Chapter title: None

‌Chapter title: None‌

17 June 1980 pm in Chuang Tzu Auditorium

Archive code: 8006175 ShortTitle: IMPRIS17 Audio:

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[NOTE: This is an unedited tape transcript of an unpublished darshan diary, which has been copy-typed. It is for reference purposes only.]

One who loves is loved by the whole existence. Existence only echoes us from all directions, from all dimensions. If we sing a beautiful song the song comes back to us a thousandfold more beautiful, it showers back on us. Whatsoever we give is given back. People are miserable for the simple reason that they are giving misery to others, they are giving pain to others.

This is the whole philosophy of karma. It is a very simple fact of life: whatsoever we sow we reap. And of course if you sow a single seed, you will reap thousands of seeds. Existence is not miserly, it gives abundantly, but it can give only when you have given already -- it multiplies that which you give, so everything basically depends on you. If you want bliss, shower bliss on everyone, on everything. If you want love, love. If you want anything, wanting is not going to help -- do it, materialise it, and soon you will be surprised: whatsoever you have given always comes back to you, multiplied a thousandfold, not less than that.

And everybody is in need of love. It is impossible to find a person who is not in need of love. But we don't love, we only want to be loved -- and that is not possible. Everybody wants to be loved and nobody loves; hence there is so much conflict, so much destructiveness, violence. The same energy can bring great

benediction, but it only creates hell.

Let this be the foundation for your sannyas: whatsoever you want, give and you will not remain empty.

You will be fulfilled, immensely fulfilled; beyond your imagination, beyond your dreams you will be fulfilled.

God is light. The experience of inner light is the experience of god; hence light became synonymous with god. Light became another aspect of the experience of the divine.

Bliss is both. It is divine, the most divine phenomenon in existence is bliss. That's why everybody seeks it. Even the atheist -- one who does not believe in god, one who does not believe in any after-life -- still believes in bliss. It is impossible to find a person who is not seeking bliss.

If somebody says 'I am not seeking bliss, that simply means that no seeking bliss is his bliss. If 1/08/07

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somebody says 'I am seeking misery,' that simply means he feels blissful in misery -- that's all, nothing else.

Misery is his bliss, he enjoys it. He is masochistic, that's all; he is ill, pathological. But it is impossible to find a person who does not seek bliss. Even the person who commits suicide commits suicide in order to find bliss. Whatsoever one does, the fundamental reason is always the same: it is bliss. The motive is always the same.

And bliss, once achieved, cannot be hidden. you cannot hide it; it shines forth like the sunrise. It is as bright as the day, it is luminous. Even if you want to hide it... Many have tried. There are traditions, there are a few mystic schools, which teach you to try to hide your bliss, because people are miserable. It is not good to move blissfully amongst miserable people. They will feel offended, they will

take revenge; they will not be able to forgive you. That's what happened to Jesus, that's what happened to Socrates, that's what happened to Al Hillaj Mansoor.

About Al Hillaj Mansoor, the Sufi mystic, the story is very clear. his master, Junaid, told him, 'Keep it hidden.' When for the first time Al Hillaj experienced the joy fo knowing truth, he was so ecstatic he started dancing and shouting out of sheer joy. He shouted 'Ana'l Haq' -- I am god. Junaid said, 'Shut up! I know, you know -- there is no need to shout.'

Because the master was saying keep quiet, he promised to keep quiet, but again and again he would forget his promise. Again and again he would start dancing and shouting. Finally Junaid said, 'You will get into trouble and you will also get me into trouble. And because of you my whole work will be disturbed.'

Junaid was a great master. He had thousand of followers and they were all working secretly. Living amongst Mohammedans and working is really dangerous because they are very fanatic people. They don't know any generosity, they don't know any tolerance. They don't argue -- their only argument is the sword: whosoever wins is right, whosoever is killed is wrong.

Junaid told Mansoor again and again. Finally he said, 'Go to Mecca, to the Mohammedan shrine of Kaaba on a pilgrimage.' In those days it used to take at least three years. 'So the journey will take you away and I can work silently with my people. and in three years you will also cool down.'

But Al Hillaj simply stood up, went around Junaid seven times and said, 'The journey is finished -- you are my Kaaba, you are my Mecca. I don't know any holy place other than you. You are my temple, so I have done it,; and he started shouting again! And what Junaid was afraid of finally happened: Al Hillaj was killed and Junaid's whole school was disturbed. Junaid was trying to keep it secret, utterly secret, but nobody had become enlightened before al Hillaj.

My feeling is that anybody would have done the same; it was nothing to do with Al Hillaj. He was the first disciple who became enlightened, and he exploded. this would have happened to anybody. In fact it had happened to Junaid himself, but he was living int he mountains; for seven years he lived int he mountains.

Of course, trees don't feel offended and rocks don't feel offended. He was shouting and singing and dancing, but in those seven years he cooled down. He became aware of a great message -- that he had to go and work in the world.

Even though he was trying to keep it secret, he could not keep it secret. When Al Hillaj was killed people were throwing stones at him, and just to participate with people so nobody took any note of Junaid, so nobody thought that Junaid was against the murder, he was also standing in the crowd, crying. He threw a flower, a rose flower at Mansoor, just to show him 'I love you. I know that whatsoever you are saying is right, but I have been telling you and you didn't listen to me: this was going to happen. I had predicted it.

Al Hillaj Mansoor was laughing when others were throwing stones, hitting him hard -- from all over his body blood was oozing. When he was hit by the rose flower thrown by Junaid, he started crying. Somebody asked 'Why are you crying?' He said, 'The people who were throwing stones at me don't understand, but the person who has thrown the rose flower understands me -- still he is throwing the rose flower. His rose flower hits me far more deeply than their stones. Their stones are nothing. They are stupid people -- it is to be expected.'

Like Junaid, many masters have tried many times to keep bliss submerged, but nobody has ever succeeded. Sooner or later it becomes known, because it is just like daylight: how can you hide the morning? When the night is gone, when the starts have disappeared and the sun has risen, the birds start singing, the flowers start opening. It is not some small things, it is not a small lamp that you can hide behind something.

Remember: bliss is divine, and when it explodes it is a sunrise, it is as bright as day; the night is over.

That is the goal of sannyas. And I don't want my sannyasins to hide it. I want them to shout and sing and dance. And if it brings death, it is okay: die dancing, shouting. There is no need to worry. Anyway, even 1/08/07

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Junaid died after only a few years. My feeling is that Mansoor died a far better death.

Junaid is remembered only because of Mansoor. Nobody would have

remembered Junaid, nobody would have even remembered his work. It is through Mansoor that his work is remembered. His name has become one of the most significant names in the history of mysticism -- it is because of Mansoor and his death.

So there is no need to be afraid: let it shine forth! I believe more in Jesus. He said to his disciples, 'Go onto the tops of houses, onto the roofs, and from there shout -- because people are deaf. Unless you shout they won't listen.' And if you are killed while dancing and singing blissfully, there can be nothing better than that. Live celebrating, die celebrating.

Bliss is not something that comes from the outside, it is already the case, it is inside you. You are outside, bliss is inside -- that is the problem -- not vice versa.

People think they are inside and bliss is outside so it has to be found in money, in power, in prestige, in something outside. The reality is just he opposite: bliss is inside and you are outside; you are running hither and thither, everywhere. you go everywhere -- except in. People are going to the Everest, they will go to Tibet, they will go in search of Shambala, they are ready to go to the moon.

One company in Japan is selling tickets for the moon for the first of January, 1986, and people are booking!

Just the other day I came across the news that they are planning a city in the sky, a city hanging in the sky between the earth and the moon. it will be inside a big balloon for then thousand people. People are already purchasing apartment! That will happen by the end of this century. it will take twenty years, these people may not be there, but they think, 'So what? -- our children will have the opportunity -- they will be the first ones to live in a space city.'

People are ready to go anywhere, any foolish idea... and they become tempted. Just one thing never becomes a longing in them: to explore their own being. They take themselves for granted -- and that's where they are wrong. don't take yourself for granted. you are carrying within you a dark continent, unexplored.

Sannyas means its exploration. And it is the most important thing in life. those who have gone in have found immortality, have found deathlessness, have found eternity, truth, consciousness, bliss, in a single word they have found god.

Christianity has the idea of a trinity, but its trinity is very childish, it is very

primitive. It is conceived of as a family, it is a projected idea of a family -- and that too is not complete because the woman is missing: god the father, Jesus Christ the son, and the Holy Ghost. Unless this Holy Ghost functions as a woman...

Nobody knows -- ghosts can do things, even impossible things they can do... But it is a very strange family: the first gay family!

In the East we have a far more beautiful idea of a trinity: satyam, shivam, sundaram. Satyam means truth, shivam means good, sundaram means beautiful. This is the Eastern concept of trinity, these are the three faces of god: he is true, he is good, he is beautiful. He can be explored in three ways; these are his three dimensions.

Religions explore him from the side of good. That's why they talk about god: god means the good one, the ultimate good. the philosophers enquire from another dimension, truth. Their whole concern is 'What is the ultimate truth?' They enter from the door of truth. and the poets, the musicians, the dancers, the artists, the painters, all enter from the door of the beautiful.

My approach is that of the poet. I am not a religious person in the ordinary sense. I am close to art than to religion, closer to aesthetics than to religion, because I see that existence provides you many more opportunities to see the beautiful than it provides to see truth or good. In the flowers, int he stars, in the mountains, in the people, in the birds, in the animals -- you can find beauty everywhere.

Seek god through beauty -- the beauty of everything. let that become your enquiry, worship beauty, rejoice in beauty. And when you worship beauty and rejoice in beauty, you start becoming beautiful. And to be beautiful is to be a sannyasin. Truth and good will follow. if one can attain one out of the three the other two automatically come along.

There is a silence that can be imposed from outside. through practising a certain body posture, by eating a certain kind of food, by fasting, a certain silence can be cultivated. By moving to the mountains, being alone, one can manage to be silent, but that will be something managed from the outside, forced. It will not 1/08/07

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be very deep, it will be just a facade. That's what saints, the so-called saints have been doing all along, in the monasteries, in the caves, int he jungles, in the mountains: fasting, living alone or not talking. These are tricks to create a pseudo kind of silence, but deep down the unconscious goes on boiling. It can explode any day. This is really repression.

Real silence comes only out of meditation. You are not to cultivate it; it is a by- product, it is a consequence. You have to go into meditation, you have to learn the art of meditation. As you become more and more meditative, you become aware of a certain silence that starts following you like a shadow. You have not done anything about it -- it is suddenly there, it is there because of your meditation. And as meditation deepens, it will deepen. When meditation is complete, your silence is complete.

And this is a silence that nobody can take away. Then you can be in the marketplace and you will remain undisturbed, undistracted. Then you can live with people, you can be together with people; that will not change anything -- you will be as alone as ever, even int he crowd. You can do the ordinary activities of life and still you will remain aloof and beyond and unconcerned. You will become a lotus in the lake; it is in the water, yet the water touches it not.

That's the idea of a real sannyasin: to be in the world and yet not to be of it, to the in the world but not to allow the world to be in you.

The Imprisoned Splendor

Chapter #18

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