Chapter title: None

‌Chapter title: None‌

7 December 1980 pm in Chuang Tzu Auditorium

Archive code: 8012075 ShortTitle: GREENR07 Audio:

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[NOTE: This is an unedited tape transcript of an unpublished darshan diary, which has been scanned and cleaned up. It is for reference purposes only.]

Prem Sabine. Prem means love.

Love is the only quality that man goes on losing. As civilisation grows, love evaporates. The basic structure of the civilisation that we have chosen is anti- love, because it is head-oriented. It avoids the heart, it ignores the heart, it tries to bypass it.

The head of course is very efficient, it is needed, but it is a mechanism. And a man who lives only in the head becomes a robot. He is useful for the establishment but to himself he has almost committed suicide.

Only the man of love lives and lives in abundance. A man of love is always in spring, flowers and flowers bloom within his being. There is dance in his step, there is song even in his silence.

My whole teaching is based on love.

Sabine is a tribal name indicating a woman from the ancient Italian tribe of the Sabines. It signifies a state of society when civilisation had not yet entered, when people were still living natural lives, when they were more close to the earth, to

the rocks, to the rivers, when they were almost part of the ecology. They belonged to the trees and to the stars. The home was not yet lost; they were at home in the universe.

Love can do that miracle again.

Man has to become capable of living naturally, lovingly, and yet able to use his mind when needed. But he should not become obsessed with the mind. He should live in the heart, and mind should be used only as a mechanism, just as you use your car or your radio or your television. One should not become addicted to the head.

A totally new kind of civilisation is needed: a heart-oriented civilisation.

Sannyas is the beginning of that new kind of civilisation. By becoming a sannyasin you are becoming part of the future, of that which is going to happen of that which has to happen if man is to survive, if life is 1/08/07

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to exist on earth. The old has failed, utterly failed; the new is absolutely needed and as quickly as possible, because man is dying, his heart is missing beats. Man is in a state of heart failure -- only a great dose of love, an allopathic dose, can save him, otherwise there is no hope.

Anand David. Anand means bliss. David means a friend.

Love is a flower, friendliness is like fragrance. Love has some biological roots, it has something physiological in it, it has a chemistry but friendliness is a sheer miracle. There is no reason for it to exist at all, that's why I say it is a sheer miracle. If it did not exist nobody would ever be able to imagine that something was missing.

Nature does not need it. It helps in no way as far as nature is concerned; it is non-essential.

Love is rooted in the earth; friendship is an opening towards the sky -- that is a totally different dimension. Hence it is certainly far more superior to love or maybe it is the essential of love. When you have purified love of all biology then only friendliness remains.

And David also means a beloved of god.

Naturally when your love is so pure that it reaches the optimum you become a beloved of existence. And only a blissful person can attain to this state. The miserable person may create a certain kind of love relationship because that is his need -- if it is not there he feels empty, lonely. But friendliness is not a need; it is an overflowing joy, it is a sharing.

Love is a kind of begging, that's why lovers are always quarrelling, because both are beggars and both are trying to get as much as they can. It is a constant struggle, a fight. Friendliness is not a need at all, it is a luxury. Only very few blissful people have been able to afford it. It is the most luxurious phenomenon.

So bliss has to be the base of sannyas and friendliness will be the outcome of it. And the experience of god will be the ultimate grace of existence. One begins in blissfulness and reaches god; exactly in the middle is friendliness -- it is like a bridge.

And I am using the word 'friendliness' more than friendship because friendship is a very low kind of friendliness. It is limited, it is closer to love very close -- a little bit higher, but very close. Friendliness is very far away. Friendliness is not limited, it is not a relationship at all; it is just your quality. You are simply friendly to all that is -- and to me that defines sannyas, that defines religion.

Dhyan Regenbogen. Dhyan means meditation. Regenbogen means a rainbow.

The rainbow symbolises the meeting of the earth and the sky. And that's what meditation is: a rainbow, a meeting of the earth and the sky, a meeting of the material and the spiritual, a meeting of the visible and the invisible.

The old idea of religion was only of spirituality. It had no concern with the material part of existence. It was suppressive of the material, condemning the material, rejecting, renouncing the material. It created a very ugly situation because the material is there, it is fifty per cent, and it is essential for the spiritual; without it the spiritual cannot exist at all. The spiritual is rooted in the

material.

Because the material was denied the old religious person was just airy-fairy, without roots, just hot air, an abstraction, but nothing concrete.

My effort here is to create a new kind of religiousness which is capable of absorbing the earth in it, which is vast enough to have both worlds together. Then it will have a richer quality. The old saints were poor people.

And when Jesus says 'Blessed are the poor in spirit for theirs is the kingdom of god'. I don't agree with him at all. I would like to say 'Blessed are the rich in spirit for theirs is the kingdom of god.' But to be rich in spirit needs multi- dimensionality. And these are two very basic dimensions: the material and the spiritual, the outer and the inner.

There is no need to create a split; we should try to bridge. We should create bridges, not walls. We should make man more an d more vast, including as much as possible. And as I see man can include all, he can become almost universal. He can have trees and rivers and mountains and stars within his being; he can be as vast as the sky.

But the old saint was certainly poor. He was linear, one-dimensional, flat.

Just today I was reading a joke: A Japanese soldier went to America after the Second World War and for the first time saw the Californian beauties. He was very much amazed. He said to his host with whom he was staying 'American women are very beautiful, particularly the Californian ones.' His host said 'But Japanese women are also beautiful.' And the Japanese said 'Yes, that is true, but American women have 1/08/07

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dimensions. The Japanese women are a little flat!' (laughter) They are like saints, the old kind of saints. They are not my sannyasins. When they become my sannyasins they also start growing dimensions! (much laughter) Nobody can be my sannyasin without growing dimensions! (still more laughter)

And the most significant dimension is to have as much of the earthly and as much of the unearthly together. My sannyasin has to become Zorba the Buddha. It has never happened before. Buddha is poor and Zorba is also poor. Zorba is poor because he knows only one dimension -- the physical -- and Buddha is poor because he knows only one dimension -- the spiritual.

I am trying to introduce my people to a totally new world, a totally new perspective, where Zorba and Buddha can have a meeting -- where not only can they meet but they can merge and become one with each other.

That's the meaning of the rainbow -- and meditation can become that rainbow, that bridge.

Amido is one of the names of Gautam the Buddha.

We have given him many names -- we loved him so much. And he had so many qualities; to represent each quality we have given him one name. One of his names is Amitabh. Amitabh means infinite light.

'Amitabh' travelled from India to China and from China to Japan and by the time it reached Japan it became

'Amido'; and certainly it became far more beautiful, more musical.

'Amitabh' is a Sanskrit word; it has certain corners to it. When a stone starts rolling from the source of the Ganges -- Gangotri -- it may have corners but by the time it reaches Gangasagar, the end, where Ganges meets the ocean, it becomes round. That's how Shivalingas happened -- all these statues of Shiva's, so beautifully rounded. They are not made; it simply happens that a stone travelling from the Himalayas goes on becoming rounder and rounder and loses corners. That happens in language also.

Amitabh has a few corners, it is not so melodious; Amido has more melody, but its meaning also is infinite light. That is our innermost experience: when you reach your centre you experience infinite light and eternal light.

We are made of light. This is the only point where science and religion are in agreement. Science says matter is made of light -- electricity, in their jargon. And religion says everything is made of light.

The English word 'divine' comes from a Sanskrit root 'div'. Div means light; from div also comes the English word 'day' and 'divine'. They all originate in the root which means light.

The work of a sannyasin is to penetrate to his innermost core where light explodes. On the circumference there is darkness, at the centre there is light, but that light is like a seed. If you reach there it explodes; it is like an atomic explosion. That experience is called enlightenment, because light explodes.

And once you have known that light you have known all in that light. Nothing remains hidden for you all mysteries are revealed. One's journey is complete, one has arrived home.

Turio. One of the greatest enlightened masters of the whole of history was Patanjali, who found the school of yoga. He divides man's consciousness in four stages.

The first is the ordinary waking state; it is only so-called waking, it is not real awakening because only a superficial part, just the tip of the iceberg, has a little consciousness, but nine times bigger than this is the unconscious underneath it. It is a superficial consciousness, hence it is called so-called waking state.

The second state he calls dreaming. It is a strange phenomenon that we are closer to our reality in dreaming than we are in the so-called waking state, because when we are awake we are hypocrites. We not only deceive others, we deceive ourselves too; we pretend to be somebody who we are not; we say one thing, we do another. We have many masks. It is very difficult to find the original face of a person -- he himself has forgotten what his original face is. But in dreaming we a little closer to our real self.

Sigmund Freud, Carl Gustav Jung or Alfred Adler are not the first people to discover that the analysis of his dreams can give us many clues about the reality of a person; Patanjali was the first man. He existed exactly three thousand years before Sigmund Freud; he should be called the father of all psychology. He went farther and deeper than Sigmund Freud; he went the whole way, he has not left a single stone unturned.

Dreaming is the second stage, in which we are truer. If our dreams could be understood we would see our authenticity, because then we are not Christians nor Hindus nor Mohammedans, neither moral nor immoral, we are simply

whatsoever we are. All masks disappear.

But Sigmund Freud and the Freudian school that grew out of his insight depends on a psychoanalyst.

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Now, he himself has a mind and when he starts analysing your dreams, of course his interpretation is his interpretation. That's why the same dream will be analysed in a different way by different psychoanalysts.

You can go to the Freudian and he will find nothing but sexuality in it. What you dream, that does not matter; he will manipulate it in such a way that it becomes sexual. If you dream of trees they are nothing but phallic symbols, if you dream of mountains they are nothing but phallic symbols, if you dream of rockets they are phallic symbols. Whatsoever you dream... you cannot find a dream which a Freudian will not be able to interpret as having a sexual colour. It is his idea and he is going to impose that idea upon it. Take the same dream to the Adlerian and he will interpret it as a will to power. The same rocket now becomes will to powers you want to rise higher and higher. The same tree is no more a phallic symbol; it simply means you desire to become bigger and bigger and grow like a tree touching the stars, the far-away stars. That is your destination, the power trip. Take the same dream to the Jungian and he will find something else, something very esoteric. And now there are many more schools available.…

Patanjali is not in favour of the analysis of dreams. He says meditate on your dreams. Except for you nobody can know the exact meaning. Either go to a Buddha who has no mind of his own, who has no ideology, no dogma, to interpret it, to give it a certain colour, to emphasise a certain concept, a certain prejudice, that he is already carrying. Either go to a Buddha or the best way is to meditate over it, silently watch it, and in that watchfulness you will come across the third layer. Just hidden underneath the dreams is a third state of consciousness: dreamless sleep.

It happens every night. When you are not dreaming but simply sleeping, there are almost eight cycles every night. You will dream for a time then there is a dreamless pause, a rest, because dreaming is a very tiring process, very exhausting. So you take a little rest, and when you are rested you start dreaming again.

If you meditate you will find those small intervals. That will give you the insight into the third state --

dreamless sleep -- which is even closer to reality than dreams. Modern psychology has yet to discover it.

And then Patanjali says now the most difficult task for the seeker is to meditate on dreamless sleep. If one meditates and watches one's dreamless sleep, those pauses, then one becomes aware of the fourth. Turio simply means the fourth -- no name is given to it. And no name is given to it for a significant reason, it is simply called the fourth; so that you don't start interpreting it a number is given rather than a name.

This is the real awakening, this is the state of Buddhahood, of Christ- consciousness.

Only when you are in the fourth state will you know your original face. In the first you are the farthest away from your original face, in the second a little closer, in the third a little closer; in the fourth you are centred at the very core of your being. And that centring is the only revelation of truth, of freedom, of love, of bliss, of all that is worthwhile, of all that is significant. One enters into a world of eternal celebration; then there is no fall from it, then there is no going back. That is the ultimate goal of sannyas.

Nirguno literally means attributeless, without any qualities. That is the definition of God: he has no qualities because every quality would be a limitation.

If you call him white he cannot be black -- that becomes a limitation. If you call him any thing then you immediately enforce a limitation -- and God is infinite. He has all the qualities and yet he is quality-less; he has all the aspects and all possibilities but no aspect can define him. And all that has been tried up to now as far as a definition of god is concerned has created more trouble, it has not solved anything.

For example, Christians call him the father. Now the problem arises: who is the mother? And from where does this only begotten son, Jesus Christ come? Has the father himself given birth? Or is there some illegal connection between the father and the Holy Ghost? And who is this Holy Ghost anyway -- a man or woman? Now thousands of questions will arise -- and all that was done was just giving him a quality of fatherliness, not exactly calling him father but giving him a quality of fatherliness. But once you give him the quality you create problems. Call him anything and you are immediately in trouble.

The mystics of the East have called him attributeless, and that seems to be a far wiser step.He has no qualities, he is indefinable, and you can know him not by any definitions but only by becoming utterly silent; because if a definition is given the mind immediately starts working. If no definition is given then the mind has nothing to chew upon, then the mind becomes silent. And in that silence one comes to encounter the ultimate reality.

The message is: be silent. Don't try to think about God, rather drop thinking so that you can feel, then drop feeling too so that you can be. And these are the three layers: thinking, feeling, being.

Thinking creates a philosopher, feeling creates a poet, being creates a mystic -- and being is the dimension of the sannyasin.

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Prabuddho means the awakened one.

We are all born with the capacity to be awakened, in a sense we are all awakened, but we are not aware of this. A thin layer, just like a thin curtain, hides us from our own reality, but the curtain can be removed.

And it is a very thin curtain, almost transparent. The curtain consists of thoughts, desires, memories, fantasies, dreams, etcetera. These are all non-substantial things, so the curtain is made of non-substantial things. It is transparent, very

thin, and it is very easy to remove it. One just has to know the knack of removing it -- and that knack is meditation.

It cannot be called a science, it cannot be called an art; the best thing to call it is a knack. Hence a close relationship with the master, an intimate relationship with the master, exactly a love affair is needed to learn the knack. If it were a science we could teach it in the schools, colleges, universities; if it were an art it would not be much of a problem. But because it is a knack only hints can be given, only fingers pointing to the moon. The problem is one may become too attached to the fingers and forget all about the moon.

That's what has happened thousands of times. Christians have become too obsessed with Christ -- that is getting fixated on the fingers and forgetting the moon. And the Buddhists are fixated on the figure of Buddha, his statue. Worshipping the statue means worshipping the fingers, and they have all forgotten the moon completely.

That is the problem with a knack, that only subtle hints can be given. Buddhas can only show you the way and that too, very indirectly. No clear-cut programme can be given, no definite map can be handed over to you and you told 'This is the map, this is the route' -- you simply can follow the map and the route and reach the destination. That is not possible.

One has to be with the master in a kind of communion so that slowly slowly, not only are the words understood but the gestures too, and not only the gestures, not only the words, but even the silences; so that one can learn the language of the master's eyes, his hands, the way he sits, the way he talks, the way he laughs, the way he eats, the way he sleeps. You never know from where you may get the right hint and your journey start.

Once you have learned the knack, the curtain can be very easily removed. Initiation simply means initiation into a very mysterious relationship -- not of this world and not very tangible. You cannot explain it to others. If questions are raised you will simply feel dumb. You will not be able to say why you have become a sannyasin, what got into your head, why you have gone crazy.

It is a crazy phenomenon and you will not be able to explain it, you will not be able to convince anybody -- nobody has ever been able to. The first disciples of Jesus were not able to say anything about why they were moving with this

dangerous fellow. The first disciples of Buddha were not able to. They used to come to Buddha -- there are references -- to ask 'What should we say, because people ask why?

What got into your head? Why have you dropped your old way of life? It was comfortable, convenient, you were succeeding in the world and everything was going well -- what wont wrong? Why are you following this man?'

And Buddha would say 'It is impossible to explain to them. The only thing you can do is to bring them here. If in being with me something happens in their hearts only that will be a proof; if nothing happens, nothing can be done. Then forget all about them. In this life it is not going to be their cup of tea. Maybe in some other life, with some other Buddha, with some other master, it may click.'

Yes, it is a click.

So be here, open, available, vulnerable -- it may click! Don't stand aloof, detached -- then it cannot click.

Don't be an observer, be a participant. And dive headlong because one has nothing to lose and everything to gain.

Is the Grass Really Greener...?

Chapter #8 1/08/07

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