27

< Previous | Contents | Next >

‌CHAPTER 27

28 July 1979 pm in Chuang Tzu Auditorium

Deva Genevieve. Deva means divine; genevieve means a white wave.

The wave can exist in two waysOne: thinking of itself as separate from the ocean; the other: just

as an organic part of the whole. The first is the way of the ego and the second is the way of the sannyasin.

The sannyasin has to imbibe the spirit of being one with the whole, just a wave of the ocean. The wave is not significant; the ocean is significant, because the ocean can exist without the wave but the wave cannot exist without the ocean.

This remembrance transforms one’s whole approach to life. Then you are no more antagonistic to anything, then you are not struggling, then you can be in a let-go, then you can exist in a calm, cool, relaxed way. And when one exists as calm, cool, relaxed, the mysteries of life are revealed to you. When you are hot, feverish, egoistic, you are closed and the doors of God are also closed for you.

Prem Karina. Prem means love; karina means pure, clean, clear. Love brings all these qualities. Without love, something remains dirty in the inner world of man, unbathed, because water cannot reach there and cannot cleanse you. Water can cleanse the body but not the soul. The soul can only be cleaned if it is bathed in love. Love functions as water for the inner world. A man without love remains inwardly dirty. Love brings cleanness. Love also brings clarity, because love is silent.

Mind is noisy; the heart is silent, and love is of the heart. And when you exist as love there are no thoughts, there is simply a clarity, a cloudless sky; you can see faraway stars.

Because love is of the heart it also brings purity. Mind is always cunning; cunningness is impure. Mind is always full of doubt; doubt keeps you unclean. Mind is always negative, ready to say no,

very reluctant to say yes. Mind is always ready to fight, that’s how mind exists: through fight, through negativity, through ambition, competition, struggle. That’s how mind keeps itself alive; hence mind remains a cloudy phenomenon, not only one cloud but many clouds, and all are dark – not even a single silver lining.

But the heart knows no competition, the heart knows no comparison. The heart simply exists in the moment, no past, no future – and that brings purity. And to be pure, to be clean, to be clear, is all that is needed, all that is needed to become receptive, all that is needed to be ready as a host to God.

Veet Mart. Veet means going beyond, transcending; mart means warlike. It has been valued very much in the past: the warlike quality, the warlike man, because man has existed violently. In three thousand years we have fought five thousand wars. It is very rare that war is not happening somewhere or other on earth. It continues, if not here then there, if not there then somewhere else; it seems to be a continuous phenomenon. And what we call peace is not true peace, it is only a gap between two wars. In fact we should not divide history into war and peace. We should divide it into the period when we prepare for war and the period when we really make war – preparation and war. What we call peace is nothing but preparation for another war.

In the future we have to drop those qualities from the human mind. So go beyond being war-like, then you become a sannyasin.

Love is the essential core of it. Creating a non-violent existence is what is meant by a religious man. Living in such a way that you are never in a fight, at least not from your side. You cannot prevent others from being in quarrel with you, but from your side, you need not initiate it.

To be nonviolent means to be non-competitive, because competition is bound to bring violence, gross or subtle, direct or indirect, but violence follows like a shadow if competitiveness is there. The ambitious mind is the violent mind; then you have to be warlike, then life is nothing but a constant struggle. And man has not only been fighting on the outside with others, man has been going through three kinds of wars. One is with nature, the other is with other people, and third is with himself. The first war has become science: the war with nature. The second war has become politics: the war with other people. And the third war, unfortunately, has become religion: the war with yourself.

I would like you to be absolutely without any war, neither the so-called scientific war with nature, nor the political war with others, nor the so-called religious war with yourself. That is the difference between my sannyasin and the so-called monks that have existed on the earth in the past: Christian, Hindu, Mohammedan, Buddhist – they were all fighting with themselves. They had stopped fighting with others, they were not political people, but their whole politics turned inwards. They found it a shortcut to avoid fighting with others: they started fighting with themselves. That became their preoccupation, and it is even more destructive than fighting with others, because others at least can protect themselves. If you fight with yourself there is nobody to protect you. You can kill yourself... and the so-called saints have all been suicidal, leaving aside a few exceptions which I don’t count as saints: a Buddha, a Jesus, a Zarathustra, a Lao Tzu – these are far beyond the sinner and the saint both.

Be a sannyasin, with no war. Let peace prevail, in each act, in each gesture... and slowly slowly that peace will become more and more dense, so tangible you can almost touch it, you can feel its texture.

The day it happens, God is close by! You are nearing home.

Anand Anne. Anand means bliss. Bliss is the ultimate state of being, when one has arrived, when one has achieved oneself, when there is no more to achieve, when the journey is complete, when all is contentment. When nothing is missed and there is no longing, and there is nowhere to go, one is at ease, at home each moment.

The past follows you no more, the future has no more meaning. The present is enough, this moment is all.

The experience is so ecstatic that it is almost inexpressible, and the experience is so abundant that you cannot contain it; it starts overflowing, it starts reaching others.

And that is the meaning of anne. Anne has three meanings: the first is prayer, the second is grace, the third is compassion. These are the by-products of bliss. Only a blissful person can pray; his prayer is nothing but gratitude, a tremendous heartfelt thankfulness. He has nothing to say. He may cry out of joy, or he may dance, or he may sit silently, unmoving, but prayer is there. It is not on the lips, it is not in the throat, you cannot verbalize it; it is simply an overwhelming feeling of gratefulness, “Because God has given so much and I was not worthy It is not because of my worth that I have received; it is because of God’s grace.”

The second meaning is grace: when God pours grace in you, when he pours his joy in you, you also become graceful, you start reflecting his grace, as the moon is reflected in the lake, as the mirror reflects your face. The man of bliss becomes a mirror. If you look into him you will find a reflection of God. That’s why in the East we have called the enlightened people gods. The western mind cannot understand why Buddha is called God. They have not even called Jesus God: only son of God – that is the highest they could conceive. Jews and Mohammedans have not even conceived that much. They think only of Moses and Mohammed as prophets, messengers, not even sons; hence all the three non-Indian religions – Christianity, Judaism, Mohammedanism – are absolutely incapable of understanding why Buddha is called God, why Krishna is called God. You can call them at the most the son of God; the most logical thing seems to be prophets of God, messengers – but why God? They are not God, they have not created the world...

They completely misunderstand the significance of it. We are not saying that Krishna created the world, and we are not saying that Buddha created the world; we are saying that they have become mirrors – so pure, so clean, so empty, that God is reflected in them. They are no more there they simply reflect God; hence we have called them gods.

The first meaning is prayer, the second meaning is grace, the third meaning is compassion. When you have received so much you have to give – what else you are going to do? When God gives to you, you have to share. In being prayerful you are in grace, in sharing your joy, you are grace. But all these qualities come as three aspects of bliss.

Deva Pratimo. Deva means divine; pratimo means image.

Each being is an image of God; hence we cannot make any image of God because every single being is his image. He has no face of his own, all faces are his. He has no hands of his own, all hands are his. He has no eyes of his own, all eyes are his. He has no being of his own, all beings together, in an organic unity, are his being. Hence we cannot draw a picture of God; we would have to draw a picture of the whole universe, which is impossible. We cannot make a statue of God; we would have to make another universe, which is impossible.

But we can start looking into each eye at his reflection, into each flower, his beauty, into each star, his light. Then you are surrounded by gods, then you are participating in a divine existence, and to participate in a divine existence is to be a sannyasin. It is a total change of vision. It imparts spirit to matter. It transforms everything into something spiritual.

The material becomes only the superficial. Wherever you go deeper into anything that exists you will find God. Dive deep into water and you will find him. Dive deep into a human being and you will find him – because only he is.

God is. In fact to say “God is” is a tautology, because God means isness: “That which is”, that’s exactly the meaning of the world god. In the ancient symbology “g” stands for “that”, “o” stands for “which”, and “d” stands for “is”: that which is.

[A sannyasin says she wants to bring her nine-year-old daughter here, but she doesn’t want to come. She lives with her father.]

So if she does not want to come, leave her with the father, mm? You go – seeing you this time she may feel like coming. But don’t force it, mm? – just if she comes happily, good; otherwise leave her there.

[A sannyasin says: I am afraid!]

A few people become enlightened out of fear! If you are really afraid, you will become enlightened! Be aware!

No, this life it is going to happen, afraid or not. [She asks about a name she heard in a dream.]

You will come to know. You will be able to see. Just a little more waiting. It is going to happen this time. I won’t allow you to die unless you become enlightened – just waitIf you don’t mind

becoming enlightened, then leave it to me!

[A sannyasin, arriving, says she has been working with a Reichian therapist for a long time, and doesn’t want to do any more groups.]

So you just.you are simply tired, that’s all, and you don’t know what is happening here. It is totally

different from what you have been doing there. So just for a few days you rest, and then that great desire will come to you – to participate in groups.

These groups are totally different. The outer structure is the same, but don’t be deceived by the appearance. The inner quality is so different that once you have tasted it, then you will know the difference. It is the difference between a corpse and a new young child. The corpse looks as if alive, but it is only as if alive, it is just a dead body, the soul has left it. And the corpse may look very mature, aged, but the young child has life – and that’s the difference that makes the difference. The young child is not mature in experience and knowledge. He is utterly ignorant and innocent, but that’s the beauty.

Our whole effort here is to give you a new birth, to make you children again, fresh, young, innocent – ignorant! A sannyasin has to function from the state of not-knowing. And when you start functioning from not-knowing, your action has totality, intensity, spontaneity, and your action brings liberation. It does not create any karma, it does not create any bondage. It shatters all old chains.

In the West the groups are only psychological – humanistic or wholistic, it doesn’t matter much, but they are all psychological. They have not even touched the spiritual realm yet, and unless the spiritual is at the center, the psychological remains mechanical. Doctors are only concerned with the physiology and psychologists are only concerned with the mind. Our concern here is with the no-mind, with the no-body. We are not against the body nor against the mind, but we are using them as stepping-stones to go beyond.

One has to know something in oneself which is neither body nor mind. Unless that is known your life is in vain. Once that is known, your life has significance. So for a few days you rest – it is good – and when the longing comes to you, just inquire, I will give you a few groups.

< Previous | Contents | Next >