a Cuestion of life and death you are not a seeker+ Buddha is saying to his &odhisattvas, his apostles: Talk only to seekers, address yourself only to seekers+ DonAt 'aste your time 'ith #hildish people 'ho are #urious a&out ea#h and everything+ Their Cuestions may look very great, &ut their hearts are not in their Cuestions+ They have asked >ust to ask@ they are not interested in finding the ans'er and they are not ready to risk anything+ :f they #an get the ans'er free, may&e they are ready to listen@ &ut they are not ready to pay+ /nd lifeAs real Cuestions are not to &e solved in su#h a #heap 'ay+ %ou have to pay and you have to pay 'ith your 'hole &eing+ %ou have to get involved@ it needs #ommitment+ /ny&ody #an ask a&out 7od, &ut very fe' people are ready to risk anything, to go into the unkno'n, to go into the adventure )) and the adventure for 7od is the greatest adventure there is+ /nd it demands@ it is very demanding )) it demands your total #ommitment+ :t 'onAt allo' you any other involvement+ :t #anAt &e >ust one involvement among many other involvements@ it has to &e the one and only involvement+ 4nly then is there a hope that some day you may find the ans'er 'hi#h li&erates you+ .en#e he says:

1""<"6D

D4 34T B" 6"$<,"11+ /nd the first thing to &e taught to these people 'ho are seekers is not to &e re#kless+ ;eople are living very re#klessly, people are living very a##identally+ Their lives have no sense of dire#tion+ They donAt kno' 'here they are going, from 'here they are #oming, 'hy they are doing a #ertain thing+ 2ay&e others are doing it so they are imitating, &ut imitators are not seekers+ 2ay&e others are going to the #hur#h or to the temple so they are also going+ They are not really men &ut sheep+ / seeker has to &e a lion+ .e has to learn to &e free from the #ro'd psy#hology, from the mo& mind+ .e has to learn 'ays of individuality, of independen#e+ .e has to think of 'hat he is doing and 'hy+ .e should not &e >ust a vi#tim of natural life for#es@ he should have a #ertain sense of dire#tion+ 4nly then is there a possi&ility of a#hieving, of #oming &a#k home, of rea#hing some'here, of attaining #ontentment, fulfillment, flo'ering, fruitfulness+ 4ther'ise life remains meaningless@ it is >ust a >um&le of unrelated events+ D4 34T B" 6"$<,"11+ 9irst thing: Do not &e >ust #urious+ 1e#ond thing: Do not &e re#kless+ 3e' %ork $ity 'as >ammed for the #onvention+ "very hotel and rooming house 'as full+ ;hillips 'as tired )) he simply had to find a pla#e to sleep that night+ (/nything 'ill do,( he said to the hotel #lerk+ (: #an let you have a #ot in the &allroom,( replied the #lerk, (But thereAs a 'oman in the opposite #orner+ :f you donAt make any noise sheAll &e none the 'iser+( (9ine,( said ;hillips+ .e 'ent to the &allroom &ut five minutes later #ame running out to the #lerk+ (1ay,( he #ried, (that 'oman there is deadD( (: kno',( 'as the ans'er, (&ut ho' did %45 find outB( "very&ody is #urious for no reason at all )) it 'as none of his &usiness+ "ven he #annot ans'er 'hy )) some un#ons#ious instin#t, may&e &iology, may&e #hemistry, &ut not his #ons#iousness+ Who or 'hat is de#iding your lifeB )) your &iology, your #hemistry, your psy#hology, your hormonesB Who is de#iding your lifeB /re youB )) you as a #ons#ious &eingB / drunk 'alked into a &ar in 7lasgo' and asked, (Was : in here last nightB( (%es, you 'ere,( replied the &armaid+ (Did : spend mu#h moneyB( (/&out thirty pounds+(

(Thank 7od )) : thought :Ad lost itD( /ngus 'as staggering home after a night 'ith his fishing pals 'hen he #ame upon a s#are#ro', arms outstret#hed+ (.ey, Fimmy,( he said, (: refuse to &elieve you+ There never 'as a trout that siEe+( / num&er of 1#ottish soldiers 'ere #ourt)martialed for 're#king a pu&li# house, and one of them 'as asked to e?plain to the #ourt ho' the trou&le had started+ (Well, sir,( he said, (;rivate 2#1porran #alled ;rivate 2#Dougall a liar, and ;rivate ;aterson hit him over the head 'ith a #hair+ ;rivate 9raser pulled out his dirk and #ut a sli#e out of ;rivate 2#DougallAs leg+ T'o or three of ;rivate 2#DougallAs mates piled onto ;rivate 9raser, and a #ouple of others started thro'ing glasses and ta&les around+ 4ne thing led to another and then the fighting started+( Buddha says: 1""<"6D D4 34T B" 6"$<,"11+ 2"D:T/T" $431T/3T,%+ 46 %45 W:,, 1W/,,4W 9:6" /3D $6% 45T: (34 246"D( 2"D:T/T" $431T/3T,%+ The person 'ho is a seeker 'ill not really &e interested in getting only philosophi#al ans'ers from others@ he 'ill &e interested in kno'ing on his o'n+ .e 'ill not &e interested in philosophy, he 'ill &e interested in religion+ That is the differen#e &et'een philosophy and religion+ ;hilosophy is >uggling 'ith 'ords, the art of hairsplitting, arguing endlessly a&out a&stra#t ideas, arriving no'here+ 6eligion is more like s#ien#e: it e?periments, it emphasiEes e?perien#e+ 1#ien#e is the religion of the o&>e#tive 'orld, and religion is the s#ien#e of the su&>e#tive 'orld+ ;hilosophy is going to die one day@ it is already on its death&ed+ %ou #an go to the universities and see: every year less and less people are turning to the departments of philosophy+ 2any philosophy departments are empty, deserted+ ;eople are going to s#ien#e or to religion+ Those 'ho are interested in kno'ing the truth a&out the 'orld are going to s#ientifi# inCuiries, to physi#s, to #hemistry, to mathemati#s, to &iology+ 4r, people 'ho are interested in their o'n interiority, in their o'n su&>e#tivity, in their o'n #ons#iousness, are moving to'ards religion, more and more to'ards religion+ 6eligion is the s#ien#e of the inner+ ;hilosophy is neither: it is neither the s#ien#e of the outer nor the s#ien#e of the inner@ it is >ust in &et'een+ :t only thinks@ it thinks a&out everything )) a&out s#ien#e, a&out religion )) &ut it only thinks+ /nd >ust &y thinking, nothing ever happens+ %ou #an make very #lever ans'ers, &ut they are not

going to solve your real pro&lems@ the pro&lems are real and the ans'ers are >ust a&stra#t+ 6eal pro&lems #an &e solved only &y real ans'ers+ .en#e Buddha says: The seeker #an &e persuaded to meditate )) only the seeker #an &e persuaded to meditate+ 2editation means you start #hanging your inner 'orld+ %ou start removing dust from the inner 'orld, you start removing all that is unne#essary in the inner 'orld+ %ou remove all that #lutter, all the ru&&ish you are full of+ 2editation means emptying yourself of all that the so#iety has put inside you so that you #an have a #lean, #lear vision, so that you #an have a mirrorlike Cuality+ When a mirror is 'ithout any dust it refle#ts reality@ so is the #ase 'ith meditation+ 2editation means making your #ons#iousness a mirror+ Thoughts are like dust, they have to &e removed+ /nd thoughts #ontain everything &elonging to the mind: desires, am&itions, memories, fantasies, dreams+++ all mindstuff is different forms of thoughts, different kinds, different layers of dust+ /nd the dust is so thi#k that the mirror is not fun#tioning at all )) hen#e you have to ask others+ 4n#e the dust is removed you need not ask anyone, you yourself #an see+ "?isten#e has given you the magi# mirror )) it is 'ithin you+ : have heard a &eautiful para&le@ it must &e a para&le, it #annot &e an histori#al phenomenon: When /le?ander the 7reat #ame to :ndia he #olle#ted many valua&le treasures+ /nd 'hen he 'as leaving he #ame a#ross a fakir, a naked fakir+ .e asked him, (Do you see my treasuresB .ave you ever seen any&ody 'ith so many treasuresB( The fakir said, (/ll your treasures are nothing, &ut : #an give you one thing that 'ill really make you ri#hD( /le?ander #ould not imagine 'hat this naked fakir #ould give him+ :n his &egging &o'l he had a small mirror+ .e gave the mirror to /le?ander+ /le?ander said, (This mirror 'ill make me the ri#hest man in the 'orldB %ou must &e madD( The fakir said, (9irst look in the mirror+( /nd /le?ander looked into the mirror: it did not sho' his fa#e )) it sho'ed his inner &eing, it sho'ed his interiority, it sho'ed his su&>e#tivity+ .is &eing 'as refle#ted in the mirror+ .e tou#hed the feet of the fakir and said, (%ou are right )) all my treasures are nothing &efore this mirror+( /nd it is said he kept that mirror #ontinuously 'ith him+ The para&le is &eautiful+ That mirror represents meditation+ The fakir must have given him some meditation &e#ause only meditation #an make you a'are of 'ho you are+

But Buddha says meditation has to &e#ome something #onstant+ Buddha &rings a totally ne' vision of meditation to the 'orld+ Before Buddha, meditation 'as something that you had to do on#e or t'i#e a day, one hour in the morning, one hour in the evening, and that 'as all+ Buddha gave a totally ne' interpretation to the 'hole pro#ess of meditation+ .e said: This kind of meditation that you do one hour in the morning, one hour in the evening, you may do five times or four times a day, is not of mu#h value+ 2editation #annot &e something that you #an do apart from life >ust for one hour or fifteen minutes+ 2editation has to &e#ome something synonymous 'ith your life@ it has to &e like &reathing+ %ou #annot &reathe one hour in the morning and one hour in the evening, other'ise the evening 'ill never #ome+ :t has to &e something like &reathing: even 'hile you are asleep the &reathing #ontinues+ %ou may fall into a #oma, &ut the &reathing #ontinues+ Buddha says meditation should &e#ome su#h a #onstant phenomenon@ only then #an it transform you+ /nd he evolved a ne' te#hniCue of meditation+ .is greatest #ontri&ution to the 'orld is vipassana@ no other tea#her has given su#h a great gift to the 'orld+ Fesus is &eautiful, 2ahavira is &eautiful, ,ao TEu is &eautiful, Garathustra is &eautiful, &ut their #ontri&ution, #ompared to Buddha, is nothing+ "ven if they are all put together, then too BuddhaAs #ontri&ution is greater &e#ause he gave su#h a s#ientifi# method )) simple, yet so penetrating that on#e you are in tune 'ith it, it &e#omes a #onstant fa#tor in your life+ Then you need not do it@ you have to do it only in the &eginning+ 4n#e you have learned the kna#k of it, it remains 'ith you@ you need not do it+ Then 'hatsoever you are doing, it is there+ :t &e#omes a &a#kdrop to your life, a &a#kground to your life+ %ou are 'alking, &ut you 'alk meditatively+ %ou are eating, &ut you eat meditatively+ %ou are sleeping, &ut you sleep meditatively+ 6emem&er, even the Cuality of sleep of a meditator is totally different from the Cuality of the sleep of a nonmeditator+ "verything &e#omes different &e#ause a ne' fa#tor has entered 'hi#h #hanges the 'hole gestalt+ Vipassana simply means 'at#hing your &reath, looking at your &reath+ :t is not like %47/ ;6/3/%/2/: it is not #hanging your &reath to a #ertain rhythm )) deep &reathing, fast &reathing+ 3o, it does not #hange your &reathing at all@ it has nothing to do 'ith the &reathing+ Breathing has only to &e used as a devi#e to 'at#h &e#ause it is a #onstant phenomenon in you+ %ou #an simply 'at#h it, and it is the most su&tle phenomenon+ :f you #an 'at#h your &reath then it 'ill &e easy for you to 'at#h your thoughts+ 4ne thing immensely great that Buddha #ontri&uted 'as the dis#overy of the relationship &et'een &reath and thought+ .e 'as the first man in the 'hole history of humanity 'ho made it a&solutely #lear that &reathing and thinking are deeply related+

Breathing is the &odily part of thinking and thinking is the psy#hologi#al part of &reathing+ They are not separate, they are t'o aspe#ts of the same #oin+ .e is the first man 'ho talks of &odymind as one unity+ .e talks for the first time a&out man as a psy#hosomati# phenomenon+ .e does not talk a&out &ody and mind, he talks a&out &odymind+ They are not t'o, hen#e no AandA is needed to >oin them+ They are already one )) &odymind )) not even a hyphen is needed@ &odymind is one phenomenon+ /nd ea#h &ody pro#ess has its #ounterpart in your psy#hology and vi#e versa+ %ou #an 'at#h it, you #an try an e?periment+ Fust stop your &reathing for a moment and you 'ill &e surprised: the moment you stop your &reathing, your thinking stops+ 4r you #an 'at#h another thing: 'henever your thinking is going too fast your &reathing #hanges+ 9or e?ample, if you are full of se?ual lust and your thinking is getting too hot, your &reathing 'ill &e different: it 'ill not &e rhythmi#, it 'ill lose its rhythm+ :t 'ill &e more #haoti#, it 'ill &e unrhythmi#+ When you are angry your &reathing #hanges &e#ause your thinking has #hanged+ When you are loving your &reathing #hanges &e#ause your thinking has #hanged+ When you are pea#eful, at ease, at home, rela?ed, your &reathing is different+ When you are restless, 'orried, in turmoil, in anguish, your &reathing is different+ Fust &y 'at#hing your &reath you #an kno' 'hat kind of state is happening in your mind+ 2editators #ome a#ross a point: 'hen the mind really #ompletely #eases, &reathing also #eases+ /nd then great fear arises )) donAt &e afraid+ 2any meditators have reported to me, (We &e#ame very mu#h afraid, very mu#h frightened, &e#ause suddenly 'e &e#ame a'are that the &reathing has stopped+( 3aturally, one thinks that 'hen &reathing stops death is #lose &y+ :t is only a Cuestion of moments )) you are dying+ Breathing stops in death@ &reathing also stops in deep meditation+ .en#e deep meditation and death have one thing similar: in &oth the &reathing stops+ Therefore, if a man kno's meditation he has also kno'n death+ ThatAs 'hy the meditator &e#omes free of the fear of death: he kno's &reathing #an stop and still he is+ Breathing is not life@ life is a far &igger phenomenon+ Breathing is only a #onne#tion 'ith the &ody+ The #onne#tion #an &e #ut@ that does not mean that life has ended+ ,ife is still there@ life does not end >ust &y the disappearan#e of &reathing+ Buddha says: Wat#h your &reathing@ let it &e normal, as it is+ 1itting silently, 'at#h your &reath+ The sitting posture 'ill also &e helpful@ the Buddha posture, the lotus posture, is very helpful+ When your spine is ere#t and you are sitting in a lotus posture, your legs #rossed, your spine is aligned 'ith the gravitational for#es, and the &ody is at its &est rela?ed state+ ,et the spine &e ere#t and the &ody &e loose, hanging on the spine )) not tense+ The &ody should &e loose, rela?ed, the spine ere#t, so gravitation has the least pull on you+ .ave you 'at#hed itB :f you 'ant to go to sleep you have to lie do'n, for the simple

reason that 'hen you are lying do'n flat on the ground you are in tou#h 'ith the gravitational for#es at the ma?imum, &e#ause all over the &ody the gravitational pull 'orks, it pulls you+ %ou immediately start falling asleep+ :t is diffi#ult to fall asleep standing+ The most diffi#ult posture to fall asleep in is the lotus posture+ The &ody is so rela?ed there is no need to fall asleep, and the gravitational for#es are at the minimum@ hen#e they #annot pull you do'n'ards@ they #anAt make you heavy and dull and lethargi#+ %ou are &right, you are full of life+ %ou are more intelligent in the lotus posture than you #an ever &e in any other posture+ The &ody affe#ts your mind+ 1#ientists no' agree 'ith this: that it is only &e#ause a fe' of the monkeys someho'+++ they have not &een a&le to find the reason 'hy and ho' it happened, and monkeys are monkeys )) it may have >ust happened out of #uriosity, a fe' monkeys tried to stand on t'o legs and these are the monkeys 'ho &e#ame the original men@ they 'ere the originators+ That 'as the greatest innovation@ nothing else has &een greater than that+ / fe' monkeys standing ere#t on their t'o legs #reated a great revolution@ the revolution happened in the gro'th of the mind+ The ere#t posture helped the mind to #ome out of sleep+ :t &e#ame more intelligent, it &e#ame more alert, it &e#ame more #ons#ious+ 4ther animals 'ho move on their four legs have not &een a&le to develop intelligen#e, although many of them have a mind of almost the same #apa#ity as man+ 9or e?ample, the elephant has a mind of almost the same #apa#ity as man, &ut has not &een a&le to develop it and : donAt think it is ever going to happen+ :n #ir#uses they try hard to tea#h the elephant to sit in a #hair or to stand even for a fe' se#onds on t'o feet, &ut the &ody is so heavy the elephant #annot manage to &e on t'o feet+ .en#e the &rain remains #louded@ the gravitational pull keeps it un#ons#ious+ .en#e this lotus posture is something valua&le+ :t is not >ust a &ody phenomenon@ it affe#ts the mind, it #hanges the mind+ 1it in a lotus posture )) the 'hole point is that your spine should &e ere#t and should make a ninety)degree angle 'ith the earth+ That is the point 'here you are #apa&le of &eing the most intelligent, the most alert, the least sleepy+ /nd then 'at#h your &reath, the natural &reath+ %ou need not &reathe deeply, you donAt #hange your &reathing@ you simply 'at#h it as it is+ But you 'ill &e surprised &y one thing: the moment you start 'at#hing, it #hanges )) &e#ause even the fa#t of 'at#hing is a #hange and the &reathing is no more the same+ 1light #hanges in your #ons#iousness immediately affe#t your &reathing+ %ou 'ill &e a&le to see it@ 'henever you 'at#h you 'ill see your &reathing has &e#ome a little deeper+ :f it &e#omes so of its o'n a##ord it is okay, &ut you are not to do it &y your 'ill+ Wat#hing your &reath, slo'ly slo'ly you 'ill &e surprised that as your &reath &e#omes #alm and Cuiet your mind also &e#omes #alm and Cuiet+ /nd 'at#hing the

&reath 'ill make you #apa&le of 'at#hing the mind+ That is >ust the &eginning, the first part of meditation, the physi#al part+ /nd the se#ond part is the psy#hologi#al part+ Then you #an 'at#h more su&tle things in your mind )) thoughts, desires, memories+ /nd as you go deeper into 'at#hfulness, a mira#le starts happening: as you &e#ome 'at#hful less and less traffi# happens in the mind, more and more Cuiet, silen#e@ more and more silent spa#es, more and more gaps and intervals+ 2oments pass and you donAt #ome a#ross a single thought+ 1lo'ly slo'ly, minutes pass, hours pass++++ /nd there is a #ertain arithmeti# in it: if you #an remain a&solutely empty for forty) eight minutes, that very day you 'ill &e#ome enlightened, that very moment you 'ill &e#ome enlightened+ But it is not a Cuestion of your effort@ donAt go on looking at the 'at#h &e#ause ea#h time you look, a thought has #ome+ %ou have to again #ount from the very &eginning@ you are &a#k to Eero+ There is no need for you to 'at#h the time+ But this has &een the e?perien#e in the "ast of all great meditators: that forty)eight minutes seems to &e the ultimate point+ :f this mu#h of a gap is possi&le, if for this mu#h of a gap thinking stops and you remain alert, 'ith no thought #rossing your mind, you are #apa&le of re#eiving 7od inside+ %ou have &e#ome the host and the guest immediately #omes+ :9 %45 /6" 34T W:1", .4W $/3 %45 1T"/D% T." 2:3DB %ou have to &e very intelligent@ only then #an you steady the mind+ /nd 'hat does he mean &y intelligen#eB 4rdinarily 'e &ehave in a very unintelligent 'ay: 'e &ehave a##ording to &eliefs@ &eliefs keep us unintelligent+ We &ehave a##ording to &orro'ed kno'ledge@ that keeps us unintelligent+ Try to a##ept the #hallenges of life dire#tly@ donAt a#t out of &elief or kno'ledge+ DonAt follo' the s#riptures and the traditions+ They are the root #ause of making you stupid, &e#ause unless you fa#e life dire#tly, unless those #hallenges are en#ountered, your intelligen#e 'ill not arise )) &e#ause there 'ill &e no opportunity for it to arise+ 7ive it the opportunity+ ,ife gives many opportunities &ut you go on missing the opportunities &e#ause you live on &orro'ed ans'ers+ 9a#e life and its Cuestions and its realities on your o'n, even if your o'n responses are not so great )) they #annot &e+ 4f #ourse you #annot respond like a &uddha, &ut &y &orro'ing some ans'er from Buddha you 'ill never &e intelligent enough to &e#ome a &uddha yourself+ %es, you 'ill #ommit many errors, many mistakes+ %es, you 'ill go astray many times )) go, donAt &e 'orriedD ,ife is meant for that, so that you #an try+ :t is through trials, many errors, many mistakes, that one learns+ When you learn

&y your o'n efforts you &e#ome intelligent+ /nd only an intelligent person #an see the &eauty of meditation, #an understand the signifi#an#e of meditation+ :9 %45 $/334T =5:"T"3 %4561",9, W./T W:,, %45 "V"6 ,"/63B /nd all learning happens through meditation@ it does not happen through study+ That is a##umulation of information, it is not learning+ /l'ays &e alert a&out &orro'ed kno'ledge: ho'soever pre#ious it appears it is all false, pseudo )) for you+ :t is not pseudo for the man 'ho has lived it+ :t is true for Buddha, true for Fesus, true for <rishna, &ut not for you+ %ou 'ill have to live++++ Buddha also had the s#riptures availa&le+ .e #ould have read <rishna@ the 7ita 'as availa&le+ /nd he 'as 'ell)edu#ated )) he 'as the son of a king+ /ll the s#riptures must have &een availa&le to him and great s#holars and great tea#hers 'ere availa&le to him+ .e #ould have re#ited the 7ita every day@ he #ould have learned the 7ita so a&solutely that he 'ould have &een a&le to repeat it >ust from memory, &ut then he 'ould have missed &uddhahood+ /nd in <rishnaAs time also the Vedas 'ere availa&le, &ut <rishna did not &orro' kno'ledge from the Vedas+ :n FesusA time the 4ld Testament 'as availa&le, &ut Fesus tried to find out the truth for himself+ This is something very essential to understand: truth has to &e found &y oneself+ 4nly then is it li&erating@ other'ise it &e#omes a &ondage )) a &eautiful &ondage, &ut a &ondage all the same+ /nd if you #annot learn++++ .4W W:,, %45 B"$42" 96""B :t is only &y e?perien#ing truth on your o'n that freedom happens+ 9reedom is the fragran#e of the e?perien#e of truth+ W:T. / =5:"T 2:3D $42" :3T4 T./T "2;T% .451", %456 ."/6T, /3D 9"", T." F4% 49 T." W/% B"%43D T." W46,D+ Buddha says: With the silent mind, the Cuiet mind+++ $42" :3T4 T./T "2;T% .451", %456 ."/6T+ %our heart is your real home@ it is utterly empty+ %our head is full of ru&&ish, your heart is totally empty+ 2ove from the head to the heartD The 'hole pro#ess of

meditation is a movement from the head to the heart, from the mind to no)mind+ $42" :3T4 T./T "2;T% .451", %456 ."/6T, /3D 9"", T." F4% 49 T." W/% )) and you 'ill &e full of >oy )) B"%43D T." W46,D+ / >oy that is not of this 'orld, a fragran#e that #omes from the &eyond+ ,44< W:T.:3 )) T." 6:1:37 /3D T." 9/,,:37+ The rising and falling of your &reath: that is the 'ay of looking 'ithin+ 2any have said: ,ook 'ithin+ 1o#rates has said: ,ook 'ithin, kno' thyself, &ut no&ody has given the e?a#t method+ Buddha gives you the e?a#t method: the rising and the falling of the &reath+ :t is through the &reath that you are &ridged+ Breath is the &ridge &et'een your soul and your &ody+ :f you #an 'at#h your &reath rising and falling, slo'ly slo'ly you 'ill &e a&le to see the &ody as separate from yourself and also the &reath as separate from yourself, &e#ause the 'at#her #annot &e the 'at#hed, the o&server #annot &e the o&served+ 1uddenly one day you 'ill realiEe that you are the 'itness of it all+ /nd the 'itness is #ertainly trans#endental to all that it 'itnesses+ :n that very moment freedom has happened to you+ Then: W./T ./;;:3"11D .4W 1W""T T4 B" 96""D :T :1 T." B"7:33:37 49 ,:9"++++ Birth is not the &eginning of life+ This is the &eginning of life, 'hen you e?perien#e your 'itnessing soul+ :T :1 T." B"7:33:37++++ 49 2/1T"6% /3D ;/T:"3$", 49 744D 96:"3D1 /,437 T." W/%, 49 / ;56" /3D /$T:V" ,:9"+ 2editate over these 'ords+ Buddhists have not understood these 'ords at all+ .o' #an this man, 7autama the Buddha, &e an es#apistB .e says: :T :1 T." B"7:33:37 49 a ne' ,:9", 49 2/1T"6% /3D ;/T:"3$", 49 744D 96:"3D1 /,437 T." W/%++++ .e is giving you a ne' 'orld, a ne' 'ay to love, a ne' 'ay to &e friendly@ he is giving you ne' friends+ :n fa#t, only meditators #an &e friendly to'ards ea#h other &e#ause they are not #ompetitors+ 3o&ody else #an &e friendly, they only pretend+

.o' #an #ompetitors &e friendlyB Deep do'n they are enemies &e#ause every&ody is #oveting the same things+ %ou are greedy for money, your friend is also greedy for money+ .o' #an you &e friendlyB :mpossi&le+ /ll friendship is &ogus, phony+ %ou 'ant to &e the prime minister and your friend also 'ants to &e the prime minister+ Who does not 'ant to &e the prime ministerB .o' #an you &e friendlyB .en#e they say in politi#s there is no friendship at all+ / fe' are enemies openly, a fe' are enemies in a hidden 'ay+ ThatAs 'hy in politi#s every day #hanges happen: some&ody 'ho 'as a friend yesterday, today is an enemy@ some&ody 'ho 'as an enemy yesterday, today is a friend+ :t is a strange 'orld, the 'orld of politi#s+ 2a#hiavelli, in T." ;6:3$", suggests to the politi#ians, (3ever say anything to your friends that you 'ould not like to &e kno'n &y your enemies, &e#ause any friend #an &e#ome your enemy any day+( .e also says, (3ever say anything against your enemies that you 'ould not like to say against your friends &e#ause any enemy #an &e#ome a friend any day( )) then there 'ill &e diffi#ulty+ Then you 'ill have to s'allo' something and it 'ill &e humiliating+ ;oliti#ians go on doing that: they go on spitting and s'allo'ing it &a#k again and again+ They say one thing today, another thing tomorro'@ they have to+ :n politi#s no friends are possi&le+ 9riends are possi&le only on the 'ay, on the 'ay to'ards 7od, &e#ause it is not a #ompetition+ %ou #an have 7od, : #an have 7od@ there is no Cuestion that &y your having 7od : 'ill not &e a&le to have 7od anymore+ 2illions of people #an have 7od and there is no pro&lem &e#ause 7od is infinite, truth is infinite+ 2y having the truth does not mean that no' you #annot have it+ :n fa#t, on the #ontrary, my having the truth means that you #an also have itD :f : #an have it, 'hy not youB .en#e, on the 'ay, there is a totally ne' kind of friendship+ +++ 49 / ;56" /3D /$T:V" ,:9"+ .o' #an Buddha &e #alled an es#apistB .e says: +++ 49 / ;56" /3D /$T:V" ,:9"+ .e means #reativity, a #reativity that #omes out of meditative inno#en#e, of meditative purity+ /nd a real #reator is possi&le only through meditation+ %our so)#alled painters, ninety)nine per#ent of them, are not real painters+ %our so)#alled poets are not poets, your so)#alled musi#ians are not musi#ians )) may&e te#hni#ians+ They kno' ho' to play, they kno' ho' to #ompose, they kno' ho' to paint, &ut >ust kno'ing ho' to paint does not make you a #reator+ / #reator is a totally different phenomenon+ The #reator &rings something of 7od into the 'orld, something of the #reator into the 'orld+ But ho' #an you &ring something of 7od into the 'orld if you have not kno'n 7od yourselfB / Buddha is a #reator, a Fesus is a #reator+ Their 'ords, their a#ts are the only proof that 7od e?ists+ Their very presen#e is proof that 7od e?ists+ Their presen#e is #reative: in their very presen#e thousands of people are transformed+ Buddha is not an

es#apist@ he #annot &e+ 3o a'akened person #an &e an es#apist+ $o'ards es#ape, #ourageous people are #reative+ 14 ,:V" :3 ,4V" )) these are BuddhaAs 'ords, mind you: 14 ,:V" :3 ,4V"+ D4 %456 W46<+ 2/<" /3 "3D 49 %456 14664W1+ .e is not against love, he is not against #reativity, he is not against 'ork either+ D4 %456 W46< )) &e#ause unless you do the 'ork that is #lose to your heart you 'ill remain unfulfilled+ /nd the meditator finds immediately 'hat his 'ork is+ The meditator finds intrinsi#ally that this is his 'ork@ he does not have to think a&out it+ :t is so #lear and so loud that he kno's that he has to &e a musi#ian or he has to &e a poet or he has to &e this or that+ :t #omes so #lear that there is no Cuestion of dou&t+ /nd then he starts 'orking@ that 'ork is his meditation+ There are many people here 'ho are afraid of 'ork+ They donAt kno' that the 'ork that is happening here is totally different from the 'ork that you have #ome a#ross in your life+ That 'as something totally different+ When : give you some 'ork it is to help your gro'th+ 5ntil you &e#ome #apa&le of finding your o'n 'ork : 'ill go on giving it to you )) only up to the moment 'hen you are #apa&le of finding it yourself+ /nd any 'ork that is &eing given here is nothing &ut a meditation for you+ :f it is not a meditation for you then you have not understood my message at all+ 946 1"" .4W T." F/12:3" 6","/1"1 /3D ,"T1 9/,, :T1 W:T."6"D 9,4W"61+ ,"T 9/,, W:,,95,3"11 /3D ./T6"D+ Buddha says: /s the >asmine flo'ers fall 'hen they have 'ithered a'ay or leaves fall from the trees 'hen they die, dead leaves+ Fust like that, ,"T 9/,, W:,,95,3"11 /3D ./T6"D+ The first thing he says that has to &e dropped )) easily, 'ithout effort, >ust like a 'ithered >asmine flo'er falling of its o'n a##ord )) is 'illfulness, your 'ill, your ego+ 1o sometimes : have to put you in a #ertain 'ork 'here you have to drop your ego and you think it is a kind of punishment+ :t is not a kind of punishment@ it is a #hallenge, it is a situation 'here you 'ill have to drop the ego sooner or later &e#ause it 'ill &e #reating misery again and again for you+ :t 'ill make you #learly a'are that

your ego is #ausing your misery+ Fust the other day, /nshumali 'rote saying, (Beloved 2aster, 'orking in Vrindavan under Deeksha seems to &e a punishment+( :t is not, /nshumali+ :t is a re'ard, not a punishmentD :t is a punishment if you 'ant to #ling to your ego@ if you let the ego fall, it is a re'ard+ /nd then you 'ill &e a&le to see the &eauty of the 'ork, and you 'ill &e a&le to see the &eauty of Deeksha too+ 1he is a &eautiful :talian mamaD 1he loves her 'orkers, she loves her people@ she is utterly devoted+ 4f #ourse, she loves so mu#h that she shouts also, she s#reams also+ .er love is su#h that she trusts that you 'ill understand her s#reaming too+ But she is a good devi#e@ she has &een of immense help to many people+ There are one hundred therapy groups here, &ut DeekshaAs is the &estD /lthough it is not kno'n as a therapy group )) it is a se#ret therapy group+ :f you drop your 'illfulness, your ego, then hatred also drops &e#ause hatred is nothing &ut the shado' of your ego+ :f there is no ego there is no hatred@ if there is ego, there is al'ays hatred follo'ing it+ Whosoever #omes in the 'ay+++ and every&ody 'ill #ome in the 'ay &e#ause egos #annot ad>ust to ea#h other+ "gos are al'ays in #onfli#t, egos are al'ays Cuarreling, they are Cuarrelsome, hen#e the hatred+ Drop the ego and see the &eauty of egolessness+ Then there is no hatred, no anger+ %ou &e#ome so silent, your energy &e#omes so #alm and Cuiet, that suddenly you start seeing the 'orld in a different light, in a different perspe#tive+ Then this ordinary 'orld is no longer ordinary )) it &e#omes sa#red+ /6" %45 =5:"TB =5:"T"3 %456 B4D%+ =5:"T"3 %456 2:3D+ Buddha says: 9irst start 'ith the &ody and then move to the mind+ =uieten your &ody &y 'at#hing your &reath, Cuieten your mind &y 'at#hing your thoughts+ %45 W/3T 34T.:37+ %456 W46D1 /6" 1T:,,+ %45 /6" 1T:,,+ Then you 'ill #ome to see that there is no desire+ .o' #an desire e?ist in a silent mindB Desire is a state of turmoil, desire is a state of un#ons#iousness, desire is mad+ When you are silent, madness disappears+ Three times Fessie &rought 1andy to the vi#arage, hoping to &e made man and 'ife,

&ut ea#h time the minister refused &e#ause of the groom)to)&eAs into?i#ation+ (Why do you persist in &ringing him to me in su#h a stateB( asked the minister+ (;lease, 6everend,( e?plained Fessie, (he 'onAt #ome 'hen heAs so&erD( The moment you are so&er, silent, you 'ill not do many things that you are doing and you 'ill start doing things that you have never thought of &efore+ %our life 'ill no more &e a 'astage@ it 'ill &e#ome #reativity, tremendous #reativity+ %our life 'ill not gro' thorns, it 'ill gro' flo'ers+ :t is the same energyD But the mind keeps you o##upied in su#h stupid things, in su#h stupid details a&out stupid things+ Fust see 'hat your mind goes on doing+++ and you 'ill not need anyone to tell you that you are mad+ / little man 'alks into (The ;erfe#t 1tationers( )) an e?#lusive 3e' %ork shop spe#ialiEing in paper produ#ts+ .e is approa#hed &y an elegant salesman in a Brooks Brothers suit+ ($an : help you, sirB( the salesman intones in a #ultured voi#e+ (%es, : 'ould like some 'riting paper, please+( (Would you prefer lined or unlined paper, sirB( (4h, anything is fine+ :t doesnAt matter+( (Then 'ill you &e 'riting 'ith a fountain pen or a &allpointB( (: really donAt kno'+ Whatever #omes to hand++++( (Would you like to have a thi#k paper or onion)skin paper, sirB( (,ook, anything is fine+ Fust give me any old pa#ketD( (;erhaps you 'ould prefer one of the perfumed varietiesB( (:f you like+ But : have a &us to #at#h )) >ust give me some paper, ;,"/1"D( (:t 'ill >ust take a moment no', sir+ Would you like a hand)made paper in a spe#ial presentation &o? or a simple #ommer#ial &randB( The little manAs voi#e rises an o#tave+ (,ook, for the tenth time+++ any paper 'ill doD 2ake it fast, 'ould youB( (Then perhaps you have a favorite #olor )) red, &lue, yello'+++B( Fust at that moment another man &ursts into the shop+ .is eyes have dark #ir#les underneath and his #heeks are 'et 'ith tears+ (,ook,( he so&s, (this tile is the #olor of my &athroom and this is the siEe of my toilet+ : sho'ed you my asshole yesterday+ 3o', #ould : please have some toilet paperB( Fust look at your mind+++ stupid things and stupid details ad infinitumD %ou go on and on )) 'hen are you going to stopB+++ pleaseD ThatAs 'hat Buddha is saying+ 9ein&erg, the funeral dire#tor, 'as lun#hing 'ith his friend, Weinstein+

(: got a good &argain for you in a #offin,( he said+ (: donAt like to think a&out things like that+ .o' mu#hB( (:tAs made of mahogany 'ith silver handles and a lo#k+ 9or you, only t'o thousand dollars+( (:All think a&out it+( 4n his 'ay home from 'ork, Weinstein stopped at the 2inkis 2ortuary to #ompare pri#es+ (: #an give you something ni#e,( said the dire#tor+ (:Ave got a mahogany #offin 'ith silver handles and :All even thro' in a lo#k+ The pri#e is one thousand dollars+( Weinstein rushed over to 9ein&ergAs and &egan s#reaming+ (1ome friend you areD : >ust sa' the same #offin you 'anted to sell me and it 'as a thousand dollars #heaper+( (Was it mahogany 'ith silver handles and a lo#kB( (%esD( replied Weinstein+ (Did it have a silk liningB( (: didnAt look+ : donAt think so+( (%ou seeD( said 9ein&erg+ (:n si? months youAll need a ne' lining+( 3ot only a&out life &ut even a&out afterlife, the mind goes on preparing even for that+ ;eople de#ide a&out their 'ills, they de#ide a&out their epitaphs, they de#ide ho' their tom&s have to &e made, in 'hat kind of mar&le+ 2an seems to &e so utterly unintelligent and he goes on 'asting his life on su#h things 'hi#h donAt make any sense at all+ But you have to look into your o'n mind+ %45 W/3T 34T.:37+ %456 W46D1 /6" 1T:,,+ %45 /6" 1T:,,+ Buddha says this is ho' one should &e )) no desire, &e#ause all desires are futile+ They are a&out the future@ life is in the present+ /ll desires distra#t you from the present, all desires distra#t you from life, all desires are destru#tive of life, all desires are postponements of life+ ,ife is no' and the desire takes you a'ay, farther and farther a'ay from no'+ /nd 'hen 'e see that our life is misery 'e go on thro'ing the responsi&ility on others, and no&ody is responsi&le e?#ept us+ (2y good man,( said the visitor to the prisoner, (ho' did you happen to #ome to this sad pla#eB( (Well, sir,( replied the #onvi#ted man, (you see in me the unhappy vi#tim of the unlu#ky num&er thirteen+( (:ndeedD( said the visitor+ (.o' 'as thatB( (T'elve >urymen and one >udge, sir+( 3o&ody 'ants to take the &lame on himself+ /nything 'ill do )) unlu#ky num&er,

palmistry, fate, astrology+++ stars, poor stars are #reating misery for /nshumaliD "ven if they sear#h for /nshumali it 'ill &e diffi#ult for them to find him@ they #annot even find the earth )) the earth is so tiny+ 4ur sun is t'elve thousand times &igger than the earth and our sun is a very medio#re star+ There are stars millions of times &igger than the sun@ #ompared to those stars this earth is >ust a parti#le of dust, unnoti#ea&le, negligi&le+ :t #an &e negle#ted, ignored+ /nd there are millions of stars that s#ien#e has #ounted and millions more must &e &eyond &e#ause our rea#h is limited, our instruments are limited+ /nd these stars are de#iding the fates of a #lerk in the #olle#torAs offi#e, of a peon in the rail'ay stationD 2an is so stupid, un&elieva&ly stupid+ .e goes on thro'ing the responsi&ility on some&ody else+ 5nless you stop this you 'ill never &e#ome religious+ / religious person is one 'ho takes the responsi&ility upon himself+ The first thing that is making you misera&le is your desiring, #onstant desiring for this and that+ 1top that+ /nd 'hen there is no desire there are no thoughts either+ The fun#tion of the thoughts is to help you desire@ they are instrumental+ :f you donAt have desires, thoughts are &ound to disappear of their o'n a##ord+ /nd 'hen there are no desires, no thoughts+++ %45 /6" 1T:,,+ %ou are #alm, #olle#ted, #entered, rooted+ :t 'as an early morning fire, and the young :talian reporter 'as lu#ky enough on arriving at the s#ene to get an a##ount of it from one of the residents of the apartment house 'ho had es#aped+ (:t 'as terri&le,( narrated the man+ (:magine 'alls #rum&ling a&out you, the flames of the fire pra#ti#ally li#king your #heek in 'hatever dire#tion you turned and the very iron of the &annisters smoking under your hands+ But in the midst of it all, : 'ant you to kno', : kept Cuite #ool and &alan#ed+( (:tAs a shame, sin#e you 'ere so #alm and #ool,( replied the reporter, (that you didnAt think of putting your pants on+( The people 'ho think they are Cuiet and #alm are not Cuiet and #alm, they are >ust &elieving that@ they are >ust hoping that they are Cuiet and #alm+ 4nly very rarely is a person Cuiet and #alm+ :t happens only at the ultimate peak of meditation, not &efore it+ 1o donAt de#eive yourself+ B% %456 4W3 "9946T1 W/<"3 %4561",9, W/T$. %4561",9+ /3D ,:V" F4%95,,%+ /##ept the responsi&ility and that gives you great insight+ :f you are responsi&le for

all your misery, if you are responsi&le for all your nightmares, then the other thing is also possi&le: you #an 'ake up+ :f you are responsi&le for your sleep, you #an 'ake up@ if you are not responsi&le, some stars are responsi&le, then 'hat #an you doB %ou are >ust a vi#tim and you have to suffer+ 5nless the stars #hange their mind, if they have any mind++++ B% %456 4W3 "9946T1 W/<"3 %4561",9, W/T$. %4561",9+ /3D ,:V" F4%95,,%+ /nd people say Buddha is a pessimistB )) and he says: ,:V" F4%95,,%+ Buddha says: DonAt &elieve in a savior &e#ause that is the old mind, the same mind that 'ants to thro' the responsi&ility on some&ody else+ 3o' $hristians think Fesus saves+ .indus think that 'henever the need arises, <rishna 'ill #ome &a#k@ he 'ill take another in#arnation to save humanity+ When are you going to feel your responsi&ilityB /nd people donAt think that this is >ust ugly, insulting, humiliating@ it is falling &elo' human dignity+ / $hristian and a Fe' 'ere out 'alking+ They #ame a#ross a #hur#h and in front of it there 'as a &ig &oard 'ith the 'ords, (Fesus savesD( The Fe' said, (ThatAs nothing )) 2oses investsD( 3o&ody #an save you@ donAt 'ait for any savior+ %ou #an save yourself, that is true+ This is also one of BuddhaAs great insights into human misery, into human reality, that he says: DonAt &elieve that some&ody 'ill save you+ %ou are the #ause of your misery, you #an &e the #ause of your &liss+ %45 /6" T." 2/1T"6, %45 /6" T." 6"957"+ /1 / 2"6$./3T B6"/<1 :3 / 9:3" .461", 2/1T"6 %4561",9+ .4W 7,/D,% %45 94,,4W T." W46D1 49 T." /W/<"3"D+ /nd if you meditate, if you &e#ome a little silent, a little alert, you 'ill love these 'ords &e#ause they have the taste of truth )) &ut only for those 'ho are meditating+ .4W 7,/D,% %45 94,,4W T." W46D1 49 T." /W/<"3"D+ Then all the a'akened ones suddenly &e#ome your #ontemporaries+ Then only #an you understand Fesus, Buddha, <rishna, 2ahavira, ,ao TEu+ Then only, 'hen you meditate, suddenly mysteries open up, #losed doors open and things 'hi#h 'ere never #lear to you

suddenly &e#ome #lear+ But it happens through meditation and there is no other 'ay+ 3ot &y studying, not &y gathering more and more kno'ledge, not &y arguing, not &y philosophiEing, &ut only &y &e#oming more and more silent+ :n utter silen#e, 7od speaks to you through all the a'akened ones+ .4W =5:"T,%, .4W 156",% %45 /;;64/$. T." ./;;% $453T6%, T." ."/6T 49 1T:,,3"11+ /nd then your steps have a #onfiden#e &e#ause all the &uddhas are 'itnesses to you+ /s you start tasting the >oys of meditation, as you start &e#oming alert to the &eauties of meditation, as flo'ers start &lossoming inside you, all the &uddhas &e#ome 'itnesses to you+ %ou kno' you are on the right tra#k@ great #onfiden#e arises in you+ .4W =5:"T,%, .4W 156",% %45 /;;64/$. T." ./;;% $453T6%, T." ."/6T 49 1T:,,3"11+ .4W"V"6 %4537, T." 1""<"6 W.4 1"T1 45T 5;43 T." W/% 1.:3"1 B6:7.T 4V"6 T." W46,D+ /nd it is not a Cuestion of age+ Buddha 'as the first to initiate young people into sannyas+ 4ther'ise, in :ndia the tradition 'as that only very very old people, older than seventy)five, 'ere allo'ed to take sannyas+ 1annyas 'as for the old people+ Buddha #reated a revolution: he initiated young people+ /nd my o'n e?perien#e is: the younger you are, the &etter, &e#ause as you &e#ome older you gather more and more rust, more and more dust+ /s you &e#ome older you &e#ome more and more &urdened 'ith e?perien#e, kno'ledge and all kinds of stupid things+ /s you &e#ome older you start losing the vigor, the energy, the #ourage to e?periment 'ith the unkno'n, to e?plore the unkno'n+ /s you &e#ome older you &e#ome so afraid of death that out of fear you go to 7od, and those 'ho go out of fear to 7od never rea#h 7od+ 9ear is not a &ridge, it is a 'all+ Those 'ho go to'ards 7od inCuiring for truth out of love for truth, only they are &ridged+ :t needs a #ertain youth, a #ertain #ourage, a #ertain #apa#ity to take risks+ :t needs energy, freshness@ &e#ause religion &asi#ally is re&ellion+ Buddha says: .4W"V"6 %4537++++ DonAt &e 'orried a&out that+ 2aturity has nothing to do 'ith age@ gro'ing old is not ne#essarily gro'ing up+ 4ne #an &e young and gro'n)up and one #an &e very old and very #hildish+ /ge and maturity have no ne#essary link+ 2aturity #omes through meditation+ /ging is an ordinary pro#ess@

every&ody ages+ /nimals age, trees age, people age@ that has nothing to do 'ith transformation+ .4W"V"6 %4537, T." 1""<"6 W.4 1"T1 45T 5;43 T." W/% 1.:3"1 B6:7.T 4V"6 T." W46,D+ ,:<" T." 2443, $42" 45T 9642 B".:3D T." $,45D1D 1.:3"+ Buddha says to his &odhisattvas, go and tell the seekers: ,:<" T." 2443, $42" 45T 9642 B".:3D T." $,45D1D 1.:3"+ The same : say to you: ,:<" T." 2443, $42" 45T 9642 B".:3D T." $,45D1D 1.:3"+ "nough for today+ The Dhammapada: The Way of the Buddha, Vol 11 $hapter -* $hapter title: 6ising in love 1* /pril 10 0 am in Buddha .all /r#hive #ode: 0041*0 1hortTitle: D./2110* /udio: %es Video: %es ,ength: HJ mins =! and =4 on video

The first Cuestion: =uestion 1 B",4V"D 2/1T"6, : ./V" 9/,,"3 :3 ,4V" W:T. / W42/3 : ./D D:V46$"D TW4 %"/61 /74+ :1 :T ;411:B,"B 1hraddhan, man is almost a ma#hine+ 2an is not yet man@ he fun#tions un#ons#iously, he lives in sleep+ .en#e everything is possi&le+ :n fa#t, you al'ays fall in love 'ith the same 'oman, even though apparently you fall in love 'ith some&ody else+ The type is the same &e#ause your liking is the same, your mind is the same, your #hoi#e is the same+

Fust 'at#h people, 'at#h their love affairs, and you 'ill &e surprised+ :t is al'ays the same man or the same 'oman )) yes, 'ith a different fa#e or 'ith a different mask, different #lothes, different shape and siEe+ But these differen#es are not real differen#es+ 5nless you are ne' ho' #an you fall in love 'ith some&ody ne'B Who is going to #hooseB .o' is one going to #hooseB The same mind 'ill like the same type of fa#e, the same eyes, the same #olor, the same shape, the form, the 'ay the 'oman 'alks, the 'ay she talks+ /gain 'ithin a fe' days you 'ill &e tired, >ust as you 'ere tired &efore+ /gain you 'ill find you are trapped, imprisoned, and the 'oman 'ill also find the same thing+ But man lives in su#h an un#ons#ious state that you #annot e?pe#t more than that+ :f man is #ons#ious, then many things &e#ome impossi&le+ :n the first pla#e, falling in love itself &e#omes impossi&le+ %ou start rising in love, not falling in love@ the very Cuality of your love &e#omes totally different+ :t is no more a relationship, it is more a state of your &eing+ %ou are full of love, you share your love, &ut there is no demand on your part+ :t is no longer a &usiness, it is no longer #onditional, it asks nothing+ :t is simply thankful that some&ody a##epted, that some&ody did not re>e#t your love+ %ou feel grateful+ :t is not a &ondage for the other, it does not enslave the other+ :t is not possessive@ it is a&solutely nonpossessive, un#onditional, undemanding+ :t gives freedom+ /nd 'hen love gives freedom, lovers start soaring high, they start moving to'ards 7od+ ,ove &e#omes a door to the divine+ 6ight no' love simply drags you do'n'ards+ A9alling in loveA is a meaningful phrase )) you #ertainly fall, you gravitate do'n'ards+ :n the &eginning you feel great, &ut only in the &eginning+ That is >ust infatuation, &e#ause you are hoping something ne' is going to happen+ :n the &eginning you are e?#ited, it seems a great adventure, &ut soon you find it is the same old, rotten thing )) nothing spe#ial, nothing ne'+ Fust the partners have #hanged, &ut the game is the same )) and played 'ith the same violen#e, 'ith the same ugliness+ 1hraddhan, it is not only you 'ho have fallen in love 'ith the same 'oman@ every&ody is doing that+ :n the ordinary, un#ons#ious state of humanity more than that #annot &e hoped for+ %ou 'ere fortunate that you got divor#ed, &ut it is diffi#ult to live alone unless you kno' the &eauties of &eing alone+ The moment you are alone you start suffering from loneliness, you start hankering for the #ompany of the other+ /nd then any&ody 'ill do, even the same 'oman that you had divor#ed@ it is &etter than &eing lonely+ "ven if it is misera&le, people prefer misery for #ompany rather than loneliness+ 5nless you kno' the >oys of meditation you #annot avoid falling in love+ 4n#e you start en>oying your o'n &eing, the >oy, the spa#e, the a&solute freedom, the

unhindered #ons#iousness, no&ody o##upying your attention, no&ody trying to #at#h your attention, no&ody impinging on your freedom, interfering 'ith your freedom++++ When you start en>oying your aloneness you have &e#ome a meditator+ %es, love 'ill also &e possi&le after that, &ut a totally different kind of love+ %ou must have &een suffering from loneliness and, finding the same 'oman again, you may have thought it is &etter to &e 'ith her than to &e lonely+ /nd you must have forgotten all the miseries )) peopleAs memories are very short+ /nd this has to &e understood: the mind tends to forget the misera&le part, it tends to remem&er the pleasura&le part+ That is one of the strategies of the mind to remain in #ontrol, to remain your master+ :t al'ays tends to forget the misery@ it goes on magnifying, enhan#ing, de#orating the pleasura&le part+ 6eality is totally different, &ut the mind lives in imagination+ /nd your memories are not relia&le at all &e#ause your memories are fi#titious+ %ou >ust think ho' &eautiful it 'as, you have forgotten all the misery@ you have #hosen only a fe' moments that may have &een &eautiful+ There must have &een a fe' moments 'hi#h 'ere &eautiful, &ut only a fe' moments, fe' and far &et'een+ /nd they #annot &e as &eautiful as you 'ere thinking@ other'ise 'hat 'as the need to divor#e the 'omanB The misery must have &een mu#h more, the pain must have &een too mu#h, un&eara&le+ %ou must have suffered too mu#h, the 'oman must have suffered too mu#h+ :t is not a Cuestion of the 'oman &eing at fault or you &eing at fault@ it is simply that t'o un#ons#ious people &eing together are &ound to #reate misery for ea#h other+ :f you #annot &e happy alone, ho' #an you #reate happiness for any&ody elseB %ou yourself are not happy, ho' #an you give happiness to the otherB %ou #an give only that 'hi#h you have+ %ou are misera&le )) you #an pretend that you are not misera&le, &ut for ho' longB The honeymoon #annot last forever+ Within a 'eek or at the most t'o 'eeks it is finished, and then you kno' that &oth are misera&le people+ /nd 'hen t'o misera&le people live together, misery is not only dou&led, remem&er, it is multiplied+ But you forget all that+ ,ater on you effa#e those parts 'hi#h 'ere misera&le, you preserve the &eautiful moments+ /nd not only do you preserve them, you go on de#orating them, painting them, again and again+ 1lo'ly slo'ly they have no relationship 'ith the reality+ %our past is fi#titious, your future is fi#titious@ only your present is real+ But you donAt live in the present at all@ either you live in the past or you live in the future+ /nd 'hy has this Cuestion arisen, 1hraddhanB 2isery must have started againD ThatAs 'hy you are asking, (:s it possi&leB( %ou have done it, and you are asking me, (:s it possi&leB( %ou yourself #annot &elieve 'hat you have done+

When people are together they 'ant to &e alone@ 'hen they are alone they 'ant to &e together+ ;eople are impossi&leD 2iddle)aged 6iEEoli sat on the front steps 'eeping &itterly+ (WhatAs)a matta for youB( asked his neigh&or, ;asCuale+ (Bonnao##hiAs 'ife)a >ust)a die,( said 6iEEoli, 'iping his tears+ (1o 'hatB( said his neigh&or, (1he 'as)a no &lood)a relative of yours+( (: kno' that,( said 6iEEoli+ (:t is)a >ust)a that every&ody seems)a to have)a good lu#k &ut)a meD( When you are 'ith someone, immediately a thousand and one pro&lems arise 'hi#h 'ere not there &efore+ When you are alone those pro&lems disappear, &ut a ne' pro&lem arises: the loneliness seems to &e so empty+ %ou feel at a loss, you donAt kno' 'hat to do+ 1oon you start forgetting all the misery that 'as #oming out of your relationship@ you start hankering for another relationship+ %ou think, (2ay&e this time it is going to &e different+( 2ay&e she has #hanged, may&e you have #hanged+ 2ay&e &oth of you have learned from the e?perien#e+ .arry and his girl, 9ran#es#a, 'ere on the #ou#h 'at#hing an old 6oy 6ogers movie on TV+ /s 6oy rode through a pass, .arry said, (: 'ill &et you a s#re' his horse steps in a gopher hole and falls+( (4kay,( said 9ran#es#a, (youAre onD( 1ure enough, the horse stum&led+ /fter the &et 'as paid in full .arry said, (: oughta tell you : sa' the movie &efore+ ThatAs ho' : kne'+( (1o did :,( said the :talian girl, (&ut : didnAt think)a a horse)a &e dum&)a enough to fall)a in the same hole t'i#e)aD( But man is more dum&+ 3o' make the &est out of it+ When you have fallen in the hole, try to make a home thereD %ou are an /meri#an, and the only religion the /meri#an &elieves in is: Try and try and try again+ The se#ond Cuestion: =uestion ! B",4V"D 2/1T"6, : $/334T 53D"61T/3D %45@ : ./V" T6:"D ./6D B5T 9/:,"D+ W./T 1.45,D : D4 34WB

7ovindo, is there a need to understand meB What is understandingB :t is an intelle#tual effort+ What : am trying to #ommuni#ate to you has nothing to do 'ith the intelle#t+ %ou #an feel it, &ut you #annot understand it+ %ou #an live it, and only &y living it 'ill you &e a&le to understand it+ But people try >ust the opposite )) first they 'ant to understand+ The idea is: 5nless 'e understand a thing, ho' #an 'e try it, ho' #an 'e live itB :t is logi#al that first one should understand and only then should one try to live+ But life is not logi#al@ life is far deeper than logi#, and many times life is a&solutely illogi#al+ :f you try to #ling to logi# you 'ill miss many things, and those many things are the most pre#ious+ %ou 'ill miss love, you 'ill miss meditation, you 'ill miss >oy, you 'ill miss 7od, you 'ill miss freedom+ %ou 'ill miss all that makes life signifi#ant, that gives life &eauty, splendor+ %ou 'ill miss the presen#e of godliness that surrounds you+ ,ogi# is a &arrier, not a &ridge+ /nd 7ovindo, you say, (: #annot understand you+( %ou must &e trying from the head+ :t is a heart)to)heart #ommunion+ :f you 'ant to misunderstand me then the head is the right instrument@ then you #an go on misunderstanding me forever and forever+ But if you 'ant to understand me, then you have to forget all a&out your old patterns of understanding things+ :t is not mathemati#s that : am tea#hing here, it is not philosophy that : am tea#hing here+ : am tea#hing something a&solutely e?istential+ %ou have to live it, you have to take the Cuantum leap+ %ou have &een told again and again that &efore you take the >ump, think t'i#e+ /nd 'hat : am saying to you is: Take the >ump first and then think as many times as you 'ant, &e#ause then thinking #annot do anything, it #annot do any harm+ But let the >ump happen first+ 2editation has to &e e?perien#ed+ :f you try to figure it out, 'hat it is, you 'ill miss the point &e#ause it is not a Cuestion of mind at all+ 2editation means a state of no) mind+ : am #onstantly pulling you to'ards the state of no)mind, in every possi&le 'ay+ What : am doing here is a&surd, it is not logi#al+ %ou 'ill have to put logi# aside@ other'ise : 'ill say one thing and you 'ill understand something else+ The >udge asked the philosopher 'ho 'as produ#ed in #ourt, (3o' tell me, sir, 'hy did you park your #ar 'here you didB( The professor said, (There 'as a sign saying, 9:3" 946 ;/6<:37+( ;ut your intelle#t aside+ /nd remem&er, : am not telling you to put your intelligen#e aside+ 4n the #ontrary, if you #an put the intelle#t aside you 'ill &e far more

intelligent &e#ause intelligen#e and intelle#tuality are not synonymous, they are antagonisti#+ :ntelligen#e is a #larity@ intelle#tuality is nothing &ut a #louded state+ :ntelle#tuality means you are too kno'ledgea&le@ your kno'ledge goes on interfering+ %our mind is #ontinuously interpreting, your mind is >udging+ ,isten to me 'ithout any >udgment+ : am not saying agree 'ith me )) there is no Cuestion of agreement or disagreement )) >ust listen+ When you go to the mountains and you listen to the sound of a 'aterfall, do you agree 'ith it or disagree 'ith itB %ou simply listenD When you listen to &eautiful musi#, do you agree or do you disagreeB There is no Cuestion of agreement or disagreement@ listening is non>udgmental+ .en#e the #riti#s go on missing many things+ :f a #riti# goes to listen to musi#, his listening is not total@ he is #onstantly #omparing, >udging, interpreting+ %ou have to &e very non#riti#al+ %ou have to &e >ust open, vulnera&le, re#eptive, silent@ so that 'hatsoever is happening #an penetrate to the deepest #ore of your &eing+ :f you are full of your o'n mind, 7ovindo, you are going to misunderstand me@ that is &ound to happen+ 2iss Go#k'oski, an attra#tive redhead, got on a #ro'ded &us and stood near a young fello'+ The lad, thinking of giving his seat to her, looked up and said, (.o' farB( (%ou got your nerveD( snapped the ;olish girl+ (Would : ask you ho' longB( :f you are #arrying something in your mind, if you are preo##upied, then 'hatsoever you hear is not 'hat is &eing said, it is 'hat you are #apa&le of hearing+ =uiEmaster: (,ady, for fifty dollars, tell me 'ho 'as the first man on earthB( ,ady: (/dam+( =uiEmaster: (6ight+ 3o' for t'o hundred dollars tell me "veAs first 'ords 'hen she met /dam+( ,ady Kstu#k for an ans'er, turns to the CuiEmaster and saysL: (7ee, thatAs a hard one, isnAt itB( =uiEmaster: (7ive this lady t'o hundred dollarsD( 7ovindo, donAt remain preo##upied 'ith your o'n thoughts+ %ou must have #ome 'ith great kno'ledge, you must have #ome 'ith #on#eptions of your o'n and you are listening through a >ungle of your o'n ideas+ What : am saying is very simple, utterly simple+ 2y statements are a&solutely ordinary+ : am not a holy man, : am not a saint+ : am far more ordinary than you areD :

have nothing spe#ial a&out me+ : donAt e?ist at all, ho' #an : &e spe#ialB 1o my statements are very simple )) a #hild #an understand them+ But you #an go on missing+ 4n a Third /venue &us in 2anhattan, a very prim spinster 'as sho#ked overhearing 1#arpetti, the immigrant, saying to his friend, ("mma #ome)a first, : #ome)a ne?t, t'o assa #ome)a together, : #ome)a again, t'o assa #ome)a together again, : #ome)a on#e) a more, pee)pee t'i#e, then : #ome)a for the last)a time+( When 1#arpetti 'as finished, the #rimson)fa#ed old maid turned to a poli#eman sitting near&y+ (/renAt you going to arrest that terri&le old manB( she 'hispered+ (WhyB( asked the poli#eman+ (9or spelling A2ississippiAB( ,et me repeat: ("mma #ome)a first, : #ome)a ne?t, t'o assa #ome)a together, : #ome) a again, t'o assa #ome)a together again, : #ome)a on#e)a more, pee)pee t'i#e, then : #ome)a for the last)a time+( %ou ask me, (What should : doB : have tried hard &ut failed+( 3o' please donAt try hard+ :n fa#t, stop trying, drop trying+ Fust listen for the sheer >oy of listening+ The 'ind passing through the pine trees+++ listen+ The sound of running 'ater+++ listen+ The &irds singing in the morning+++ listen+ DonAt try to understand+ /nd >ust &y listening something 'ill start rea#hing your heart+ / song, a dan#e 'ill start happening+ %our heart 'ill start opening up like a flo'er and great fragran#e 'ill &e released )) and that 'ill &e real understanding+ 7ovindo, you have &een unne#essarily trying hard+ 6ela? 'ith me, donAt try hard+ :f you try hard you 'ill &e tense )) and there is no possi&ility of understanding me through tension+ 6ela?, rest+ : am here to tea#h you rela?ation and total rest+ 5nderstanding is going to happen &ut not through the head, it is going to happen through the heart )) not through logi# &ut through love+ The third Cuestion: =uestion H B",4V"D 2/1T"6, W.% :1 $6"/T:V:T% 14 ;/:395,B ;rem 1arva, #reativity is the highest peak of your #ons#iousness@ hen#e it is painful, it is arduous+ %ou are going uphill+ To &e un#reative is very #omforta&le@ it is a do'n'ard >ourney+ %ou need not do anything, nothing is needed on your part@ >ust the gravitational pull is enough+ When you are #oming do'n from the hill to'ards the plains you #an >ust turn your #ar engine off, no gas is needed@ the #ar 'ill go on

rolling do'n+ But if you are going uphill then effort is needed, great effort is needed+ $reativity needs the greatest effort &e#ause many things have to &e dropped 'hen you are moving up'ards@ unne#essary 'eights have to &e dropped+ /nd you are #arrying so mu#h luggage@ it is all unne#essary, it is useless+ But people go on #olle#ting, people are great #olle#tors+ They 'ill #olle#t any kind of ru&&ish, hoping that may&e some day it 'ill prove of some use+ They are greedy and they feel empty so they go on stuffing themselves 'ith every kind of thing+ %ou are so full of ego and ego is a great 'eight+ %ou #annot move up'ards+ %ou 'ill have to put the ego aside )) and that is the greatest pain+ To &e a #reator means you drop the very idea that (: am separate from e?isten#e+( $reation happens only 'hen you are one 'ith the e?isten#e+ $reation happens only 'hen you are so in tune 'ith the #reator that there is no distur&an#e from your side+ /nd the greatest distur&an#e #omes from the ego+ :t nourishes itself on distur&an#e, it lives on distur&an#e+ "go means the idea that (: am separate+( /nd if you think you are separate, you are living in a lie )) and #reativity flo's out of the e?perien#e of truth+ %ou have to kno' the truth, that you are not separate+ 3o man is an island, 'e are all part of one vast #ontinent+ The 'hole e?isten#e is one, it is one organi# unity@ hen#e all that is great has #ome out only in those moments 'hen the #reator 'as dissolved into the 'hole+ 7reat paintings, great poems, great musi#, great dan#e, all happen only 'hen you are dissolved, 'hen you are no more+ :f you are, suddenly you &e#ome the &lo#k, you stop the flo'+ Then 7od #annot use you as a flute, he #annot sing through you+ The flute has to &e >ust a hollo' &am&oo, >ust an open spa#e, >ust a vehi#le+ The great poets, the great musi#ians, the great dan#ers, are all vehi#les+ They donAt dan#e, they are &eing dan#ed+ They donAt sing, some unkno'n energy sings through them+ ThatAs 'hy #reativity is painful, &e#ause no&ody 'ants to melt and merge and dissolve+ We #ling to our identities+ :n fa#t, 'e 'ant to &e #reative so that 'e #an hang a fe' more a'ards around our egos )) so the ego #an &e#ome more famous, so that you #an say, (: am some&ody spe#ial+ : am a great poet or a great #omposer or a great author( )) or something+ /nd thatAs the greatest pro&lem to &e fa#ed &y any #reator: that he has to drop his ego+ /nd in the &eginning it is for the ego that you 'ant to &e #reative+ :t is a very parado?i#al pro#ess: you have to drop the very ego that 'as the impetus in the &eginning, that 'anted to &e famous, that 'anted to leave its name resounding do'n the #orridors of time, that 'anted to make history+ That very same ego &e#omes the #ause of stopping the flo' of unkno'n energies in you+ 4ther'ise 7od is al'ays pouring@ you have >ust to &e open, availa&le+ %ou are not to &e separate+ :t hurts in the &eginning@ it hurts more if you are resisting+ :f you are not resisting

mu#h it hurts less@ if you are not resisting at all it doesnAt hurt at all+ Then dropping the ego #an &e one of the most >oyous a#ts+ ThatAs 'hat sannyas is all a&out+ The 'hole message is &ased on this single phenomenon: dropping the ego >oyously+ :t is not a Cuestion of surrendering your ego to me+ "go is not something that you #an surrender@ it is >ust a fi#tion, it is not a reality+ 1o 'hen the master says, (1urrender your ego to me,( he is simply giving you a devi#e, &e#ause you live 'ith the idea that ego is very su&stantial+ .e kno's it is nothing, so he says, (1urrender it to me, give it to me, and you &e free of it+( 3ot that you are giving anything )) there is nothing to give@ not that he is re#eiving anything )) there is nothing to re#eive+ But to help you to get rid of a false notion, a devi#e is #reated+ 4n#e you have dropped the idea, suddenly you see the 'hole thing: nothing has &een given, nothing has &een taken+ %ou are the same, only the old 'rong notion has disappeared+ ;eople are very relu#tant to surrender+ Fust the other day one sannyasin 'rote to me saying, (: #an do everything you are saying, &ut : #annot surrender+( Then ho' #an you do everything that : am sayingB That is the first thing that : am sayingD /nd he says, (: #an do everything you are saying, &ut : #annot surrender+( /nd he is thinking he is making a very #lear statement+ That is the only thing that : am saying: 1urrender the ego+ /nd it is not a Cuestion of surrendering it to me )) surrender it to a tree, &ut surrender+ 1urrender it to the river, go and dro'n it in the river+ Burn it, &ury it, #remate itD Do 'hatsoever you 'ant to do, &ut &e finished 'ith it+ : am not interested in #olle#ting your egos+ What 'ill : do 'ith so many egosB :f you are suffering so mu#h 'ith one, : 'ill &e in the seventh hell 'ith so many egosD : am not an ego #olle#tor+ :t is >ust a devi#e, a simple devi#e+ %ou say, (Where #an : put my egoB( : say, (4kay, give it to me,( &e#ause : kno' that there is nothing to give, &ut you 'ill &e happy in giving it+ /t least you 'ill feel great that you have surrendered@ at least you have given your ego into the right hands+ But this sannyasin says, (: #annot surrender+( /nd people #oming from the West, parti#ularly, find it very diffi#ult+ This is something 'hi#h has to &e understood: the Western edu#ation, the Western psy#hology, all emphasiEe ego@ they all emphasiEe, ("nhan#e the ego, strengthen the ego+( :n different names the ego is strengthened+ Willpo'er )) it is nothing &ut another name for ego+ The 'hole idea is that man has to have an ego of steel, un&enda&le, strong, ro#klike, hard, &e#ause life is a #onstant struggle for survival+ %ou have to fight, you have to #onCuer+ "ven a man like Bertrand 6ussell 'rites a &ook on s#ien#e and #alls it $43=5"1T 49 3/T56"+ The 'hole idea, the Western idea, is ho' to #onCuer@ even nature has to &e #onCuered+ /nd 'ho are youB )) a part of nature+ / part is trying to #onCuer the

'hole+ :t is like your left hand trying to #onCuer your 'hole &ody+ :s it possi&leB :t is ridi#ulous+ 1#ien#e has not #onCuered nature, &ut in the very effort to #onCuer it, it has destroyed mu#h+ :n the "ast 'e have a totally different idea: nature has to &e understood+ The la' )) 'hat Buddha #alls dhamma, the fundamental la' of life )) has to &e understood so that you #an &e in tune 'ith it+ :t is not a Cuestion of #onCuering &ut of &eing in step 'ith it, &eing in harmony 'ith it+ To &e harmonious 'ith nature is to &e &lissful+ :f the West has lost all &liss, all pea#e, nothing is responsi&le e?#ept this stupid idea of #onCuering nature+ 3ature has not to &e #onCuered+ But the same idea persists in many 'ays )) in s#ien#e, and even so)#alled religious people go on talking a&out 'illpo'er+ .undreds of &ooks have &een 'ritten on 'illpo'er+ :t is a sheer 'astage, and not only a 'astage &ut it is poisoning peopleAs minds+ ;eople like Dale $arnegie and 3apoleon .ill go on poisoning: .4W T4 W:3 96:"3D1 /3D :39,5"3$" ;"4;,"+ Deep do'n the idea is the same: ho' to 'in, ho' to influen#e+ 3apoleon .ill has 'ritten a &ook: T.:3< /3D 764W 6:$.+ /nd 'hat is the se#ret of gro'ing ri#hB When you look, you 'ill find it is 'illpo'er@ the 'hole se#ret, the magi# se#ret is 'illpo'er+ But 'illpo'er is only another name for ego po'er )) and ego is impotent, there is no po'er in it+ 1o people go on struggling unne#essarily, fighting 'ith ea#h other, #ompeting 'ith ea#h other, and the end result is that every&ody is misera&le+ .en#e for the Western mind it seems very diffi#ult to surrender+ The situation is not &etter in the "ast either+ :n the "ast for thousands of years it has &een taught that surrender is the key, so people are very easily ready to surrender, so easily ready that it has &e#ome a simple formality@ it has no signifi#an#e+ The "astern man #an tou#h the feet of the master 'ith no intention of surrender+ .e tou#hes the feet of ea#h and every&ody@ that is >ust formal+ :t is like shaking hands, it does not mean anything@ it is like saying hello+ :t has no meaning in it, it is formal+ :t is a kind of greeting to elderly people, to any&ody 'ho is respe#ted &y others, to any&ody 'ho is kno'n as religious, holy, saintly+ ;eople tou#h the feet of their fathers, their mothers, their elderly relatives@ it is >ust a #onditioning+ 1o the "astern person is in a different diffi#ulty+ .is diffi#ulty is that he does not kno' 'hat surrender is@ he has not enough ego to surrender+ /nd the Western man has too mu#h ego@ hen#e he feels resistant+ But on the 'hole the Western man is in a &etter position, &e#ause if he understands the point and he #ons#iously surrenders the ego, his surrender goes far deeper than the "astern manAs surrender+ That is my e?perien#e of thousands of sannyasins from the "ast and from the West+ The Western sannyasinAs surrender is far more total+ 4f #ourse it is diffi#ult for him, it takes longer for him, &ut 'henever it happens, it really happens+ The "astern manAs surrender takes no time@ he is al'ays 'illing, he is ready, even &efore you have asked,

&ut it does not #hange him+ .e has &een tou#hing so many peopleAs feet@ in fa#t, he has started feeling a ne', su&tle kind of ego, (: am so hum&le that : am ready to surrender+ : am so surrendered+( But that A:A persists no' in a far more su&tle 'ay+ %ou ask me, 1arva, (Why is #reativity so painfulB( :t is &e#ause of the ego+ /nd then there are other pro&lems also+ :f you are too kno'ledgea&le it 'ill &e diffi#ult for you to &e #reative+ :n Gen they have an an#ient tradition+ They say if you 'ant to &e#ome a painter, for t'elve years learn as perfe#tly as possi&le the te#hniCue of ho' to paint, and then for t'elve years forget all a&out the te#hniCue and painting@ do something else+ Turn your &a#k on painting #ompletely@ forget all a&out it, as if you have nothing to do 'ith it+ /nd then one day start painting again+ This is something signifi#ant+ 9or t'elve years you have to learn the te#hniCue, &e#ause 'ithout the te#hniCue your painting 'ill &e #hildish@ &ut if it is >ust the te#hniCue, then te#hni#ally it 'ill &e perfe#t &ut it 'ill not have any life, it 'ill not &e #reative+ 1o you have to learn the te#hniCue, let it soak in and then forget all a&out it so it &e#omes part of your &lood, of your &ones, of your marro'+ /nd then after t'elve years, one day suddenly start painting again+ 3o' you donAt kno' the te#hniCue+ :n a 'ay you kno', e?istentially it has &e#ome part of you@ it is no longer kno'ledge+ 1o your painting 'ill not &e >ust te#hni#al and it 'ill not &e #hildish either+ 9irst learn the te#hniCue and then unlearn the te#hniCue+ 4nly then one day does #reativity e?plode+ 9irst learn the te#hniCue of ho' to dan#e, then forget all a&out te#hniCue and &e#ome spontaneous+ Then only++++ /nd there are t'o types of people )) one 'ho 'ill think that there is no need to learn the te#hniCue: (: 'ant to &e a #reative person, not a te#hni#ian+( Then their painting, their musi#, their dan#e, 'ill remain >ust a #hildish effort, amateurish@ #annot &e of mu#h value+ /nd then there are the opposite people 'ho 'ill learn the te#hniCue as mu#h as they #an and then they are #aught in the te#hniCue+ They paint perfe#tly &ut something is missing: the soul is missing, the spirit is missing@ it is a dead #orpse+ 1o you have to drop all kno'ledgea&ility+ %ou have to unlearn so again you #an &e#ome fresh, inno#ent+ /nd third: if you are trying to &e #reative 'ith a #ertain hidden motive you 'ill never find the right dire#tion for your energies, &e#ause if painters are famous then there 'ill &e many painters+ 9or e?ample, in 9ran#e there are many painters+ :n :ndia you 'ill not find so many painters, &ut many saints )) >ust 'hatsoever is the fashion+ :n 9ran#e painting is fashiona&le@ the people 'ho are thought to &e intelligent should &e painters+ :n :ndia they should &e saints )) the same foolsD :f they 'ere &orn in 9ran#e they 'ould &e painting@ in :ndia the same fools have &e#ome saints+

:n ea#h #ountry the fashion is different, and at different times+ 9or e?ample, in :ndia no saint 'ill ever think of painting, &ut in Fapan all the saints try to paint+ They learn #alligraphy and painting )) >ust the fashion+ When you are living a##ording to a #ertain prevalent fashion, that simply means you 'ant to &e famous, you 'ant to &e a##epted &y the tradition and &y the people+ %ou are not inCuiring a&out your real potential@ you are far more interested in other peopleAs opinions+ %ou have to drop that too+ DonAt &e 'orried a&out other peopleAs opinions@ simply find out 'hat feels good for you+ 3o&ody may ever appre#iate it )) so 'hatB %ou may not &e#ome famous )) so 'hatB DonAt &e 'orried a&out it+ The re'ard is not in &eing famous@ the re'ard is in &eing involved, totally involved in #reativity+ The re'ard is in the a#t itself@ it is not &eyond the a#t, it is not after the a#t+ :t is not 'hen you have painted the painting and people have appre#iated it and it is &eing e?hi&ited all over the 'orld+ 3o, the re'ard is 'hen you are painting it, 'hen you are utterly a&sor&ed in it+ That silen#e, that >oy, that energy, that moment 'hen you are not and 7od is: that is the re'ard+ The fourth Cuestion: =uestion 4 B",4V"D 2/1T"6, W./T ./;;"31B : /2 /3 :T/,:/3 /3D %"T 34T "3,:7.T"3"D+ /nand 1hravan, it is enough to &e an :talian@ enlightenment is no longer needed+ "nlightenment is for others 'ho are not :talians+ %ou have the first priEe )) enlightenment is the se#ond priEeD %ou should not &e greedy for that+ To &e an :talian is su#h a great phenomenon@ thatAs 'hy no :talian has ever &e#ome enlightened+ /nd : donAt think it is ever going to happen, for the simple reason that :talians are &orn enlightened+ Drop this greed+ What 'ill you do 'ith enlightenmentB 1paghetti is enoughD "n>oy it to your heartAs #ontent+ ,eave enlightenment to poor :ndians@ they donAt have anything else+ ThatAs 'hy in :ndia so many enlightened people have happened: 'hen you donAt have anything else at least you #an have enlightenment+ /nd enlightenment needs a fe' things 'hi#h are &asi#ally missing in :talians+ :t needs intelligen#e+ Where are you going to get itB :t is not a #ommodity@ you #annot find it in the marketpla#e, you #annot pur#hase it+ :t is not availa&le in the outside 'orld+ /nd :talians are utterly e?trovert, and enlightenment happens some'here inside+ :t needs great understanding )) and :talians are very skillful in misunderstanding+ 4ne summer in 3e' %ork a gorilla es#aped from a traveling #ir#us+ /s BronEini 'as 'alking do'n Broad'ay the ape suddenly appeared and sidled up &eside the :talian+

/n astonished poli#e offi#er dire#ting traffi# rushed over to the unusual sight of BronEini and the gorilla+ (.ey,( said the #op, ('hat are you doing 'ith that apeB( (: donAt kno',( said BronEini, (.e >ust)a #ome up and)a take)a 'alk)a 'ith meD( (%ou &etter take that ape to the EooD( (4kay, &oss,( said the :talian+ The ne?t day the same poli#eman spotted BronEini and the gorilla 'alking hand in hand along ;ark /venue+ The #op 'as livid+ (Fust a minute,( he shouted to BronEini, (: told you yesterday to take that ape to the EooD( (: did,( said the :talian, (and he like)a it so mu#h, today :Am)a take)a him to the moving pi#ture sho'D( :talians are so earthy, they are pure Gor&asD "?#ept for me, no&ody is going to a##ept them as sannyasins+ But : love to do a&surd things+ : 'ant to do this mira#le: to make a fe' :talians enlightened+ There is not mu#h hope )) : am hoping against hope )) &ut there is nothing to lose+ They need a good try+ They are very &odily people, utterly &ody)oriented+ The 6omans have al'ays &een the most physi#al people on the earth+ That has a &eauty of its o'n, &e#ause the people 'ho think they are spiritual &e#ome in many 'ays e##entri#, #raEy, insane, very egoisti# )) of #ourse, in a very pious 'ay+ They are al'ays thinking they are (holier) than)thou+( /nd they are 'ishy)'ashy+ They talk a&out great things, &ut their life &e#omes ugly+ That has happened to the "ast: they talk a&out 7od )) and the &read and &utter is missing+ /nd 'ithout &read and &utter there is no 7od, no possi&ility of 7od+ 1o nothing is 'rong in &eing &ody)oriented@ one should &e rooted in the &ody+ 4ne should &e a Gor&a, &ut one should not remain stu#k there+ 4ne should go a little higher+ Gor&a should also &e#ome a Buddha+ Then there is fulfillment@ &oth are fulfilled, the &ody and the soul+ :talians are too &ody)oriented and they are stu#k there+ 7ranaldiAs 'ife had >ust died and he 'as making an a'ful s#ene at the graveside+ 4ver and over he kept tearing at his hair and yelling, (What)a am : gonna doB What : am)a gonna doB What)a am : gonna doB( The parish priest gently took 7ranaldiAs arm and tried to #onsole him+ (2y son, : kno' you have suffered a terri&le loss, &ut you 'ill get over it in time,( he said, leading 7ranaldi a'ay from the #emetery+ (4h, 'hat)a am : gonna doB( 'ailed 7ranaldi+ (What : am)a gonna doB( (Try to #ontrol yourself,( said the priest+ (2onths 'ill pass, you 'ill get over your

grief, and then in a year or t'o you 'ill meet some fine young 'oman and marry her and everything 'ill &e fine+( (%eah, 9ather, : kno' all thatD( said the :talian+ (But 'hat)a am : gonna do tonightB( The :talians have to &e freed from their e?#essive &ody)orientation+ "nlightenment is the ultimate flo'ering of #ons#iousness+ :t #an happen only 'hen you are rooted in the &ody, &ut it #annot happen only 'ith the &ody+ %ou have to move in'ards, you have to trans#end the &ody too+ %our roots should &e in the &ody and your 'ings should &e in the soul+ 1hravan, donAt &e 'orried+ :t has not happened yet, &ut it #an happen+ There are so many :talians here@ their surrender is deeper than any&ody elseAs+ Their #ommitment is also deeper than any&ody elseAs+ 9or the first time so many :talians are trying to move deeper into meditation@ something is &ound to happen out of it+ But they find something in me that they #annot find any'here else+ They #an find a #onne#tion 'ith me &e#ause : am not against the &ody+ : am not against anything+ : donAt think there is any pro&lem if you love spaghetti )) you #an still &e spiritualD There is no antagonism+ 9or me even se? and samadhi are related, together+ 9or me gossiping and gospels are not different )) some'here deep do'n they are aspe#ts of the same #oin+ .en#e :talians find a deep affinity 'ith me+ They #annot &e interested in any other spiritual man, &ut : am not a spiritual man in the ordinary sense+ : am a 'hole man, : am not holy+ ,o#atelli, 1'enson and 4A.ara 'ere sitting in the #orner saloon+ (ThereAs no dou&t a&out it,( said 1'enson, (:talian &roads are the greatestD( (%eah,( agreed 4A.ara, (: 'ould like to spend a ni#e long 'eekend 'ith 7ina ,ollo&rigida+( (2e,( said 1'enson, (: 'ill take 1ophia ,oren+( (ThatAs)a very ni#e,( said ,o#atelli, (&ut : 'anna Virginia ;ipe)a ,ine)aD( (3ever heard of herD( said 1'enson+ (Who is sheB( asked 4A.ara+ (Why, she is)a >ust)a the greatest :talian girl of them all+ 1he even make)a the headlines in)a ne'spaper,( said ,o#atelli+ (1ee, here it is on)a page)a one+( /nd there 'as a headline: (9ive Die ,aying Virginia ;ipeline+( DonAt &e 'orried, 1hravan, : am here to help you+ This time may&e you #annot es#ape+ 1o many :talians are #aught in the net, a fe' of them are &ound to &e#ome &uddhas+ DonAt &e 'orried, enlightenment is going to happen to many people )) :talians in#ludedD

/nd the last Cuestion: =uestion I B",4V"D 2/1T"6, /3D W./T /B45T T." ;4,/$<1B ;urnananda, my 7od, are you a ;ola#kB : 'as a'are that one of my sannyasins, /nando, 'as a ;ola#k, &ut : 'as not talking a&out ;ola#ks &e#ause one ;ola#k #annot do mu#h+ But t'o ;ola#ks are too mu#h@ then there is dangerD ;ola#ks are great people, even greater than the :talians+ :talians are nothing #ompared to the ;ola#ksD %ou see, they 'ere sear#hing for a pope, they #ould not find one in :taly )) they had to #hoose a ;ola#k+ :f you are sear#hing for a fool you have to go to ;oland+ 1'ami /nando has #ontri&uted this authenti# letter from his ;olish mother: Dear 1on, Fust a fe' lines to let you kno' that : &e still alive+ : 'riting this letter slo'ly &e#ause : kno' you not a&le to read fast+ %ou 'onAt kno' the house 'hen you get home+ We moved+ There &e a 'ashing ma#hine in the house 'hen 'e move in, &ut it not 'orking too good+ ,ast 'eek : put fourteen shirts into it, pull the #hain, and : not see the shirts sin#e+ %our sister .anna had &a&y this morning+ : not find out yet 'hether it &e &oy or girl, so : not kno' 'hether you &e an aunt or an un#le+ %our un#le ,eopold dro'n last 'eek in a vat of 'hisky+ 1ome of the men dived in to save him, &ut he fight them off hard+ We #remated his &ody, &ut it took three days to put out the fire+ %our father not have mu#h to drink at $hristmas+ : put a &ottle of $astor oil in his pint of &eer+ :t keep him going until 3e' %earAs Day+ :t only rain t'i#e last 'eek+ 9irst for three day and then for four day+ Try to learn 'rite me soon+ %our loving mother, 888 ;+1+ : &e going to send you ten dollars, &ut : already seal the envelope+ ;ola#ks are great people )) more ;ola#ks are needed hereD But it is diffi#ult for poor ;ola#ks to #ome &e#ause their #ountry is dominated &y the #ommunists+ Fust a fe' days ago : re#eived a letter saying they 'ould like to start a #enter

some'here in ;oland+ They 'ould like the #enter to remain hidden@ : donAt think they 'ill &e a&le to manage itD They even 'ant to &e#ome sannyasins &ut they 'ill &e #aught+ :n 6ussia there are a fe' sannyasins+ They #annot 'ear orange, they #annot 'ear the mala, &ut they have &een managing 'ell+ They have their malas, they have made arrangements for the malas to rea#h them+ 3o', this letter from ;oland: they 'ant malas and they 'ant &ooks )) &ut they have not given their addressD Fohnson 'ent to the Eoo to see 1amson and ,ionel, &illed as the t'o most vi#ious lions in the 'orld+ There 'as no dou&t a&out 1amson, the smaller one, for if even a feather #ame 'ithin his rea#h he 'ould poun#e on it and rip it to shreds+ But ,ionel, the other, larger lion, did nothing &ut lie against some ro#ks li#king &et'een his hind legs+ Fohnson asked the Eookeeper ho' #ome ,ionel 'as advertised as &eing so savage+ ("ven though he is >ust lying there li#king his sensitive areas,( e?plained the Eookeeper, (,ionel is more fero#ious than the other one+ :n fa#t, not t'enty minutes ago he ate a ;ola#k that fell into the #age+( (Then 'hy is he li#king himself like thatB( (4h,( said the Eookeeper, (he is trying to get the taste out of his mouthD( ;urnananda, meet /nando+ Try to find out )) there may &e a fe' other ;ola#ks also trying to hide themselves, &e#ause they kno' on#e they are kno'n : 'ill &e after them+ 3o' you #an de#lare 'hosoever is a ;ola#k &e#ause : 'ill &e after them anyho'D 1o you #an de#lare 'hoever is a ;ola#k+ %ou #an make a small so#iety of the ;ola#ks+ :n the ne' #ommune it 'ill &e good to have small #ommunities, separate #ommunities, of :talians, ;ola#ks, of 7ermans++++ There 'ill &e a fe' diffi#ulties+ 7ayan 'rote to me this morning saying, (Beloved 2aster, you may not &e a'are, &ut no' : have to tell you that : am half :talian )) the fault 'as my fatherAs, he 'as :talian )) and half 7erman@ that fault is my motherAs, she 'as 7erman+( There 'ill &e some diffi#ulty for people like 7ayan, &ut 'e #an make arrangements: they #an live on the &oundary line, half in the :talian #ommune and half in the 7erman #ommune+ /nd : donAt think there 'ill &e people 'ho are 7erman and :talian and ;ola#k, all three@ that 'ill &e diffi#ult, very diffi#ult+ 2iss Ga&riski 'alked into a physi#ianAs offi#e and said, (: 'ould like to get a vassilation+( (2iss,( said the 2+D+, (: think 'hat you are talking a&out is a va##ination+(

(%eah,( said the ;olish girl, (and : donAt 'ant you to give it to me on my arm &e#ause : 'ear a sleepless nightgo'n+( (%ou mean sleeveless nightgo'nB( (/nd : donAt 'ant it on my thigh &e#ause : have a Eu##hini &athing suit+( (%ou mean &ikiniB( (/nd : donAt 'ant you to va##inate me on my Virginia+( (%ou mean vaginaB( (/lright,( shouted the girl+ (Virginia, vagina, >ust as long as : donAt get small #o?D( "nough for today+ The Dhammapada: The Way of the Buddha, Vol 11 $hapter -J $hapter title: Beyond the &eyond 1J /pril 10 0 am in Buddha .all /r#hive #ode: 0041J0 1hortTitle: D./2110J /udio: %es Video: 3o ,ength: 0 mins

W/3T:37 34T.:37 W:T. /,, %456 ."/6T 1T4; T." 1T6"/2+ W."3 T." W46,D D:114,V"1 "V"6%T.:37 B"$42"1 $,"/6+ 74 B"%43D T.:1 W/% 46 T./T W/%, T4 T." 9/6T."6 1.46" W."6" T." W46,D D:114,V"1 /3D "V"6%T.:37 B"$42"1 $,"/6+ B"%43D T.:1 1.46" /3D T." 9/6T."6 1.46", B"%43D T." B"%43D,

W."6" T."6" :1 34 B"7:33:37, 34 "3D+ W:T.45T 9"/6, 74+ 2"D:T/T"+ ,:V" ;56",%+ B" =5:"T+ D4 %456 W46<, W:T. 2/1T"6%+ B% D/% T." 153 1.:3"1, /3D T." W/66:46 :3 .:1 /6246 1.:3"1+ B% 3:7.T T." 2443 1.:3"1, /3D T." 2/1T"6 1.:3"1 :3 2"D:T/T:43+ B5T D/% /3D 3:7.T T." 2/3 W.4 :1 /W/<" 1.:3"1 :3 T." 6/D:/3$" 49 T." 1;:6:T+ (,ook, $aptain $olum&us, landD WeAve dis#overed landD( (WonderfulD $a&le =ueen :sa&ella immediatelyD( (But, $aptain, the #a&le hasnAt &een invented yetD( (2amma miaD Do : have)a to do everything myself)aD( 1#ien#e is a tradition, it does not depend on one manAs dis#overy+ :t is a #ontinuity@ many people have #ontri&uted, still many 'ill go on #ontri&uting+ Then too it is never going to &e #omplete@ something 'ill al'ays remain to &e dis#overed+ :t is a so#ial phenomenon+ Without 3e'ton there is no possi&ility of /l&ert "instein@ 'ithout /l&ert "instein there 'ill &e no possi&ility of any&ody else to find something &eyond the #on#ept of relativity+ 1#ien#e is interdependent@ it is not one manAs 'ork+ 2u#h has to &e a##epted from others, mu#h has to &e &orro'ed@ it is inheritan#e+ .en#e s#ien#e depends on the past, it is rooted in the past+ 6eligion is totally different: every individual has to dis#over on his o'n+ 6eligion is not a tradition and #an never &e a tradition+ %ou #annot &orro' insights from some&ody else@ the insight has to &e authenti#ally yours+ 4nly then is it signifi#ant+ %ou #an see only through your o'n eyes, you #an understand only through your o'n meditation, you #an e?perien#e only through the flo'ering of your o'n heart+ /nd there is no Cuestion of dependen#e+ :f there had &een no Buddha you #ould still

&e a'akened, if there had &een no $hrist you #ould still &e enlightened+ %our enlightenment is a&solutely your o'n, it is individual+ ThatAs the &eauty of religion@ thatAs 'hy religion #annot &e taught+ 1#ien#e #an &e taught@ religion has to &e dis#overed again and again &y ea#h and every individual, &y ea#h and every seeker+ The path of s#ien#e is like 'alking on the earth@ you leave your footprints+ Buddha has said: The path of religion is like &irds flying into the sky )) they donAt leave any footprints+++ so no&ody #an follo' a &uddha+ %ou #an love a Buddha, &ut you #annot follo' him+ %ou #an love a $hrist, &ut you #annot follo' him+ %es, your love 'ill help you, 'ill help you to understand, 'ill give you #ourage to inCuire, 'ill strengthen your spirit to go into the unkno'n+ :t 'ill &e a tremendous help &e#ause the >ourney is 'ithout any maps and you are going into the o#ean+ The other shore, the farther shore is not visi&le@ there is no guarantee that you 'ill ever rea#h it+ By loving a Buddha, a $hrist, a Garathustra, a <rishna, a ,ao TEu, a deep trust arises in you a&out the farther shore )) that it e?ists: (:f : sear#h 'ith my total &eing there is a possi&ility : may dis#over it+( But the risk is great and everything has to &e done &y you+ %ou have to go alone+ %ou have to &e totally alone@ no&ody #an a##ompany you on the 'ay+ The master #an sho' you the path, &ut he #annot go 'ith you+ .e #an push you, he #an en#ourage you, he #an help in many 'ays, &ut still you have to go alone+ %ou have to dis#over everything, ea#h detail of the truth, again+ :n s#ien#e it is totally different: on#e a truth is dis#overed it is dis#overed for the 'hole of humanity+ 4n#e ele#tri#ity is dis#overed there is no need for every&ody to dis#over it again and again+ That 'ill &e stupid, utterly stupid+ 4n#e dis#overed it &e#omes part of the 'hole humanityAs heritage+ But it is not true a&out the inner, su&>e#tive truth+ Thousands of times it has &een dis#overed, &ut 'hen it #omes as a Cuestion, as an inCuiry for you to dis#over it, you have to go again from /B$, as if you are the first, as if no&ody has pre#eded you+ %ou have to &reak the i#e, you have to move in the virgin land+ This is a great #hallenge+ $o'ards shrink from it, &ut #ourageous people feel tremendously attra#ted+ $ourageous people find it almost like a magneti# for#e pulling them+ .en#e Buddha al'ays talks a&out fearlessness+ .e says: W:T.45T 9"/6, 74+ 4ther religions, parti#ularly the organiEed religions, are rooted in fear+ :f Buddha had 'ritten the an#ient para&le of /dam and "ve and their e?pulsion from heaven he 'ould have 'ritten it in a totally different 'ay+ .e 'ould have appre#iated /dam and "ve+ .e 'ould not have #alled it the original sin, he 'ould have #alled it the original virtue )) that they re&elled, that they 'ere not afraid of 7od and the punishment, that they 'ere fearless people+

.e 'ould not have #ondemned them, that mu#h is #ertain@ he 'ould have praised them immensely+ :t 'as a #hallenge to their spirit, to their very soul, to have &een told, (DonAt eat from this tree, the tree of kno'ledge, &e#ause if you eat from this tree you 'ill &e punished, tremendously punished )) not only you &ut your progeny also 'ill &e punished for ever and ever+( /nd the punishment 'as going to &e great+ 7od had said to /dam and "ve, (:f you eat from the tree of kno'ledge, if you eat the fruit of the tree of kno'ledge, you 'ill &e#ome mortal+ 6ight no' you are immortal+( Death 'as going to &e the punishment+ What more punishment #an there &eB Death is the ultimate in punishment+ Buddha 'ould have appre#iated them+ :f /dam and "ve had not re&elled, had not eaten from the tree of kno'ledge, there 'ould have &een no humanity )) and there 'ould have &een no $hrist, no Buddha, no Garathustra, no ,ao TEu+ /dam and "ve 'ould &e still roaming naked like animals in the 7arden of "den+ There 'ould have &een nothing like humanity+ This #ons#iousness, this a'areness, this inCuiry )) nothing 'ould have &een there+ The 'hole #redit goes to /dam and "ve+ /nd the serpent 'ould not have &een the Devil+ :n BuddhaAs story, the serpent must have &een an an#ient &uddha provoking /dam and "ve, (7o 'ithout fear and eat the fruit and donAt &e afraid, donAt &e #o'ardsD( :n the "ast the serpent has al'ays represented 'isdom+ Fesus also says: Be ye as 'ise as serpents+ The serpent in the "ast represents the inherent po'er, the seed po'er of your ultimate flo'ering@ it is your potential+ .en#e <53D/,:3: is #alled serpent po'er+ <undalini means the serpent lying there fast asleep@ it has to &e a'akened+ 4n#e it 'akes up it starts rising up'ards+ When it rea#hes to the ultimate #enter of your &eing )) 1/./16/6 )) the last #enter, the last rung of the ladder, you have arrived home+ The serpent is not a representative, a disguised form, of the Devil+ Buddha 'ould have 'ritten the 'hole story in a totally different 'ay+ But $hristianity, Fudaism, &oth are fear)oriented@ so is :slam, so is .induism+ 4nly t'o religions in the 'orld, Buddhism and Fainism, are not@ other'ise all other religions are fear)oriented+ 4nly these t'o religions are rooted in fearlessness, and : #annot see ho' a religion #an &e fear)oriented+ :n all the languages of the 'orld 'e have 'ords like A7od)fearingA for religious people@ that is utter nonsense+ / religious person is not 7od)fearing, he is 7od)loving )) and love and fear donAt e?ist together+ :f you love some&ody you are not afraid@ if you are afraid you #annot love+ ,ove does not e?ist in the 'orld for the simple reason that 'e have &een trying to #reate love through fear+ The father, the mother, the priest, the politi#ian, they all are trying to #reate fear in you+ The mother says, (,isten to me, other'ise you 'ill sufferD( The father says, (: am po'erful+( :n a thousand and one 'ays he proves his po'er over the helpless #hild and then says to the #hild, (,ove me )) : am your

fatherD( 4f #ourse the #hild has to pretend, &e#ause he is dependent, he is helpless+ .e loves the mother out of fear@ his love is pseudo+ .e loves the father out of fear@ it is only a pretension, it is hypo#risy+ .e loves 7od out of fear )) the fear of hell, the fear of &eing punished, the fear of &eing tortured+ /nd do you kno'B $hristianity &elieves that if you #ommit sins you 'ill suffer in hell forever+ That seems su#h an a&surd #on#ept+ .o' many sins #an a man #ommit in one small lifeB /nd $hristianity &elieves in only one life+ :f .indus 'ere thinking that you 'ill suffer for a long time in hell one #ould understand the arithmeti# &e#ause they &elieve in millions of lives, so you #an #ommit as many sins as you like+ 4f #ourse, the suffering 'ill &e in the same proportion, the punishment 'ill &e in the same proportion+ But $hristianity proposes an eternal hell+ /nd 'hat sins #an you #ommitB %ou #an smoke #igarettes and then in hell you 'ill &e thro'n in fire and you 'ill smoke forever and foreverD 4r you #an &e an al#oholi#, &ut ho' mu#h #an you drink in one small lifeB 4ut of seventy years one third goes into sleep@ you #anAt #ommit any sin in your sleep unless your dreams are also #ounted+ /nother one third goes into the offi#es, into the fa#tories, into the fields, into the shops++++ .o' mu#h time have you got to #ommit sinsB Fust #ount all the days )) you 'ill not find mu#h time+ /nd your sins 'ill &e >ust trivia+ %es, you #an fall in love 'ith your neigh&orAs 'ife, &ut for that you 'ill &e suffering for ever and everB :t is utterly un>ust, unfairD 2ay&e three or four yearsA imprisonment in hell 'ill do, &ut eternityB $an you #on#eive of eternityB :t 'ill never end, the suffering 'ill &e unendingD This is >ust to #reate fear+ /nd people love 7od out of this fear, they pray out of this fear+ Buddha is against fear@ fear is the original sin a##ording to him+ .e &elieves in fearlessness )) he &elieves, and he &elieves rightly@ it is his e?perien#e+ :t is my e?perien#e too, that true love happens only 'hen fear disappears #ompletely+ / true religion has not happened in the 'orld &e#ause 'e have &een trying to #reate a #heap religion &ased on fear+ True love has not happened in the 'orld+ The 'ife is afraid of the hus&and, hen#e she pretends to love@ the hus&and is afraid of the 'ife, hen#e he goes on saying, (Darling, : love youD( as many times as possi&le+ ThatAs 'hat Dale $arnegie suggests to all the hus&ands: (Whether you love her or not, that is not the point+ 6epeat it as many times in the day as possi&le, as many opportunities as there are+ 4n#e or t'i#e from the offi#e phone your 'ife >ust to say A: love you+A( /nd this is all out of fear+ Be#ause of fear the 'orld is missing the roses of love+ ,ove #an happen )) every man is &orn 'ith infinite #apa#ity for love )) &ut fear #ripples every&ody, paralyEes every&ody+ Buddha says to his &odhisattvas: 7o and tea#h people these fe' fundamental things+

The first thing he says: W/3T:37 34T.:37 W:T. /,, %456 ."/6T 1T4; T." 1T6"/2+ These sayings are his #ode 'ords@ you 'ill have to understand his #ode 'ords+ :n those old days things had to &e remem&ered, so only very small sutras, very #ondensed sutras 'ere given+ "a#h sutra is e?pressed in a #ode language@ you have to de#ode it+ %ou have to translate it into #ontemporary language@ other'ise you 'ill miss the signifi#an#e of it+ W/3T:37 34T.:37++++ .o' is it possi&le )) 'anting nothingB That is the most fundamental truth in BuddhaAs tea#hings+ .e is not saying donAt 'ant anything, remem&er@ that 'ill &e a misunderstanding+ .e is saying: W/3T:37 34T.:37 W:T. /,, %456 ."/6T 1T4; T." 1T6"/2+ By (the stream( he means the mind+ .e al'ays #alls the mind the stream &e#ause it goes on flo'ing@ 'hether you are a'ake or asleep it goes on flo'ing+ :t is the stream of thoughts+ :n the modern 'orld, William Fames, one of the great psy#hologists, used for the first time a Buddhist e?pression for the mind@ he #alled it (stream of #ons#iousness+( Buddha says it is like a river #onstantly flo'ing+ .o' #an you stop itB The old methods are to repress, to #ontrol, &ut they have failed, utterly failed@ they had failed even in BuddhaAs time+ :n a sense Buddha is the first psy#hologist of the 'orld, not 1igmund 9reud+ /nd BuddhaAs insight into the mind is far deeper than all your psy#hologists put together+ There is no 'ay to get rid of the #onstant overpo'ering flood of mind energy, of mindstuff, >ust &y #ontrolling it or &y repressing it+ 6epression is a&solutely destru#tive+ :f you repress something it 'ill #ome up again and again and you 'ill have to repress it again and again+ %our 'hole life 'ill &e#ome a kind of #ivil 'ar@ you 'ill &e #onstantly fighting 'ith yourself+ /nd the fight is going to &e unending &e#ause you #annot destroy the mind in this 'ay@ this is not the 'ay to get rid of the mind+ :n fa#t, you are giving mind great energy &y fighting 'ith it+ 2ind #an &e given energy in t'o 'ays: either &y fighting 'ith it or &y indulging in it+ 4ne leads to repression, the other leads to identifi#ation, and &oth go on nourishing the mind+ The stream &e#omes &igger and &igger+ %ou #an repress )) repression is easy )) and the 'hole of humanity has learned to repress &e#ause you al'ays fall for the easy+ 6epression is not a diffi#ult thing+ /nger arises: you #an sit upon it, you #an go on smiling a false smile, and sooner or later you

'ill forget a&out it+ But it is there &oiling 'ithin you and you are a##umulating every day more and more anger+ /nger has a &eauty of its o'n if it is spontaneous, &ut you are a##umulating anger 'hi#h 'ill &e#ome irrelevant, it 'ill not &e spontaneous+ 1omething may have happened ten years ago@ no' it has no referen#e to reality, no #onte?t )) and suddenly you e?plode+ %ou look insane+ ThatAs ho' people go insane+ :f they had &een angry ten years &efore 'hen the right #onte?t 'as there, no&ody 'ould have #alled them insane, &ut for ten years they 'ere sitting on it@ then it &e#ame too mu#h+ /nd then for ten years #ontinuously they 'ere a##umulating more and more anger+ "very day they 'ere repressing, they 'ere sitting on a vol#ano@ sooner or later it 'as going to erupt+ "ither that, or you have to &e#ome so dead and dull, so unalive that nothing #an erupt+ %ou have to 'ithdra' yourself so totally from life, into a monastery, you have to &e#ome so insensitive to life that people #an go on insulting you and you gather su#h a thi#k skin that nothing penetrates you++++ 7iovanni 'as senten#ed to >ail for having made love 'ith his 'ifeAs &ody a fe' hours after her death+ (Do you have anything to say in your o'n defenseB( asked the >udge+ (.onest, 2ista %our .onor,( replied the :talian, (: didnAt kno' she 'as)a dead+ 1he has)a &een like)a that for the last)a t'enty yearsD( There are millions of people 'ho are not really alive )) afraid of &eing alive &e#ause if they are alive then their anger, their lust, their greed, all &e#ome alive+ To keep them repressed they have to remain at the minimum@ they never live at the ma?imum+ /nd not to live at the ma?imum is to miss 7od, is to miss all )) all the &eauties and the &enedi#tions of life+ %ou should live at the ma?imum@ only then do you #ome to kno' the tremendous &eauty of e?isten#e+ 4nly from that height do you &e#ome a'are of the immense splendor, of the #onstant #ele&ration that goes on and on+ But you #annot live to the ma?imum@ you are afraid &e#ause if you live so totally then all that you have repressed 'ill #ome up+ 2illions of people have de#ided for a dead life@ &efore they really die they are dead+ They live only for the minimum, to earn a livelihood@ not to live &ut >ust to vegetate+ They are so afraid )) the priests have made them so afraid+ Buddha is against repression+ /nd if you repress something it 'ill start finding some other 'ay to #ome up, some perverted 'ay+ ThatAs 'hy : say that all se?ual perversions have religious origins, for the simple reason that all religions have &een against se?uality+ 1e? has to &e transformed, not repressed+ :t is pure energy, it is fireD But you need not &urn your house 'ith the fire+ %ou #an heat your house 'hen it is too #old, you #an

make your house full of light 'hen it is dark+ :t is the same fire 'hi#h &e#omes light, 'hi#h &e#omes heat, &ut it #an also &urn your house+ %ou have to &e very alert, #areful, #autious+ %our life energies are neutral: they #an harm you, they #an help you@ it all depends on you+ DonAt #ondemn them+ %ou are responsi&le )) and only youD But people go on #ondemning se? as if se? has something to do 'ith you+ 1e? has nothing to do 'ith you@ se? is pure energy+ But if you repress it it 'ill &e#ome a perversion@ then it 'ill find 'ays+ :f you #lose the natural 'ay, then it #omes through some unnatural 'ay+ /nd you are the same stupid person, you have not #hanged at all@ your understanding has not gro'n up+ 2ulla 3asruddin #ame from his village to the &ig #ity, and a ri#h friend invited him to his &o? at the opera+ 1aid the friend, (We 'ill &e sitting #lose to other people, so &e sure to #hange your so#ks &efore you #omeD( / short time after they entered their opera seats, the neigh&ors started turning their noses up at the &ad smell+ (: told you to #hange your so#ks,( said the friend to 2ulla+ (: most #ertainly did,( said 3asruddin+ (/nd furthermore : kne' you 'ouldnAt &elieve me, so : &rought the old so#ks right here in my po#ket to prove itD( :f you are the same old stupid guy it does not matter 'hat you do 'ith your se?, 'ith your greed, 'ith your >ealousy+ They 'ill &e #oming &a#k in some other form, &y some other route@ they 'ill &e#ome even more su&tle+ Buddha says 'hat is needed is more a'areness, more understanding )) neither repression nor #ontrol+ :f you #an &e#ome a'are of your desires, if you #an 'at#h your desires, then a mira#le happens, the greatest mira#le of all+ The moment you &e#ome a'are of your desires you #an easily see that no desire #an ever &e fulfilled@ its very nature is unfulfilla&le+ "very desire is >ust a hankering for something 'hi#h #annot &e, every desire means more and more and more+ 3o', ho' #an you fulfill this #onstant hankering for moreB %ou #an have all the 'ealth of the 'orld, still the desire 'ill &e there+ : have heard that 'hen Diogenes said to /le?ander the 7reat, (.ave you ever thought a&out one thingB )) although it is a very remote possi&ility, have you thought a&out itB %ou may really #onCuer the 'hole 'orld )) then 'hatB There is no other 'orld to #onCuer, there is only one 'orld+ :f you really su##eed )) have you ever pondered over the matterB )) then 'hat 'ill you doB(

/nd it is said that /le?ander &e#ame very sad+ Diogenes laughed and he said, (,ookD %ou have not yet #onCuered it, &ut the very idea that if you #onCuer the 'hole 'orld+++ 'hat are you going to do ne?tB )) &e#ause there is no other 'orld+ %ou 'ill &e Cuite at a loss, &e#ause the mind 'ill ask for more+ :t is not going to &e satisfied 'ith this 'orld only )) it is not going to &e satisfied+( 2ind means dis#ontent@ it is its very nature+ Desires are only manifestations of this dis#ontent+ When you 'at#h your desires you slo'ly slo'ly &e#ome a'are of the futility of desiring, you &e#ome a'are of the a&surd nature of desiring+ %ou &e#ome a'are that &y their very nature desires are unfulfilla&le+ 1eeing this, a transformation happens, a mira#le happens, a radi#al #hange sets in@ &ut &y seeing this )) not &y repression, not &y #ontrol &ut &y understanding+ / violinist 'as #onvin#ed he #ould use his art in musi# to tame 'ild animals+ 1o, violin in hand, he traveled to the heart of the /fri#an >ungle to prove it+ .e had no sooner &egun to play than the >ungle #learing 'as filled 'ith animals of all kinds gathering to hear him play+ Birds, lions, hippos, elephants )) all stood round entran#ed &y his &eautiful musi#+ Fust then a #ro#odile #rept out of the near&y river and into the #learing and )) snapD )) go&&led up the violinist+ The other animals 'ere e?tremely irate+ (What on earth did you do that forB( they demanded+ (We 'ere en>oying that+( ("hB( said the #ro#odile, #upping its hand to its ear+ The mind is a&solutely deaf@ it goes on and on doing the same stupid things, never seeing, never listening to the message+ "very desire &rings you to a point 'here a radi#al #hange #an happen, &ut the mind #an neither see nor #an it hear+ :t is &lind, it is deaf+ /s one desire fails it simply >umps on another desire+ :f one desire fails, the mind thinks, (:f this desire has failed that does not mean that all other desires are going to fail+( :t goes on hoping that there must &e some desires 'hi#h #an &e fulfilled, may&e not this time &ut ne?t time@ if not today then tomorro'@ if not in this life then in the life after death, in heaven+ But the mind goes on and on thinking in the same old rut+ /t the s#ene of a &ank raid the poli#e sergeant #ame running up to his inspe#tor and said, (.e got a'ay, sirD( The inspe#tor 'as furious+ (But : told you to put a man on all the e?itsD( he roared+ (.o' #ould he have got a'ayB(

(.e left &y one of the entran#es, sirD( The mind al'ays finds a 'ay to #onvin#e you again of the same stupid game+ Buddha says 'at#h it+ :t is only through 'at#hfulness that 'anting nothing happens+ /nd your 'at#hfulness has to &e 'ith all your heart@ it should not &e partial, other'ise it is not going to 'ork )) &e#ause if you only 'at#h partially then the part that has not &een involved 'ill go on doing the old tri#ks, the old strategies+ %our 'hole heart has to &e 'at#hful so no dark spot is left in you, so your 'hole &eing &e#omes a'are of the a&surdity of desiring+ Fimmy $arter 'as visiting one of the largest institutions for the mentally un&alan#ed+ .e finished inspe#ting the main &uilding and 'anted to see the 9arm 1e#tion+ .is #hauffeur 'as not around so the president &oarded the regular &us+ :n a fe' minutes the keeper &rought on some inmates+ When they 'ere seated he &egan #ounting, (1, !, H, 4, I++++( .e got to the president and said, (Who are youB( 2r+ $arter said, (Why, :Am the president of the 5nited 1tatesD( The keeper said, (*, J, ++++( :t does not matter 'ho you are, 'here you are+ :f you are still desiring you are mad: (*, J, ++++( %ou are insane+ :n fa#t, unless you are insane enough, ho' #an you try so hard to &e the president of a #ountryB 9or years people try to &e#ome the president of a #ountry@ almost their 'hole life is devoted to a single goal, to &e the president of a #ountry+ /nd 'hat is attainedB With the same energy they #ould have &e#ome &uddhas, 'ith the same effort they #ould have &e#ome a'akened+ But 'e put our energies to su#h 'rong goals )) money, po'er, prestige )) and they all lead to insanity+ Desiring is insane+ "n>oy lifeD )) &ut donAt &e too mu#h &othered a&out tomorro's+ DonAt sa#rifi#e your today for tomorro's@ other'ise you 'ill al'ays go on missing all the opportunities 'hi#h open up for your inner gro'th+ W/3T:37 34T.:37 W:T. /,, %456 ."/6T 1T4; T." 1T6"/2+ Wat#h+ Try to understand the very nature of desiring, and in that very understanding there #omes a stop of its o'n a##ord+ The stream simply disappears, evaporates, as if it has never &een there+ /nd the moment you are free of the mind you are free of all misery, of all dis#ontent+ W."3 T." W46,D D:114,V"1 "V"6%T.:37 B"$42"1 $,"/6+ With the dissolution of the mind, the 'hole 'orld that the mind has #reated around

itself also dissolves, o&viously )) it depended on the mind, it 'as mindAs pro>e#tion+ 3ot that the trees 'ill disappear and the roses 'ill disappear+++ roses 'ill &e far rosier and trees 'ill &e far greener+ ;eople 'ill &e far more &eautiful@ even pe&&les on the seashore 'ill &e like diamonds+ "verything 'ill &e#ome pre#ious+ This 'orld, the real 'orld, is not going to disappear 'ith your mind, &ut you are living in a totally different private 'orld: the 'orld of your desires+ %ou donAt see the real 'orld, you only see your o'n private 'orld pro>e#ted on the real 'orld+ The real 'orld is simply &eing used as a s#reen on 'hi#h you go on pro>e#ting your desires+ %ou never see that 'hi#h is@ you only go on seeing that 'hi#h you desire+ :t is said that the shoemaker never looks at peopleAs fa#es, he al'ays looks at their shoes+ 4f #ourse he is not #on#erned 'ith their fa#es, he has nothing to do 'ith their fa#es@ he is #on#erned 'ith their shoes+ /nd &y seeing the shoes he kno's a&out the person@ the shoe #ontains all the messages for him: 'hether the person is ri#h or poor, su##essful or unsu##essful+ The shoe 'ill say everything: the shape of the shoe, the ne'ness, the oldness, the tiredness of the shoe@ everything 'ill say 'hat kind of man this is+ The shoe, analyEed &y a shoemaker, 'ill give you a perfe#t analysis of the man+ There is no need to go to a psy#hoanalyst, you #an go to the shoemaker, leave the shoe 'ith him+ /nd he #an make a #hart a&out you: 'hat kind of man you are, 'hat is happening in your life+ The tailors never see you, they only see your #lothes+ They de#ide from your #lothes+ ;eople see only that 'hi#h they desire and they pro>e#t their desire+ :f some&ody is full of lust even an ugly 'oman may look &eautiful+ 2ulla 3asruddin goes to a hill station on#e in a 'hile@ he has a &ungalo' there+ 1ometimes he says, (: am going for three 'eeks,( and #omes &a#k after only ten days+ :t happened many times so : asked him, (%ou never follo' your de#ision+ %ou say, A: am going for three 'eeks,A then you are &a#k 'ithin a 'eek+ 1ometimes you say, A: am going for five 'eeks,A and you are &a#k in ten days+ What is the matterB( .e laughed@ he said, (: have a #riterion and : #annot de#ide from here+ %ou kno' that : have got a &ungalo' in the hill station )) 'ell, : have kept one 'oman there to look after the &ungalo'+ 1he is the ugliest 'oman you #an #on#eive of and ho' long : am going to stay is determined &y that 'oman+( : said, (: donAt understand+( .e said, (,et me e?plain+ 1he is so repulsive, so disgusting, &ut 'hen : go there, after t'o or three days she is not so repulsive, so disgusting+ /fter four or five days : even start seeing something &eautiful in her+ By the seventh or eighth day she starts looking really &eautiful+ The moment : see that a desire for her is arising in me, : es#ape )) thatAs ho' : de#ide+ That means no' it is time for me to leave+ : kno' that she is ugly,

&ut my eyes are de#eiving me no', no' they are pro>e#ting+ 3o' my unfulfilled se?ual lust is &eing pro>e#ted on her@ she is not 'hat she is appearing to me+ Then : start es#aping )) : am going insane+ Then : immediately rush &a#k home@ it is time to go home, other'ise there is danger+ /nd : donAt 'ant to make love to that disgusting 'oman+ : kno' perfe#tly 'ell she is disgusting, &ut there #omes a time, some'here &et'een seven and ten days, 'hen she starts looking so &eautiful, as if she is a 1ophia ,oren+( %ou e?perien#e this again and again, &ut you donAt understand+ When for the first time you fall in love 'ith a 'oman or a man, the other looks almost like a god or a goddess@ that is your pro>e#tion+ 1oon you 'ill &e disillusioned+ The fault lies 'ith you, not 'ith the other+ :t is not that the other has #heated you@ the other has not done anything+ %ou 'ere starving, you 'ere hankering, you 'ere living 'ith a repressed desire and that desire #reated an illusion for you+ %ou fell in love, you sa' something 'hi#h 'as not there+ ,overs go on seeing things 'hi#h are not there, no&ody else sees them@ thatAs 'hy lovers are thought mad &y every&ody else+ They themselves 'ill think they 'ere mad after t'o or three 'eeks, &ut 'hen they are in love for the first time they think they have dis#overed the 'oman they are made for )) that they are made for ea#h other+ .ere, : go on re#eiving letters+ 4ne 'oman sannyasin finds some&ody almost every month and she 'rites to me and she forgets all a&out the fa#t that she has &een 'riting it for at least three years: (Beloved 2aster, it seems 'e are made for ea#h other+( 1he has no idea that she has 'ritten this at least fifty timesD But 'hen she is infatuated 'ith some&ody she forgets everything else+ : reminded her+ 1he said, (The other times : may have &een 'rong, &ut this time, &elieve me, 'e are made for ea#h otherD( /nd 'ithin t'o or three 'eeks these people 'ho are made for ea#h other are finished+ :n fa#t, no&ody is made for any&ody else@ every&ody is made for himself or herself+ 3o&ody is made for any&ody )) 7od never makes you in pairsD Drop that 'hole nonsense+ .e simply makes individuals+ :n the "ast 'e have stories )) they must &e stories, they #annot &e history+ :n Faina s#riptures it is said that in the &eginning 'hen the 'orld started, 7od used to make men and 'omen together+ "a#h mother used to give &irth to t'ins, one girl, one &oy@ they 'ere going to &e hus&and and 'ife+ They 'ere not sister and &rother )) they 'ere made for ea#h otherD That must &e a 'ish fulfillment+ 2an has al'ays &een thinking, (There must &e someone 'ith 'hom : am going to fit a&solutely+ 1ome'here someone must e?ist 'ho is >ust for me and : am for her+( There is no&ody >ust for you or you for any&ody+ 7od #reates only individuals, 7od &elieves in individuality )) he

is an individualist+ :n fa#t, marriage is a human invention, 7od does not &elieve in marriage+ .e himself is alone 'ithout a 'ife@ you #an see )) the point is so #lear+ 4ther'ise he 'ould at least have married the .oly 7hostD The .oly 7host #an &e turned into a 'oman or a man )) a ghost is a ghostD .e does not have any &ody@ he #ould have given it a &ody+ :f he #an #reate the 'hole 'orld, #anAt he #reate a 'oman for himselfB .e 'as so generous 'ith man )) he gave man first a 'oman, ,ilith+ /nd ,ilith 'as really a &eautiful 'oman, &ut the first night there 'as a pillo' fight )) the first li&erated 'omanD The WomenAs ,i&eration movement started 'ith ,ilith+ /nd the fight 'as &e#ause 7od had given them only a single &ed and &oth 'anted to sleep on it and it 'as not &ig enough for t'o persons+ ,ilith simply re>e#ted the idea that she should sleep on the floor+ 1he said, (:f you 'ant to sleep on the floor you #anD( /dam felt very insulted )) a man, and sleeping on the floor, and the 'oman sleeping in the &edB :n the middle of the night they kno#ked on 7odAs door and said, (%ou have to settle it+( 7od also seems to &e very strange )) it 'as su#h a simple thing+ .e #ould have #alled /sheesh: (2ake a dou&le &edD( ThatAs 'hat : 'ould have done+ Why make so mu#h fuss a&out itB 4r if /sheesh 'as going to take a long time )) as he usually does )) he #ould have removed the &ed: (Both of you #an sleep on the floor, &e eCualD( .e #ould have sent Deeksha to remove it@ she 'ould have removed everything, even the floorD But 7odAs 'ays are strange+ .e dissolved ,ilith+ .e said, (%ou disappear+ %ou 'ill not &e a&le to 'ork it out+( Then he made "ve, taking a ri& out of /dam so that she 'ould &e a part of /dam+ That is an ugly a#t, that is very antifeminist+ /nd sin#e then 7od has &een a male #hauvinist pigD 3o&ody is made for any&ody else, hen#e no t'o persons #an fit a&solutely+ /ll your ideas a&out fitting 'ith the other are illusions, and they are shattered sooner or later+ "ither you have to #ompromise or you have to separate+ But no&ody is made for the other+ Those 'ho understand, they start a##epting the uniCueness of the other, they start respe#ting the uniCueness of the other+ They kno' they are different, yet they have de#ided to &e together+ /nd it is &eautiful that they are different &e#ause that variety gives ri#hness to life+ But you go on #reating a 'orld around yourself, an illusory 'orld+ Buddha is talking a&out that 'orld 'hen he says: W."3 T." W46,D D:114,V"1 )) he means 'hen the mind dissolves 'ith all its pro>e#tions )) "V"6%T.:37 B"$42"1 $,"/6+ When all your pro>e#tions are gone you have a #larity, an immense #larity, no #louds

in your #ons#iousness+ %ou #an see through and through+ That seeing is freedom, that seeing is salvation, that seeing is nirvana, that seeing is #oming home+ 74 B"%43D++++ 7o to that seeing+ 7o &eyond the mind, go &eyond the kno'n, &e#ause the mind #onsists of the kno'n+ /nd go &eyond the kno'a&le &e#ause 'hatsoever is kno'a&le 'ill sooner or later &e#ome kno'n and 'ill again #reate the mind+ 1o go &eyond the kno'n )) kno'n means that 'hi#h has already &e#ome your mind )) and the kno'a&le )) that 'hi#h is potentially going to &e#ome your mind sooner or later+ 7o &eyond the kno'n and the kno'a&le so that you #an enter into the unkno'a&le, into the mysterious+ The &eyond represents the mysterious+ T.:1 W/% 46 T./T W/%++++ Buddha is not a fanati#@ he says it doesnAt matter 'hi#h 'ay you follo'+ 6emem&er: you have to go &eyond the mind+ 9ollo' any 'ayD This is his &eauty )) it is very rare+ %ou 'ill not find this Cuality in religious fanati#s@ he is not a fanati# at all+ .e says it is immaterial 'hat 'ay you follo', 'hether you s'im to the other shore or you go &y a &oat or a steamship or ho' you manage+++ that is up to you+ 7o to the other shore@ that is the point+ "very path is valid if it leads to the other shore, every path is valid if it leads you &eyond the mind+ /nd there are only t'o paths+ 4ne is a'areness, meditation )) BuddhaAs path+ /nd the other is love, devotion, the path of the 1ufis+ There are &asi#ally only t'o paths, &ut Buddha is very #lear+ .e says: T.:1 W/% 46 T./T W/%++++ By (this 'ay( he means his path@ &y (that 'ay( he means the path of love, of devotion+ That is not his path, &ut he does not prohi&it you+ .e does not say that you #annot rea#h &y the other path+ .e does not say, (2y path is the only path+( .e does not say, he does not #laim, (4nly those 'ho #ome 'ith me 'ill rea#h and everyone else 'ill fall into hell+( 3oD .e says, (%ou #an follo' other paths too+ Fust keep one thing in your #ons#iousness )) that you have to go &eyond+( T4 T." 9/6T."6 1.46" W."6" T." W46,D D:114,V"1 /3D "V"6%T.:37 B"$42"1 $,"/6+ B"%43D T.:1 1.46" /3D T." 9/6T."6 1.46",

B"%43D T." B"%43D, W."6" T."6" :1 34 B"7:33:37, 34 "3D+ (Beyond the &eyond( is BuddhaAs e?pression for 7od@ he never uses the 'ord A7odA+ But (&eyond the &eyond( is e?a#tly 'hat the 'ord A7odA represents+ Why does he say (&eyond the &eyond(B :s it not enough to #all it (the &eyond(B :t is not, &e#ause 'hen you say (the &eyond( it seems you have #omprehended it@ it means your mind has #omprehended+ When you say (the other shore( it means that it is the other shore, &ut it is something like this shore@ at least it is also a shore so it must &e something like this )) may&e a little &it different, more &eautiful, 'ith more trees, 'ith more greenery, 'ith more &eautiful flo'ers and fragran#e )) &ut a shore is a shore+ (This shore( and (that shore( your mind #an #omprehend+ .en#e he says: /nything that is #omprehensi&le to the mind has to &e left &ehind+ The &eyond is #omprehensi&le+ B"%43D T.:1 1.46" /3D T." 9/6T."6 1.46" )) you have to go &eyond &oth the shores )) B"%43D T." B"%43D, W."6" T."6" :1 34 B"7:33:37, 34 "3D+ When a man #ame to Buddha )) he had &een pra#ti#ing meditation for years )) he said, (%ou have told me, A/ttain to nothing,A and : have attained it+ 3o' 'hat else do : have to doB( Buddha said, (3o' thro' it a'ayD 7o out and thro' it a'ayD( .e 'as puEEled+ .e said, (: have spent years in attaining itD( Buddha said, (The only purpose in attaining it is to thro' it )) then only 'ill you &e really in a state of nothing@ other'ise, this nothing has &e#ome something )) you have attained it+ :t is not real nothing+ .o' #an you attain real nothingB 6eal nothing is not attaina&le, it is not graspa&le+ :t is &eyond grasp, it is &eyond #omprehension+ 1o go out and thro' itD( / king #ame to Buddha 'ith many diamonds in one hand, very pre#ious, very rare, and 'ith a lotus flo'er in the other hand, out of season+ .e 'anted to offer the diamonds+ Buddha said, (Drop itD( 1o he dropped the diamonds )) relu#tantly, &e#ause it 'as su#h a great treasure )) thinking, (This man does not understand 'hat he is saying+( But ten thousand monks are there and no' not to drop them 'ill look miserly and people 'ill laugh and they 'ill say, (:f you have #ome to offer him something and he orders, ADrop itDA then drop itD %ou have offered them to him, no' it is his &usiness 'hat to do 'ith them+( 1o he dropped them, &ut very relu#tantly+

Then he offered the lotus flo'er+ Buddha said, (Drop itD( .e dropped that flo'er too+ 3o' he 'as standing 'ith empty hands and Buddha said, (Drop itD( 3o' the king 'as at a loss+ .e said, (1ir, : donAt have anything to drop@ my hands are utterly empty+( Buddha said, (Then D64; itD( 3o' the king thought, (This man is #raEyD : am saying my hands are empty, still he says ADrop itDA( 4ne of BuddhaAs &odhisattvas, 2an>ushree, laughed and he said, (1ir, you donAt understand my master+ .e is saying, ADonAt #arry this idea of emptiness, drop that too )) &e#ause the idea of emptiness is enough to fill yourself@ the idea of emptiness is enough to #reate a mind+A Buddha is saying, ADrop /,, un#onditionally+ /nd 'hen you have dropped all, donAt #arry this idea that no' nothing is left+ Drop that too so you have nothing to #laim+A( That is the meaning of going &eyond the &eyond+ That is the ultimate state of nirvana )) 'hen the ego, the mind, the personality, all #ease to e?ist and you disappear into the mysterious, into the mira#ulous, into the universal+ W:T.45T 9"/6, 74+ 2"D:T/T"+ This is 'hat meditation is all a&out: 'at#hing your desires, understanding their nature+++ and letting them fall like dry leaves from the trees in the autumn+ ,:V" ;56",%+ /nd 'hen meditation has happened and desire has disappeared, then live out of that inno#en#e+ 6ight no' you are living out of desires+ %ou desire this, you desire that, and sometimes you desire even 7od, sometimes you desire nirvana, sometimes you desire even meditation, &ut you live out of desires+ There is another kind of life )) the real life )) 'hi#h is lived through inno#en#e, 'ithout desiring+ 1o 'hatsoever #omes on the 'ay you en>oy, you re>oi#e, &ut you donAt desire+ ,:V" ;56",% )) thatAs 'hat Buddha #alls a pure life: a life 'hi#h is not lived out of desires+ B" =5:"T+ 3aturally you 'ill &e Cuiet )) 'hen there is no desire left there is no turmoil left+

D4 %456 W46<, W:T. 2/1T"6%+ Then 'hatsoever you are doing, 'hatsoever you en>oy doing, do it 'ith mastery and skill+ .e loved skill very mu#h, he loved e?#ellen#e, he loved perfe#tion+ .e 'as not a perfe#tionist, remem&er, &e#ause he 'as not a neuroti# person, &ut he loved perfe#tion+ Do everything 'ith your totality+ Whatsoever you are doing, do it 'ith su#h love, 'ith su#h #ommitment and involvement that for the moment that is your 'hole life+ 4n#e Vin#ent van 7ogh 'as asked &y some&ody, (Whi#h is your &est paintingB( .e 'as doing a painting+ .e said, (This one )) this is the &est+( /fter a fe' months the man asked again )) he 'as painting something else )) he asked, (Whi#h is your &est paintingB( .e said, (This one+( The man said, (But this is not right+ Fust a fe' months ago you said a&out some other painting that that 'as your &est+( Vin#ent van 7ogh said, (Whatsoever : am doing at the moment is the &est+ :t is al'ays this, it is never that+ :t is al'ays no', it is never then+( This is the 'ay of perfe#tion, the 'ay of e?#ellen#e, the 'ay of skill, mastery+ Whatsoever you are doing, do it as if it is a Cuestion of life and death+ ;ut your total energy into it, and it 'ill give you tremendous &liss+ DonAt &e halfhearted+ 4nly then does #reativity &loom, only then do you &e#ome a parti#ipant in 7od the #reator+ B% D/% T." 153 1.:3"1, /3D T." W/66:46 :3 .:1 /6246 1.:3"1+ B% 3:7.T T." 2443 1.:3"1, /3D T." 2/1T"6 1.:3"1 :3 2"D:T/T:43+ These are #ode 'ords+ The sun represents the 'arrior+ The sun is hot energy@ the sun is violent energy+ The moon represents the meditator, the mysti#@ it is #ool energy+ :t is the same energy, remem&er )) it is the same energy, it is not a different energy+ But passing through the moon the sunrays &e#ome #ool@ that is the mira#le of the moon, the al#hemi#al #hange that happens through the moon+ The moon simply refle#ts sunrays@ it is a mirror+ But >ust &y passing through the moon a radi#al #hange happens: the rays 'hi#h are hot, violent, &e#ome silent, #ool, pea#eful+ The sun represents the 'arrior, the fighter, the soldier+ The moon represents the

sannyasin, the meditator, the mysti#+ Buddha says: B% D/% T." 153 1.:3"1, /3D T." W/66:46 :3 .:1 /6246 1.:3"1+ The day &elongs to the 'arrior, the sun &elongs to the 'arrior+ The 'arrior means one 'ho is trying to #onCuer others, 'ho is trying to &e#ome a master of others+ That is a stupid effort, &ut it is #heaper+ :t is easy to enslave some&ody else, it is al'ays easy to find some&ody 'ho is 'eaker than you, it is easy to impose yourself upon some&ody+ But the mysti#, the meditator is moving in a totally different dire#tion )) he is moving in his interiority+ .e is trying to &e a master of himself, not of others &ut of himself )) and that is true mastery+ The first effort is stupid+ /nd the 'orld has &een dominated &y the soldiers for #enturies, thatAs 'hy the 'orld is in su#h a mess+ The 'orld needs more and more sannyasins &e#ause ea#h sannyasin &e#omes a moon: he transforms the violent energy of the 'orld into a #ool pool of energy+ The 'orld needs to &e full of sannyasins, only then #an 'e have a 'orld 'hi#h forgets the 'ays of 'ar and learns the language of pea#e and love+ The 'orld needs many sannyasins as transformers of energy+ ThatAs e?a#tly 'hat is meant &y a &uddhafield: 'here many sannyasins are together and #reate su#h a great transforming for#e that all kinds of energies passing through the &uddhafield &e#ome #ool, &e#ome feminine, &e#ome more like flo'ers and less like ro#ks+ They lose their hardness, they &e#ome deli#ate )) deli#ate like rose petals+ B% 3:7.T T." 2443 1.:3"1++++ The night is the time of the mysti#, the day is the time of the 'arrior+ The night represents a #hange in the 'hole atmosphere+ :t is easier to meditate in the night than in the day+ 2editation is far #loser to sleep than to any other a#tivity, 'ith only one differen#e: in sleep you fall un#ons#ious, in meditation you remain #ons#ious, &ut 'ith the same rela?ation+ :n the day it is diffi#ult to sleep@ if you 'ant to sleep in the day you have to #lose the doors and the 'indo's and pull all the #urtains so it &e#omes dark+ :f sunrays are #oming they 'onAt allo' you to sleep@ sunrays a#tivate your energies+ 3ight helps you to rest and rela?+ :t is the time of the mysti#+ 1annyasins should use the time of night more and more for meditation+ %ou #an go deeper, and easily, &e#ause the 'inds are &lo'ing that 'ay@ you #an move 'ith the 'inds 'ith less effort+ :n the day you are moving against the 'inds+ :n the day a#tive meditations are good@ dynami# meditation is good in the day, dan#ing meditation is good in the day+ But in the night vipassana, silent meditations, >ust sitting and doing nothing, >ust rela?ing &e#ause the 'hole atmosphere is rela?ing++++ The sun has gone do'n, the trees have fallen asleep@ it is a totally different Cuality of energy that surrounds you in the night+ :t is easy to meditate+ Buddha says: T." 2/1T"6 1.:3"1 :3 2"D:T/T:43 in the night+

By (the master( he means one 'ho is trying to &e a master of himself@ &y ('arrior( he means one 'ho is trying to &e a master of others+ But on#e you have attained, on#e you have &e#ome enlightened, then there is no Cuestion of day and night, no Cuestion of sun and moon+ B5T D/% /3D 3:7.T T." 2/3 W.4 :1 /W/<" 1.:3"1 :3 T." 6/D:/3$" 49 T." 1;:6:T+ The &uddha, the a'akened, the enlightened one shines &oth in the night and in the day@ there is no differen#e for him+ 4n#e you have &e#ome a'akened, then nothing makes any differen#e+ But till that happens use the night atmosphere more and more for meditation+ /nd 'hen the moon is there in the night it is far easier to meditate+ The full)moon night is the &est for meditation+ 2any people 'ho have &e#ome &uddhas have attained their enlightenment on the full)moon night, even Buddha himself+ :t may have &een a #oin#iden#e, &ut it is signifi#ant to remem&er: he 'as &orn on the full)moon night, he &e#ame enlightened on the full)moon night and he died on the full)moon night+ 1omething in the full moon seemed to &e syn#hroniEing 'ith his energy+ 5se it+ Be alert and use every possi&ility to help you go in+ 4n#e you are a'akened, then there is no pro&lem+ Then you #an &e at ease, at rest, at pea#e, any'here+ 1ome&ody asked Buddha, (When you die 'ill you go to heavenB( Buddha said, (DonAt ask nonsense Cuestions+ Wherever a &uddha is there is heaven+ Buddhas donAt go to heaven@ 'herever a &uddha goes, heaven goes there+( This is mu#h #loser to the truth, far more &eautiful@ the very statement is signifi#ant+ There is no Cuestion of enlightened ones going to paradise )) enlightened ones live in paradise 'herever they are+ %ou #an send them to hell )) if there is a hell )) and the hell 'ill &e transformed+ By their very presen#e the hell 'ill &e#ome a &uddhafield+ By their very presen#e the energies of hell 'ill go through a transformation+ 4n#e it happened: / $hristian priest 'as delivering a sermon one 1unday and he said, (Those 'ho donAt &elieve in 7od and live immoral lives 'ill go to hell@ those 'ho &elieve in 7od and live moral lives 'ill go to heaven+( / man stood up and asked, (/ Cuestion has arisen in me+ The Cuestion is: Those 'ho donAt &elieve in 7od and live a moral life, 'here 'ill they goB Those 'ho &elieve in

7od and live immoral lives, 'here 'ill they goB( The priest 'as at a loss@ he had not thought a&out it+ The Cuestion 'as tri#ky+ .e said, (;lease give me time to ponder over it+ /fter seven days : 'ill ans'er, ne?t 1unday+( Those seven days 'ere real hell for him+ .e tried to figure it out, &ut it 'as impossi&le to figure it out+ :f he says, (Those 'ho donAt &elieve in 7od and are moral still go to heaven,( then the man 'ill say, (Why &elieve in 7odB Why &other a&out 7od at allB Fust &eing moral is enough+( .e thought, (/nd if : say the people 'ho donAt &elieve in 7od and are moral have to go to hell, then morality loses all relevan#e+ Then 'hy &e moralB Fust &elieving in 7od is enough+ Believe in 7od and live as immorally as possi&le+ Why miss that opportunityB( .e 'as driving himself #raEy, he #ould not sleep+ $ontinuously he 'as thinking and #onsulting &ooks, &ut there 'as no ans'er #oming+ 1unday #ame@ he #ame a little early to the #hur#h to pray to Fesus+ (.elp meD( he prayed to Fesus+ The 'hole night he had not slept so 'hile he 'as praying he fell asleep, and he dreamed a &eautiful dream, a very signifi#ant dream+ .e sa' that he 'as in a train+ .e asked 'here the train 'as going and the other passengers said, (The train is going to heaven+( .e said, (This is very goodD ThatAs 'hat : 'anted to see )) see 'ith my o'n eyes+ 1o#rates never &elieved in 7od, &ut he lived a moral life+ Buddha never &elieved in 7od, &ut he lived one of the purest lives+ 2ahavira never &elieved in 7od, &ut 'ho #an surpass 2ahavira in his moral lifeB :f : #an find these three people there, then the Cuestion is solved@ if : donAt find them there, then too the Cuestion is solved+( The train rea#hed heaven@ he 'as very mu#h surprised+ 1eeing heaven, he #ould not &elieve it )) it looked more like hellD 4f #ourse the &oard said it 'as heaven, &ut it had not &een painted, it seems, for #enturies+ 1o mu#h dust had #olle#ted, everything 'as dirty+ :t looked like a desert: no greenery, no trees, no roses, no lotuses+ .e #ame a#ross a fe' saints 'ho looked almost dead, someho' dragging themselves+ Dust had also gathered on them as if they had forgotten ho' to take a &ath, as if no&ody took &aths in heaven+ .e asked, (:s 1o#rates hereB :s Buddha hereB :s 2ahavira hereB( Those saints said, (3ever heard of these people+( .e rushed to the inCuiry offi#e+ .e inCuired, (:s there a train that goes to hellB( They said, (%es, it is leaving immediately+ %ou #an #at#h it right no'+( /nd he rushed in the train to'ards hell, and as hell #ame #loser he 'as again in for a great surprise: so mu#h fragran#e, so mu#h greenery, so many flo'ers, so many &eautiful &irds, and singing and dan#ing+ .e said, (What is the matterB( /nd every&ody looked so >oyous, so radiant+ .e asked people on the station, (:s this really hellB :s T.:1 hellB(

They said, (%es, this is hell, and no&ody #an &elieve this is hell+ 1in#e these three people )) 1o#rates, Buddha and 2ahavira )) arrived, everything #hanged+ They have transformed the 'hole s#ene+ Fust the name is hell no' )) it is really heaven+ /nd the other pla#e is only heaven in name@ it has &e#ome hell+( : agree a&solutely 'ith the dream+ : #an visualiEe that your so)#alled saints, 'herever they are, 'ill #reate hell+ But if a man like Buddha or 1o#rates or 2ahavira or Fesus or ,ao TEu or Garathustra is in hell, then hell has to #hange+ :t is not a Cuestion of the pla#e@ the Cuestion is of 'ho is there+ B5T D/% /3D 3:7.T T." 2/3 W.4 :1 /W/<" 1.:3"1 :3 T." 6/D:/3$" 49 T." 1;:6:T+ %ou #an say hell or heaven+++ T." 2/3 W.4 :1 /W/<" 1.:3"1 :3 T." 6/D:/3$" 49 T." 1;:6:T+ Wherever he is he #reates a ne' 'orld, he #reates a totally ne' energy+ .e is an al#hemi#al transformer+ 9irst, donAt &e soldiers, &e sannyasins, &e#ause that is ho' one day you #an &e#ome &uddhas+ 2ove to'ards self)mastery+ 5se all devi#es, methods, to &e#ome a master of your o'n self+ /nd then one day, 'hen the mind has disappeared 'ith all its illusions and you have attained to #larity, 'hen you #an see that 'hi#h is as it is, you are a &uddha+ Then 'herever you are there is paradise+ "nough for today+ The Dhammapada: The Way of the Buddha, Vol 11 $hapter $hapter title: ,aughter: love, >oy, gratitude 1 /pril 10 0 am in Buddha .all /r#hive #ode: 0041 0 1hortTitle: D./2110 /udio: %es Video: %es ,ength: H0 mins =! and =4 on video

The first Cuestion: =uestion 1 B",4V"D 2/1T"6, :1 :T /,, / F4<"B B5T : D43AT 7"T :T+

Vimalkirti, it #ertainly is a >oke, &ut you #annot get it+ %ou are 7erman, and not only an ordinary 7erman )) you are the great)grand#hild of the 7erman emperorD Fust think of the old man in his grave: he must &e tossing and turning, seeing you in orange, #leaning floors in ;oonaD What do you thinkB )) is it not a >okeB $ould your great) grandfather ever have imagined or dreamed that this 'as going to happen to his o'n #hildren one dayB :mpossi&le that he 'ould have ever dreamed a&out it )) &ut it has happened+ %ou have &een told for #enturies that life is a serious affair@ it has &e#ome a deep #onditioning+ 4ther'ise life is really a >oke+ :t is playfulness, it is ,"",/+ :t all depends on ho' you take it+ :f you take it seriously it &e#omes serious, &ut then you suffer )) you suffer from your o'n idea+ ,ife &e#omes heavy, it &e#omes a 'eight, a mountain on your #hest@ you are #rushed underneath it+ ,ife loses all >oy, all laughter+ %ou simply drag, you donAt live+ .o' #an one live 'ithout laughterB :t is man 'ho is the only animal on earth 'ho kno's ho' to laugh+ ,aughter is the only thing that is spe#ial to human &eings, not reason &ut laughter+ /nimals #an also reason )) they reason in their o'n 'ay )) &ut they #annot >oke, they #annot laugh, they #annot see the humorous side@ that is impossi&le for them+ /ll animals are serious people and all serious people are animalsD The moment you get rid of your seriousness you get rid of your animality+ .en#e : have no respe#t for your saints+ They are very serious, far more serious than the donkeys, far more serious than the &uffaloes+ They have fallen, they have not risen+ %our saints are serious, your politi#ians are serious, your revolutionaries are serious, your s#ientists are serious+ They are all taking life as if someho' one has to pass through it )) not dan#e+ The very #on#ept of dan#e is far a'ay from them+ They #annot even 'alk, they drag+ They donAt live, they only slo'ly die+ They are all 'aiting for death to relieve them of the pain and the suffering of life+ :t is very rare to find a human &eing 'ho has not #ontemplated #ommitting sui#ide on#e or t'i#e+ 4n average, four times in his life every human &eing thinks of #ommitting sui#ide+ .e does not do it, that is another matter+ 2ay&e he has no guts to do it, may&e he is afraid of 'hat is going to happen after death+ Who kno'sB :t may &e far 'orse than life itself+ /t least life is kno'n, familiar@ it is risky to move into the unkno'n+ :ndians donAt #ommit sui#ide mu#h &e#ause they &elieve that they 'ill &e sent &a#k again, so 'hat is the pointB )) millions of times you have to &e &orn+ /ll :ndian religions seek and sear#h not for 7od, remem&er, &ut for freedom from life, freedom from the #ir#le of &irth and death+ .o' #an these people re>oi#e and ho' #an these people &e thankful to 7odB They are #omplaining and their #omplaining is very loud+ They are saying, (We donAt 'ant to &e &orn+ We never 'anted to &e &orn+ Why didnAt

you ask us firstB :t is unfairD :t is not a gift, it is unfair to send us into a life 'hi#h 'e had never asked for+ /nd it is unfair to go on sending us into a life 'hi#h is nothing &ut misery+( But life is not misery+ :t is our approa#h, it is our 'ay of looking at it that has made it ugly+ 4ur vision is distorted, not life itself+ 4ur mirror is distorted, not life itself+ Be#ause our mirror is distorted, life appears distorted+ Vimalkirti, to me it is all a >oke+ /nd : am not >oking )) : am really serious a&out itD %ou say, (But : donAt get it+( : have heard that in 7ermany people are not allo'ed to tell >okes on 1aturday evenings+ WhyB )) &e#ause they might &urst out laughing in #hur#h on 1unday morning+ :t takes time for them to understandD /nd you are the great)grand#hild of the 7erman emperor, it may take a little longer for youD But if you are here you are &ound to get it+ DonAt &e 'orried+ ,ife is so full of hilarious moments that it is almost impossi&le to miss them+ :t is a mira#le ho' people go on missing them@ other'ise you 'ill #ome a#ross >okes every'here+ When Winston $hur#hill 'as appointed prime minister for the first time )) he 'as tired from the ele#tion #ampaign and all the politi#s that had gone &efore and all the struggle to rea#h the top )) his 'ife thought it 'ould &e good to #all a friend 'ho kne' many &eautiful >okes so he #ould tell a fe' >okes to Winston $hur#hill+ (That 'ill rela? him, help him to laugh a little+ .e has &een so serious for so many days and he looks so tired+( The friend 'as #alled@ he #ame 'ith all the latest >okes+ .e asked Winston $hur#hill, (Would you like to kno' the latest >okesB( $hur#hill looked at him and said, (;lease, no more )) : have appointed them all in my #a&inetD( :f you look around, if you are 'at#hful enough, then you are &ound to stum&le again into something so &eautiful and so ridi#ulous+ The very idea of #reating the 'orld and #reating you all is su#h a #osmi# >okeD 7od must have a sense of humor+ /n old ra&&i 'as dying and some&ody asked him+++ &e#ause they 'ere afraid for the old ra&&i+ .e 'as not very religious, not very virtuous@ in fa#t, he 'as >ust the opposite+ They 'ere 'orried+ They asked him, (/re you ready to meet 7odB( .e opened his eyes and said, (%es, thatAs 'hat : am doing )) : am >ust trying to remem&er a fe' &eautiful >okes to tell him+ .e must &e getting tired of all those long fa#es, sad saints+ .e 'ill really en>oy a fe' >okes, a fe' gossips a&out the earth+(

/nd : a&solutely agree 'ith this old ra&&i+ :f you meet 7od, donAt fall on your knees and start praying )) he is tired of all thatD Tell him a &eautiful >oke+ That 'ill &e a deeper #ommunion 'ith him+ ,et him have a good laugh+ :n that laughter there 'ill &e a revelation+ Vimalkirti, a fe' >okes for you: <arpuik 'as rushed to the emergen#y room of the #ity hospital+ The do#tor on duty 'as amaEed to dis#over that <arpuik had s#alded his s#rotum+ (.o' did it happenB( he asked+ (: 'as making tea,( replied the ;ola#k, (and the dire#tions said, A1oak &ag in hot 'ater+A( ;ilEudski took his 'ife to the do#tor and #omplained that he #ould not have inter#ourse 'ith her &e#ause she 'as too tight+ (/lright,( said the do#tor, (letAs test itD( The sa'&ones put the 'ife on the ta&le, applied some vaseline to his instrument and entered ;ilEudskiAs 'ife easily+ (.ey,( said the ;ola#k, as he 'at#hed the do#tor pumping a'ay, (if it not &e for the medi#ine : think you &e s#re'ing my 'ifeD( There on#e 'as a pious young priest, 'ho lived almost fully on yeast@ (9or,( he said, (it is plain that 'eAll all rise again, and : 'ant to get started at leastD( 2y approa#h to'ards life is that of laughter+ /nd laughter #ontains love, laughter #ontains >oy and laughter #ontains gratitude+ ,aughter #ontains a tremendous thankfulness to'ards 7od+ When you are really in deep &elly laughter, your ego disappears+ :t happens very rarely in any other a#tivity, &ut in laughter it is &ound to happen+ :f the laughter is total the ego #annot e?ist@ nothing kills the ego like laughter+ ThatAs 'hy all egoists are serious+ "go #an e?ist only in seriousness@ ego lives, feeds on seriousness+ /nd serious people are dangerous people+ We have to destroy all kinds of seriousness in the 'orld+ Temples should &e full of laughter and song and dan#e and #ele&ration+ ThatAs ho' trees are, stars are, rivers are, o#eans are+ The 'hole e?isten#e, e?#ept man, is in a nonserious state@ only man seems to &e very serious+ 3o #hild is &orn serious, remem&er, &ut 'e destroy the inno#en#e

of the #hild+ We destroy his Cualities of 'onder and a'e, 'e destroy his laughter, 'e destroy everything that is &eautiful and valua&le, and instead 'e give him a load to #arry on his head )) of kno'ledge, of theology, of philosophy+ The more and more he &e#omes edu#ated &y us, the more and more he loses all sense of humor+ .e #anAt see any humor in e?isten#e &e#ause he starts living through his kno'ledge@ he kno's everything+ Be#ause of his kno'ledgea&ility all 'onder is destroyed+ Be#ause of his kno'ledgea&ility, the greatest religious Cuality )) a'e )) is killed+ / young man at #ollege, named BreeEe, 'eighed do'n &y B+/+s and 2+D+s, #ollapsed from the strain@ said his do#tor, (:tAs plain you are killing yourself &y degreesD( By the time you #ome &a#k from the university you are almost dead+ %our state is pathologi#al+ %ou are ill )) ill 'ith kno'ledge, suffo#ated &y kno'ledge+ /nd you #annot laugh@ that is only for #hildren and madmen+ /nd my 'hole effort here, Vimalkirti, is to make you &oth simultaneously: to make you #hildlike and to make you utterly mad+ :f these t'o things happen, then only are you a sannyasin+ 2y only #ommandment is laughterD+++ and everything else 'ill follo'+ :f you #an love and if you #an laugh, totally, 'holeheartedly, your life 'ill &e#ome su#h a &liss and a &enedi#tion, not only to yourself &ut to everyone else+ %ou 'ill &e a &lessing to the 'orld+ %ou have to drop all seriousness+ %ou have to drop this seriousness &e#ause it has &een for#ed upon you@ this is not your nature+ %ou did not #ome serious into the 'orld, you #ame laughing+ "a#h #hild is &u&&ling 'ith >oy and &y the time he is four he starts dying+ The age of four for the &oys and the age of three for the girls is the time 'hen death starts o##urring+ 7irls are al'ays ahead of &oys in every 'ay@ even in this matter they are one year ahead+ /nd on#e death settles in you, it kills you slo'ly slo'ly+ :t is not that you die suddenly 'hen you are seventy or eighty@ that is only the #ompletion of a pro#ess that started at the age of three or four+ .ave you ever noti#ed the fa#t that if you try to remem&er &a#k'ards you #annot pass the &arrier of the age of threeB /t the most you #an remem&er 'hen you 'ere three years old@ &eyond that all is &lank+ WhyB %ou 'ere here, #ertainly, and those three years 'ere not &lank at all@ in fa#t they 'ere more full of e?perien#e than any other year of your life is ever going to &e+ "a#h moment 'as full of e?perien#es+ %ou 'ere #onstantly e?ploring life, people, everything@ you 'ere #onstantly in inCuiry+

:n one university they 'ere doing an e?periment+ The e?periment 'as+++ that #hildren seem to &e so a#tive )) from 'here do they get so mu#h energyB Their &odies are so small and their &odies are so deli#ate )) they are >ust like flo'ers, fragile )) &ut they seem to &e so energeti#, so vital, so overflo'ing 'ith energy+ 9rom 'here do they get so mu#h energyB 1o they tried an e?periment+ They arranged that a very strong man 'ould follo' a #hild, and he 'ould do e?a#tly 'hatsoever the #hild 'as doing+ /nd they 'ere going to pay him@ 'hatsoever he 'anted they 'ere going to pay him+ .e 'as a really &ig man, a 'restler, a famous 'restler, so he 'as not 'orried a&out follo'ing a #hild+ What #an a #hild doB But 'ithin four hours he 'as flat on the ground, &e#ause on#e the #hild kne' that he 'as imitating him, the #hild >umped and the #hild ran and the #hild rolled on the floor and the #hild laughed uproariously++++ /nd the #hild did so many things that the 'restler, 'ithin four hours, 'as finishedD .e said, (3ever in my life have : &een so tired+ : have &een fighting my 'hole life, : have fought great fights, : have &een al'ays a 'inner+ This is my first defeatD( /nd that small #hild 'as not tired at all@ he 'as still ready, he 'as still #hallenging the man+ .e said, ($ome onD ,et us have a little more funD /re you finishedB Why are you lying do'n on the groundB( "very #hild is &orn 'ith su#h great energy, &ut 'e destroy it+ We paralyEe every #hild, 'e #ripple every #hild+ /nd our #hur#hes and our temples and our priests have done the greatest 'rong to humanity+ They are the greatest #riminals in the 'orld, they are the real sinners+ They have sinned against humanity )) they have paralyEed every human &eing+ %ou donAt kno' 'ho you 'ould have &een if you had &een allo'ed total freedom from the very &eginning )) if your laughter had &een free, your love had &een free, your >oy had &een free, and you had not &een hindered, interfered 'ith, distorted, manipulated, for#ed, #hanneled in #ertain dire#tions++++ 3o #hild is interested in money, &e#ause no #hild is foolish+ 3o #hild is interested in &eing the president of a #ountry or the prime minister, &e#ause no #hild is so stupid+ .is interests are far more natural+ .e is interested in the flo'ers, he is interested in the &utterflies, he is interested in the pe&&les on the seashore+ .e is interested in dan#ing under the stars, in dan#ing in the sun, in dan#ing in the 'ind+ .e is interested in #lim&ing the tree or in #lim&ing the mountain+ .e is interested in s'imming the river or in going into the o#ean+ .is interests are totally different, &ut 'e divert all his energies+ We say, (3o need to #lim& the tree, no need to #lim& the mountain+ $lim& the ladder of su##essD( )) 'hi#h is an a&solutely medio#re pro#ess, 'hi#h is an a&solutely unintelligent pro#ess+ ($lim& the ladder of su##ess+ Be more ri#h than others+ Be #ompetitive+ Be >ealous+ Be possessive+ 9ightD( )) a fight for things 'hi#h are meaningless+ Then you lose your

>oy, then you lose your laughter+ Then life seems more like a nightmare than like a &eautiful >oke+ Vimalkirti, it is a #osmi# >oke+ /nd my vision is that the future religiousness is &ound to &e rooted more in life than in death, more in laughter than in sadness, more in dan#e than in dragging your life+ The se#ond Cuestion: =uestion ! B",4V"D 2/1T"6, W.%, D"1;:T" /;;"/6/3$"1, :1 T." V4:D 246" T/37:B," T./3 T." 9462, $431$:4513"11 246" T./3 T.457.T, 1:,"3$" 246" T./3 T." W46DB Deva Bru#e, the void is the sour#e of all forms+ The void is eternal, forms are temporary+ 9orms are like ripples in the lake, the void is the lake itself+ 9orms #ome and go, the void remains+ 9orms are only appearan#es, the void is the reality+ .en#e Buddha #alls reality 1.53%/+ 1hunya means the ultimate void+ %es, it is far more tangi&le than your so)#alled real things, &e#ause these real things #ome from the void and 'ill go &a#k do'n to the void+ The void is the sour#e and the goal+ "verything #omes out of nothingness and disappears &a#k into nothingness+ .en#e, remem&er, nothingness does not mean that it is nothing@ nothingness simply means that it is all+ 3othingness means (no)thingness+( Things are forms@ nothingness is a formless energy+ :t #an manifest in millions of forms, and it #an only manifest in millions of forms &e#ause it has no form of its o'n+ :t is fluid, it is availa&le for any form, it has no resistan#e to any form+ :t #an e?press itself in millions of 'ays &e#ause it has no o&session, it has no fi?ation+ :t #an &loom as a rose, it #an &loom as a lotus+ :t #an &e a song, it #an &e a dan#e, it #an &e silen#e+ /ll is possi&le &e#ause nothingness simply means that no form has yet &een taken+ 4n#e a form is taken, things &e#ome limited, alternatives &e#ome limited+ 4n#e a form is taken you are not totally free@ your form &e#omes your &ondage+ .en#e, meditation is an entry into nothingness+ The Western religions have missed the point #ompletely+ "ven their 7od has a form@ 7od #annot have a form+ To give 7od a form is anthropo#entri#, it is pro>e#ting our o'n form onto 7od+ :f horses 'ere philosophers )) and 'ho kno's, a fe' horses may &e )) then 7od 'ould &e a horse, a &eautiful horse, 'ith all the great Cualities of a horse+ .orses #annot think of 7od as a man, impossi&le+ 2an has not &een good to the horses at all+ They #an think of the Devil as man, &ut not of 7od as man+ 2an thinks of 7od as man+

The Bi&le says 7od #reated man in his o'n image+ The truth is >ust the #ontrary: man #reates 7od in his o'n image+ .en#e the 3egro 7od 'ill have a 3egro form, the .indu 7od 'ill have a .indu form, the $hinese 7od 'ill have a $hinese form+ The $hinese 7od #annot have a .indu form@ it is impossi&le+ The $hinese #annot think that 7od #an have another form than the $hinese )) of #ourse, the most &eautiful $hinese form, &ut it is going to &e $hinese+ These are our ideas pro>e#ted onto 7od+ 7od is not a form, 7od is formlessness+ 7od is a&solute nothingness, 7od is total void+ 4ut of that voidness everything arises )) trees, people, mountains, earths, stars, #reations+ They #ome, for the time &eing they are there, and then they again disappear into the ultimate void+ That is the &eginning and the end@ it is &efore the &eginning and after the end+ Buddha #alls it the &eyond, the ultimate &eyond, &eyond the &eyond+ %ou ask me, Bru#e, (Why, despite appearan#es, is the void more tangi&le than the form, #ons#iousness more than thought, silen#e more than the 'ordB( $ons#iousness is 7od &e#ause #ons#iousness is nothingness+ Thought is a 'orld@ hen#e Buddha #alls mind (the 'orld+( The moment a thought arises, a 'ave has arisen in the lake of #ons#iousness, a form has arisen, and the form is only temporal, momentary+ 1oon it 'ill disappear@ it is not going to a&ide, it is not eternal+ DonAt #ling to it+ Wat#h it #ome in and 'at#h it go out+ Wat#h it arising and 'at#h it disappearing, &ut donAt #ling to it+ 6emem&er #ons#iousness, in 'hi#h it arises and in 'hi#h it dissolves again+ That is your reality, that is your truth+ The thought #an &e good, the thought #an &e &ad, &ut good or &ad it makes no differen#e+ / thought is a thought@ it is not eternal )) and that is the only #riterion of reality+ ThatAs ho' the mysti#s have al'ays &een >udging reality: 'hatsoever is eternal is real and 'hatsoever is momentary is only a dream phenomenon+ There is no differen#e &et'een the dream that you see in the night and the dream that you see in the day, the dream that you see 'ith #losed eyes and the dream that you see 'ith open eyes+ %es, there is a little differen#e: one dream is a&solutely private+ :n the night 'ith #losed eyes you see a private dream@ in the day 'ith open eyes you see a #olle#tive dream, an o&>e#tive dream+ There are many parti#ipants in it, hen#e it gives you the feeling as if it is real+ :t is not so+ What happens 'hen you fall asleepB %ou forget all a&out the day+ :t is said a&out $huang TEu that one morning he 'oke up and started laughing+ .is dis#iples gathered together and they asked, (What is the matterB( $huang TEu said, (: have #ome a#ross a pro&lem that : #annot solve+ .elp me to solve it+( That 'as the first time that he 'as asking the help of the dis#iples to solve a pro&lem+ 4ther'ise he 'as al'ays solving their pro&lems+

The dis#iples said, (:t must &e a really great, #ompli#ated pro&lem )) you tell us+( .e said, (The pro&lem is simple, &ut in a 'ay very #ompli#ated )) and : donAt think it #an &e solved, it seems insolu&le+ ThatAs 'hy : am laughing+ : have looked at it from every side@ it seems a&solutely insolu&le+ The pro&lem is, in the night : dreamed that : had &e#ome a &utterfly+( The dis#iples said, (ThatAs nothing+ We all dream all kinds of things )) dreams are dreams+ 3o' you are a'ake the dream is finished+ Why make so mu#h fuss a&out a dreamB( .e said, (: am not making mu#h fuss a&out a dream+ The pro&lem is: if $huang TEu #an dream that he is a &utterfly )) no' the pro&lem arises )) the &utterfly may have fallen asleep and is dreaming that she is $huang TEuD 3o' 'hat is 'hatB /m : $huang TEu 'ho dreamed a&out the &utterfly or am : the &utterfly 'ho is dreaming of &eing $huang TEuB( :n fa#t there is no differen#e+ The &utterfly is also a form and $huang TEu is also a form+ 4ne form arose 'hen you 'ere asleep, another form arose 'hen you 'ere a'ake, &ut &oth are forms+ $huang TEu is neither )) he is neither the &utterfly nor $huang TEu+ .e is the #ons#iousness, he is the a'areness@ the a'areness of the dream, the a'areness of the &utterfly and $huang TEu+ That a'areness he is+ /nd that a'areness is far more real, the only reality in fa#t+ 3o thought is real+ /nd the same is true a&out silen#e+ Words arise in the lake of silen#e, &eautiful 'ords, &ut they are >ust forms+ .en#e the insisten#e of all the mysti#s: move from 'ords to 'ordlessness, move from sound to silen#e, move from form to formlessness, move from thought to #ons#iousness+ DonAt get entangled 'ith the forms, thoughts, 'ords+ ThatAs 'hat meditation is all a&out+ DonAt get identified 'ith all that arises in you and disappears+ 6emain #entered in that 'hi#h never appears and never disappears, 'hi#h is al'ays there+ 6emain #entered in the a&iding reality of your &eing, and you 'ill kno' the greatest &liss possi&le and you 'ill kno' the truth that li&erates+ %ou 'ill kno' freedom from all forms )) &e#ause all forms #reate &ondage+ %ou 'ill kno' you are neither a man nor a 'oman, neither 'hite nor &la#k, neither this nor that )) 3"T:, 3"T:+ %ou 'ill kno' that you are only the pure a'areness 'hi#h has no name, no form+ ThatAs 'hat Buddha says: %ou donAt have any form and you donAt have any name+ DonAt hanker for that 'hi#h you are not, &e#ause hankering for that 'hi#h you are not is #reating misery for yourself, is #reating unne#essary pain for yourself+ Fust &e that 'hi#h you are and have al'ays &een and 'ill al'ays &e+ DonAt try to &e#ome )) &eD /nd that you already are+ :t is not a Cuestion of &e#oming, it is not a Cuestion of desiring, it is not a Cuestion of rea#hing some'here+ %ou are already there, you have

al'ays &een there+ Fust 'ake upD Wake up from the dreams, all the dreams )) night dreams, daydreams+ Wake up from all the forms and a&ide in the formless+ /nd all the a'akened ones say the same thing: <no'ing that formlessness, kno'ing that eternity, your life is fulfilled+ %ou 'ill attain to tremendous #ontentment and &liss and &enedi#tion+ The third Cuestion: =uestion H B",4V"D 2/1T"6, : /2 76""< /3D : ,4V" 7/6,:$+ 2% 7:6,96:"3D $/3AT 1T/3D :T, 1." :1 B6:T:1.+ 1." $/,,1 2" ;6:2:T:V"+ W./T :1 W6437 W:T. 2"B Devo, nothing is 'rong 'ith you, nothing is 'rong 'ith garli# either, &ut garli# is going to #reate a fe' pro&lems for you+ /nd the pro&lem that you have #ome a#ross is not really a great pro&lem@ soon you 'ill have to fa#e greater pro&lems+ The British lady at the most may leave you@ that is not a pro&lem )) that 'ill &e getting out of the pro&lemD 9ind some 'oman )) &e free of ladiesD / 'oman is &eautiful, a lady is a pro&lem+ /nd it is very diffi#ult to find a British 'oman )) : have not #ome a#ross one yet+ They are all ladies+ The men may not all &e lords, &ut the 'omen are all ladies+ /n "nglishman and his 'ife 'ere strolling around their West :ndian estate 'hen they #ame a#ross a &la#k girl and &oy making love in the &ushes+ (2y gra#iousD( e?#laimed the British lady to her hus&and+ (They do it >ust like human &eingsD( :f she thinks you are primitive that is nothing )) at least she thinks you are a human &eingD 4r may&e she does not think that you are a human &eing, &ut she #annot say it+ :t is so unmannerly to say to you that you are not a human &eing so she says you are primitive+ That is not a great danger )) at the most the lady 'ill leave you+ %ou #ontinue eating garli#+ :f there is going to &e a #hoi#e &et'een a British lady and garli#, prefer garli#@ it is far healthier+ But the real pro&lem 'ill #ome later on )) on#e the British lady has left you, then you 'ill &e in trou&le+ Did you hear a&out the 7ypsy girl 'ho had to give up 'earing garli# around her ne#kB :t kept the vampires a'ay alright, &ut it attra#ted too many :talians+

1o if you 'ant to drop garli#, drop it 'hen the British lady has left you@ mean'hile she 'ill prote#t you from the :talians+ "very man needs a 'oman as a prote#tion@ other'ise he is so helpless+ 4n#e the other 'omen see that one 'oman is prote#ting you they donAt &other you+ The moment they see you are unprote#ted they all >ump upon youD 1o first use garli# to get rid of the British lady, then immediately stop garli#@ other'ise :talians 'ill start #oming+ /nd it is easy to get rid of a British lady@ it is ne?t to impossi&le to get rid of :talian 'omen &e#ause they are not ladies+ They are true 'omen and they 'ill #reate so mu#h trou&le for you+ They help only in one thing: they make you so mu#h a'are of the trou&le that love &rings, or that #omes in the 'ake of love, that you start thinking of religion, 7od, meditation+ /ll these great things 'ould not have &een possi&le 'ithout 'omen+ The people 'ho started thinking a&out all these great things 'ere people 'ho 'ere tortured &y 'omen+ These 'ere their es#apes, es#ape routes, so they #ould tolerate 'hatsoever 'as happening around+ They #ould hope for a paradise some'here after death+ They lost all hope in life &e#ause they kne' 'herever they 'ent some 'oman 'as going to #reate trou&le for them+ :t seems 7od sent man alone first+ .e made /dam, &ut if man had &een alone here he 'ould never have thought of 7od+ .e made 'oman )) the 'oman is a #onstant reminder+ 1he never leaves you at ease, she for#es you to &elieve in hell+ /nd on#e you &elieve in hell you have to &elieve in heaven too+ Devo, nothing is 'rong 'ith you, &ut if you 'ant to live 'ith garli# you have to renoun#e life+ The British lady may &e right in a sense: you have to &e primitive, you have to go to the #aves, as far a'ay from humanity as possi&le+ 7arli# is simply dangerous for any #ommunion, for any #ommuni#ation+ :t is very medi#inal@ it 'ill keep you healthy and it 'ill keep you alive longer than you 'ould have lived 'ithout it+ 4r may&e &e#ause you 'ill have to live alone your life 'ill look longerD :f you 'ant more advi#e a&out garli# you #an ask 2aitreya )) he is the e?pert a&out garli# and all its great Cualities+ : have never tasted it, so 'hatsoever : am saying is not very relia&le+ /nd : have never allo'ed any primitive to &e #lose to me+ %ou kno' my sniffersD 3o people 'ho eat garli# 'ill ever &e a&le to #ome #lose to meD 7arli# is good &ut a little inhuman: it is good for you, &ut &ad for every&ody else+ The fourth Cuestion: =uestion 4 B",4V"D 2/1T"6, $/3 :334$"3$" :3 /3 /D5,T ./;;"3 W:T.45T /W/6"3"11B

/nand 2anuel, it is impossi&le for inno#en#e to happen to an adult 'ithout a'areness+ /'areness is the only method that #an help you to destroy all the #onditionings that the so#iety has imposed on you+ 1o#iety has hypnotiEed you, &ut the hypnosis is done in su#h a su&tle 'ay, for su#h a long time, and it starts 'hen you are so small, that you never &e#ome a'are of it+ %ou are hypnotiEed 'ith the milk of your mother, you are given all kinds of #onditionings, and those #onditionings destroy your inno#en#e+ 5nless you &e#ome a'are, you 'ill not &e a&le to see that you are a #onditioned human &eing, that you are living 'ith &orro'ed ideas )) ideas 'hi#h have &een imposed &y others on you against your 'ill )) that you are almost a prisoner+ 3ot that you live in a prison, &ut you live in an ideology 'hi#h is a su&tle prison+ %ou are a .indu )) ho' #an you &e inno#entB %ou are a $hristian )) ho' #an you &e inno#entB The ideology keeps you a'ay from inno#en#e@ it makes you kno'ledgea&le, and kno'ledgea&ility is the only thing that destroys inno#en#e+ :t takes all 'onder a'ay from you+ There are millions of people 'ho donAt feel any 'onder in life+ They 'ill see a roseflo'er and yet they 'ill not see anything )) no &eauty, no a'e+ They 'ill not even stop for a single moment+ The rose seems to have no message for them, as if they have not seen it at all+ "very day you pass &y &eautiful trees, &irds singing in the early morning sun, flo'ers releasing their fragran#e, &ut you are a ro&ot+ %ou go on #hattering inside your mind, yakkety)yakkety)yak+++ you go on and on+ /nd 'hat you are #hattering inside has &een put inside you+ %our mind has &een used like a #omputer: >ust as they feed a #omputer they have fed you+ :n #ommunist 6ussia they 'ill feed you 'ith #ommunism+ They 'ill also tea#h you the holy trinity, their o'n holy trinity+ They 'ill tea#h you their o'n Bi&le, they 'ill tea#h you their o'n religion+ $ommunism is a religion, a su&stitute for other religions+ 2ar?, "ngels, ,enin, that is their trinity@ D/1 </;:T/, is their Bi&le+ /nd they &elieve in all these things as fanati#ally as any $atholi#, any .indu, any 2ohammedan+ The 2ohammedan &elieves in <aa&a and the #ommunist &elieves in the <remlin+ The o&>e#ts differ, &ut the &elief is there+ Both are kno'ledgea&le, &oth have lost their purity, their inno#en#e, their #hildlike Cuality+ 4n#e you are full of kno'ledge you think you kno' all the ans'ers+ %ou donAt kno' anything &e#ause unless you kno' yourself, nothing is kno'n+ /nd the &eauty of self) kno'ledge is that it deepens the mystery of life, it does not demystify it@ it makes it more mysterious, more mira#ulous+ The person of 'isdom, one 'ho has dug deep into his o'n #ons#iousness, &e#omes more and more full of 'onder and a'e+ But the ordinarily kno'ledgea&le person goes on living in a&solute una'areness@ nothing

makes him 'onder+ .e kno's all the ans'ers+ / dog 'alked into a restaurant and ordered a steak+ (.o' 'ould you like it #ookedB( asked the 'aiter+ (: like it 'ell done, 'ith #rushed #herries on top+ Then put some marinated tomatoes on it and soak it in pepper+( The 'aiter &rought the food+ (Did you en>oy your dinnerB( the 'aiter asked 'hen he 'as finished+ (Very mu#h,( ans'ered the dog+ (By the 'ay, donAt you think this is all very oddB( (3o,( ans'ered the 'aiter, (: like my steak the same 'ay+( The 'aiter kno's too mu#h a&out the steak )) he is not looking at the dog at all+ :t 'as t'o oA#lo#k in the morning and 7edalia the goniff 'as trying to &reak into a house+ .e tried all the doors and 'indo's &ut he #ould not pry any of them open+ $autiously he #lim&ed up to the se#ond)floor &al#ony+ ;eering through a lo#ked 'indo', he sa' a &a&y in its #ri&+ By this time he 'as Cuite desperate so he de#ided to enlist the aid of the infant+ (.oo)hoo, &ay)&ee,( he #alled softly+ (:tsy)&itsy &oo)&oo, is oo gonna open 'indo' for ni#e mansi)'ansie, hmmB( (4pen the 'indo'B( yelled the &a&y+ (Why, ya dum& s#hnook, : #anAt even 'alk yetD( The &a&y #annot 'alk, &ut he has &e#ome kno'ledgea&le, he #an talk+ %ou have all &e#ome kno'ledgea&le+ %ou kno' nothing and yet you are full of kno'ledge+ %our kno'ledge simply #overs your ignoran#e, it does not make you 'ise+ :t simply makes your foolishness a little de#orated, a little polished+ / trou&led young man 'ent to see a do#tor+ The do#tor told him to take off his #lothes for an e?amination, then said, (/h, you have orange #andle 'a? in your navelB )) : kno' a&out this pro&lem+ Fust the other day a girl #ame to see me@ she also had 'a? in her navel )) &e#ause her &oyfriend likes to eat &y #andle)light+ Does your girlfriend like to eat &y #andlelight tooB( (3o,( said the man, (she needs the #andle to find it+( Fust look at things, donAt &ring your kno'ledge in, and you may &e al'ays in for a surprise+ %ou ask me, ($an inno#en#e in an adult happen 'ithout a'arenessB( :t is impossi&le+ The &eginning of inno#en#e in an adult is to &e a'are that you are

#onditioned+ 2illions of people are not a'are that they are #onditioned+ :f you donAt kno' that you are in a prison, 'hy should you try to get out of it in the first pla#eB Fust the other day : #ame a#ross a ne'spaper+ The editor must have &een here, he must have listened to one of my dis#ourses+ .e #omments that 'hatsoever : said 'as against :ndian #ulture )) as if that is enough to #riti#iEe me, that it 'as against :ndian #ultureD .e takes it for granted that anything that is against :ndian #ulture is &ound to &e 'rong+ But 'ho has said that : am not against :ndian #ultureB : am against all rotten things )) :ndian, non):ndian, it makes no differen#eD : am against the very idea of :ndian #ulture and $hinese #ulture and Fapanese #ulture+ : am against the very idea of dividing humanity and : am against the past+ : am not here supporting :ndian #ulture+ 1o that is not a #riti#ism of me )) in fa#t, that is a #omplimentD : am against all that is dead+ 4ne should not #arry dead &odies for ever and ever, they should &e &uried or &urned+ : donAt &elieve in any #ulture and : donAt &elieve in any #ountry and : donAt &elieve in any ra#e and : donAt &elieve in any religion+ : &elieve in religiousness, : &elieve in #ulturedness, : &elieve in humanity+ But humanity is not :ndian, religiousness is not $hristian or .indu or 2ohammedan, #ulturedness has nothing to do 'ith any #ountry+ :t is a gra#e that #omes through meditation, through a'areness+ :t is a &eauty that happens to you 'hen you &e#ome rooted in your #ons#iousness, 'hen you are settled in your #ons#iousness, 'hen nothing #an distra#t you from your #ons#iousness+ %es, every person has to &e#ome a #hild again, &ut ho' is he going to &e#ome a #hild againB "?#ept through &e#oming a'are there is no other 'ay+ 9irst, &e#ome a'are of your #onditionings )) and there are a thousand and one layers of #onditionings )) and 'hen you are a'are, then slo'ly slo'ly disentangle yourself from all the #onditioning+ Drop those #onditionings, &e#ome dehypnotiEed, so no layer of dust remains on the mirror of your &eing+ When there is no layer of dust on the mirror of your &eing, you 'ill &e a&le to refle#t that 'hi#h is )) and that is 7od and that is truth and that is nirvana+ But you are asking the Cuestion so that you #an avoid a'areness+ %ou 'ould like to find some short#ut to inno#en#e+ There is no short#ut@ a'areness #annot &e avoided+ /'areness is the only method )) let me repeat, the 43,% method )) 'hi#h #an #ut from the very roots all the #onditionings and #an make you free from the prison in 'hi#h you are living+ /nd it is only a Cuestion of &e#oming more and more a'are@ nothing else #an help you+ : #annot do it for you, no&ody else #an do it for you+ :f some&ody else does it for you, you 'ill &e re#onditioned again+ 6emem&er it, you have to &e un#onditioned, not re#onditioned+ ThatAs 'hat happens: a $hristian &e#omes a .indu@ of #ourse he &e#omes un#onditioned as a $hristian, &ut he &e#omes re#onditioned as a .indu+

2y effort here is to un#ondition you, to help you to &e un#onditioned, and not to re#ondition you again+ 2y effort is to leave you in total freedom@ then you have to de#ide 'hat to do 'ith your life+ %ou are the master of your life@ : #an simply give you a fe' indi#ations of ho' to get rid of all the nonsense that has &een for#ed upon you+ 4n#e you are free from all that nonsense, : am not going to give you any positive instru#tions a&out 'hat to do or 'hat not to do, &e#ause that 'ill &e a re#onditioning again+ 1o a'areness 'ill help you in t'o 'ays: first it 'ill help you to &e#ome un#onditioned and then it 'ill help you to find 'ays and means to live your life+ :t 'ill &e the only 'ay to un#ondition and the only 'ay to find a ne' style of life, a ne' vision of life+ The fifth Cuestion: =uestion I B",4V"D 2/1T"6, : /2 ,"/V:37 1443 43 / T6:; W:T. 6/D./+ B"946" ."/6:37 /B45T %456 "8;"6:"3$" 49 T6/V",:37 W:T. ."6 : 9",T $439:D"3T /3D 1/9" /B45T 456 ,577/7", B5T 34W D4 %45 T.:3< : 3""D 1/6F/34 /,14 T4 $42" /,437 W:T. 51B /nand /mito, no, #ategori#ally noD 1ar>ano may help to save your &o?es and &ags, &ut 'hat a&out 6adhaB 6adha 'ill &e in danger+ :t is &etter to risk the suit#ases )) you 'ill not &e a&le to save 6adha from 1ar>ano+ /void 1ar>ano, even if he 'ants to #ome+ $ertainly he 'ill help you to save the suit#ases, &ut 6adha 'ill &e gone+ 1o it is up to you+ :f you are too mu#h atta#hed to your suit#ases, then you #an take 1ar>ano 'ith you@ other'ise, that in#ident is not going to happen every time+ /nd it 'as a fi#titious >ourney that : talked a&out )) you are going on a real >ourney+ 4n a real >ourney things like that donAt happen++++ The si?th Cuestion: =uestion * B",4V"D 2/1T"6, D4 %45 6"/,,% <34W :T/,:/3B T."3 ;,"/1" T",, 2" W./T T." :T/,:/3 W46D :1 946 6"96:7"6/T46 /3D /,14 T." :T/,:/3 W46D 946 / ;6"TT% 7:6,+ 1atyam, : donAt kno' that mu#h :talian, &ut : 'ill try my &est+ The :talian 'ord for refrigerator is Ai#e)a &o?A, and the :talian 'ord for a pretty girl is Ani#e)a &o?AD

The last Cuestion: =uestion J B",4V"D 2/1T"6, :1 T."6" /3% .4;" 946 142"43" 9642 /2"6:$/B W./T /B45T 43" W.4 $42"1 9642 $/,:9463:/, B5T :1 "37,:1. /3D 7"62/3@ ./1 / 1$4TT:1. 1T";9/T."6 /3D / F"W:1. 24T."6@ ,44<1 1W"D:1. /3D 9"",1 :T/,:/3B ;+1+: /3D ,:V"1 W:T. / 3"W %46< F"W:1.)6511:/3 ;4,/$<D /nupama, you are in Cuite a messD "nlightenment is a&solutely sureD "nough for today+ The Dhammapada: The Way of the Buddha, Vol 11 $hapter -0 $hapter title: What mis#hiefD 10 /pril 10 0 am in Buddha .all /r#hive #ode: 004100 1hortTitle: D./21100 /udio: %es Video: 3o ,ength: 0 mins

/ 2/1T"6 7:V"1 5; 2:1$.:"9+ ." :1 1"6"3"+ ." ,"/V"1 "V"6%T.:37 B".:3D .:2+ ." D4"1 34T T/<" 499"31" /3D ." D4"1 34T 7:V" :T+ ." 3"V"6 6"T5631 "V:, 946 "V:,+ /,/1 946 T." 2/3 W.4 6/:1"1 .:1 ./3D /7/:31T /34T."6, /3D "V"3 246" 946 .:2 W.4 6"T5631 T." B,4W+ 6"1:1T T." ;,"/156"1 49 ,:9"

/3D T." D"1:6" T4 .56T )) T:,, 14664W1 V/3:1.+ 3"V"6 499"3D B% W./T %45 T.:3< 46 1/% 46 D4+ .4346 T." 2/3 W.4 :1 /W/<" /3D 1.4W1 %45 T." W/%+ .4346 T." 9:6" 49 .:1 1/$6:9:$"+ 2/TT"D ./:6 46 9/2:,% 46 $/1T" D4 34T 2/<" / 2/1T"6 B5T T." T65T. /3D 744D3"11 W:T. W.:$. ." :1 B,"11"D+ %456 ./:6 :1 T/37,"D /3D %45 1:T 43 / D""61<:3+ W./T 94,,%D W."3 :31:D" %45 /6" 6/77"D W:T. ,51T+ T." 2/1T"6A1 $,4T."1 /6" :3 T/TT"61+ .:1 V":31 1T/3D 45T, ." :1 W/1T:37 /W/%+ /,43" :3 T." 946"1T ." 1:T1 /3D 2"D:T/T"1+ .ank 'as riding the range, a)singing and a)humming+ 1uddenly his horse reared and stopped+ :n front of them 'as a huge snake+ .ank dre' his gun and 'as a&out to fire 'hen the snake #ried, (DonAt shootD :f you spare my life : have the po'er to grant you any three 'ishes you makeD( (4kay,( said .ank, figuring he had nothing to lose+ (2y first 'ish is a handsome fa#e like ;aul 3e'man+ 1e#ond : 'ant a mus#ular &ody like 2uhammad /li+ /nd my last 'ish is to &e eCuipped like my horse hereD( (7rantedD( said the snake+ (When you 'ake up tomorro' you 'ill have all these things+( 3e?t morning .ank a'oke and rushed to the mirror+ 1ure enough, he had a fa#e like ;aul 3e'man and to his delight he sa' a pair of massive shoulders and arms like 2uhammad /li+ Then glan#ing do'n in great e?#itement he let out a &lood)#urdling

ho'l, (2y 7od, : #lean forgotD( he &a&&led+ (%esterday : 'as riding 3ellieD( 2an lives almost in a kind of deep sleep+ .e is not a'are 'ho he is, 'hat he is doing, 'hat he is thinking, 'here he is going, 'hy he is going+ .is 'hole life is the life of a somnam&ulist, a sleep'alker+ .e is utterly un#ons#ious+ 4ut of this un#ons#iousness arise a thousand and one mis#hiefs@ not that he kno'ingly 'ants to do them, he #annot avoid them+ :t is not a Cuestion of his de#ision to stop &eing mis#hievous@ it is a Cuestion of his a'areness+ :f he is a'are, mis#hiefs disappear as darkness disappears 'hen you &ring light in+ :f he is not a'are he may think he is doing something good, he may &elieve 'ith his 'hole heart that he is doing something good, &ut he 'ill &e doing something mis#hievous+ The total out#ome of his life is going to &e more #haos in the 'orld+ %ou #an 'at#h the do)gooders: they all try to help, they all try to serve@ they make it a point that their 'hole life should &e one of servi#e+ 1o many pu&li# servants in the 'orld, so many missionaries, so many so#ial reformers, so many great revolutionaries )) and look at the shape the 'orld is in+ $an it &e more in a messB This is the out#ome of all your great efforts, of all your great saints+ The tree is kno'n &y the fruit, and all your religions and all your saints and holy men #an only &e kno'n &y the 'orld that they have helped to #reate+ :t is the most ugly 'orld possi&le+ 3ot that 7od is responsi&le )) 7od has made a &eautiful 'orld+ .is 'orld is immensely &eautiful: the trees, the flo'ers, the rivers, the mountains, the stars+ But the 'orld that man has made, the so#ial stru#tures that man has #reated are all ugly, violent, utterly mis#hievous+ But everything &ad #an &e done in the name of good+ /dolf .itler 'as not #ons#iously trying to do evil, remem&er it+ .e 'as not kno'ingly destru#tive@ he 'as thinking he 'as trying to help humanity+ .e 'as thinking he 'as trying to &ring a &etter human &eing into the 'orld )) the superman+ .e &elieved deeply in 9riedri#h 3ietEs#heAs philosophy of the superman and he also &elieved that the 7ermans 'ere the really superhuman &eings, that they 'ere entitled to rule the 'orld+ /nd it 'as not that he 'as de#eiving any&ody@ he 'as utterly #onvin#ed of the fa#t+ :t 'as not a fi#tion for him, it 'as a fa#t that the 7erman ra#e is the real /ryan ra#e, that the 3ordi#s are the purest people in the 'orld+ .e #ould influen#e millions of very intelligent people for the simple reason that he 'as #onvin#ed of 'hat he 'as saying and doing+ .is #onvi#tion 'as hypnotiEing+ .e 'as not a man of great intelligen#e, he 'as utterly medio#re, &ut one thing 'as there: he 'as #onvin#ed that only through him #ould the 'orld &e made a &etter pla#e to live in+ By murdering millions of Fe's, he 'as not thinking that he 'as doing any violen#e )) he 'as serving humanity, he 'as getting rid of the enemies of humanity+ /nd it 'as not a Cuestion of his &efooling

any&ody )) he 'as so un#ons#ious that he himself 'as &efooled &y his o'n #onvi#tions+ /dolf .itler did great mis#hief )) all the politi#ians do+ /nd they al'ays do it &ehind &eautiful slogans: so#ialism, demo#ra#y, freedom, eCuality and 'hatnot+ They are all trying to improve upon the 'orld, &ut the total result is more and more #onfusion and #haos+ The 'orld 'ould &e a far &etter pla#e if 'e #ould &e alert enough not to listen to these lunati#s+ But 'e are also asleep+ What they say appeals to us@ it has a great magneti# Cuality in it+ :n fa#t, a Buddha is &ound to &e misunderstood, not /dolf .itler@ a Fesus is &ound to &e misunderstood, &ut not Foseph 1talin+ Foseph 1talin, /dolf .itler, Benito 2ussolini, they speak the language that you understand+ They are >ust people like you@ they live in the same kind of sleep+ .en#e there is a #ommuni#ation &et'een you and them 'hi#h is missing &et'een you and a Buddha, &et'een you and a ,ao TEu+ Buddha stands on the "verest and you live in the dark valleys far &elo'+ %ou donAt look up, you have forgotten ho' to look up+ %ou #ra'l in the mud+ Those 'ho are #ra'ling &y your side #an &e understood more easily &y you+ They speak your language, they speak your idiom@ they are perfe#tly in tune 'ith you+ They are not different people+ But a Buddha, a <rishna, a 2ohammed, these are different people+ They speak a different language, from a different height, from a different vision )) although they use the same 'ords+ But they give different meanings to your 'ords, and you are going to miss those meanings+ 2editate over this: (Why 'onAt you, honeyB( (:Am too tired+( (/h, #ome on++++( (,eave me aloneD( (: 'onAt &e a&le to sleepD( (Well, : #anAt sleep no'+( (;lease+( (Why )) in the middle of the nightB( (Be#ause :Am hot+( (%ou get hot at the damnedest timesD( (%ou donAt love meD( (%es, : do++++( (:f you loved me you 'ould do it+( (Well, damn it )) alright+( (WhatAs the matterB(

(: #anAt find it+( (That feels &etter+( (:t should &e )) itAs all the 'ay up+( (ThatAs enough@ thanks, dear+( (3e?t time, open the damned 'indo' yourselfD( /nd all the time, 'hat 'ere you thinkingB Buddha says: / 2/1T"6 7:V"1 5; 2:1$.:"9+ +++ Be#ause a master gives up mind+ 2ind is mis#hief@ there is no other mis#hief+ 2ind is the sour#e of all mis#hief+ / master is a master only &e#ause he has #eased to &e dominated &y the mind+ / master is a master of himself@ he is no longer un#ons#ious+ Whatsoever he does, he does it kno'ingly+ Whatsoever he is, he is perfe#tly a'are a&out it+ .is life is not a##idental+ .is every a#t is rooted in #ons#iousness, it is intentional+ We live in the mind+ The mind #an even &e#ome a saint, #an pretend to &e holy, &ut it 'ill not &e+ :t is impossi&le@ it is not in the very nature of the mind to &e holy+ Fust look at the history of religions )) they are full of &loodshed+ :n fa#t more #rimes have &een #ommitted in the name of religions than in the name of anything else+ 2ore people have &een killed, &ut#hered in the name of religion, 7od, truth, $hristianity, :slam, than in the name of politi#al ideologies even+ 6eligion tops the list+ 6eligion has &een far more mis#hievous@ it has even defeated the politi#ians+ :t #ould defeat them for the simple reason that the politi#ian #annot hide himself for very long@ sooner or later he is e?posed+ But the religious person #an hide himself for #enturies and you 'ill never kno'+ The people 'ho #ru#ified Fesus have not even yet understood that they #ommitted a sin+ : have not #ome a#ross a single Fe' 'ho a##epts it #ons#iously, that it 'as a #rime to #ru#ify Fesus+ /nd it is not that there are not good Fe's, not that there are not saintly Fe's, not that there are not learned ra&&is+++ there are very pious people+ "ven a man like 2artin Bu&er #ould not gather the #ourage to say, (We have #ommitted a #rime in the past+( 3o, that seems impossi&le+ The #rime 'as on FesusA part &e#ause he tried to de#lare himself the 1on of 7od+ That is the #rime: that he tried to pro>e#t his image as the messiah, as the messenger of 7od+ That 'as the #rime and he 'as rightly punished )) Fe's are a&solutely #onvin#ed of that+ T'o thousand years have passed@ : have not #ome a#ross a single &ook 'ritten &y a

Fe' 'ho #an a##ept that (We #ommitted a mistake+( :t seems impossi&le+ They #anAt see it &e#ause the #rime 'as #ommitted in the name of religion+ Thousands of $hristians have &een killed &y 2ohammedans, and vi#e versa+ /nd these 'ars have &een #alled F:./D1 )) holy 'ars+ 3o', no 'ar is ever holy, no 'ar is a >ihad@ all 'ars are unholy+ What e?#use you find, that is another matter@ that is >ust an e?#use to fight+ %ou 'ant to fight, you 'ant to kill and destroy+ %ou find good e?#uses, &eautiful e?#uses )) holy 'ars+++ and millions of people destroyed+ :n these holy 'ars millions of 'omen 'ere raped@ no', that rape is holy+ :f murder is holy, 'hy not rapeB That too is holy )) it is done in the name of religion+ "verything that is done in the name of religion is good+ %our saints, 'ho look so holy and pious, are the #auses of all this nonsense, of all this nuisan#e in the 'orld+ When are 'e going to get rid of all this stupidityB :s man not yet mature enoughB .as not the time #ome yet that 'e should get rid of all this foolishness that has remained over'helmingly po'erful do'n the agesB :s not the time ripe to dis#onne#t ourselves from the pastB But the only 'ay to dis#onne#t yourself from the past is to dis#onne#t yourself from your mind &e#ause your mind is the past+ 2ind means the kno'n, the past+ 2ind is history, mind is time+ 2ind is $hristian, .indu, 2ohammedan, mind is :ndian, 7erman, $hinese+ /nd unless you get out of the hold of the mind, 'hatsoever you do is going to &e mis#hievous+ :t may or may not appear mis#hievous to you )) that is another matter )) &ut it is going to &e mis#hievous+ 4ut of mind nothing good #an ever happen+ 7ood is a &y)produ#t of meditation, and &ad, a &y)produ#t of mind+ / man said to 2ulla 3asruddin, (.o' is your great friend, the la'yerB( 2ulla said, (:Am afraid he is lying at deathAs door+( (These la'yersD /t deathAs door and still lyingB( ThatAs the state of the mind: it goes on lying even at deathAs door+ :n fa#t, as death #omes #loser to you you start lying more and more, you start de#eiving yourself 'ith many more fi#tions, you start #reating myths around you of 7od, of heaven, of hell+ %ou start #reating dreams and you start living in dreams &e#ause your 'hole life is shattered+ %ou have 'asted the opportunity+ %ou have not &een #reative, you have &een destru#tive+ /nd remem&er, no&ody #an &e neutral+ "ither you #reate something in life or you destroy@ either you live in the mind or you live &eyond the mind+ :f you live &eyond the mind you &e#ome #reative+ To &e in meditation is to &e #reative+ Then 'hatsoever you do is &eautiful@ it &rings more glory, more &lessings to the 'orld+ 4ther'ise

'hatsoever you do is going to make the 'orld more ugly+ The ta&le and the #hair 'ere profoundly in love+ They de#ided to get married and in due #ourse they had a ne' arrival+ (What shall 'e #hristen himB( asked the #hair+ ($ha&le,( 'as the otherAs logi#al reply+ 4f #ourse the #hild of a ta&le and a #hair should &e #alled a #ha&le+ /nd thatAs 'hat people are doing: they go on produ#ing #ha&les+ That seems to &e their only produ#tivity: all that they #an do is produ#e more #hildren+ / 'oman 'as telling me, (: hate my hus&andD 9rom my very guts,( she 'as saying, (: hate my hus&andD : am afraid some day : may kill him, may poison himD( : said, (:f you hate him so mu#h, then ho' #ome you have eighteen #hildrenB( 1he said, (: 'as trying to #reate su#h a #ro'd that he 'ould get lost in it+( ;eople hate and still they go on reprodu#ing &e#ause their produ#tivity kno's no other 'ay+ 6ena 'ent into the #ity #lerkAs offi#e to report the &irth of her si?th #hild+ (But, miss, this is your si?th #hild &y the same father,( said the #lerk+ (Why donAt you marry himB( (/re you >ivinAB( replied 6ena+ (: donAt even like the sonofa&it#hD( But people have to do something@ they #anAt >ust sit+ They have to find something to remain o##upied 'ith+ ThatAs ho' all the mis#hiefs arise in the 'orld+ Buddha says: / 2/1T"6 7:V"1 5; 2:1$.:"9+ ." :1 1"6"3"+ 1erenity is the flavor of meditation, serenity is the fragran#e of meditation+ .e is so serene, so silent that he #an &e a&solutely empty, 'ith no desire to do anything+ When all desire to remain o##upied disappears, then only #an something good happen through you, then 7od #an happen through you )) and good only happens through you 'hen 7od happens through you+ 7ood is nothing &ut 7od flo'ing through you+ ." :1 1"6"3"+ ." ,"/V"1 "V"6%T.:37 B".:3D .:2+

.e leaves the past, he leaves his mind, he leaves his memories, he leaves his tradition+ .e is not a #onformist, he #annot &e a #onformist+ 3o master has ever &een a #onformist@ that 'ould &e a #ontradi#tion in terms+ .e is al'ays a re&el+ .e is pure re&ellion+ .e dies every moment to the past@ he never #olle#ts the past+ .en#e he remains al'ays fresh, as fresh as the de'drops in the early morning sun, as fresh as the lotus leaf, as fresh as the petals of a rose+ .e is al'ays fresh, he is al'ays young@ he never gro's old+ .e gro's up, &ut he never gro's old+ The &ody of #ourse gro's old, &ut his #ons#iousness remains a&solutely fresh@ it never gathers any dust or rust+ /nd he is so serene that he #an sit alone for eternity 'ith nothing to do )) still he 'ill &e a&solutely &lissful+ .e 'ill en>oy his serenity+ This serenity #annot &e #ultivated from the outside@ this serenity #omes only 'hen you have &e#ome a 'at#her of the mind, 'hen you have &e#ome a 'itness of the mind and through 'itnessing you have trans#ended the mind+ Then suddenly, out of no'here, a serenity e?plodes from all dire#tions+ :t sho'ers on you like flo'ers and it goes on sho'ering+ %our life then is a life of virtue+ :t is not a Cuestion of #ultivating it, it is not a Cuestion of #reating it )) it is a #onseCuen#e of meditation+ This point should &e remem&ered again and again@ never forget it, &e#ause it has &een forgotten millions of times+ /gain and again a &uddha #omes to remind you &ut you go on forgetting it, for the simple reason that a #ultivated serenity is #heap+ %ou #an look serene, you #an make a serene fa#e@ you #an a#t it, you #an &e a good a#tor, you #an &e very effi#ient, &ut that 'ill &e nothing &ut hypo#risy+ Deep do'n you 'ill &e &oiling@ deep do'n inside you there 'ill &e hell+ /nd from the outside you have perfumed yourself and inside you are stinking+ :nside you are #linging to all your misery, to your past, to all that is dead, to all that is rotten, to all that should &e &urned@ you are #linging to it+ /nd those 'ho #ling to dead #orpses slo'ly slo'ly &e#ome dead themselves@ those 'ho live 'ith #orpses &e#ome #orpses themselves+ 4n the surfa#e you may smile, you may laugh@ deep do'n there are only tears )) tears of pain+ But this strange fa#t a&out man has to &e understood: that he #lings to the past+ "ven if the past is ugly he #lings to the past, even though he has only suffered+ Why does he #ling to the pastB )) &e#ause the past gives him a definition, the past gives him an identity, the past gives him an idea of 'ho he is+ /fter si? 'eeks a'ay on &usiness the married e?e#utive entered a West 1ide &rothel in $hi#ago+ .e 'alked up to the madam, handed her a hundred)dollar &ill and said, (: 'ant the 'orst s#re' in the houseD( (But sir,( ans'ered the madam, (one hundred dollars 'ill &uy you our &est+(

(3o,( demanded the &usinessman, (: 'ant the 'orst availa&le+( (: #anAt let you do this,( the 'oman pleaded+ (%ouAre entitled to the top of the line+( (,isten, lady,( said the man, (:Am not horny, >ust homesi#kD( Wat#h your mind, ho' you #ling to the past+ There is nothing to #ling to )) >ust dry &ones, skeletons, &ut you are holding onto them as if they are your very life+ /nd &e#ause you are holding them, your hands are not empty to hold anything else@ &e#ause you are looking to'ards the past you #annot see the present and you #annot en>oy the &eauty of it, the >oy of it+ %ou #annot enter into the present )) and the present is the door to 7od+ The past is no more+ /nd 7od is never past, 7od is al'ays present+ 7od is never future either, 7od is al'ays present+ %ou #annot say (7od 'as,( you #annot say (7od 'ill &e,( you #an only say (7od is+( :n fa#t to say (7od is( is a repetition &e#ause 7od means isness@ isness and 7od are synonymous+ Buddha says: ." ,"/V"1 "V"6%T.:37 B".:3D .:2+ The master #annot &e a .indu, #annot &e a Buddhist, #annot &e a $hristian+ The master is simply a master@ these names are of the slaves+ 1ome&ody is a slave in the name of $hristianity and some&ody is a slave in the name of .induism+ These are all slaves@ they donAt kno' 'hat freedom is+ They are #linging to su#h utter nonsense, &ut they are #linging so hard that they #anAt see anything else+ Their eyes are full of the dust of the past+ They are &lind &e#ause of the past@ they are &lind for no other reason+ %ou are not missing 7od &e#ause you are sinners@ you are missing 7od &e#ause you are past)oriented+ /nd 7od is availa&le only no'+++ here+ 7od kno's only one time, no', and only one pla#e, here+ /nd you are never no' and you are never here@ you are al'ays some'here else+ AThenA and AthereA are signifi#ant 'ords for you@ Ano'A and AhereA are almost meaningless to you+ The master lives no' and lives here+ ." ,"/V"1 "V"6%T.:37 B".:3D .:2+ .e goes on destroying the &ridges he has #rossed+ ." D4"1 34T T/<" 499"31" /3D ." D4"1 34T 7:V" :T+ ." 3"V"6 6"T5631 "V:, 946 "V:,+ 4&viously, if some&ody insults him he does not take it+ %ou #annot insult a master, that is impossi&le+ .o' #an you insult a man 'ho does not take itB To insult a man t'o things are needed: some&ody to insult him and his readiness to take it+ 4n#e Buddha 'as insulted very mu#h &y a fe' people+ They a&used him &adly+ .e

listened silently and then he said, (.ave you anything more to sayB )) &e#ause : have to rea#h the other village in time+ ;eople must &e 'aiting there+ :f you still have something else to say, 'hen : #ome &a#k : 'ill &e #oming &y the same route and : 'ill inform you and : 'ill keep a spe#ial time for you, so you #an #ome and say 'hatsoever you like+( Those people 'ere very mu#h puEEled+ They said, (We are not saying something, 'e are insulting youD( Buddha laughed+ .e said, (9or that you have #ome a little late+ %ou should have #ome at least ten years ago+ 3o' : am not so foolish+ %ou #an insult, that is your freedom, &ut 'hether to take it or not that is my freedom+ : am not taking it+( /nd he said to them, (:n the other village 'hi#h : >ust passed &efore yours, people #ame 'ith s'eets to offer me+ : thanked them+ : said, A: donAt need s'eets and : donAt eat s'eets+A What do you think they must have done 'ith the s'eetsB( 1ome&ody from the #ro'd said, (They must have taken them &a#k home+( Buddha said, (3o' 'hat 'ill you doB %ou 'ill have to take your insults &a#k home+ : donAt take your insults )) there is no other 'ay, you have to take them &a#k+( When you feel insulted you have parti#ipated 'ith the person+ But you are not #ons#ious, so any&ody #an push your &uttons+ %ou fun#tion like a ma#hine: push the &utton and you are on@ push the &utton and you are off+ /ny&ody #an enrage you, any&ody #an make you smile and laugh, any&ody #an make you #ry and 'eep+ /ny&ody, any stupid fello' #an do thatD 4ne >ust needs to kno' 'here the &uttons are )) and almost al'ays they are in the same pla#es+ :t is very rare to find a person 'hose &uttons are in different pla#es+ / ;ola#k 'as driving his Volks'agen, 'hen suddenly it stopped for some reason+ .e 'ent to look )) may&e there 'as some trou&le in the engine )) &ut he #ould not find the engine+ 1o he thought, (2y 7od, my engine has &een stolenD( Fust then another ;ola#k stopped &y his side+ .e said, (:s there some trou&leB( The first man said, (%es, it seems my engine has &een stolen+( The man said, (DonAt &e 'orried+ This morning : 'as looking at the &a#k of my #ar )) there is a spare engine+ %ou #an take itD( 3o' in a Volks'agen the engine is not in the usual pla#e@ it is at the &a#k, not in the front+ But 7od has not yet learned anything from the Volks'agen )) he still makes the same engine 'ith the same &uttons, may&e a little &it different here and there, >ust a little #hange+ /ny&ody #an find+++ >ust a little groping and you #an find any&ody elseAs &utton+ :f you kno' your &uttons you kno' every&ody elseAs &uttons+

%ou 'ill &e in a diffi#ulty only 'ith a &uddha, &e#ause you #an go on pushing his &uttons and nothing 'ill happen &e#ause he is no more identified 'ith his me#hanism+ .e 'ill 'at#h you pushing his &uttons and he 'ill en>oy the e?er#ise that you are giving him, &ut thatAs all+ ." D4"1 34T T/<" 499"31" /3D ." D4"1 34T 7:V" :T+ ." 3"V"6 6"T5631 "V:, 946 "V:,+ .e understands humanity so deeply+ By understanding himself he has understood the misera&le state of all human &eings+ .e feels sorry for people@ he is #ompassionate+ .e does not return evil for evil for the simple reason that he does not feel offended in the first pla#e+ 1e#ondly, he feels sorry for you@ he does not feel antagonisti# to'ards you+ 4n#e it happened in Baroda: : 'as talking to a &ig #ro'd+ 1ome&ody sitting >ust in the front ro' &e#ame so distur&ed &y 'hat : 'as saying, he &e#ame so distur&ed &y it he 'ent out of #ontrol, he lost his senses+ .e thre' one of his shoes at me+ /t that moment : remem&ered that : used to play volley&all 'hen : 'as a student, so : #aught hold of his shoe in the middle and asked him for the other one+ .e 'as at a loss+ : said, (%ou thro' the other one tooD What am : going to do 'ith oneB :f you 'ant to present something++++( .e 'aited+ : said, (Why are you 'aitingB Thro' the other one too, &e#ause this 'ay neither 'ill : &e a&le to use the shoe nor 'ill you &e a&le to use it+ /nd : am not going to return it, &e#ause evil should not &e returned for evilD 1o you please give the other one too+( .e 'as so sho#ked &e#ause he #ould not &elieve it+++ first, 'hat he had done he #ould not &elieve )) he 'as a very good man, a s#holar, a 'ell)kno'n 1anskrit s#holar, a pundit+ .e 'as not e?pe#ted to &ehave like that, &ut it had happened )) people are so un#ons#ious+ :f : had a#ted the 'ay he 'as un#ons#iously e?pe#ting, then everything 'ould have &een okay+ But : asked for the other shoe, and that sho#ked him very mu#h+ .e 'as daEed+ : told some&ody 'ho 'as sitting &y his side, (%ou pull off his other shoe+ : am not letting him off, : 'ant &oth the shoes+ :n fa#t, : 'as thinking of pur#hasing some shoes, and this man seems to &e so generousD( /nd the shoe 'as really ne'+ The man #ame in the night, fell at my feet, and asked to &e forgiven+ : said, (%ou forget all a&out it, there is no Cuestion+++ : 'as not angry, so 'hy should : forgive youB To forgive, one first has to &e angry+ : 'as not angry, : en>oyed the s#ene+ :n fa#t, it 'as something so &eautiful that many people 'ho had fallen asleep 'ere suddenly a'akenedD : 'as thinking on the 'ay that it is a good idea, that : should plant a fe' of my follo'ers, so on#e in a 'hile they #an thro' a shoe so all the sleepers 'ake up+ /t least for a fe' moments they 'ill remain alert &e#ause something is happeningD : am

thankful to you+( 9or years he 'ent on 'riting to me, (;lease forgive meD 5nless you forgive me : 'ill go on 'riting+( But : told him, (9irst : have to &e angry+ 9orgiving you simply means that : a##ept that : 'as angry+ .o' #an : forgive youB %ou forgive me, &e#ause : am una&le to &e angry 'ith you, una&le to forgive you )) you forgive meD( : donAt kno' 'hether he has forgiven me or not, &ut he has forgotten me+ 3o' he 'rites no more+ /,/1 946 T." 2/3, Buddha says, W.4 6/:1"1 .:1 ./3D /7/:31T /34T."6, /3D "V"3 246" 946 .:2 W.4 6"T5631 T." B,4W+ Why /,/1 946 T." 2/3 W.4 6/:1"1 .:1 ./3D /7/:31T /34T."6+++B Be#ause he is raising his hand against himself, &e#ause there is no one 'ho is other+ /ll e?isten#e is one+ When you hit some&ody you are hitting yourself+ %ou are simply &eing #hildish+ :t is the same reality: : am one of its 'aves, you are another of its 'aves+ 4ne 'ave hitting another 'ave in the o#ean )) they are &oth hitting themselves+ /,/1 946 T." 2/3 W.4 6/:1"1 .:1 ./3D /7/:31T /34T."6, /3D "V"3 246" 946 .:2 W.4 6"T5631 T." B,4W+ Why more for himB )) &e#ause then he #reates a vi#ious #ir#le+ /nd thatAs ho' 'e are living, in many many vi#ious #ir#les+ ;eople go on fighting@ on#e something starts then it seems there is no end to it+ %ou do something in revenge and the other has to 'ait for his opportunity to do something against you, then you do something against him, and so on and so forth+ :t goes on from one life to another life, it #ontinues+ The 'ise person is one, the master is one, 'ho stops all these vi#ious #ir#les+ 4n#e a man #ame and spat on BuddhaAs fa#e, he 'as so angry+ Buddha asked him, (:s that all or do you 'ant to do something moreB ;lease do it and finish it+( The man asked, (What do you mean )) A;lease do it and finish itAB( Buddha said, (:n a past life : had insulted you and no' the time has #ome 'hen the vi#ious #ir#le #an &e #losed+ 3o' you insult me and : 'ill not return anything@ : 'ill simply a##ept it and #lose the #ir#le )) it is >ust to #lose the a##ounts 'ith you+ : 'as 'aiting for you@ in fa#t, the day : #ame into this to'n : 'as hoping that you 'ould #ome and you 'ould do something and the a##ounts #ould &e #losed+ This is my last vi#ious #ir#le@ : have #losed all others+ 3o' : am out of all vi#ious #ir#les+ : am

thankful to you@ other'ise something 'as hanging in the air )) only one thread, &ut something 'as hanging in the air, something in#omplete+ (3o' the #ir#le is #omplete and : donAt 'ant to #ontinue it anymore+ 3o' it is up to me to #ontinue or not to #ontinue+ 3o' : am the master@ up to no' you 'ere the master+ By spitting on my fa#e your mastery is gone@ no' : am the master and : donAt 'ant to #ontinue this vi#ious #ir#le anymore+ This is my last life and : 'ant to #lose all a##ounts 'ith everyone )) good a##ounts, &ad a##ounts, all kinds of a##ounts have to &e #losed )) so that : #an disappear into the ultimate 'ith no strings atta#hed to the 'orld+ : am immensely happy,( Buddha said to him+ 6"1:1T T." ;,"/156"1 49 ,:9" /3D T." D"1:6" T4 .56T )) T:,, 14664W1 V/3:1.+ ;leasure is dependent on others, and 'hatsoever is dependent on others 'ill make you a slave, 'ill #reate a &ondage+ /nd BuddhaAs ultimate goal is freedom, nirvana )) freedom from all &ondage+ .en#e all the a'akened ones have &een saying: 1ear#h for &liss+ DonAt 'aste your time in ordinary pleasures+ :n the first pla#e they are momentary@ in the se#ond pla#e every pleasure &rings pain+ ;ain is the other side of the same #oin+ :t &rings pain in the same proportion@ the greater the pleasure, the greater the pain+ 1o 'hen you are en>oying something, &e a'are: soon the pain 'ill follo'@ it is inevita&le+ Fust as the day follo's the night and the night follo's the day, pain and pleasure follo' ea#h other+ They are not separate, they are insepara&le+ 9irst, pleasures are momentary, they are >ust soap)&u&&les+ To 'aste your pre#ious life for them is simply stupid, unintelligent+ 1e#ond, every pleasure &rings pain+ But people are so foolish that they never look at the asso#iation+ They think pain has #ome from some other sour#e, they think pleasures #an &e forever+ /gain and again they are dit#hed &y their pleasures into pain@ again and again they go on thinking that there 'ere some reasons 'hy this pleasure 'as destroyed+ Whether reasons 'ere there or not is irrelevant@ every pleasure is momentary, it is going to disappear, and in its 'ake the pain++++ %ou #an rationaliEe it@ that rationaliEation 'ill only help you to #ontinue in the same old rut+ But see the fa#t+ 1eeing the truth is a great li&eration@ seeing that every pleasure is inevita&ly a &ringer of pain, you 'ill &e freed from &oth+ /nd third: it is the same energy that is involved in pleasure 'hi#h has to move to'ards &liss+ ;leasure is dependent on others@ &liss is totally independent, it is your o'n+ :t arises 'ithin your &eing, it is your self)nature@ hen#e you are not dependent on

any&ody+ /nd &e#ause it is your self)nature it is forever+ There is no #ontrary, there is no opposite to &liss+ .appiness is >ust in &et'een pleasure and &liss+ :n happiness something is independent and something is dependent@ it is a mi?ture of &oth+ .en#e the man 'ho lives in sheer pleasure is in a &etter #ondition in a 'ay@ he is healthy, as healthy as animals are+ /nimals live in sheer pleasure: 'hen the pain #omes they suffer, 'hen the pleasure #omes they en>oy+ They go on rotating &et'een pleasure and pain+ The man 'ho lives only in pleasures )) a Don Fuan )) he is in a 'ay healthy, normal, &e#ause he is part of the animal 'orld@ he is not yet human+ :n a 'ay his life is #lear, it has no #omple?ity+ But the man 'ho lives in happiness or tries to find happiness, lives for happiness, is far more #onfused &e#ause he is no'here+ .e is neither the animal nor yet the divine@ he is in a lim&o+ .e is riding on t'o horses@ he 'ill &e in very great diffi#ulty+ /nd thatAs 'here almost all human &eings are+ :t is very rare to find a human &eing 'ho lives purely in pleasure )) it is rare to find a Gor&a the 7reek 'ho lives purely in pleasure+ .e is #lear, there is no #onfusion in him+ .e simply 'alks on the earth@ he has no idea of flying in the sky+ .e has a##epted the la' of gravitation and he kno's no other la'+ The man 'ho lives for happiness, 'ho kno's the &eauty of musi#, 'ho kno's the &eauty of paintings, art, 'ho kno's something higher than the animals #an kno', is far more #onfused@ he is in far more of a mess+++ &e#ause 'hile you are listening to great musi# something is #ontri&uted &y the musi# 'hi#h is outside and something is #ontri&uted &y the musi# 'hi#h is inside@ it is a meeting of t'o polarities+ %ou are hanging in the middle and &oth are pulling you in separate dire#tions+ %ou 'ill find more an?iety in your life+ ThatAs 'hy poor people are less in anguish than ri#h people+ 6i#h #ountries live in anguish &e#ause they have enough pleasure@ they are fed up 'ith it+ 3o' they 'ant something higher, and 'ith the higher the pro&lems arise+ The animal part is 'ell settled &e#ause it is your heritage of millions of years+ :t is in your #hemistry, in your &iology, in your physiology+ "verything is settled, instin#tive+ %ou need not &e a'are, you need not do anything+ But if you seek and sear#h for happiness then you are going into a more shado'y 'orld 'hi#h is less su&stantial )) higher &ut more shado'y+ /nd the third goal is &liss, 'hi#h again is very #lear, as #lear as the first, in fa#t far more #lear than the first &e#ause the first has a #larity, &ut the #larity is of a mu#h lo'er kind+ The third has a #larity of the highest Cuality+ 4nly the a'akened one kno's the #larity of the third+ Buddha says: 6"1:1T T." ;,"/156"1 49 ,:9"++++ Be#ome a little more mature+

DonAt &e #hildish, donAt remain animals+ ;ut your energies to'ards the highest goal in life )) let &liss &e your goal+ /nd people 'ho live in pleasures also have one thing more in their life, and that is the desire to hurt others, &e#ause pleasures #reate #ompetition+ :f you 'ant more money, of #ourse you have to snat#h it from some&ody else+ :f you 'ant po'er, then some&ody else 'ill lose po'er+ :f you 'ant to &e the president, then some&ody else 'ill not &e the president+ .en#e it is a #onstant struggle+ %ou have to hurt many to su##eed+ %ou have to &e very destru#tive, inhumanly destru#tive+ :t is only the goal of &liss 'hi#h #an &e nonviolent@ other'ise pleasures are going to &e violent+ Buddha says: 6"1:1T T." ;,"/156"1 49 ,:9" /3D T." D"1:6" T4 .56T )) T:,, 14664W1 V/3:1.+ Be alert+ .e is not saying repress, he #annot say that+ Be a'are )) so that pleasures donAt pull you do'n'ards, so that slo'ly slo'ly you are freed from your animal heritage, so that slo'ly slo'ly you #an trans#end your &iology+ /nd avoid the desire to hurt others+ There is a #ertain >oy in hurting others+ We go on hurting people@ it gives you the feeling of po'er+ :t helps you to feel that you are po'erful 'hen you #an hurt some&ody+ :t is a very ugly desire, egoisti#, &ut every&ody does that+ Wat#h yourself, in ho' many 'ays you hurt people+ %ou may not &e doing anything in parti#ular to hurt them, &ut your gesture may &e enough+ ;eople 'alk in su#h a 'ay, talk in su#h a 'ay, that others are hurt+ /nd no&ody #an &lame them &e#ause 'hat they are doing is so su&tle+ They use 'ords 'hi#h #an hurt, and they use them 'ith su#h skill that you #annot &lame them+ They #an al'ays find a 'ay to rationaliEe+ / &la#k gentleman 'as arrested for shooting a man+ The ne?t morning he 'as &rought into #ourt+ (Why did you shoot that manB( asked the >udge+ (Be#ause he #alled me a &la#k sonofa&it#hD( (%ou didnAt have any &usiness shooting a man for thatD( (Well, %our .onor, 'hat 'ould you have done if he #alled you thatB( (4h, he 'ouldnAt have #alled me thatD( (: kno', Fudge, &ut suppose he had #alled you the kind of a sonofa&it#h you are, thenB 4f #ourse he #annot #all you Aa &la#k sonofa&it#hA )) you are not &la#k )) &ut the kind of a sonofa&it#h you are, if he had #alled you that, 'hat thenB( ;eople #an go on finding 'ays skillfully++++ 4ne has to remain a'are until all sorro's vanish+

3"V"6 499"3D B% W./T %45 T.:3< 46 1/% 46 D4+ That does not mean, remem&er, that people 'ill not &e offended+ They may still &e offended, &ut it should not &e an intention on your part+ Buddha is not saying that no&ody 'ill &e offended &y the master, &e#ause thousands 'ere offended &y Buddha himself+ $ertainly many 'ere offended &y Fesus@ other'ise 'hy should he have &een #ru#ifiedB Buddha is saying: 3"V"6 499"3D B% W./T %45 T.:3< 46 1/% 46 D4+ :t should not &e your intention+ 1till, it is going to happen: 'henever the master speaks it is almost inevita&le that many 'ill &e offended &e#ause they 'ill understand in their o'n 'ay 'hat he is saying+ They 'ill not hear 'hat he is saying@ they 'ill hear only 'hat they #an hear+ They are going to misunderstand him+ That is a&solutely inevita&le, it #annot &e avoided+ :t 'as late afternoon in a small to'n+ Foe, the o'ner of the lo#al &eer parlor, 'as laEily polishing glass'are 'hen his friend, 2i#key, #ame running in+ (Foe,( he shouted, (get over to your house real Cui#k+ : >ust stopped off to see if you 'ere home and : heard a strangerAs voi#e in your &edroom+ 1o : looked in the 'indo' and, gosh, : hate to tell you this, &ut your 'ife is in &ed 'ith another manD( (:s that soB( said Foe, matter)of)fa#tly+ (What does this guy look likeB( (4h, he is tall and #ompletely &ald+( (/nd did he have a thi#k red musta#heB( asked Foe+ (6ightD 6ightD( yelled 2i#key+ (Did you noti#e if he had a gold front toothB( (Damn it, man, youAre rightD( (2ust &e that >a#kass, Di#k 6o&erts,( said Foe+ (.eAll s#re' anythingD( 3o', 'hen you are talking to a hus&and a&out his 'ife it is a totally different matter+ .e does not #are, he is no longer interested, he is fed up, he is finished+ %ou may &e e?#ited that something has to &e done, &ut the hus&and 'ill hear through his e?perien#e of &eing a hus&and to the 'oman@ he #annot put that e?perien#e aside+ : am saying something to you@ you 'ill hear it through your e?perien#es, through your memories, through your 'ays of interpreting things+ 3o&ody kno's 'hat you are going to gather out of it@ that 'ill &e more your o'n than mine+ : may have triggered the pro#ess, thatAs all, &ut you 'ill &e the #reator of the 'hole phenomenon+ .en#e, remem&er, the master never offends, still people are offended+

Buddha says: .4346 T." 2/3 W.4 :1 /W/<"+ That has &een one of the most &eautiful things in the "ast )) that flo'er has &loomed in the "ast )) the "ast #an &e proud of it: 'e have al'ays honored the man 'ho is a'ake+ :n other parts of the 'orld, parti#ularly in the West, the e?pert is honored, the te#hni#ian is honored, the s#ientist is honored, the man 'ho #an do many things is honored+ But the man 'ho is #ons#ious is not #onsidered at all >ust for his #ons#iousness+ 7urd>ieff 'as not honored at all+ :n the "ast he 'ould have &een a &uddha@ in the West he 'as not honored at all )) insulted in every possi&le 'ay, for the simple reason that the West has no idea ho' to honor the a'akened man, &e#ause the a'akened man fulfills no utilitarian purpose+ :f your ma#hine is &roken he #annot &e of any help@ he #annot mend your #ar+++ he #annot help you in any 'ay in the 'orld+ :n fa#t, all that he #an do is help you to get rid of the 'orld+ /nd no&ody 'ants to get rid of the 'orld@ every&ody 'ants to &e in possession of the 'orld+ .en#e the e?pert is honored in the West@ in the "ast the e?pert has not &een honored, never+ The e?pert is okay )) he is a servant, he serves, he is paid for it+ But 'e have honored the &uddha+ To honor a &uddha is to honor a roseflo'er, 'hi#h has no utilitarian purpose+ %ou #annot eat it+ :f it is a Cuestion of starvation, roses 'onAt help@ 'heat 'ill &e far &etter+ :f it is a Cuestion of #hoi#e &et'een 'heat and roses you are going to #hoose 'heat+ What are you going to do 'ith rosesB / &uddha is like a rose: you #an appre#iate the &eauty, you #an dan#e around the rose, you #an sing songs to it, you #an look at the rose and praise the ,ord, &ut 'hat elseB :t #annot fill your hungry stoma#h, it #annot help you to su##eed in the 'orld, it #annot make you a great 'arrior+ :f you #arry a roseflo'er you 'ill not &e#ome /le?ander the 7reat@ a s'ord is needed, not a rose+ But the e?pert is as mu#h asleep as you are@ there is no differen#e, no Cualitative differen#e+ .en#e in the "ast the e?pert is paid &ut he #ommands no honor+ / motion pi#ture a#tor told his psy#hiatrist, (:Am attra#ted to men instead of 'omen+( The shrink replied, (%ouAve #ome to the right pla#e, handsomeD( 3o' the shrink #annot &e honored in the "ast@ in the West he has &e#ome one of the most honored people+ .e has even defeated the priests+ 3o' priests are learning ho' to &e shrinks@ priests are going to the universities to learn psy#hotherapy, psy#hoanalysis, psy#hosynthesis and all kinds of nonsense, &e#ause no' they kno' the profession of the priest is finished@ they have to add something more to its glamor+

/nd they see the shrink is getting higher and higher@ he is the most highly paid person in the West+ :n the "ast no&ody 'ill think anything spe#ial a&out a shrink+ %es, he #annot &e more than a motor me#hani#, may&e he is a mind me#hani# )) he is also a plum&er+ %ou pay him, &ut honor is totally different+ .onor is due only 'here payment 'onAt do+ Where you #annot pay, 'here there is no possi&ility of paying &a#k, then honor+ .onor is the a##eptan#e of the fa#t that it is impossi&le to pay &a#k@ the de&t #annot &e paid+ .4346 T." 2/3 W.4 :1 /W/<" /3D 1.4W1 %45 T." W/%+ .4346 T." 9:6" 49 .:1 1/$6:9:$"+ The &uddhas sho' you the 'ay+ %ou have to 'alk, you have to go@ &uddhas only point+ They donAt give you detailed dire#tions &e#ause ea#h individual is so uniCue and different that no detailed dire#tions #an &e given+ 4nly vague instru#tions, only indi#ators, pointers, hints at the most )) not orders, not #ommandments++++ : have heard the story a&out the Ten $ommandments+ 4f #ourse 7od had asked the :ndians first, (Would you like to have a fe' #ommandmentsB( They said, (3o, not at all+( Then he asked the 9ren#h and they said, (We 'ant to live in freedom, 'e donAt 'ant any hindran#es+( /nd he 'ent on asking and no&ody 'as ready+ 9inally he asked 2oses, (Would you like a fe' #ommandmentsB( .e said, (.o' mu#hB( /nd 7od said, (9ree, a&solutely freeD( .e said, (Then : 'ill have tenD( .4346 T." 2/3 W.4 :1 /W/<" /3D 1.4W1 %45 T." W/%+ .e does not #ommand you@ he does not tell you, (Do this and donAt do that+( .e simply gives you a fe' hints here and there )) and keeps you free, allo's you total freedom+ .e is not to &e imitated or follo'ed@ he is only to &e understood+ %ou have to learn from the a'akened person the &eauty, the &liss of &eing a'akened, thatAs all, and then you have to sear#h on your o'n+ :t is al'ays an individual sear#h, a private e?ploration+ Truth #annot &e transferred from one hand to another@ it is untransfera&le+ .4346 T." 9:6" 49 .:1 1/$6:9:$"++++ /nd 'hy should a &uddha &e honoredB )) &e#ause of the fire of his sa#rifi#e+ :t is impossi&le for you to understand the sa#rifi#e of a &uddha &e#ause it is a&solutely invisi&le to you+ %ou 'ill kno' it only

'hen you &e#ome a &uddha+ What he has kno'n #annot &e put into 'ords, still he tries@ it is a #onstant sa#rifi#e+ What he has kno'n is &eyond the mind, yet he tries in every possi&le 'ay to make you understand it, to help you understand it+ .e puts all his energy into making the in#omprehensi&le #omprehensi&le+ .is sa#rifi#e is great+ .e takes so mu#h trou&le )) for no reason at all, &e#ause he is not going to gain anything out of it+ .is 'ork is finishedD .is ship has arrived+ .e #an leave the &ody any moment, any moment he de#ides, still he goes on living in the &ody )) 'hi#h is a #onfinement, 'hi#h is a &ondage+ 1till he goes on suffering in the &ody for the simple reason that he 'ould like to #onvey the un#onveya&le+ .is #ompassion is infinite+ 6amakrishna suffered from #an#er+ 2any times his dis#iples said to him, (;aramahansadeva, if it is too mu#h of a pain, 'e 'ill &e very sad, misera&le, &ut you please leave your &ody+( .e said, (:t is all the same 'hether the &ody has #an#er or does not have #an#er+ To &e in the &ody no' is a suffering@ even if it is healthy it is a suffering &e#ause no' : #an &e as vast as the sky+ But for you : 'ill #ling to the &ody a little longer+(

/nd the master has to find 'ays and means to #ling to the &ody &e#ause all the old asso#iations are &roken, all the old #onne#tions are &roken+ .e has to forge ne' #onne#tions, 'hi#h is really one of the most diffi#ult things in e?isten#e+ 6amakrishna 'as very mu#h interested in food, so mu#h so that his 'ife 'as al'ays feeling em&arrassed+ .e 'ould &e talking to his dis#iples and suddenly in the middle of it he 'ould rush to the kit#hen and ask 1harda, (What are you #ookingB( :t is >ust like if suddenly, in the middle of the le#ture, : rush to the kit#hen and ask Vivek, (What are you #ookingB( and then #ome &a#k again, and you have to 'aitD 1harda said many times, (This is not right+ What 'ill the people thinkB( 6amakrishna al'ays laughed and never ans'ered+ 4ne day 1harda persisted: (%ou ans'er meD There is something strange a&out it+( Whenever she &rought his food he 'ould stand up@ he 'as so eager to kno'+ .e 'ould remove the #loth and look into the T./,:+ ;eople 'ere al'ays sitting there and they 'ould start laughing and giggling: (What kind of 7od)realiEed man is thisB( 4ne day 1harda persisted, then 6amakrishna said, (:f you 'ant to kno' the truth : 'ill tell you: this is the only 'ay : am #linging to the &ody+ : have #reated a false desire for food+ /nd remem&er, the day : sho' no interest in food then that is the end+ 4nly three days more 'ill : live after that+(

1harda did not pay mu#h attention to it )) 'ho pays mu#h attention to su#h peopleB They go on talking a&out things, so many things@ you listen and you donAt pay mu#h attention+ But one day 1harda #ame in 'ith the thali+++ 6amakrishna did not stand up+ 3ot only that: he 'as looking at the door, he turned his &a#k to'ards 1harda and started looking out of the 'indo' in the other dire#tion+ 1harda suddenly remem&ered )) the thali fell from her hands+ 6amakrishna said, (1o no' you understand@ that day you missed+ 3o' only three days more++++( /nd e?a#tly on the third day he died+ 4nly 'hen you &e#ome enlightened, a'akened, 'ill you kno' ho' a man 'ho has #ome home still goes on living in the #aravanserai )) dirty, ugly )) and still goes on helping people 'ho are insane+ .4346 T." 9:6" 49 .:1 1/$6:9:$"++++ .en#e, Buddha says, honor him+ 2/TT"D ./:6 46 9/2:,% 46 $/1T" D4 34T 2/<" / 2/1T"6 B5T T." T65T. /3D 744D3"11 W:T. W.:$. ." :1 B,"11"D+ %456 ./:6 :1 T/37,"D /3D %45 1:T 43 / D""61<:3+ W./T 94,,%D W."3 :31:D" %45 /6" 6/77"D W:T. ,51T+ $hara#ter is not a de#isive fa#tor+ %ou #an #ultivate a &eautiful fa#ade around yourself, &ut the really de#isive fa#tor is your inside+ T." 2/1T"6A1 $,4T."1 /6" :3 T/TT"61+ .:1 V":31 1T/3D 45T, ." :1 W/1T:37 /W/%+ /,43" :3 T." 946"1T ." 1:T1 /3D 2"D:T/T"1+ 9or years Buddha 'as meditating in the forest, alone, not #aring a&out his #lothes, not #aring a&out his &ody, not #aring a&out anything else e?#ept his meditation@ e?#ept for one thing all 'as dropped from his #ons#iousness: ho' to rea#h the #enter+ 4n#e you have rea#hed it then there is no pro&lem, &ut &efore you #an rea#h it, it has to &e a

one)pointed sear#h+ %ou have to &e #on#entratedly #on#erned a&out only one thing, e?#luding everything else+ 5nless your sear#h is so total, so 'hole, so 'holehearted, you 'ill not su##eed in it+ /,43" :3 T." 946"1T ." 1:T1 /3D 2"D:T/T"1+ Wherever you are, learn to &e alone, sit alone+ :t is diffi#ult, the most diffi#ult thing in the 'orld, &e#ause 'hen you are alone the mind starts dying+ :t #annot e?ist in aloneness, it needs #ompany+ .en#e 'henever you are alone the mind says, (Do something, go some'here+ Turn on the TV or the radio+( The mind 'ants #ompany, engagement, o##upation+ :f you #an &e >ust alone+++ sitting silently doing nothing, the spring #omes and the grass gro's &y itself+ 4ne day your inner &eing &looms into a one)thousand)petaled lotus+ That day you have also &e#ome a &uddha, and only then 'ill you &e a&le to understand the meaning of FesusA life, the meaning of BuddhaAs sayings, the meaning of ,ao TEu, Garathustra+ Before that 'hatsoever you try to understand is >ust your mind interpreting, and that interpretation has &een one of the greatest #auses of mis#hief+ Drop the mind )) the only thing to &e renoun#ed in the 'orld is the mind )) and move to'ards the no)mind, the inner silen#e and serenity+ <no' yourself in your a&solute aloneness and your life 'ill &e fulfilled, your life 'ill &e &lessed: &lessed 'ith eternal &liss, &lessed 'ith truth, &lessed 'ith freedom+ "nough for today+ The Dhammapada: The Way of the Buddha, Vol 11 $hapter -10 $hapter title: ,augh your 'ay to 7od !0 /pril 10 0 am in Buddha .all /r#hive #ode: 004!00 1hortTitle: D./21110 /udio: %es Video: %es ,ength: HJ mins =! and =4 on video

The first Cuestion: =uestion 1 B",4V"D 2/1T"6, T4 B"$42" "3,:7.T"3"D, D4 %45 3""D T4 B" F"W:1. 46 D4"1 :T

F51T .",;B /mita&h, religion has &een missing one very fundamental Cuality: the sense of humor+ :t has &een very unfortunate &e#ause it has made religion si#k+ The sense of humor is part, an essential part, of the 'holeness of man+ :t keeps him healthy, it keeps him young, it keeps him fresh+ /nd for #enturies the sad people have dominated religion+ They have e?pelled laughter )) from the #hur#hes, from the mosCues, from the temples+ The day laughter enters &a#k into the holy pla#es they 'ill &e really holy, &e#ause they 'ill &e 'hole+ ,aughter is the only Cuality that distinguishes man from other animals+ 4nly man #an see the ridi#ulous, the a&surd+ 4nly he has the #apa#ity and the #ons#iousness to &e a'are of the #osmi# >oke that e?isten#e is+ :t :1 a #osmi# >oke@ it is not a serious affair+ 1eriousness is a disease, &ut seriousness has &een praised, respe#ted, honored+ :t 'as a&solutely essential to &e serious to &e a saint@ hen#e only pathologi#al people &e#ame interested in religion, people 'ho 'ere in#apa&le of laughter+ /nd people 'ho are in#apa&le of laughter are su&human, they are not human yet )) 'hat to say a&out their &eing divineB That is impossi&le )) they have not yet &e#ome human+ /nd to &e human is the &ridge &et'een the animal and the divine+ .en#e : have tremendous respe#t for the sense of humor, for laughter+ ,aughter is far more sa#red than prayer, &e#ause prayer #an &e done &y any stupid person@ it does not reCuire mu#h intelligen#e+ ,aughter reCuires intelligen#e, it reCuires presen#e of mind, a Cui#kness of seeing into things+ / >oke #annot &e e?plained: either you understand it or you miss it+ :f it is e?plained it loses the 'hole point@ hen#e no >oke #an &e e?plained+ "ither immediately you get it++++ :f you donAt get it immediately then you #an try to find out the meaning of it@ you 'ill find out the meaning, &ut the >oke 'ill not &e there+ :t 'as in the immedia#y+ .umor needs presen#e, utter presen#e+ :t is not a Cuestion of analysis, it is a Cuestion of insight+ /mita&h, as far as humor is #on#erned, to &e a little &it Fe'ish is very good )) every&ody should &e a little &it Fe'ishD 9or enlightenment it 'ill prepare the ground, it 'ill make you more alive+ "nlightenment is &e#oming totally alive+ ,aughter &rings life to you+ /nd if you #an laugh totally there are a fe' more things to &e understood+ :n deep laughter the ego disappears, it is not found at all+ %ou #anAt have &oth laughter and the ego+ :f the ego is there it 'ill keep you serious+ /ll egoists are serious people, and all serious people are egoists+ To &e a&le to laugh, you need to &e like a #hild )) egoless+ /nd 'hen you laugh, suddenly laughter is there, you are not+ %ou #ome &a#k 'hen the laughter is gone+

When the laughter is disappearing far a'ay, 'hen it is su&siding, you #ome &a#k, the ego #omes &a#k+ But in the very moment of laughter you have a glimpse of egolessness+ There are only t'o a#tivities in 'hi#h you #an feel egolessness easily+ 4ne is laughter, another is dan#ing+ Dan#ing is a physiologi#al method, a &odily method to feel egolessness+ When the dan#er is lost in his dan#e he is no more )) there is only dan#e+ ,aughter is a little more su&tle than dan#e, it is a little more inner, &ut it has also the same fragran#e+ When you laugh++++ :t has to &e a &elly laughter+ :t should not &e >ust superfi#ial, it should not &e >ust polite, it should not &e >ust a mannerism+ : have heard: 4ne typist 'as leaving her >o&+ This 'as her last day in the offi#e, and the &oss 'as telling the old >okes that he had al'ays &een telling+ "very&ody 'as laughing, e?#ept the typist+ The &oss asked, (What is the matter 'ith youB $anAt you get the >okesB( 1he said, (: got them long ago+ %ouAve &een repeating them a thousand and one times, &ut : need not laugh anymore+ /ny'ay tomorro' : am leaving+ These fools are laughing &e#ause they have to laugh )) you are the &oss+ 1o 'hether the >oke is 'orth laughing at or not doesnAt matter+ They have to laugh, it is part of their duty+ But :Am leaving, 'hat #an you do to meB :Am not laughing, you #annot make me laugh at all those rotten >okes+( :f you laugh out of duty or out of a sense of mannerism, out of politeness, then it is not a &elly laughter, then it is >ust superfi#ial@ on the #ir#umferen#e, you are managing it+ %ou 'ill not understand 'hat : am saying a&out laughter then+ ,augh so that your 'hole &ody, your 'hole &eing &e#omes involved, and suddenly there 'ill &e a glimpse+ 9or the moment the past disappears, the future disappears, the ego disappears, everything disappears )) there is only laughter+ /nd in that moment of laughter you 'ill &e a&le to see the 'hole e?isten#e laughing+ :ndians donAt have the sense of laughter+ :n :ndia 'e donAt have any :ndian >okes+ /ll the >okes that are told in :ndia are &orro'ed, there is no su#h thing as an :ndian >oke+ :ndians are serious people, very religious people, holy people+ .o' #an they des#end to su#h lo' things as >okingB They talk a&out 7od, they talk a&out moksha, they talk a&out nirvana+++ they #anAt laugh+ These are not laughing mattersD %ou #annot laugh a&out 7od+ But if you #anAt laugh a&out 7od you 'ill never understand 7od+ The :ndian statues of Buddha are totally different from the $hinese or the Fapanese statues of Buddha+ %ou must have noted the differen#e@ the differen#e is great+ The :ndian Buddha has a very athleti# &ody+ .is &elly is very small, almost none?istent+

.e never had a &elly laugh+ :f there is no &elly ho' #an you have a &elly laughB But the $hinese Buddha has a &ig &elly, and not only a &elly )) even on the statue you #an see ripples of laughter on the &elly+ "ven in mar&le you #an see he is laughing, the &elly is laughing+ 3o :ndian 'ill agree 'ith the $hinese statue+ .e 'ill say, (This is not right, Buddha 'as not like this, 'ith su#h a &ig &elly++++( The $hinese Buddha looks like a #lo'n )) &ut : have great respe#t for the $hinese Buddha+ The $hinese Buddha has a&sor&ed ,ao TEu, $huang TEu, ,ieh TEu+ .e is pregnant 'ith ,ao TEu, thatAs 'hy that &ig &elly+ :nside his &elly there is ,ao TEu+ /nd you #annot keep ,ao TEu Cuiet+ .e must &e laughing and ki#king and doing things@ hen#e the ripples on the &elly+ ,ao TEu has the sense of humor+ 2ay&e &e#ause of that ,ao TEu #ould not &e#ome the founder of a great religion+ There e?ists no religion in his name+ %es, a fe' rare people have follo'ed his path, &ut there is no organiEed #hur#h, for the simple reason that ,ao TEu seems so nonserious+ .e used to ride on a &uffalo+ 3o', #anAt you find a horseB /ny&ody #ould have afforded at least a donkey )) &ut a &uffalo+++B /nd that too, not in the right position, &ut sitting &a#k'ardsD The &uffalo is going one 'ay and ,ao TEu is looking the other 'ay+ .e must have #reated laughter 'herever he passed+ ;eople must have gathered to see the s#ene, 'hat is happening+ /nd $huang TEu far surpassed his master+ There has never &een su#h a &eautiful man as $huang TEu+ /ll that he has said is utterly a&surd, ridi#ulousD )) &ut 'ith profound meaning+ 9irst you 'ill laugh and then slo'ly you 'ill see the point that he is indi#ating, in a very >oyful 'ay, to'ards #ertain truths 'hi#h #an only &e indi#ated in a >oyful 'ay+ :f you are serious you #annot make people understand the &eauty of e?isten#e, the #ele&ration of e?isten#e+ ,ife is not a tragedy, it is a #omedy+ :t is not tragi#+ But religious people have depended on the very idea of life &eing tragi#: it is misery, utter misery )) 'hat is there to laugh atB .en#e they attra#ted the people 'ho are in#apa&le of laughter, of living, of loving+ 2y effort here, /mita&h, is >ust the opposite+ : 'ant you to learn as mu#h from Buddha, as mu#h from ,ao TEu, as mu#h from <rishna, as mu#h from $huang TEu as possi&le+ : 'ould like you to a&sor& all the great e?perien#es that have happened in the past, so that a higher synthesis &e#omes possi&le+ :n that higher synthesis laughter is going to &e one of the most essential Cualities+ With truth, #ourage and virtue, laughter also has its o'n pla#e+ :n that sense Fe's are &eautiful people+ They have the greatest sense of laughter in the 'hole 'orld+ They are on the one e?treme@ on the other e?treme are the British people+ 1o many letters : have re#eived, angry: (Beloved 2aster, you donAt understand the British+( Who #ares to understandB /nd 'hy should : understand the

British, for 'hatB :s nothing else left to understandB : have &een telling so many >okes a&out the :talians, &ut not a single angry letter+ They understand that >okes are >okesD :f you understand too mu#h you #annot >oke+ / little &it of misunderstanding is needed+ 3o', one of the most British of all the British sannyasins, ;rem&odhi, has 'ritten, (%ou donAt understand the British at all+( %ou simply prove my pointD 1ome&ody else has 'ritten, (This is not right+ %ou say that no British 'oman is a 'oman@ they are all ladies+( : 'as simply paying respe#tD /nd : think it is a 'ell)kno'n fa#t that nothing should &e said against the dead+ 9or the dead you should al'ays sho' respe#t+ ThatAs 'hat : 'as doingD Why are you angry a&out itB : repeat again: it is very diffi#ult, almost impossi&le, to find a British 'oman )) only ladies are there+ /ll men may not &e gentlemen@ men after all are men, &oys are &oysD /nd old &oys more soD But as far as 'omen are #on#erned, they #arry the #ulture, the religion, they are the foundation stones+ The British 'oman has a #ertain fa#e+ 3o other 'oman has that kind of nose+++ they all need plasti# surgeryD /mita&h, the only pro&lem 'ith the Fe's is 'hen it #omes to the Cuestion of pri#e+ Then they 'ill go on haggling for #enturies+ "nlightenment 'ill &e >ust in front of them, &ut they 'ill haggle for the pri#e+ 1o that is the pro&lem, /mita&h@ there you have to &e a'are+ / 1#ot 'ent into a tailorAs and asked to see a suit+ The Fe'ish proprietor #ame &a#k 'ith a ni#e .arris t'eed+ (,ook at this,( he said, (and itAs not fifty pounds, not even forty+ Thirty pounds and itAs yours+( The 1#ot e?amined it #arefully+ (: 'ouldnAt give you t'enty)five pounds for it, not even t'enty+ 2y pri#e is eighteen pounds+( (6ight,( said the Fe'+ (ThatAs the 'ay : like to do &usiness )) no haggling+( Then there 'ere the t'o Fe's 'ho &umped into ea#h other after forty years, and rushed to the nearest pu& to #ele&rate+ (:t 'ill &e magi# to have a drink together after all these years,( said one+ (%eah,( said the other, (&ut donAt forget, itAs your round+( The ri#h 'ido' needed a &lood transfusion, so a Fe' donor saved her life+ 1he 'as so grateful, she gave him a hundred pounds, &ut after a relapse she needed another one and this time gave the donor fifty pounds+ The third time he saved her life she had so mu#h Fe'ish &lood in her that she >ust thanked him very mu#h+

The se#ond Cuestion: =uestion ! B",4V"D 2/1T"6, : /2 5TT"6,% 2:1"6/B,"+ .4W $/3 : 7"T 45T 49 2% 2:1"6%B Vandan, : have never #ome a#ross a person 'ho is utterly misera&le+ %ou are tolerating it, you are e?isting 'ith it, you are living 'ith it+ :f it is so &ad one should stop &reathingD Why should one go on livingB :t #anAt &e so &ad+ 2ay&e you love to e?aggerate+ There are people 'ho al'ays like superlatives, 'ho magnify everything+ 1mall miseries of #ourse there are, &ut 'hat &ig misery #an you haveB Where 'ill you have itB : #annot #on#eive of any misery that #an &e so &ad that you #an #all it a&solute@ other'ise one 'ill simply die, immediately+ 1o one thing, remem&er, stop e?aggerating+ That is also a 'ay of the ego+ The ego is so strange that it 'ants to e?aggerate everything+ "ven if it is misery it 'ill magnify it, it 'ill make a &ig fuss a&out it+ There may &e nothing mu#h in it: if you go to the roots you may find a mouse, &ut you are talking a&out elephants+ /nd : kno' you, Vandan+ : have never seen you utterly misera&le+ %ou look perfe#tly normal+ 5nless all normal people are utterly misera&le+++ >ust the ego has the ha&it of magnifying+ / &oy #ame running home from s#hool+ .e 'as &reathing hard, puffing, perspiring+ .e told his mother, (1omeho' 7od saved me+ / tiger is follo'ing me, a very dangerous tiger, a very fero#ious tiger+( The mother said, (%ou stop e?aggeratingD : have told you a million times not to e?aggerate, and again you are doing it+ Where is that tigerB( The &oy sho'ed her from the 'indo'+ / very small dog, thin, lean, hungry, 'as standing outside+ /nd the mother said, (This is the tigerB %ou go upstairs, pray to 7od and ask his forgiveness+ /nd never e?aggerate again+ "nough is enoughD( 1o the &oy 'ent upstairs+ /fter five minutes he 'ent &a#k to the mother, and the mother said, (Did you prayB( .e said, (%es, : prayed, and do you kno' 'hat 7od saidB .e said, A%ou donAt &e 'orried+ When for the first time : sa' that dog : myself thought that it 'as a fero#ious tiger+ 1o nothing to &e 'orried a&out+ : myself 'as de#eived, so 'hat a&out youB /nd : am so &ig, still : thought it is a very dangerous tiger+ : 'as >ust getting ready to run a'ay, then : had another look and found: oh no, it is >ust a dog+ /nd you are a small #hild, so if you got frightened it is natural+A(

2isery is not so &ig as you make out+ 1o the first thing is to redu#e it to the right proportions+ Before you #an get out of it let the tiger disappear+ Be very fa#tual+ :f you really 'ant to transform your life, &e fa#tual+ %ou #annot get out of fi#tions+ %ou #an get out of fa#ts@ fa#ts #an &e ta#kled, &ut fi#tions #annot &e ta#kled+ But this is the 'ay of the mind, the 'ay of the ego, to magnify everything+ :t makes everything look &ig+ /nd then of #ourse you start suffering in a &ig 'ay+ The #ause is not so &ig, &ut the effe#t #an &e very &ig )) it depends on you+ ,ook again, #onsider again, re#onsider the 'hole situation+ What is it that you are #alling (utterly misera&le(B /nd then you 'ill find ordinary fa#ts of life+ But 'e donAt 'ant to &e ordinary+ The ego hankers to &e e?traordinary+ "ven if it is misery 'e 'ould like to &e e?traordinary+ 1ome&ody asked 7eorge Bernard 1ha', (Where 'ould you like to go 'hen you die, to heaven or to hellB( .e said, (Wherever it is, that does not matter+ What matters is: : 'ant to &e the first+ "ven if it is hell, : 'ant to &e the first+ : donAt 'ant to &e se#ond to any&ody+ .en#e : think hell 'ill &e &etter, &e#ause in heaven Buddha and Fesus and Garathustra+++ and there are so many #ompetitors+ /nd : 'ill have to stand in a Cueue, and that : hateD : am ready to go to hell, : am ready to suffer in hell, &ut : 'ant to &e the first+( The ego is al'ays hankering to &e the first+ :t says, (2y misery is &igger than any&ody elseAs+ Whatsoever : am, : am &igger, : am spe#ial, : am e?traordinary+( 4n#e a high #ourt >udge #ame to me+ .is 'ife used to #ome to me+ : 'as surprised, &e#ause the 'ife al'ays used to say that he is very mu#h against me and he does not 'ant her to listen to me or read my &ooks or to go and see me+ But 'henever : visited that #ity she 'as al'ays #oming+ 1o : 'as surprised+ : asked him, (%our 'ife al'ays says you are very mu#h against me+( .e said, (3ot that : am very mu#h against you )) : am simply afraid that++++ 2y 'ife is already #raEy, and 'hat you are saying, if it gets into her mind, she e?aggerates everything+ %ou 'ill #reate more trou&le for me+( : asked him, (Why have %45 #omeB( .e said, (: have >ust #ome to say to you that if she says that she has #an#er, redu#e it to a heada#he+ DonAt &e &othered a&out her #an#er+ : have suffered my 'hole life+ Then : have learned this lesson: she e?aggerates+( /nd in fa#t that 'as the #ase+ "very time she used to #ome she 'as talking a&out #an#er+ 1he 'as telling that she has #an#er of the heart and this and that )) and the hus&and said she had nothingD Fust a hypo#hondria#+++ she goes on e?aggerating+

/ hypo#hondria# died+ Before he 'as dying his 'ife asked, (.ave you some last 'ordsB( .e said, (%es+ 4n my gravestone 'rite in &ig letters: 3o' do you &elieve me or notB( The first thing for you is to &ring things do'n to the level of reality+ :t is diffi#ult, Vandan, parti#ularly so for a 'oman+ They live in fan#y+ When you fall in love you think you have fallen in love 'ith a 7reek god, and &y the time the honeymoon is finished you kno' he is nothing &ut a goddamned 7reekD Within seven days the 7reek god is nothing &ut a goddamned 7reek+ /nd again it 'ill happen+ /gain you 'ill fall in love, and again you 'ill #reate a great fan#y, you 'ill #reate pro>e#tions+ /nd all your pro>e#tions are going to &e shattered sooner or later, &e#ause reality has no o&ligation to fulfill your pro>e#tions+ 1o first &ring do'n your idea of misery to the fa#t, to the real+ /nd then it is not diffi#ult to get out of it+ Then the se#ond thing is to &e a'are of it+ Fust &e a'are of it, and you are out of it )) &e#ause you #an &e a'are only if you are not it+ That is the mira#le of a'areness+ When you o&serve something one thing is #ertain, a&solutely #ertain: that you are not it+ The o&server is never the o&served+ The o&served is there as an o&>e#t #onfronting you+ %ou are the o&server, you are the su&>e#t+ 1o misery is there, pain is there or pleasure, or 'hatsoever e?perien#e is there )) you are not it+ %ou are out of itD T'o ham a#tors 'ere moaning a&out ho' tough things 'ere in the motion pi#ture &usiness+ (: havenAt had a part for over ten years,( one of the thespians sighed+ (ThatAs nothing,( the other ham said+ (:Ave not 'orked sin#e sound pi#tures #ame in+( (ThatAs really tough+( (%ou &et it is+ : 'ish to hell : #ould figure some 'ay to get out of this &usiness+( 9or forty years you are not in the &usiness, and you are still figuring out ho' to get out of itD Fust 'at#h+ These t'o steps, Vandan: first, &ring your misery to the level of reality, and then 'at#h it )) &e#ause only reality #an &e o&served@ fi#tions #annot &e o&served, you &e#ome identified 'ith them+ 4n#e the reality is there, it is o&>e#tive@ 'at#h it, and suddenly a great realiEation happens+ %ou are the 'at#her, you are out of it+ %ou ask me, (.o' #an : get out of itB( Vandan, you /6" out of it+ 6ight no' you are

out of itD :t is only an illusion that you are in it+ :f you 'ant to &elieve you #an go on &elieving that you are in it+ 4ther'ise you #an snap out of it any moment+ Try+ Try to snap out of it+ 1nap your fingers and slap your fa#e and 'ake upD The third Cuestion: =uestion H B",4V"D 2/1T"6, /6" %45 /7/:31T 7/6,:$B : ./V" B""3 "/T:37 :T 1:3$" 2% $.:,D.44D /3D : D43AT T.:3< T./T :T 1T:3<1+ Virago, meditate over this story++++ 9orster sat in the posh offi#es of ;ark /venueAs most famous physi#ian+ (:Ave got this terri&le pro&lem,( he e?plained+ ("verything : eat turns to gas+ : >ust had steak and potatoes and it turned to gas+( (That #ould &e serious,( #ountered the do#tor+ (But fortunately,( said 9orster, (my gas is noiseless and odorless+ $an you #ure itB( (:Am sure that :All &e a&le to help, &ut first :Am going to fit you 'ith a hearing aid and then :Am going to fi? your nose+( The fourth Cuestion: =uestion 4 B",4V"D 2/1T"6, 6"$"3T,% %45 2"3T:43"D T./T T." 1;:6:T5/, "74 :1 246" D/37"6451 T./3 T." 3462/, "74+ $/3 %45 "8;,/:3B ;rem 5nmado, all egos are dangerous, &e#ause the ego is a false entity+ :t does not e?ist, in fa#t+ :t is there &e#ause you are not a'are of 'ho you are+ The ego is >ust like darkness+ Darkness has no positive e?isten#e of its o'n@ it is only the a&sen#e of light+ .en#e you #annot do anything dire#tly 'ith darkness+ :f you 'ant to remove darkness you #annot remove it dire#tly@ you 'ill have to &ring light in+ :f you 'ant to &ring darkness in you #annot &ring it dire#tly either@ you 'ill have to put the light off+ Whatsoever you 'ant to do, you 'ill have to do 'ith the light, &e#ause the light has e?isten#e+ Darkness has no e?isten#e, and 'ith the none?istential nothing #an &e done+ The ego is none?istential, it is a nonentity+ :t is the a&sen#e of a'areness, of alertness+ %ou are not #ons#ious@ hen#e the ego prevails, hen#e the darkness remains+ /ll egos are dangerous, &e#ause you are living in something 'hi#h is not+ %ou are living for something 'hi#h is not, you are sa#rifi#ing that 'hi#h is for something that

is not+ This is the danger+ / real life is &eing sa#rifi#ed at the altar of the none?istential ego+ %ou are running after money, after po'er, after prestige, &ut in fa#t no&ody is really interested in po'er, money, prestige+ They are >ust 'ays of the ego to e?ist+ :f you have more money you #an have more ego@ if you have more po'er you #an have more ego+ The &asi# desire is to e?pand the ego, &ut the more your ego &e#omes strengthened, the more the darkness &e#omes dense, the less is the possi&ility of your &e#oming a'are+ /nd 'ithout &e#oming a'are you are missing the 'hole opportunity of life, a golden opportunity, in 'hi#h 7od #an &e realiEed, in 'hi#h truth #an &e lived+ / life 'hi#h #an &e a #onstant #ele&ration, an eternal >oy, is sa#rifi#ed for something a&solutely meaningless+ .en#e, remem&er, all egos are dangerous+ But the spiritual ego is the most dangerous simply &e#ause all other egos are gross+ %ou #an see that the politi#ian is after his ego, you #an see even the politi#ian in some moments #an see it+ :t is very gross, ho' #an you avoid seeing itB %ou are &ound to stum&le on it, it is like a ro#k+ But the spiritual ego is very su&tle, it is like fragran#e+ %ou donAt stum&le, it does not hit you like a ro#k+ %ou #annot remove it so easily as you #an remove a ro#k+ :t is a su&tle fragran#e+ The more spiritual you &e#ome, the more your ego &e#omes su&tler and su&tler+ %our ego &e#omes pious, and 'hen the poison is pious, of #ourse it is more dangerous, &e#ause you think it is ne#tar+ 3o', the la&el is ne#tar@ inside the &ottle is the same poison+ .en#e your saints are more egoisti# than your sinners+ There is every hope for the sinners, they #an rea#h to 7od far more easily than your so)#alled saints+ %our saints are living 'ith su#h egoisti# attitudes, they are full of holy #o' dung, ru&&ish+ The man of the 'orld #laims that he has so mu#h money and the religious man #laims he has so mu#h virtue+ The 'orldly man #laims he has so mu#h po'er, so mu#h prestige, and your so)#alled holy man #laims he also has po'er, spiritual po'er+ .e tries to sho' his spiritual po'er+ 4n#e su#h a so)#alled spiritual man #ame to see 6amakrishna+ 6amakrishna 'as sitting on the &ank of the 7anges in Dakshinesh'ar, 'here he used to live+ The spiritual man said to 6amakrishna, (: have heard that you are a great saint+ :f you really are, then #ome 'ith me and 'alk on the 'ater+ :f you #an 'alk on the 'ater then : #an &elieve that you are spiritual+( 6amakrishna laughed+ .e said, ($an you 'alk+++B( The man said, (%es, : #an 'alk+( 6amakrishna asked him, (.o' long did it take you to learn to 'alk on the 'aterB( The man said, (:t took me eighteen years of tremendous effort, austerities,

T/;/1$./6%/, fasting, prayer+ : lived in a #ave in the .imalayas+ : sa#rifi#ed everything+ Then this spiritual po'er has &een given to me+( 6amakrishna said, (: am not spiritual, : am a simple man, very ordinary+ But one thing : 'ould like to tell you+ When : 'ant to go to the other shore, the ferryman takes me for >ust one paisa+ %our 'hole eighteen yearsA effort is not 'orth mu#h more than that+ %ou 'asted your eighteen years+ %ou may &e spiritual, &ut you are a fool, you are utterly stupidD : have never #ome a#ross su#h an unintelligent person )) 'asting eighteen years >ust to 'alk on 'aterD Then 'hat is the pointB 4kay, you #an 'alk on 'ater, so 'hatB( This is the spiritual ego, 'hi#h 'ill go sooner or later to e?hi&it its po'ers, to prove that (: am holier than you+( That man had #ome 'ith that idea )) to prove to 6amakrishna that (: am holier than you, : am higher than you+( :t is meaningless+ Buddha is not reported to have done any mira#le+ 2ahavira is not reported to have done any mira#le+ /nd my o'n understanding is that all the mira#les that are talked of in the name of Fesus are inventions+ Kthe sound fails++++L %ou seeB 1ome $hristian got madD They are all inventions of the $hristians+ : have a totally different approa#h+ When $hristians say Fesus turned 'ater into 'ine it is not a literally fa#tual thing+ :t simply means that people like Fesus get drunk on simple 'ater+ : kno' it from my o'n e?perien#e+ : never mi? my soda 'ith 'hisky@ : mi? my soda 'ith soda, and : get drunk, so 'hat is the point of mi?ing it 'ith 'hiskyB Fust pure air is enough to get drunk@ 'ater is enough+ :t all #arries the essen#e of 7od, 'hat more do you need to get drunkB This e?isten#e is more than is needed+ But the spiritual man 'ill try to prove in some 'ay that he is spiritual+ .e 'ill prove it through mira#les, he 'ill &e#ome an e?hi&itionist+ ThatAs 'hy the spiritual ego is more dangerous+ .e 'ill not &e a&le to see it, and others 'ill not &e a&le to see it either+ Be#ause you #annot see it easily, 5nmado, : #alled it more dangerous+ Drop the very idea that you are separate from e?isten#e+ /nd : am not telling you to fight 'ith the ego, that is nonsense+ : am telling you to #reate more a'areness in you, &e#ome more full of light and #ons#iousness and the ego 'ill disappear on its o'n+ /nd 'hen it disappears on its o'n it has a &eauty, it has a &enedi#tion+ When there is no ego in you, no ego 'orldly or other'orldly )) 'hen there is no ego at all of any kind, you are one 'ith 7od+ The &arrier is removed, the last &arrier has fallen+ /nd to e?perien#e 7od is to e?perien#e life in its utter simpli#ity, in its utter &eauty+ To e?perien#e 7od is to e?perien#e truth in its eternity+ Then you are &eyond death and &eyond time+ "go is the only &arrier+ But donAt fight 'ith it )) spiritual or 'orldly, it is the same+

$reate more #ons#iousness, &e more meditative+ 2editation is the only medi#ine+ Both the 'ords #ome from the same root: AmeditationA and Amedi#ineA )) &e#ause meditation also is a medi#ine+ :t heals you, it #ures you from the greatest disease, the disease of the ego+ The fifth Cuestion: =uestion I B",4V"D 2/1T"6, W:,, %45 43" D/% 74 :3 T." 2:DD," 49 T." D:1$4561" T4 T." <:T$."3 T4 :3=5:6" W./T :1 B":37 ;6";/6"D 946 %45B ;antha, sorry, : #annot do that )) for many reasons+ 4ne is, : am not 6amakrishna@ : am >ust myself, : am no&ody else+ 1e#ondly, all my kit#hen people are here: Vivek is here, /stha is here, 3irgun is here, ;ragya is here )) there is no&ody to ask+ Thirdly, : eat the same food, morning, evening, year in, year out+ :n fa#t, all my kit#hen people are &ored 'ith preparing it+ "?#ept me every&ody is &oredD This is a devi#e to &ore them+ Fust think: the same thing they have to prepare, morning, evening, every day+ 5nless they &e#ome enlightened they are going to go #raEy+ 1o there is nothing to ask, : already kno'+ There is no #hange ever in my food+ Thirdly, : donAt kno' 'here my kit#hen isD 1o, ;antha, even if : 'ant : #annot find it+ : kno' only my room, and the 'ay from the room to Buddha .all and &a#k+ : 'ill get lost into ,ao TEu .ouse+ /nd after many many lives someho' : have found the 'ay+ ;lease donAt make me get lost again+ The si?th Cuestion: =uestion * B",4V"D 2/1T"6, W./T :1 T." D:6T:"1T 9456),"TT"6 W46D :3 T." :3D:/3 ,/375/7"B Darshan, A'orkAD The seventh Cuestion: =uestion J B",4V"D 2/1T"6, %45 D:D 34T 9:3:1. T." 1T46% 49 T." ;6:"1T /3D .:1 153D/% 1"6243+ :1 :T 34T 14B

$hetan .ari, that is true+ <no'ingly : did not finish it, &ut no' that you have asked : have to finish it+ When the priest sa' the hell, so &eautiful, 'ith su#h e#stati# people, he #ertainly &e#ame infatuated+ .e kne' all the 'ays to rea#h to heaven, he had no idea ho' to go to hell+ /nd no', seeing hell, he 'anted to go to hell, not to heaven+ 1o he inCuired of a fe' people+ They said, (Better you ask the Buddha, he is there sitting under the tree+( .e 'ent to the Buddha and he asked, (1ir, #an you sho' me the 'ay to hell, &e#ause no' : donAt 'ant to see heaven again+ 4n#e is enough+ : donAt 'ant to go there at all+ : have lived my 'hole life preparing for heaven+ : kno' all the 'ays and all the methods and means ho' to rea#h there+ : donAt kno' ho' to get to hell+( Buddha said, (%ou go &a#k to the station and &uy a ti#ket to ;oona and take sannyas+ That is the &est and shortest 'ay to go to hell+( The priest is here+ ;lease donAt ask me his name, &e#ause priests are a little shy, and he 'ill feel em&arrassed )) and parti#ularly a $atholi# priest+ But he is here+ :f you try a little harder you 'ill find him+ The last Cuestion: =uestion B",4V"D 2/1T"6, 4</%, 7:V" :T T4 2" 1T6/:7.T+ $/3 74D 6"/,,% "8:1T :3 /2"6:$/B ,"/V:37 T424664W, : 7"T / ,:TT," 3"6V451 6"/,:G:37 .4W 1"6:451 T." W46,D T"3D1 T4 B", /3D W",,, %45 <34W, 74D T44+ 14 W45,D %45 7:V" 2" 43" 49 %456 95DD%)D5DD% F4<"1 T4 1./6" W:T. .:2 F51T :3 $/1" W" 2""TB Toshen, you forget this 'ord AhimA+ 7od is not a he, 7od is a she+ :f you go 'ith this idea that he is a he, you 'ill never find him+ ThatAs ho' people go on missing him+ They go on looking for him as if he is a man, and he has #hanged himself long ago+ $olonel 1tanford, a staun#h segregationist, died and someho' made his 'ay to heaven+ / 'eek later his friend, $olonel Beauregard, departed and 'as also allo'ed to get past the ;early 7ates+ The t'o of them met+ (3ever had any dou&t 'e 'ould make it,( said $olonel Beauregard, (&ut no' that 'e did, tell me, ho' are things up hereB(

(3ot &ad,( ans'ered $olonel 1tanford, (&ut : 'ould advise you to 'at#h your step+ : sa' 7od the other day and she is a 3egress+( /nd not only that he is a she, she is a 3egress )) a &la#k 'oman+ 1o if you are really in sear#h of 7od in /meri#a, remem&er this+ /nd then you 'ill have to learn a fe' things+ :f you meet a &la#k 'oman you 'ill have to learn some art, you 'ill have to learn to &e a little like a &la#k man, other'ise there 'ill &e no #ommuni#ation, no #ommunion+ 7od has #hanged+ .e 'as tired of &eing male and 'hite+ "very&ody gets tired of &eing the same+ /nd people are still thinking that he is the old+ %ou are 'orshipping old photographs, you are #arrying old al&ums+ 3o 'onder very fe' people find him+ 3o' think of 7od as a 'oman+ /nd 7od #an only &e a 'oman@ the very idea of 7od &eing a man is the male #hauvinist idea, it is the idea of man+ The $hristian trinity has not a single 'oman in it+ ,ook at the nonsense: they have made even a pla#e for the .oly 7host+ 3o', 'ho is this .oly 7hostB The trinity 'ould not have missed mu#h if there 'as no .oly 7host, &ut the trinity looks a little ugly 'ithout a 'oman+ The father is there, the son is there, and 'here is the motherB Do you think 7od is gayB This is manAs egoisti# pro>e#tion+ 6emem&er: the she #ontains he, &ut the he does not #ontain she+ 2an is &orn out of a 'oman, &ut no man #an give &irth to a 'oman+ :t is natural to think of 7od as 'oman )) as mother, not as father+ That is a fas#ist idea+ :t is not a##idental that 7ermans #all their #ountry (fatherland+( 3o&ody #alls their #ountry (fatherland+( "very&ody #alls his #ountry (motherland( )) that seems to &e right )) e?#ept the 7ermans+++ they #all it (fatherland+( 7od is a mother, a motherly phenomenon+ This 'hole e?isten#e is motherly+ /nd 7od is far softer than man #an ever &e, far more vulnera&le, far more open+ 7od is the 'om& of e?isten#e+ The 'hole e?isten#e #omes out of the 'om&+ 1o, Toshen, drop this idea of (he( and (him(@ think of (she( and (her+( /nd remem&er: he is tired of &eing 'hite, he is no longer 'hite+ .e is &la#k no', and he is en>oying &eing &la#k, &e#ause very fe' people are a&le to find him no'+ "ven if you #ome a#ross him, you think, (:t is >ust a nigger+( "ven if he kno#ks on your door you 'ill not open the door+ /nd if you meet him, you are asking me that you 'ould like to tell him some >oke+ Tell him this >oke: (What makes you &la#k men su#h good loversB( asked the 'hite employer of <inney, the #hauffeur+ (The trou&le 'ith you 'hite folks is that you >ust go in there and rush, rush, rush, and &efore you kno' it, it is all over,( said <inney+ (3o' the 'ay us &la#k folks do it is

get in there, take it easy, make long strokes, talk s'eet a 'hile, stop a 'hile, take our time, then some more slo' long strokes, ni#e and #ool)like+( That night 'hitey #lim&ed into &ed 'ith his 'ife and &egan making love to her e?a#tly as <inney had suggested+ /fter t'enty minutes of sheer delight she gasped, (2y 7od, 'here did you learn to s#re' like a &la#k manB( "nough for today+