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‌CHAPTER 17

18 March 1977 pm in Chuang Tzu Auditorium

Satya means truth and mitra means a friend – a friend of truth. And that’s the most difficult thing to be because our so – called society, civilisation, culture all exist on lies. That’s why we go on missing god, because we are trained for lies, we have been conditioned to be liars, to never be true, to never be authentic.

Authenticity is condemned by the society, naturalness is condemned by the society, spontaneity is not praised. But a cultured character is always praised highly – and a character is always false.

A real man has no character – cannot have, cannot afford to. A real man lives spontaneously moment to moment. A real man lives through consciousness, not through conscience. Conscience is all lies and nothing else.

From A to Z our whole mind is based on lies. But we have been trained in them so long that we have completely forgotten that they are lies; we take them for granted as truth.…

Truth is not in the scriptures, not in the traditions, because nobody can utter it and nobody can write it. There is no way to express it, it remains unexpressed. It can be felt, it can be experienced, but it cannot be said. Hence the importance of meditation.

It is just a preparation for being empty so that if truth is close – by there is no barrier – no barrier of thought, no barrier of prejudice, of religion, church, organisation.

When you are empty truth can enter you.

So my whole emphasis is on meditation; meditation means a state of no-mind. By and by we have to put the mind aside and look directly without the mind.

That’s what I mean by becoming a friend of truth – so whatsoever is, we become capable of seeing, not what we desire to see, not what we expect to see, not what we have been prepared to see, but that which is.

That’s what truth is. It is not a dogma, it is not a philosophy. It is a presence and it is all around: it surrounds you within and without.

But we live in lies and our eyes are full of lies, hence we go on missing it, we go on missing the obvious.

By zero point is meant a point where you are neither happy nor unhappy, a point where you are neither hot nor cold, a point where you are neither alive nor dead. That is the zero point, and it is of great significance.

In the East we have worked for it for centuries because that is the right point from where you can have a true perspective. When you are too cold you look at the world with cold eyes; then your interpretation is cold. You are against the world, everything looks hopeless, everything looks depressive, sad, ugly; one wants to give the ticket back to god.

When you are hot, excited, the whole world looks too exciting, sensational, a thrill, a kick. The whole world looks like a tremendous opportunity for passion and lust, but again you miss.

If you are hot you start indulging in the world, indulging too much. If you are cold you start renouncing the world; you start escaping to the Himalayas, to the monasteries, to the cavesAnd I am not in

favour of either.

I would like you to be in the world and not of the world, and that is possible only if you have learned to hold yourself at the zero point of your being where you are neither cold nor hot, where all duality ceases, where there is no more night and no more day, when the division has disappeared, when you are exactly in the middle of all duality.

From that point the world is exactly as it is because your eyes are no more coloured; that is the meaning of shunyam.

[A visitor says: I wonder how to look for god.]

Here we are doing many groups and they will be of tremendous help.

If you are really looking for god, then the first thing is not to look at god; the first thing is to clarify your eyes, to attain a clarity. Because the real problem is not where to look at god, how to look at god. God is everywhere!

All that you need is clear eyes, a clarity, and that clarity needs much work because we are looking through a dark glass so nothing can be seen. The glass has to be cleaned and made transparent. And it is centuries of dust that has gathered on the glass.

People go on looking for god and they don’t clean their eyes and they don’t clean their heart and they don’t clean their consciousness. So they can go on looking and they will never come across god.and god is everywhere because nothing else except god exists!

So it is not a question of how to look for god. It is only a question of how to attain to the eyes to look for god. God is! So it is not an objective thing. If you ask where to look for a chair I can say a chair is there in the room and you go and you will see it. But god is not an object so nobody can point it out – that if you go there you will find it.

God is this whole existence, this all. And you are looking at it, so that is not the problem. You see the tree, you see me, you see these people, you see yourself standing before the mirror. You are looking at it but you cannot see god, so there must be something wrong in the eyes. And sometimes small dust can disturb the eyes; the eyes are very delicate things. A small piece of straw and you become almost blind, you cannot open the eyes, and this is centuries old dust that has gathered.

If you are really looking for god stay a little longer, do four, five groups here, mm? They will beat you hard and prod you deeply and pull you this way and that and clean you. It is almost laundry work! Or if you cannot stay right now come again, but then come for at least two months; in two months we will really clean you completely.

It is hard work. It is not a question of logic and philosophy, it is a question of psychic clarity. So if you can stay I can suggest a few groups for you. If you cannot stay right now then come again, but then come at least for two months.

If you are really interested in god, give him at least sixty days work, mm? Good!

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