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‌CHAPTER 10

10 December 1978 pm in Chuang Tzu Auditorium

Premendra. It means god of love. Love has to become the very centre of your whole life. Whatsoever you do, it has to be kept in mind that you are doing it out of love, that you are doing it for love. It has to be part of your growing heart, then only does one enter into the world of god. Each single act has to become so loving, so devoted, that it takes on the flavour of prayer. Then nothing has to be divided into sacred and mundane; there is no division. Love knows no division: nothing is small and nothing is great. For love all is the same, even cleaning the floor or taking a shower or cooking food or walking in the early morning sun.…

Each act has to become full of your heart. It has not to be just done superficially, mechanically. A kind of heartfulness has to penetrate, and then the whole of life becomes prayerful. And unless and until the whole of life is prayerful, god is invisible and remains invisible. It is only the eyes of love that make one capable of seeing that which cannot be seen and hearing that which cannot be heard and feeling that which cannot be felt.

God remains a mystery because our love is lacking. Logic is there enough, more than needed, but the heart is empty; the head is too full and the heart is utterly empty. The whole process has to be reversed: the head has to be empty and the heart has to be full. That is what conversion is, the transfer of energy from the head to the heart.

Premdo. It means one who is capable of giving love. Everybody wants to be loved, everybody is greedy for love, but love comes only to those who give it; giving has to be the beginning. One should not demand. It comes, it comes of its own accord. Existence is very very fair: if you give, you get. People are not getting because they go on asking but they never give. And even if they give, they give very grudgingly, very reluctantly, as if their treasure is disappearing.

They don’t know the treasure of love. It doesn’t follow the ordinary economic laws. The more you give, the more you have of it. So if one understands the law of love it is against the economic law. If

you go on distributing your money, soon you will not have any, but if you go on sharing your love you will have more and more and more. Once this is learned, one is capable of giving infinitely; then it showers back infinitely.

Premdo means one who is capable of giving love unconditionally, because even if there is a slight desire to get back, that makes it impure, that makes it a bargaining, a business; and love cannot be a business. It has to be just the sheer joy of giving it.

Pyaso. It means the thirsty one. Truth is possible only if one has a total thirst for it. It is not a question of intellectual enquiry: it is a question of life and death. It is just like a man lost in the desert is thirsty. It is not an intellectual question for him: it is his life and death question. And his whole being is thirsty; it is not only the mind, each cell of his body is thirsty.

When truth is enquired after with such tremendous energy, with such intense passion, with such heat, it is not far away. That very heat burns the barrier between you and reality; that very passion proves to be a fire. In that fire the ego is reduced to ashes; and the moment the ego disappears, god is, truth is.

Parjato. It is the name of a flower, a beautiful flower. Man also has to bloom. Man is born as a seed, and unless one becomes a flower one remains discontented. Fulfilment is only when there is flowering of your being. But millions are born as seeds and they die as seeds. Only rarely, once in a while, does a person become a Buddha or a Christ; these are the flowers.

Become a flower: that’s the challenge of life!

Punito. It means utter purity, absolute purity. Purity is not something to be cultivated. If it is cultivated it is just on the surface; it is a camouflage, it is a mask, it is false. It can give you respectability but it will not give you a soul.

The real purity is something utterly uncultivated, the real purity is not something practised. Then what is it? It is to live without mind, it is to live without planning. It is to live not out of the memory but out of the present moment.

Whenever somebody lives out of the past, his act is a reaction; it is not an act. Acts are pure: reactions are impure. The act is a response to the present moment. You don’t bring your mind in. You don’t ask your past how to respond; you simply respond spontaneously. Then there is purity, and that purity liberates. And in living moment to moment – alert, conscious, responsible – life becomes pure. And that purity is uncultivated, unpractised. That purity is divine; that is real holiness.

The so-called saints are just pseudo. Their holiness is nothing but a cunning, clever, calculated phenomenon. They are trying to get something out of it. It may be heaven, it may be god or it may be something else, but there is business in their mind. The real purity has no motive.

A child has fallen and you simply help him to stand up again, with no motive; it is a sheer response to the moment. Somebody is drowning in the river and you jump – not that the act is good, not that it is moral, not that you are going to benefit out of it in your future life, not that god will reward you; nothing is there in the mind, no motive. You simply jump; the very moment you see somebody

drowning, you jump! Not even a shadow of thought passes your mind. That is pure act. It is holy. And the reward is not in the future; it is contained in the very act itself. Whenever you do something out of the moment, spontaneously, there is great joy; not later on – immediately.

Shraddho means loving trust. There are three words which are synonymous in the dictionary but not in actual experience. One is belief, the second is faith, the third is trust. In actual experience they have nothing to do with each other – not only that: they are totally different dimensions.

Belief is intellectual; it is a kind of information that has been fed to you. One is a Christian, another is a Hindu; this is a belief. A system of thought has been imposed on the child and he accepted it because he was not aware when it was imposed on him. He had to accept it because he was helpless; he had to accept whatsoever the parents were feeding him. This is a social strategy so that the children always remain in the boundaries of the parental fold. It is a kind of slavery, mental slavery. It is a spiritual poisoning; it is harmful.

In a better world there will be no Hindu, no Mohammedan, no Christian. In a more intelligent world we will not feed children any system of thought. We will simply help them to become more and more alert and intelligent so that they can choose their own system of thought, whatsoever it is; we will leave it to them. We will give intelligence to them, we will help their intelligence to become sharpened so that they are not deceived. But right now the parents themselves are deceiving their children. They are doing just what their parents had done to them.

Belief is an ugly phenomenon; it should disappear from the world.

Faith is a little better; faith is of feeling. Just as belief is of intellect, thought, faith is of feeling. It is a little better because it goes a little deeper, but it too is without any awareness. It is emotional, sentimental, but blind. It goes deeper and transforms your life a little more than belief. Belief simply remains a facade, because it never touches your heart; faith makes you more devoted. But that devotion is also based on a kind of blindness, and blindness in itself has to be dropped to know truth.

Trust is neither of the head nor of the heart: it is a transcendental phenomenon. It comes by becoming more aware of the mechanism of the mind and the heart. You watch how the mind functions, how thinking proceeds – the whole process of thought – and you watch the whole process of emotions. You remain aloof, you remain just a watcher. Then slowly slowly a third dimension opens in you: that is trust. It is existential, it comes only when you have known something on your own.

Belief is given by others and faith is also given by others. Trust arises out of one’s own experience. Then one falls in love with existence; that love is true religion. It is not a dogma, it is not a doctrine, it is not a church. That is the meaning of shraddho.

Layena means one who is absolutely dissolved – dissolved into god. Man can achieve only if there is that readiness to dissolve into the oceanic, just like a dewdrop dissolves into the ocean, slips into the ocean and is lost. On one hand it disappears; on the other hand it becomes the ocean itself.

Man is only a drop, a dewdrop. There is a possibility to become the ocean, and unless one becomes it one remains frustrated; because every limitation in life is a frustration. One can be contented only

with the infinite, with the unbounded. Everybody is longing for something oceanic, something great, something so vast that you cannot see where it begins and where it ends. That something has been called god. God is just a name – a name for the oceanic, for the vast, for the tremendously infinite. But one has to take the risk! The risk is: one has to die as one is, one has to disappear as the drop. In that very disappearance the doors open.

Either man can live as an ego... But then he lives in a prison cell; it is suffocating. If one wants to live as an ego then frustration is the only taste of life. If one is ready to drop the ego, which is difficult, hard, because we think we are it... We are not but we are identified with it. The moment it is dropped, misery disappears, suffocation disappears, and something of the beyond enters, takes possession of you. You are no more, in one sense; and you are for the first time in another sense.

Anand means bliss, raj means the secret – the secret of bliss; and the secret is very simple. Misery is a very complicated phenomenon: bliss is not. Misery is complex: bliss is simple. Misery needs much effort on your part to create it; much art, much skill is needed to become miserable. Bliss needs no skill, no effort, no art; bliss is natural. One is born with the nature of bliss.

Misery is going against your nature: bliss is just relaxing into your nature. That is the secret: let-go is the secret of bliss. If one relaxes into oneself, one is blissful; and whenever you relax, suddenly bliss is there. It has always been there all along; it is just that you were so tense and you were so much after creating new patterns of misery that you never looked at it.

Misery has to be earned: bliss is a gift from god. All that one needs is not to have any ideals, because they create tension; not to have any future, because the future always destroys the present; not to live according to somebody else, because then one will always be in conflict.

Live like a tree, like an animal, like a bird, with awareness, that is the only difference. If one can live like a bird with awareness, one is a Buddha. And the miracle starts happening: each moment is so blissful, so incredibly blissful, that it looks almost unbelievable. And it goes on growing; it goes on becoming more and more intense and there is no limit to that intensity.

Anand means bliss, rajan means a king – a king of bliss. Everybody is born as a king but lives as a beggar and dies as a beggar. We never claim our potential, we never actualise it. It can be actualised, it can be easily actualised, but it needs one thing which is missing in human beings: it needs awareness. It is only in the season of awareness, only in the climate of awareness that your potential can become actual. Just as trees start blooming when it is spring, when the spring of awareness comes into your being things start sprouting; all that has remained dormant becomes dynamic. And man is a great energy, man contains infinite sources of energy.

To be a sannyasin means to be reminded of who you are, to be reminded of all the glories that are possible to you, all the possible worlds that are yours, and yours just for the asking!

Terradas. It is a beautiful name. It means your servant, god’s servant. But make it your life too, just the name won’t do: become a servant. And the miracle is that if one is ready to become a servant, one becomes a master. By surrendering one becomes victorious. That’s the only way to become victorious in life: to be surrendered to life so totally that nothing remains inside you, that you pour out all that you have.

Such empty people become full of life, only they can become full. Those who are ready to bow down are crowned!

[A sannyasin says: My mouth opens when I’m meditating; I feel energy there. I don’t know what I should do about it.]

No problem at all. When the mouth opens, just allow it. Don’t close the mouth when it wants to open.

It is nothing of a problem. It is perfectly good. The mouth opens because the energy reaches the mouth; the opening of the mouth is perfectly beautiful.

It’s perfectly beautiful. If it is closed then it will be troublesome. Then the energy will be there like a tension. Your jaws will start feeling the tension. A few people have that problem: energy comes there but the mouth does not open; then their jaws become too tense. And if your jaws become tense you will feel angry, you will feel irritated, you will feel continuously irritated for no reason at all and you will find excuses to be angry.

This is perfectly beautiful; it is a relaxation.

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