Meditation Jesus, Reform, Revolution and Rebellion.

We talk about the sufi meditation tradition but we also have a few other web pages, the Sufi Meditation master and Sufis People are Sleeping or Are You Angry, Mr Sufi? OR generously, Sufi is a Feeling of the Heart explained by Osho. Or perhaps you like ZEN Zen Meditation Stories or Zen and the Stars or TAOISM KO HSUAN Stories of the Tao by Ko Hsuan and other Taoist Meditations. Or PATANJALI The Yoga Sutras of Patanjali One or The Yoga Sutras of Patanjali Two or TANTRA Tantra and Tantric Meditations or even the Meditations of the Peace of the Guida Spiritual and now DON JUAN AND CARLOS CASTENADA The Teachings of Don Juan, and Don Juan, Castaneda and A Separate Reality AND JESUS - A MEDITATION WHEN JESUS WENT UNTO THE MOUNT OF OLIVES. AND Meditation Wisdom Jesus and the Selfish Competitive Ego AND JESUS The Flute on Gods Lips and Meditation Jesus and The Conditioned Mind AND Meditation Jesus, Was Jesus Christ a Master? And Meditation Jesus, Reform, Revolution and Rebellion. OR THE UPANISHADS This Direct Knowing Natchiketa with the Lord of Death, Yama From the Katha Upanishad AND The Kundalini Energy of Prana and Apana - None Can Transcend It and Lao Tsu's Tao Te Ching - Lao Tzu's Tao Te Ching one,

MATTHEW 24

1. AND JESUS WENT OUT, AND DEPARTED FROM THE TEMPLE: AND HIS DISCIPLES CAME TO HIM FOR TO SHOW HIM THE BUILDINGS OF THE TEMPLE.

2. AND JESUS SAID UNTO THEM, SEE YE NOT ALL THESE THINGS? VERILY I SAY UNTO YOU, THERE SHALL NOT BE LEFT HERE ONE STONE UPON ANOTHER, THAT SHALL NOT BE THROWN DOWN.

34 VERILY I SAY UNTO YOU,

35. HEAVEN AND EARTH SHALL PASS AWAY, BUT MY WORDS SHALL NOT PASS AWAY.

42. WATCH THEREFORE: FOR YE KNOW NOT WHAT HOUR YOUR LORD DOTH COME.

43. BUT KNOW THIS, THAT IF THE GOODMAN OF THE HOUSE HAD KNOWN IN WHAT WATCH THE THIEF WOULD COME, HE WOULD HAVE WATCHED, AND WOULD NOT HAVE SUFFERED HIS HOUSE TO BE BROKEN UP.

44. THEREFORE BE YE ALSO READY: FOR IN SUCH AN HOUR AS YE THINK NOT THE SON OF MAN COMETH.

45. WHO THEN IS A FAITHFUL AND WISE SERVANT, WHOM HIS LORD HATH MADE RULER OVER HIS HOUSEHOLD, TO GIVE THEM MEAT IN DUE SEASON?

46. BLESSED IS THAT SERVANT, WHOM HIS LORD WHEN HE COMETH SHALL FIND SO DOING.

47. VERILY I SAY UNTO YOU, THAT HE SHALL MAKE HIM RULER OVER ALL HIS GOODS.

48. BUT AND IF THAT EVIL SERVANT SHALL SAY IN HIS HEART, MY LORD DELAYETH HIS COMING;

49. AND SHALL BEGIN TO SMITE HIS FELLOW-SERVANTS, AND TO EAT AND DRINK WITH THE DRUNKEN;

50. THE LORD OF THAT SERVANT SHALL COME IN A DAY WHEN HE LOOKETH NOT FOR HIM, AND IN AN HOUR THAT HE IS NOT AWARE OF.

51. AND SHALL CUT HIM ASUNDER, AND APPOINT HIM HIS PORTION WITH THE HYPOCRITES: THERE SHALL BE WEEPING AND GNASHING OF TEETH.

Man's evolution passes through three stages: the reform, the revolution and the rebellion. The reform is the most superficial: it only touches the surface, it never goes more than skin-deep. It changes nothing but the dressing of man; it changes man's formalities. It gives man etiquette, manners -- a kind of civilisation -- without changing anything essential in his being. It paints man, it polishes man, and yet deep down man remains the same. It is a delusion. It is fiction. It gives respectability, and makes everybody a hypocrite. It gives good manners, but they are against the inner core. The inner core has not even been understood. But for the society it creates smoothness.

Reform functions like a lubricant. It keeps the status quo going, it helps things remain the same -- which will look paradoxical, because the reformist claims that he is changing society, but in fact all that he does is paint the old society in new colours. And the old society can exist more easily in new colours than it could have ever done with the old ones. The old were getting rotten. Reform is a kind of renovation. The house is falling; the supports are falling, the foundations are shaking, and you go on giving new props to it. And you can keep the house from falling a little longer. Reform is in the service of the status quo: it serves the past not the future.

The second thing is revolution; it goes a little deeper. Reform only changes ideas, it does not even change policies. Revolution goes and touches the structure, but only the outer not the inner.

Man has two structures, man lives on two planes. One is the physical, another is the spiritual. The revolution only goes to the physical structure -- to the economic, to the political -- they all belong to the physical. It goes deeper than reform, it destroys many old things, it creates many new things; but the being, the innermost being of man still remains unchanged. It creates morality, it creates character. Reform creates manner, etiquette, civilisation: the formal behaviour of the man is changed. Revolution changes man's outer structure -- really changes: it brings a new structure. but the inner blueprint remains the same, the inner consciousness is not touched. It creates a split.

The first, the reform, creates hypocrisy. The second, the revolution, creates schizophrenia, it makes man unbridgeable. Man starts falling into two beings. the bridge is broken. That's why revolutionaries go on denying, the soul. Marx and Engels and Lenin and Stalin and Mao -- they go on denying the soul. They have to deny it, they can't accept it, because if they accept it. then their whole revolution seems to be very superficial, then their revolution is not total.

The reformist does not deny the soul, remember; he accepts it because it makes no problem for him -- he never goes up to that point. That point is not a problem. Gandhi accepts the soul, Manu accepts the soul -- they are reformists. They never say no to anything, they are people who go on saying yes; they are polite people. Unless it becomes absolutely necessary they will not deny anything, they will accept. But revolutionaries deny the soul. They have to deny, otherwise their revolution looks partial.

The third thing is rebellion. Rebellion is from the very essential core: it changes consciousness -- it is radical; it transmutes -- it is alchemical. It gives you a new being, not only a new body, not only new dresses, but a new being. A new man is born.

And in the history of consciousness there have been three types of thinkers: the reformer, the revolutionary and the rebel. Manu, Moses, Gandhi -- these are reformers, the most superficial. John the Baptist, Marx, Freud -- these are the revolutionaries. And Jesus, Buddha, Krishnamurti -- these are the rebels.

To understand rebellion is to understand the HEART of religion. Religion is rebellion. Religion is utter change. Religion is discontinuity with the past, the beginning of the new, the dropping of the old -- the TOTAL. Nothing has to be continued, because if something continues it will keep the old alive.

Reform paints. Revolution destroys the old outer structure but the inner structure remains the same. In Soviet Russia or in China the inner man is the same, there is no difference, not a bit. The same mind -- the same greedy, ambitious, egoistic mind; the same mind that is found in America or in capitalist countries -- no difference in that mind. But the outer structure of the society has been changed. And the outer structure of laws, state, economics, politics -- that has been changed. Once the police force, the governmental power is taken away, man will fall back to his old pattern again. The Russian society can be managed only by force, it cannot become democratic, because to allow people to be independent will be allowing them to bring their inner being again into their lives. That is there. They have been prevented, they have been obstructed; they cannot live it. They have to live by what the government says, they cannot live according to their being.

So communism is basically dictatorial. It will remain dictatorial, because the fear is that if man is given freedom, then because his consciousness is there -- the greed is there, the ambition is there, and ALL that has always been is there -- it will start working again. People will become rich, poor, powerful, powerless. People will start exploiting each other, people will start fighting for their ambitions. Those who are powerful in Russia, they are still doing the same. Krushehev used to brag about his cars, because he had many. Nobody else can have them in Russia, but everybody wants to have. It is just enforcement, not real revolution.

Real revolution is spontaneous. That revolution is called rebellion.

A few more distinctions between these three words, then you will be able to understand Jesus' approach.

Reform does not require much from you. It says: Just make your front door beautiful, let the whole house be dirty. You live in dirt. but don't allow your neighbours to see your dirt. Just the front porch should be beautiful, because your neighbours are not interested in your inner being, in your inner house. They pass from the outside and they see only the front door. Do whatsoever you want, but do it from the back door. So the front door becomes a facade, a window, a show-case for the neighbours to see. You live from the back door really, you don't live from the front door. The front door is just there, artificial; you never enter from it, you never go out from it -- that is there just to be seen by others.

Watch your front doors -- everybody has them. They are called faces, masks, personalities because they are PERSONA: lipstick, and powder and cosmetics -- they give you a PERSONA. You are not that. It is a make-up.

Revolution goes a little deeper, but only a little deeper. It changes your drawing-room so you can invite people to sit in your drawing-room. In India it happens very much. In India the drawing-room is beautiful, but don't go beyond that. People's kitchens are so dirty and ugly, their bathrooms are almost impossible. But in India nobody takes any care of the bathroom or the kitchen. The only care that is taken is of the drawing-room; it is there where you meet your guests.

This is false; it does not touch your real being, but it keeps your prestige. That's what morality is: it is a beautiful drawing-room. And if you can afford it, you can have a Picasso painting in your drawing-room also. It depends on how much you can afford.

Just the other day I was reading a small story:

Charlie was taking his out-of-town pal, George, for a stroll through the city. They were admiring the scenery when George observed 'Say, will you look at that good-looking girl over there. She's smiling at us. Know her?'

'Yes, Betty -- twenty dollars.'

'And who is that brunette with her? Man, she's really stacked!'

'Dolores -- forty dollars.'

'Ah, but look what's coming! That's what I call really first-class.'

'Gloria -- eighty dollars.'

'My God!' cried George. 'Aren't there any nice respectable girls in this town?'

'Of course' Charlie answered. 'But you couldn't afford their rates.'

Morality goes only so far, beyond that it stumbles and disappears. Everybody has his price. The moral man has a price. You watch yourself. If you are walking on the street and you find one thousand rupees, maybe you will not take them, but if you find ten thousand... then you hesitate... to take or not to take? But if you find one hundred thousand rupees, then there is no question, you take them That shows how deep your morality is -- one thousand, ten thousand, one hundred thousand; everybody has a price. One can only afford that much, beyond that, it is too much. The morality is not worth it! Then you would like to choose the immoral.

The moral man is not totally moral; only a few layers of him are moral, beyond that the immorality waits. So you can drive any moral man into immorality very easily. The only question is that you have to find his price.

I have heard that Mulla Nasruddin was travelling with a woman in a first-class compartment. They were alone. He introduced himself, and then he said, 'Would you like to sleep with me tonight?'

The woman, who was really angry, said 'What do you think? Are you mad? What do you think of me? I am not a prostitute!'

Mulla said 'I will give you ten thousand rupees.'

The woman started smiling, she came close, she was holding Mulla's hand.

And then Mulla said 'What about ten rupees?'

And the woman said 'What do you think of me!'

Mulla said 'I know who you are. Now we are haggling over the price.'

It is always a question of 'the price'. Ten rupees -- and the woman is angry. Ten thousand rupees -- and the woman is willing. And don't laugh at her, this is the situation of everybody. Morality does not transform you. It goes deeper than reform, it has a bigger price, but still, at the very core of your being, you remain the same.

Reform is partial revolution. Revolution is outer revolution. Rebellion is inner revolution. And only when the inner has happened, is it dependable; otherwise it is not dependable. Reform will make you a hypocrite, revolution will make you a schizophrenic. Only rebellion can give you your fullness of being, spontaneity, health, wholeness.

Reform will make you respectable. If you are after respect, then reform is enough. It will give you a plastic personality. From the outside you will start looking beautiful. From the inside you will be rotten and stinking, but nobody will be able to smell your stinking being; the plastic will protect you. Inside you will go on getting dirtier and dirtier, but on the outside you will keep a good face.

Revolution will create a split in you. It will make you a saint, but the sinner will be repressed. The sinner has not been absorbed into the saint, the sinner has been cut off. Revolution will make you two persons: it will create two worlds in you. The natural will be repressed and the moral will be on top of it. The upper-dog, the moral, will try to control the lower-dog, the natural. And of course, the natural is very powerful because it is natural, so it will take revenge; it will go on sneaking into your life from the weak points. It will disrupt your morality, it will create guilt, and you will be in constant conflict because nobody can be victorious.

Your support, your intellectual support, is for the moral, but your whole being's support is for the natural. The moral is in the conscious and the natural is in the unconsCious. The conscious is very small, and the unconscious is nine times more strong, nine times more big than the conscious. But you only know the conscious, so in the conscious the morality will go on singing its song, and in the unconscious, which is nine times more powerful, all kinds of immoralities will go on getting deeper roots in you. It will make you a saint AND a sinner -- the sinner will be repressed, and the sinner will wait for his time, for the right time to erupt, for the right time to take revenge.

That's why people look so sad, people look so dissipated because their whole energy is going down the drain in the conflict. Continuous tension is there. The saint is very tense, he is always in anguish and always afraid -- afraid of his own being that he has denied. And the denied is there! And sooner or later it will throw the moralist, the egoist, the conscious pretender. It will throw -- it will throw the pretender.

Hence, the saint is always on the verge of a kind of insanity. And you know... if you try to be a saint, you will know that you are always on the verge. A small thing can change your whole balance, you can lose all your sanity. Neurosis breeds, grows, if you are split.

Rebellion is inner revolution. Rebellion starts from the 'in', reform starts from the 'out'. Never start from the outside. Start from the innermost core. Start from your very being. Reform will tell you what to do. Revolution will tell you how to be: more saintly, of a better character, of good qualities. Revolution will make a hard crust around you, an armour which protects you from the outside AND from the inside too. A hard, steel armour -- that is what is called 'character'.

A REAL man has no character. Jesus has no character. That was the problem, otherwise the Jews would not have been so against him . He was liquid; he had no character, he had no armour. He was open, vulnerable, defenseless, because he was not a moralist. He was not a saint, he was a sage.

Reform makes you a gentleman. Revolution makes you a saint. Rebellion makes you a sage. He was a sage. What-soever he did was not done because of a certain morality, but because of a certain understanding; not because of given-rules from the past, but because of a spontaneous awareness. Rebellion depends on awareness, revolution on character, reform on formalities.

Start by being more aware, then you start from the innermost. Let the light spread from there, so your whole being can be full of light. There is no way to go from the outside. The only way is to come from the inside -- just like a seed grows from the inside, sprouts from the inside and becomes a b;g tree. Let that be your inner work too -- like a seed, grow.

Reform is patchwork, a kind of whitewash -- a little bit here, a little bit there, but the basic structure is not even touched. Reform can be for revolution or can be against revolution; it depends on you. There are two types of reformists: those who are preparing the ground for revolution or those who are trying to prevent the revolution. Reform gives the feeling that things are getting better, so what is the need of creating a revolution? why go to that much trouble? Reform gives hope, and people stop. So it depends on you.

A man of right understanding can use reform also, but a man who is not conscious will not be able to use reform as a process for revolution -- on the contrary, reform will become a hindrance for revolution. And so is the case with revolution. Revolution can be a door to rebellion, but only with awareness; otherwise it becomes a hindrance. One thinks 'Now the revolution has happened, what is the need to go any deeper? It is already too much.' So reform can either be a hindrance or a help. And so is the case with revolution.

All depends on your awareness, all depends on your understanding -- how much you understand life.

So let this become one of the most fundamental rules of life and work: that everything ultimately depends on understanding -- how you understand. Even something which was going to become a great help can become a hindrance if understanding is missing. And even sometimes that which was going to be poisonous, with understanding can be changed into something medicinal. All medicines are made of poisons: they don't kill, they help people to remain healthy. In the right hands even poison becomes medicine; and in the wrong hands, even medicine may prove to be a poison.

Revolution is the change of the structure -- bodily, social, outer, economic, political; but man is not disturbed at all. It can be against rebellion or for rebellion. Out of one hundred, ninety-nine cases are against rebellion. That's why communism is so much against religion; it is not accidental.

Communism feels religion to be the REAL enemy. Why? -- because religion goes far deeper than communism can ever go. That is the jealousy, that is the problem. If there is no religion, then communism seems to be the ultimate revolution. Then there is no higher. But if religion is there, then communism seems to be just so-so, lukewarm -- it is not much to brag about. Communism wants to kill religion utterly, destroy religion from the earth. They have done that in Russia, they are doing it in China. They are doing it even in Tibet, which was one of the most religious countries, which had one of the most long-lived religions -- alive, the purest; the spring was yet not dirty and polluted. Now they are destroying that too.

Communism is very much afraid of religion because communism car see the point that religion goes deeper and it changes man from his very inner core. And only when the new mall is born, is a new society really born.

We have tried all things. We have created ladies and gentlemen, and they didn't prove to be much. We have changed societies, we have tried utopias -- they have all failed. Reform has failed, revolution has failed.

Rebellion has never been tried on a large scale. And whenever it has been tried on a small scale, it has always succeeded. With Buddha it succeeded: thousands of people went through rebellion, became new. With Jesus it succeeded, with Lao Tzu it succeeded, with Krishna it succeeded. success has always been with rebellion, but very few people... It has never been on a large scale. It has never gripped the soul of humanity. And that is where work is needed now.

The greater part of humanity has to be given the vision of awareness, rebellion, only then can man really become human. Man is only human for the name's sake; he is not yet human, because those humane qualities which make a man human are missing, are lacking. They are not there. Compassion is not there, love is not there, meditation is not there. The prayer, the gratitude is not there, the celebration is not there. In short, God is not there.

Man is an empty temple: the God is missing. And God will go on being missing unless your seed dissolves and you start sprouting into God. God is your growth!

Remember, God has not to be found somewhere outside -- not in the Himalayas, not in Jerusalem, not in a monastery; God has to be evolved in you, God has to be your growth. It is not an object outside that you are going to meet some day. Unless you become it you will never meet it. Only by becoming it, you will meet it. And that is the whole message of Jesus.

Reform brings new ideas, revolution brings a new structure to support those new ideas, and rebellion brings new consciousness, a new man, a new being to support those structures.

Start from the very foundation. Let rebellion be the foundation, then make the structure of revolution. And then on top of that, let there be a dome of reform -- not otherwise. Otherwise the whole process will be topsy-turvy.

The basic thing is to understand the whole situation: how has man been doing up to now? what has been going wrong? why is there so much suffering? why do we always start from the wrong end and can never reach the real core of the problem?

Understanding is missing, awareness is missing. You are living in a kind of unconsciousness -- Jesus calls it sleep. Bring yourself to more awareness.

It will be difficult because everybody else is fast asleep around you. If you start awakening, you will find difficulties arising for you, because those people who are asleep will not like it. It is a disturbance for them. They are having sweet dreams, and you suddenly become awake. You create a kind of disturbance. Not only that -- once you are awake, you start shaking people to awaken them because you feel 'These poor people are missing the real joy of life.' The sun is rising, and the flowers are dancing in the breeze, and the birds are singing, and you start waking and shaking people around you -- particularly people you love, you feel for, you care for. You would like them to share this joy, this morning that is all around. And they are deep in sleep, in a slumber, snoring, not aware of what is happening all around. But they are having their dreams. Maybe somebody is earning great money, or somebody is just reaching to the highest post -- one promotion more, or somebody is fighting the presidential election. And you wake them? -- they will feel angry. Naturally, because they don't know any other reality than their dream. Their dream is their reality, and things were going well, and here you come and disturb everything! Nobody will like you.

Nobody likes a man who is alert and aware. That's why Jesus was crucified. He would have been crucified anywhere. Don't blame the Jews. He was such a rebellious man that he himself is responsible for being crucified, not the Jews. He would have been crucified by somebody else. Wherever he was he would have been crucified.

That much awareness nobody is ready to accept. That much awareness is disturbing. That much awareness hurts. And the man of awareness stands there and makes you feel guilty, because in comparison to him you are just a dark night. You hate that man, because without him everything was good; there was no comparison. You were thinking you were full of life -- now here comes this man. And in his presence you are reduced to being just a dark night and nothing else. In his presence you are a beggar. Here comes the emperor, the son of God. And in his presence you become ugly. The natural logic is that HE is making you ugly. When he was not there. you had never thought about your ugliness.

Now he will haunt you. Now he will create trouble for you. Now you will have to search for this beauty. You will have to go into many things. 'Now this is unnecessary.' It looks unnecessary. 'Better destroy this man, better destroy this criterion.' Once the criterion is no more there, nobody can prove that you are empty, impotent, a beggar; nobody can prove that you are ugly; nobody can prove that you are missing anything. Destroy Jesus and relapse back into your sleep! That's what the Jews did.

But I would like to tell you again, that's what would have happened anywhere else. Jesus was too much. Yes, I say, even in India Jesus would have been crucified.

A question may arise in you: Buddha was not crucified, Mahavir was not crucified, then why Jesus?

Yes, I say, still Jesus would have been crucified. Jesus brings a new message. Buddha is silent; his message is only for those who come to him, those who come to seek and search. He does not go to the masses, he is not active. His rebellion is a presence. Jesus goes to the masses, Jesus goes very active!

Buddha's rebellion is inactive, passive. Jesus' rebellion is very active, and that is the problem. Mahavir's rebellion was also very passive, so was Lao Tzu's. These are people who are utterly at ease, silent in themselves, happy with themselves. If somebody comes and partakes of their being, good; if nobody comes, they are not going to invite. Jesus DRAGS you into awareness, he hits you hard. He comes searching for you whether you are ready or not. He has said to his disciples 'Go and stand on the tops of the houses and shout... because people are deaf. You will have to shout. Give the good message, the good news, that I have come. shout from the housetops!'

Buddha cannot say that. Lao Tzu... not at all. It was even difficult to find where Lao Tzu was, people had to search for him for months together. And once he would come to know that somebody is searching for him, he would escape, he would remove himself from one village to another. He would create all kinds of problems. He would allow only those who REALLY were seekers, who were ready to sacrifice all.

With Jesus it is just the opposite -- he haunts you, he goes searching for you. He says he is like a shepherd who comes home in the night, counts his sheep, finds that one is missing, leaves the ninety-nine there in the dark night, in danger, and goes with a lamp to search for the one which is lost in the jungle, in the dark night -- shouting, calling, searching. Yes, Jesus is like that. He is a revolutionary rebel.

Buddha is rebellion, pure rebellion. Silent is his message. Those who understand, they will understand; those who don't understand, they need not worry, they can ignore him. He allows people to ignore him.

Jesus does not allow people to ignore him. He shouts. He pokes his fingers into people's eyes. His compassion is great. He is a surgeon. With Buddha you may have a little bit of medicine. Jesus is a surgeon, he operates; and of course the operation hurts.

The Jews are not responsible, they should be forgiven. Anybody -- Hindus, Chinese, Tibetans -- anybody would have killed this man. This man was asking for it. He brings a new breeze into religion: ACTIVE, action. Rebellion also becomes revolution.

I was reading a parable, a beautiful parable. Meditate over it.

A parable of G. William Jones: THE INNOVATOR.

It had been a long, long time since such a crime had been committed and, as punishment, the Innovator would receive a sentence which had not been heard of for a long, long time -- not since the days of the great-great-greats. It was a sentence at once so terrible and horrifying in its aspect that the High Court and the C.D.'s felt that it justly fit the nauseous and perverse crime of innovation. The punishment was to be expulsion from the Dome!

The citizens lined both sides of the street, their expression a mixture of hatred and awe as their eyes followed the progress of the innovator, escorted by a cordon of C.D.'s towards the Lox. Gamblers in the crowd were busily making book on how long it would take the Innovator to die once he was outside the Dome, and on whether it would be death from Fallout, Poisongas, or perhaps even from a Wildbeast. There was no doubt that he would soon die (for imbedded deep in the mind of each citizen was the truism that no human life could possibly exist outside the. protection of the Dome -- that beloved plastic canopy erected by their great-great-great-grandfathers, which stretched over the city from limit to limit, cuddling it in a benevolent, airtight grip). The only question was how long would death take to come and in what form

Some of the sadists in the crowd had scraped through the thick crust of dirt on the Dome wall near the Lox so that they could see the Outside, and were selling places at these peepholes for a nice sum.

The C.D.'s and their prisoner had arrived at the Lox. The crowd retreated now in a minor panic for fear that some poisonous fume might enter the Dome when the Lox was opened. The mechanism was still good, although it had been unused for all these generations. At the press of a button from the Chief, the thick transparent door of the Lox swung jerkily open. The Innovator, with a last mournful look over his shoulder, was pushed rather roughly into the small compartment. The door was then shut, and the citizens held their collective breath as the Chief touched the next button. The outer door swung open with a great hissing into that unhealthy green Outside.

At his first breath of the Outside's air, the Innovator fell headlong, coughing, doubled up with a giant convulsion. The C.D.'s nodded their heads, pleased, and there was a clamour almost like a cheer that arose from those at the peepholes as they watched him and their wristwatches to determine the exact second of his last gasp.

But then the terrible thing happened. The Innovator slowly raised his head from the dust and, with the beginnings of a smile of great joy upon his face, filled his lungs deeply. His eyes grew wide. He sat up, and they could see his chest bulging with gulp after gulp of that alien air. The people were so startled that they cried aloud when he suddenly jumped from a sitting position straight up, coming down in the first steps of a wild dance.

'It must have hit his brain first' said one spectator, his nose flattened against the Dome wall.

The Innovator stopped his dance abruptly as he turned to see the faces peering out at him. He smiled at them -- a broad, toothy smile with no malice in it at all. He even opened his arms wide to them, making a beckoning gesture!

At this point, many of those watching him could take no more, and turned away to go back to their homes, shuddering with a nausea of fear.

After making many gestures of well-being to those amazed and still uncomprehending faces, the Innovator snapped his fingers and stooped to pick up a stick. With it, he wrote in large letters upon the ground 'Come on out -- the air is fine!'

One after another shocked faces left the peepholes, not to return.

Again he wrote in the dirt, this time with more urgency 'It is fresh air -- not poison.'

Still more left.

This time, almost frantic to make him-self understood, he wrote 'You don't NEED the Dome anymore. You can live Outside! It is BETTER out here!'

With this, every face disappeared from the clear places in the grimy walls, and the Innovator was left alone in the Outside with his brilliant sun, its fresh and moving air, its trees and plants three times the size of those inside the Dome, and its birds and animals.

The newspapers the next morning carried grisly stories of the Innovator's immediate death outside the Lox. The city fathers decided in an emergency session that the interior of the Dome should be painted opaquely to a height of twenty feet all around. And those watchers who could not be scared into abject secrecy were interned in the asylum, where talk of living outside the Dome could be taken for what it was -- the raving of a lunatic.

A beautiful parable. And this is the situation of humanity. Down the ages this has been so: man has lived in a man-created dome of beliefs, ideas, dogmas. Your churches, your temples, your scriptures are just plastic domes. They are protecting you from nature; they are not helping you to go to God, they are preventing you from going. When a man like Jesus comes, he is the Innovator. He starts talking about strange things which exist outside the domes. He talks about fresh air and green trees, and birds and their songs, and the sun and the clouds -- a thousand and one things he talks about. And you have lived in a plastic dome; you have never been out of it. You have never been out of a church, out of? temple; you have never been out of the traps of the priests and the politicians. And he comes and starts saying things which are wild -- things which appeal, things which have a great appeal, things which are magnetic, things which provoke and challenge! But those things you have not heard for ages. You become angry. You become angry because this man thinks you are all fools!

That's why people go on asking Jesus again and again 'Do you think you are far wiser than our father Abraham? Do you think you are more knowing than our old prophets? Do you think that you have brought truth for the first time?' People believe they have always had truth, that is in their possession. And there is nothing in their possession. So whenever a man of truth comes, a rebellion comes into the world, innovation comes into the world. And the people crush such a man.

We have to create a world where innovators can be accepted more easily, where innovators are not only accepted but welcomed -- because it is these innovators who help you to go higher and higher in consciousness. They are the steps towards God.

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Now the sutras:

AND JESUS WENT OUT, AND DEPARTED FROM THE TEMPLE...

He was visiting the Great Temple of the Jews, and whenever he used to go to the temple he was always sad and angry, because things were all wrong there. The temple had become a trade. The temple was no more a temple, it was dominated by the businessman. God was sold there, and of course God cannot be sold. So only the false god can be sold. The temple was no more the shrine for prayer, it was no more the place to meditate, it was no more the place where one connects with God. It was dominated by the priests, and the priest was dominated by vested interests. Whenever Jesus would go to the temple, he would always come out angry and sad. Once he got so angry that he threw out all the money-changers from the temple. He shouted at them and told them 'What have you done to my Father's house? It has become a den of robbers!'

This story also starts:

AND JESUS WENT OUT, AND DEPARTED FROM THE TEMPLE; AND HIS DISCIPLES CAME TO HIM FOR TO SHOW HIM THE BUILDINGS OF THE TEMPLE.

But he was not interested in seeing those buildings, because the God that used to live there at some time had departed from there. It was a ruin. The soul had left the body, it was a corpse.

AND JESUS SAID UNTO THEM, SEE YE NOT ALL THESE THINGS?

'You still call this a temple? Don't you see all these things that are happening there?' It is politics, it is no more religion. It is reformist, it is no more rebellious. It does not transform people, it consoles them. It does not hit people awake, it goes on singing lullabies so they can fall asleep in a better way.

Remember this.

Many times you go to the religious person not to be awakened but to be helped, consoled. You go begging for a lullaby, you go begging for a tranquilliser. A tranquilliser cannot help you awaken. Yes, it may help you to be less uncomfortable in this uncomfortable world, to be less insecure in this insecure world; to be less anxious, less tense. Yes, it can help you relax a little bit, but that is not going to change you or transform you. In fact, the transformation can come only when you become UTTERLY tense, when anxiety comes to its peak -- only then, and then only is there a revolution, a radical change.

The priest goes on consoling you, and the priests are very cunning, very inventive in creating consoling theories. For centuries in India they have been consoling the poor. 'You are poor because you committed wrong things in your past lives -- this is a consolation. People are not poor because they have done wrong things in their past lives. People are poor because they are being exploited. Now the priest is in the hands of the exploiters -- naturally, because they are the power, they are the power-holders. The priest lives on the crusts that are thrown from the rich people's tables. He has to help the masters.

Down the ages he has been teaching poor people 'You are in bad shape because of your bad KARMA, and people are rich because of their good KARMA. Rich people are rich because they have been saintly in their past lives; and poor people are poor because they have been sinners.'

Now this is a very tricky thing -- great strategy, great politics in it. If you look at the rich people, they seem to be the sinners. They are! -- exploiting, cheating, deceiving. And the poor people, who are innocent in a way, are not doing any harm to anybody, they are 'the sinners of the past'. This does not seem logical, because if a man has been a sinner for so many lives, he will be a sinner in this life too. More is the possibility of his being a sinner rather than being an ordinary, innocent, poor person. And if people have been great saints in their past lives, then they cannot be black marketeers -- that will not be logical. Then they cannot go on exploiting people; their sainthood will not allow that.

The situation is just the reverse, but the ideology helps console. Then the poor person no more feels the wounds. The priest has poured ointment on the wounds. He says 'Nothing to be worried about. Nobody else is responsible. In your past lives you have done something wrong.' He gives the explanation; the explanation helps the poor person. He can find an explanation, he can find the cause -- and he himself is responsible. And now nothing can be done, one has to go through it silently. That's why in India there has never been a revolution. It is because of the priests.

How can there be a revolution if you are responsible? Then the only thing is to go on doing good things -- whatsoever you can do. The poor man cannot afford much, hut whatsoever he can do he should go on doing. He can go to the Ganges once in his life to take a bath or he can contribute a little something to the temple of the village or, once in a lifetime, he can have some ritual arranged. That's all that he can do. And he can wait for the next life. In the next life he will be happy, he will live in palaces and he will enjoy all kinds of good things. So it is only a question of a little patience. The priest has been teaching patience to people, consolation, giving explanations so that they know why they are poor -- and hiding the real facts.

The temple has become the citadel of all that is wrong, and Jesus always felt this whenever he would-go to the temple. He would see things that were going on there. He could not believe why people were not aware, why they could not see.

SEE YE NOT ALL THESE THINGS? VERILY I SAY UNTO YOU, THERE SHALL NOT BE LEFT HERE ONE STONE UPON ANOTHER...

'This temple has to be destroyed! This so-called religion has to be destroyed! This religion of the priests and the politicians has to be utterly effaced from the earth!'

... VERILY I SAY UNTO YOU, THERE SHALL NOT BE LEFT HERE ONE STONE UPON ANOTHER, THAT SHALL NOT BE THROWN DOWN.

He is angry. You will not find such anger in Buddha. That's why Buddha was saved from crucifixion. Even if he talks, he talks in great philosophical ways. Even if he says things, he does not say them in a raging voice, in anger; he is very polite.

Buddha's message is like classical music -- silent, beautiful, but no revolution in it. Jesus' message is a slogan; it is not a coincidence, it is not an accident that all the great revolutionaries come from Jesus' tradition. They come from the West not the East. The East misses revolutionaries. The East has known great sages, but not revolutionaries. All the great revolutions and all the great revolutionary ideas come from the West. And the foundation of the West is Jesus' ideology, his approach towards reality.

You will be surprised to know that even communism comes from Christianity, not from Hinduism, not from Jainism, not from Buddhism. Communism is also an off-shoot of Christianity, howsoever much they are against it -- that doesn't matter. A son can go against the father; that does not make him no more a son, that does not make him less of a son. He remains the son. Marx and Freud and Kropotkin and Tolstoy and Ruskin and Thoreau -- they all come from the same seed, from the same approach towards life -- that is Jesus' approach.

Jesus is an off-shoot of the Jewish approach. That also has to be understood.

Nothing like the Jewish prophets have ever existed in India or in China -- no, never. You cannot find a man like John the Baptist in India. Those great prophets of the Jews were all full of revolution, they were all hot, they were all burning fires! Prophets have never existed in India; saints, yes, sages, yes -- but not prophets. When somebody calls Mahavir a prophet, he is not right. When somebody calls Buddha a prophet, it looks simply absurd. Buddha is not a prophet. He has no prophecy for the future, he does not bring any revolution. He brings a new consciousness, his own consciousness. He makes it available, but he does not shout. He does not say that the temple should be burnt, that this temple should fall, that not even one single stone will remain upon another. Jesus has the quality of a Jewish prophet. He was a disciple of John the Baptist. John the Baptist was killed just like Jesus; he was beheaded.

And the Judaic tradition has given birth to other revolutionaries also. Marx is a Jew, so is Sigmund Freud. Whether it is sociology or it is economics or it is psychology or even physics, the revolution comes from the Jew. Albert Einstein is a Jew. There is some element in the Jewish consciousness that makes people revolutionary. Just think of a human history without three Jews -- Jesus, Marx and Freud -- and there will be no revolution. People will be patient, people will suffer, people will accept everything, people will go on dragging and finding explanations from the priests. This has to be noted, because this is specific to Jesus.

AND JESUS SAID UNTO THEM, SEE YE NOT ALL THESE THINGS? VERILY I SAY UNTO YOU, THERE SHALL NOT BE LEFT HERE ONE.STONE UPON ANOTHER, THAT SHALL NOT BE THROWN DOWN.

VERILY I SAY UNTO YOU,

HEAVEN AND EARTH SHALL PASS AWAY, BUT MY WORDS SHALL NOT PASS AWAY.

Because his words are not HIS words, that's why they SHALL NOT PASS AWAY. Because his words are God's words. He is just a vehicle, a medium: he is simply saying what God wants to say. But God has no mouth to speak with; God uses our mouths. God has no eyes to see with; he uses our eyes. And God has no legs to walk with; he uses our legs to walk.

God used Jesus as a medium. That's why Jesus can say HEAVEN AND EARTH SHALL PASS AWAY, BUT MY WORDS SHALL NOT PASS AWAY. 'This temple is going to be destroyed, this temple is going to be demolished to the very ground, because this temple has gone against the very spirit of being a temple. It is no more a temple, it is no more religious.'

But this happens again and again. Now the Vatican, the Pope -- they are no more religious. They are in the same situation as was this temple which Jesus left. Again the same has happened. It always happens! The temple sooner or later becomes the den of the robbers, because the temple attracts innocent people. There is a logical necessity for why it happens. The temple attracts innocent people. Once the innocent people start coming, the clever and cunning start coming, because wherever the innocent are, there is the possibility to exploit.

Jesus attracts the innocent. Once the innocent are there, then the cunning people all around will see the point. When Jesus is alive they cannot come -- Jesus' presence is a prevention. Once Jesus is gone, then those cunning people will start infiltrating, then they will come and start mixing with the sheep -- and these are wolves although they may have sheepskins to hide themselves. And sooner or later they will come out on top because they are cunning. The innocent people are not interested in being on top; only those who are cunning come for that. Once they are on top, they become the priests, the rabbis, the SHANKARACHARYAS, the popes. And then they start dominating the whole thing, and the whole quality changes.

A temple is a temple only while Jesus is alive. Once Jesus is gone, it is very difficult for the temple to remain a temple. Because Jesus will gather the innocent people: he will gather so many sheep. While he is there he will protect; once he is gone, wolves will start coming. Because wolves only come once they see that so many sheep are there and the shepherd is missing. This is the chance for them -- their life's chance.

Now the same has happened in the Vatican, the same has happened in Puri, the same has happened at the Kaaba. The same has been happening down the ages. Remember it, because the same can happen here.You will have to be very very mindful.

So I don't want you just to be innocent. Be innocent, but don't be foolish. Be innocent, but don't be childish. Be innocent, but let your innocence be illuminated by awareness. Then this cannot happen. Your awareness will make you aware if something goes wrong; otherwise this is going to happen. Somebody who is cunning will start manipulating you. Keep alert. The temple has been made again and again, and has been polluted again and again.

But man has changed down the ages very much. Maybe now this is possible. Maybe now the time has come -- the time for the idea to become a reality.

VERILY I SAY UNTO YOU;

HEAVEN AND EARTH SHALL PASS AWAY, BUT MY WORDS SHALL NOT PASS AWAY.

WATCH THEREFORE: FOR YE KNOW NOT WHAT HOUR YOUR LORD DOTH COME.

Jesus says there is no point in going to the temple and the ritual and the rabbi and the scripture. The only thing that you need to enter is watchfulness.

WATCH THEREFORE...

'This temple is going to fall; don't go in it, otherwise you will also be crushed. Escape from it, it is already falling. I can see what is going to happen to it. Its soul has already left it It is no more glued together. These are just stones upon stones without any glue holding them together. That religion is not there. It is a miracle how this temple is still standing! It is going to fall any moment. A small wind, and it may fall; a little rain, and it may fall. Any excuse is needed, and it may fall. You escape from it, and let watchfulness be your temple.'

WATCH THEREFORE: FOR YE KNOW NOT WHAT HOUR YOUR LORD DOTH COME.

And the watchfulness has to be for twenty-four hours: You cannot afford to be watchful just for a few minutes once a day -- in the morning you meditate and then you forget. That won't help because nobody knows when God will knock at your door. And if you are not watchful you will miss; you will not recognise him. Only in immense awareness can God be recognised.

BUT KNOW THIS, THAT IF THE GOODMAN OF THE HOUSE HAD KNOWN IN WHAT WATCH THE THIEF WOULD COME, HE WOULD HAVE WATCHED, AND WOULD NOT HAVE SUFFERED HIS HOUSE TO BE BROKEN UP.

And the watchfulness has two purposes to it. One is: if you are not watchful you will not recognise when God comes and knocks on your door; you will miss him. And the second purpose is: if you are not watchful, you don't know how thieves enter, when they enter, and when they rob you. To make it clear, Jesus is saying 'Be watchful so that the priest cannot enter in you -- he is the thief. And when a Christ knocks on your door, you can recognise him.'

For one real Master there are ninety-nine false masters in the world. If you are not watchful, those ninety-nine are going to rob you. And one never knows when the real one comes. You may encounter him, but if you are not very alert you will miss, because only alertness can become a bridge between you and the real Master.

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THEREFORE BE YE ALSO READY...

So double are the purposes. First: you should be ready so no thief can rob you, nobody can exploit you. And second: you should be ready so that when the real comes you can welcome him, and he can become a guest and you can be the host. The moment you become a host to God, you have become the real temple. That is the real temple, not these buildings. Jesus is saying.

WHO THEN IS A FAITHFUL AND WISE SERVANT, WHOM HIS LORD HATH MADE RULER OVER HIS HOUSEHOLD, TO GIVE THEM MEAT IN DUE SEASON? BLESSED IS THAT SERVANT, WHOM HIS LORD WHEN HE COMETH SHALL FIND SO DOING.

God has given you a purpose, God has given you a certain destiny, God has given you a certain work to do here on earth. If you are not aware, you will be found unworthy.

God has given you a purpose. You may not be aware of the purpose at all. He wants something to be fulfilled through you. Maybe he wants you to sing a song that nobody else can sing except you. Maybe he wants you to have a dance that is possible only through you. Only through you can he give that dance to existence. Only through you can God have that dance -- there is no other way. Maybe something else... But everybody comes here with a seed. It is just a seed and, in the seed, you cannot see what flowers are going to bloom. But the seed is there amd the flowers are waiting.

And unless you have bloomed, you will not be able to show your face to your God, to your Master. Only fulfilled, bloomed, cam you offer yourself to him, can' you bow down at his feet.

BLESSED IS THAT SERVANT, WHOM HIS LORD WHEN HE COMETH SHALL FIND SO DOING.

Otherwise people are doing other things. And God will come amd find you doing something else for which you were not sent, amd NOT doing that for which you WERE sent! This is the only sin: not to do that which is intrinsic to you and to go on doing things which others have put upon you.

There are many people who are putting their trips upon you -- avoid them. Your father wants to put a trip upon you; he wants you to become the prime minister of the country. Your mother wants to put her trip upon you; she wants that you should become a great doctor, or this and that. And your teachers are putting their trips, and your friends and your society. Everybody is interested in you, because they are interested in putting a trip upon you. Nobody seems to be interested in YOU AS YOURSELF.

If you can find a man who is interested in you AS YOURSELF -- that is your Master. That is the criterion, the definition of a Master: one who is not putting any trip upon you, who is simply interested in helping you to be whatsoever you can be. He is not driving you in any direction, but simply nurturing you, nourishing you, so that you can have any direction that comes naturally to you; who is not pruning you, who is simply putting fertilisers onto your roots, so if you want to grow to the north or to the south, or you want to go high in the sky, or you want to become a thick bush, you become whatsoever you want to become. A Master is just a benevolent presence, a nourishment. He does not guide you to be this or that, he simply helps you to be that which is hidden in you.

VERILY I SAY UNTO YOU, THAT HE SHALL MAKE HIM RULER OVER ALL HIS GOODS.

If you have fulfilled God's desire that he has put in you, you, your being, will be transformed. You will be no more a servant, you will become a Master. You will no more be a beggar, you will become an emperor. But you have to prove that you are capable of doing things.

A target has been given to you, but the target is put in your deep unconscious. You have to search for it, you have to dig for it, you have to discover it. It is not available there, it is very invisible. And it is beautiful that it is invisible; it makes you a seeker and a searcher, a discoverer. It gives you the challenge to explore, otherwise life would be very dull. Hence God has put the purpose DEEP in your unconscious.

You will have to dig like one digs a well. Layers and layers of mud... and for days together you don't see any sign of water. Many times you become tired, exhausted, desperate.

Many times you are so frustrated you stop digging, you say 'It seems useless, futile. It seems there is no water here!' Many times in your spiritual journey this will come, but if you go on digging, one day the first signs of water will show. The mud is no more dry, it is wet -- that wetness is called love. When in your inner being you go on digging and the mud becomes wet, you are getting love. Love starts flowing. It is muddy in the beginning, it is full of many other things. But one goes on digging... the mud becomes less and less and more water will be flowing. One goes on digging... then the mud disappears and fresh water will be flowing. One goes on digging... and one has come to the source, to the springs. Now you can take as much water as you want and your well will never be empty. You can go on sharing, and the more you share the more you will be getting.

Jesus says 'Those who have will be given more, and those who have not, even that which they have will be taken away from them.' So go on digging so that you can have more. The more you have, the more springs will be pouring water in you. The less you have, even that which you have will be taken away.

VERILY I SAY UNTO YOU, THAT HE SHALL MAKE HIM RULER OVER ALL HIS GOODS.

BUT AND IF THAT EVIL SERVANT SHALL SAY IN HIS HEART, MY LORD DELAYETH HIS COMING;

AND SHALL BEGIN TO SMITE HIS FELLOW SERVANTS, AND TO EAT AND DRINK WITH THE DRUNKEN;

THE LORD OF THAT SERVANT SHALL COME IN A DAY WHEN HE LOOKETH NOT FOR HIM, AND IN AN HOUR THAT HE IS NOT AWARE OF...

But if you think there is no hurry... That's what everybody is thinking in the world: 'There is no hurry, we will see. Right now let us have more money, more sex, more houses, more cars. Right now let us indulge in the world! Tomorrow or the day after tomorrow we will think of God, we will think of meditation and prayer. What is the hurry?

Even people who are very old sometimes come to me and they say 'Yes, we would like to go into meditation, but the time has not come yet.' Because old people also think that they are not yet old enough. Nobody ever thinks that he is going to die. That is one of the strange things in human mind -- the strangest, because death is absolutely certain. Everybody is going to die; death makes no exceptions! So it is only a question of time -- today or tomorrow or the day after tomorrow -- but everybody is going to die. And still people go on thinking that their death is very far away, very very far away. They have enough time yet to fool around. And when they have fooled around and finished with their fooling, then they will meditate. But that day never comes. Even on their death bed, they go on continuing the old habits.

A Jew was dying, and he opened his eyes and said 'Where is my eldest son?'

The wife was sitting by the side and she said 'You don't be worried, he is just sitting at the left. You be quiet, you relax and remember God, because the doctors say you cannot survive this night.'

He said 'Forget about doctors! Where is my other son?'

'He is sitting' the wife said 'near your feet.'

'And where is my third son?'

'He is also sitting on this side.'

And the man started getting up and he said 'Then who is looking after the shop?'

Now the man is dying, and 'Are all the three sons here?' His mind is still in the shop.

About this man I have heard another story too.

He was small, he was in his schooldays. And the teacher gave a question, she said 'One per cent interest on one thousand pounds given for five years -- how much will the interest be?'

All the others started working, but this Manny Cohen, he was sitting there not doing anything. The teacher asked 'Why, Manny! Why are you not doing the question?'

He said 'I am not interested in one per cent.'

Now this is the beginning, and that is the end; and between also the same thing will be there. People start foolishly -- that's okay, that can be understood. How can one start wisely? But people END foolishly -- that cannot be understood. And the basic trick of the mind is: that my LORD DELAYETH HIS COMING: 'That God is coming is true -- but not today, so today we can enjoy. Tomorrow he will come, then we will see.' Then the day after tomorrow... and one goes on postponing.

Postponement is the basic trick of the mind to avoid God, to avoid the essential, to avoid rebellion.

Never postpone. If you want to postpone, postpone that which is wrong. Postpone anger for tomorrow, but not meditation for tomorrow. Postpone hatred for tomorrow, but not love for tomorrow. Postpone money for tomorrow, but not God for tomorrow. And people go on doing just the opposite! Anger they do right now. If somebody insults you, you don't say 'Okay, I will think over it, and I will come by at the end of the week and I will tell you what I think about the things that you have told me.' You immediately jump upon him, you pounce upon him; you don't give a single minute's gap.

If somebody loves you, spreads his hands towards you to welcome you, you shrink. You say 'I will think. Let me think over it.' You will brood over it, you will find a thousand and one reasons why not to fall into this trap: 'What is the motive of this person? Why does he want to hug Me? Maybe he is a pickpocket or something? Who loves without any motive? There must be some motive. He must want to use me for something or other.' When love comes, you withdraw; when anger comes, you stick there stubbornly.

Change this whole attitude. Don't delay that which is good, because good belongs to God. Delay that which is bad, because the bad keeps you away from God.

BUT AND IF THAT EVIL SERVANT SHALL SAY IN HIS HEART, MY LORD DELAYETH HIS COMING;

AND SHALL BEGIN TO SMITE HIS FELLOW-SERVANTS, AND TO EAT AND DRINK WITH THE DRUNKEN;

THE LORD OF THAT SERVANT SHALL COME IN A DAY WHEN HE LOOKETH NOT FOR HIM...

And God always comes when you are unaware. God always comes as a surprise. God always comes suddenly, abruptly. God does not come as a cause-effect chain, he comes out of the blue. Suddenly he is there; he surrounds you and drowns you completely.

So unless you are alert -- moment-to-moment alert -- you will miss. It may have been that God has come many times to you, and you have missed because you were not aware.

In fact, this is how it is. I know that God comes to you many times. I have seen him surrounding many of you, but you are completely unaware. He is just by the side, ready to accept you, but you are not there, you are absent. He surrounds you like a cloud, but you are not there; there is just emptiness, so no meeting is possible. You are never at home, because you are never aware! You are somewhere else. Your body is in one place, your mind somewhere else.

Let your body and mind be together, let your whole being be in the moment -- that's what awareness is all about: PRESENCE OF NOW AND HERE.

THE LORD OF THAT SERVANT SHALL COME IN A DAY WHEN HE LOOKETH NOT FOR HIM, AND IN AN HOUR THAT HE IS NOT AWARE OF,

AND SHALL CUT HIM ASUNDER, AND APPOINT HIM HIS PORTION WITH THE HYPOCRITES: THERE SHALL BE WEEPING AND GNASHING TO TEETH.

There is. There is misery, and there will be misery. You live in misery and you will continue to live in misery, because God is bliss, and there is no other bliss. Unless you live in God, you live in misery.

Yes

... THERE SHALL BE WEEPING AND GNASHING OF TEETH.

And your whole being facing God will be the being of a hypocrite; you will be false, pseudo. And you have become accustomed, so much accustomed to your personality that you will carry your personality in front of God too.

God can be met only when you are nude -- utterly nude, nothing to hide, no secrets to keep -- when you are just an openness. God can be met only when in that openness there is nothing but one taste -- the taste of awareness and presence. Jesus' whole message is that of awareness.

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