MEDITATION
THE SECRET OF SECRET VOL1
To Create a Balance
MEDITATION
THE SECRET OF SECRET VOL1
To Create a Balance
The
first question:
Question 1
IS IT FAIR TO PUT POLITICIANS WITH DOGS?
I am sorry. I apologize -- because dogs are so innocent. It is not fair at
all.
The second question:
Question 2
WHAT IS NEUROSIS AND WHAT IS THE CURE FOR IT?
Neurosis has never been so epidemic in the past as it is now. It is almost
becoming a normal state of human mind. It has to be understood.
The past was spiritually more healthy, and the reason was that mind was not
fed so many things simultaneously; the mind was not overloaded. The modern
mind is overloaded, and that which remains unassimilated creates neurosis.
It is as if you go on eating and stuffing your body. That which is not
digested by the body will prove to be poisonous. And what you eat is less
important than what you hear and see. From your eyes, from your ears, from
all your senses, you go on receiving a thousand and one things each moment.
And there is no extra assimilation time. It is as if one were constantly
sitting at the dining table, eating, eating, twenty-four hours a day.
This is the situation of the modern mind: it is overloaded; so many things
are burdening it. It is not any surprise that it breaks down. There is a
limit to every mechanism. And mind is one of the most subtle and delicate of
mechanisms.
A really healthy person is one who takes fifty percent of his time to
assimilate his experiences. Fifty percent action, fifty percent inaction --
that is the right balance. Fifty percent thinking, fifty percent meditation
-- that is the cure.
Meditation is nothing but a time when you can relax utterly into yourself,
when you close all your doors, all your senses, to the outside stimulus. You
disappear from the world. You forget the world as if it exists no more -- no
newspapers, no radio, no television, no people. You are alone in your
innermost being, relaxed, at home.
In these moments, all that has become accumulated is assimilated. That
which is worthless is thrown out. Meditation functions like a double-edged
sword: on the one hand it assimilates all that is nourishing, and it rejects
and throws out all that is junk.
Relaxation means no information is thrown into you. Listening to a cuckoo
will do, because no information is fed to you. Listening to music will do,
because no information is thrown into you. Music has no language; it is pure
sound. It does not give any message; it simply delights you. Dancing will be
good, music will be good, working in the garden will be good, playing with
children will be good, or just sitting doing nothing will be good. This is
the cure. And if you do it consciously, the impact will be greater.
Create a balance. Neurosis is an unbalanced state of mind: too much
activity and no inactivity at all, too much masculine and no feminine at
all, too much yang and too little of yin. And you have to be fifty-fifty.
You have to keep a deep balance. A symmetry is needed inside you. You have
to be an ARDHANA-RISHWAR, half man, half woman, then you will never go
neurotic.
And that is the whole process of the book, THE SECRET OF THE GOLDEN FLOWER.
It will make you disappear as man, as woman; it will make you one whole, one
unity; it will give you individuation.
Individuality is neither male nor female, it is simple unity. Strive to
achieve it between time spent doing versus time spent not doing. This is
wholeness. This is what Buddha called his Middle Way, MAJJHIM NIKAYA. Just
be exactly in the middle. And remember, you can become unbalanced to the
other extreme too; you can become too inactive. That will be dangerous also.
That has its own pitfalls and dangers. If you become too inactive, your life
loses dance, your life loses joy, you start becoming dead.
So I am not saying become inactive, I am saying let there be a balance
between action and inaction. Let them balance each other and you be just in
the middle. Let them be two wings of your being. No wing should be bigger
than the other.
In the West, action has become too great; inaction has disappeared. In the
East, inaction became too great and action disappeared. The West knows
affluence, richness, on the outside and poverty inside; the East knows
richness, affluence, inside and poverty on the outside. Both are in misery
because both have chosen extremes.
My approach is neither Eastern nor Western, my approach is neither male nor
female, my approach is neither of action nor inactiOn, my approach is that
of utter balance, symmetry, in you. Hence I say to my sannyasins: Don't
leave the world. Be in the world and yet be not of it. This is what Taoists
call WEI WU WEI, action through inaction -- the meeting of yin and yang,
anima and animus; it brings enlightenment. Imbalance is neurosis; balance is
enlightenment.
The third question:
Question 3
ARE ALL WOMEN REALLY SOFT, FEMININE AND LOVING?
I have not said that -- that all women are really soft, feminine and
loving. Neither are all men aggressive, violent, ambitious, hard. Because
deep down in you the consciousness is neither. The anima and the animus, the
male and the female exist in your body chemistry. You can be a man
physically, but deep inside you may have chosen the feminine part. A woman
may be a woman physically but she may have chosen the masculine part -- both
parts are available -- then the body remains feminine but the woman will
become masculine.
That is what is happening to women connected with the Women's Liberation
movement: they are dropping their feminineness, they are becoming as
aggressive as man. They are trying to compete with all kinds of
foolishnesses that man has. They want to have all those foolishnesses
themselves, too -- they cannot be left behind.
The idea of being equal is creating a foolish idea of being similar. To be
equal does not mean to be similar. Equality is a totally different
dimension; similarity is different.
Yes, a woman can choose her masculine part too much, she can become
identified with it, then her softness will disappear. A man can choose his
feminineness, then his hardness will disappear. The body will remain
sexually male or female, but the quality surrounding the body, the vibe,
will have to be that which you have chosen inside. A man can choose to be a
woman inside, a woman can choose to be a man inside.
And it is not a choice that you make once and forever, you can change it
every moment. There are moments when a woman is very soft and there are
moments when she can be very hard, very cruel. There are moments when a man
is very hard, aggressive, but there are moments when he can be very soft.
Even a Ghengis Khan is very soft to his children. To his wife he is very
soft.
I have heard...
The plain and strongly-built daughter of a Field-Marshal was engaged to be
married to a young officer on her father's staff. 'Couldn't you do something
for Frank now that he has asked me to marry him?' she asked her father one
day.
'There's not much I can do really,' replied the Field-Marshal, 'except get
him a medal for gallantry.'
He was undersized, meek, diffident, and subdued, and he had applied for a
job as a night-watchman.
'Yes,' said the manager, dubiously, 'but the fact is we want someone who is
restless and uneasy, especially at night -- someone who thinks the worst of
everybody, someone who sleeps with one eye open. The kind of person, in
short, who, when roused, is the devil himself.'
'Alright,' said the meek lad, as he walked away, 'I'll send my wife.'
It depends on what you choose inside you. It is a choice. The body is not
your choice, but the vibe that will surround your body is a choice. And if
you choose consciously, you will have great freedom in your being, because
you will know who you are and what you are doing with your body.
The body is tremendously potential -- much can happen through it -- but
people take it for granted. It is as if a beautiful guitar has been given to
you as a present and you just keep it, not knowing the potential of it. You
can play on the guitar, you can learn to play on the guitar, and great music
will be born. And then it depends on you what kind of music it will be. You
can create a music which is sad, you can create a music which is
celebrating, you can create music which is violent, you can create a music
which is soothing, loving, silent.
There are kinds of music. Classical music has a different quality: it
soothes, it brings you to a silence, rest. Modern pop music makes you
restless, sexual; it drives you into a kind of frenzy. But the instruments
are the same -- as are bodies.
A really wise person chooses to play what kind of music he wants to play on
the body. You can make your body like a Buddha or you can become a Mohammed
Ali. It depends on you. Look at Buddha's body -- how soft, although he is a
man; how feminine, although he is a man. He has chosen grace.
It depends on you. It is your choice. You are not confined by your
chemistry. You can be confined only if you remain unconscious in your
chemistry, otherwise your chemistry has infinite potential: it can be put to
a thousand and one uses. And to learn how to use one's body, how to behave
with one's body, how to relate with one's body, is a great art. Millions of
people just take their body for granted; they never search for its
possibilities. Their body remains a seed. It never becomes a Golden Flower.
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The fourth question:
Question 4
YOUR DISCOURSE ON POLITICS AND THE POISON IT IS WAS EXTRAORDINARY! I HAVE
LIVED IN MANY COMMUNITIES, ALL SINCERE AND WELL-MEANING, YET EVERYWHERE I
WAS APPALLED AT THE UNCONSCIOUS POLITICAL AMBITION AND INTRIGUES WHICH ARE
UNDERLYING AND DORMANT BUT COME UP IN SPITE OF THE GOOD INTENTIONS.
HOW ARE YOU HANDLING IT HERE? ARE YOU ALLOWING IT FREE PLAY SO THAT PEOPLE
CAN WORK IT OUT OF THEIR SYSTEMS -- OR ARE YOU NIPPING IT IN THE BUD AND
WEEDING OUT THOSE THAT SHOW THE SLIGHTEST TENDENCIES?
MY HUMBLE EXPERIENCE IS THAT SOME PEOPLE CAN NEVER, NEVER GET ANYTHING
GOING WITHOUT POLITICS -- WITHOUT GETTING THEMSELVES HIGHER AND HIGHER IN
THE POWER GAME. THEY ARE ALL OVER -- PERHAPS EVEN HERE -- SPREADING THEIR
POISON.
Stilwell, I don't believe in repressing anything -- not even the poisonous
politics -- because repressed, it remains in your system; sooner or later it
will take you over. And the longer it has been repressed, the more dangerous
it becomes, because the deeper it goes into your very source of being. And
if you are poisoned at your very source, at the very centre, then it becomes
really difficult to uproot it.
My approach about everything is to bring it to the surface. So I never nip
anything in the bud, I help it to become a flower. And after the flowering,
the flower starts withering of its own accord. That's the natural way.
So in my commune, nothing is prevented. Ambitions are allowed, accepted, as
being part of human beings, their ignorance, their unawareness. But I make
my people aware that these are games. So play them, but play consciously.
Become more and more alert and never let them become serious. If they don't
become serious, there is no need to become afraid of them. The problem is
that when a game becomes so serious then you forget completely that it is a
game.
That's where the politician is lost. He thinks he is doing something very
serious. He is doing something very silly, but he thinks he is doing
something very serious. All that is needed is to make him aware that this is
a game. If you want to play it, play, but don't become so serious about it.
Keep a little bit of humour. A sense of humour is one of the greatest keys
to transform human personalities.
Yes, you are right! Here also -- because these people come from the world
and they bring all kinds of infections from the world. They are not coming
here fresh, they have been already conditioned. Ambition has already been
put into them -- their parents, the society, church, school, college,
university. Everywhere they have been poisoned; they bring all that poison
here. You cannot nip it in the bud otherwise they will become split and
hypocritical. Then on the surface they will show humility, humbleness, and
deep down they will think, 'There is nobody more humble than me' -- and
politics has come in. Deep down they will think, 'I am the greatest egoless
person in the world' -- but the 'greatest'.
Now a new kind of ambition has entered. It is the same ambition, now the
direction is new. And it is more subtle, and, of course, more dangerous too.
And now it is pious, because it is in the name of religion. So even the
poison no longer looks like poison; it is labelled nectar. It is religious
poison, pious poison, and it is more difficult to get rid of the pious
poison.
So I don't repress anything and I don't help any kind of repression, I help
people to bring whatsoever they have in them to the surface. I help them to
be aware of it, to watch it, to see the foolishness of it, to see the
stupidity of it -- not because I say it is stupid, because if I say
something and you only believe it, you will repress it. I help you -- my
function here is to help you become aware on your own. The day you see the
stupidity of it, it will drop of its own accord.
So I have created all kinds of games here. Yes, there is a hierarchy too so
people who want to play, they can play the game of hierarchy. But sooner or
later -- because the whole effort is to make them conscious -- they become
aware that this is a game. And the moment THEY see it is a game, they are
out of it. Seeing something as a game makes you laugh at it -- a hearty
laugh at your own self. And when a man can laugh at his own stupidities he
is becoming wise. Laughter has to come out of awareness.
Ambitious people also laugh. Just the other day I was reading that when
Jimmy Carter came to power he was laughing so beautifully that you could
have counted his teeth. And some people have counted -- eleven teeth were
showing. Now only seven are showing. Now the smile is disappearing because
his prestige is falling every day. People's expectations are not fulfilled:
what he has promised he cannot deliver. Only seven! Soon you will see five,
three, two. By the time he goes, the smile will have disappeared completely.
You will not see a single tooth. This is not real laughter. Even this
laughter is political, managed, practised, cultivated.
There is a different kind of laughter that comes to you when you see all
kinds of foolishnesses that you have been in -- and how seriously. When you
see the whole ridiculousness of your life pattern, your whole gestalt and
its stupidity -- but not because I say or Buddha says or Master Lu-tsu
says... It is not a question of belief, it is not a question of somebody
else's belief, it is not a question of somebody else's knowledge and you
borrow it -- borrowed knowledge never helps -- it has to arise in you.
My effort here is to make you aware of all that is hidden in you. All that
you have been doing unconsciously has to be done consciously, that's all.
And sometimes miracles happen.
Once a professor came to me. His problem, and it was really a problem,
because to be a professor and have such a problem is really difficult -- his
problem was that he walked like a woman. So whenever he passed by students
would come and laugh and giggle and he felt really bad. What to do about it?
And he had been to the doctors and the psychoanalysts and they could not
help. They said, 'What can we do?' From his very childhood he had been
walking that way. And he tried not to walk like that, and the more he tried,
the more he failed.
There is a certain law -- hypnotists call it the law of reverse effect. You
try hard to do something and just the opposite happens.
So he was trying hard. His whole effort, his whole mind was concerned with
not walking like a woman, but he was walking like a woman more and more. I
told him, 'Just do one thing -- because it is a miracle that you can walk
like a woman, it is really a miracle.' He said, 'What are you saying?' I
said, 'It is a miracle! A woman can walk that way because of a different
musculature. Because of the womb she walks in a certain way. No man can walk
like that. You are unique!' He said, 'What are you saying? And everybody is
laughing at me.' I said, 'You are really unique. You have done something
miraculous. It is magical. You forget all about it. My suggestion is that
you start walking consciously like a woman. Make it a point to walk like a
woman.' He said, 'What are you suggesting? I have tried my whole life not to
walk like a woman, then too I walk like a woman. And if I start walking like
a woman what will happen?' I said, 'You just try in front of me.' And at
least twenty, thirty people were sitting there. He said, 'Here?' I said
'Here. You try.'
He tried and he failed! He could not -- he could not walk like a woman. And
he looked very surprised. He said, 'What happened?' I said, 'You have to
understand the law of reverse effect. Now go to the university, anywhere,
and consciously try to walk like a woman -- because it is very difficult to
walk like a woman unless you are a woman.' And since then he has not walked
like a woman. He became conscious of it. It was an unconscious mechanism.
Unconsciousness was the root cause of it. Just become conscious, and it
disappears.
Man's problems are rooted in the unconscious. And what do you go on doing?
You go on repressing those problems into the unconscious. Where else will
you repress them? There is nowhere else to repress them. Whenever you
repress something, you repress it into the unconscious. That's how the
unconscious is created.
I don't have an unconscious because I never repress anything. The
unconscious is created by repressions. The child does not have an
unconscious. By and by he will have. And the old man has more of the
unconscious than the conscious because he has been repressing his whole
life. The unconscious functions like a basement. Whatsoever is useless, you
throw into the basement. It accumulates there. It becomes a junkyard. That
is what your unconscious is. And from the unconscious, things arise and take
possession of you. All the ghosts that take possession of you come from the
unconscious not from the graveyards. Your unconscious is the graveyard where
those ghosts are born, and whenever they can find an opportunity, an
occasion, to sneak up and possess you, they will possess you. And they
possess with revenge, with a vengeance.
Now, to repress it is to help the unconscious more. That is the law of
reverse effect. Your unconscious will become more and more powerful. You are
feeding it and nourishing it. My whole approach is that consciousness is
liberation. Awareness is the solution. Just become more conscious of
whatsoever you are doing.
Once it happened...
A thief came to a great Master, Nagarjuna. He had come for a certain
reason.
Nagarjuna used to live naked -- one of the great Indian mystics and one of
the greatest alchemists. He would have been the right person to comment on
THE SECRET OF THE GOLDEN FLOWER. C.G. Jung was not the right person to
comment on it.
He came into a great capital. The queen was a follower of Nagarjuna. She
came with a golden begging bowl and told Nagarjuna, 'Give your wooden
begging bowl to me. I will keep it as a treasure. And I have brought this
golden begging bowl for you.' She was afraid that maybe Nagarjuna would say,
'I don't touch gold, I am an ascetic.' But Nagarjuna was an enlightened
person, he said, 'Okay.' So he took the golden begging bowl studded with
valuable diamonds.
A thief saw Nagarjuna moving with the golden begging bowl, naked, and all
those diamonds shining in the sun. He said, 'Look! How long can this man
have this? Somebody is going to take it from him. Why not me? This naked man
cannot keep it long. From where did he get it?'
So the thief followed Nagarjuna. Nagarjuna was staying outside the capital
in the ruins of an old temple where there were no doors, not even windows --
nothing -- just walls all falling down, just a small shelter. A little bit
of roof was still safe. The thief said, 'How will he protect his valuable
thing? In the night at least he will go to sleep.'
So he waited outside by the side of the wall near a window. Nagarjuna
wanted to have a little sleep in the afternoon -- that was his habit. Seeing
the thief following him, he knew perfectly well why he was following. He was
not following Nagarjuna, he was following the golden bowl, so why force him
to wait there? He was going to take it anyway. 'When I fall asleep,' thought
Nagarjuna, 'he will take it, so why force him to wait unnecessarily?' He
threw the begging bowl out of the window. The thief could not believe what
was happening. But this man looked really charismatic naked, so beautiful,
so divine-looking, with such a precious thing with him, and he had thrown
it! Now the thief could not leave. He was so attracted by the person, so
enchanted, almost hypnotized. He looked in through the window and said,
'Sir, can I come in and have a Little chit-chat with you?'
Nagarjuna said, 'That's why I threw the bowl outside -- so that you could
come in. You would have come in when I had gone to sleep but that would have
been meaningless. Come in!' The thief came in and he said, 'Looking at you,
seeing that you can throw such a valuable thing away so easily -- and I know
why you have thrown it, you have thrown it away i-or me -- a great desire
has arisen in me. Will there ever be a time when I will also be so detached,
so aloof, so free of possessions as you are?' Nagarjuna said, 'The time has
come. Accidentally you are already caught. I will give you the secret of how
to become transcendental to the world, how to go beyond, how not to
possess.'
The man said, 'But let me first tell you that I am a thief. And I have gone
to many saints before, but they all say -- because I am a well-known thief
-- they all say, "First stop stealing, only then can you meditate." So let
me tell you first. You may not know.' Nagarjuna said, 'Then it simply shows
that you have never been to a saint up to now. They must have been
ex-thieves; otherwise who cares who you are? And why make it a condition
that first you have to stop stealing? I will give you the meditation. It is
very simple: you go on stealing. Just do one thing: do it consciously, do it
with full awareness. When you are going to steal, move fully aware, alert to
what you are doing. And after fifteen days you report to me.'
But by the seventh day the thief was back and he said, 'You deceived me.
For seven days continuously I have not been able to steal. And it was not
that I was prevented, I reach the places where great treasures are
available, but I cannot do it. If I become aware, I start laughing at my
foolishness. What am I doing -- stealing things which will be taken away
from me? Sooner or later I will have to die. The whole thing looks so
childish. If I become aware, I cannot steal. If I steal, I lose my
awareness. Both cannot go together.'
Nagarjuna said, 'Then you decide. Whichever you choose, you can choose. You
can drop awareness and steal or, if you want to have awareness, then drop
stealing.' And the man said, 'I have tasted awareness. It is impossible to
drop it. I will drop stealing, because awareness is far more valuable, far
more significant. I have only tasted a little bit of it, but it gives such
joy. And I have been stealing my whole life, and I have accumulated many
valuable things in my house, but they have never given me any joy. They only
give me more and more fear.'
Awareness is the only secret key: it transforms. It doesn't matter what
your illness is, awareness is the only medicine: it cures all illness. If
you are politically minded -- and everybody is... In some way or other
everybody is trying to be more powerful than the other. Even in
relationships politics continue -- the husband tries to be more powerful
than the wife, the wife tries to be more powerful than the husband -- hence
the constant conflict, even between parents and children. Everywhere there
is conflict. It is all politics, different faces of politics.
So when you come to me I cannot expect you to come without politics -- that
is impossible. If you are without politics, you will not need to come --
wherever you are, God will come to you. When you come here I accept all your
human weaknesses. I have no condemnation. I don't tell you to repress; I
don't want to make you feel guilty about anything. If you want to play the
game of politics you are allowed to play it -- with only one condition:
become more and more alert while playing it. Have a sense of humour, and
then all is well. Sooner or later it will wither away of its own accord.
And so is the case with sensuality, sexuality; so is the case with
possessiveness; so is the case with everything that man suffers from.
The fifth question:
Question 5
BELOVED OSHO, THIS MORNING IN THE LECTURE, I WENT SO DEEP THAT I WAS SURE
THE BODY WAS GOING TO DIE RIGHT THEN AND THERE. I BECAME VERY AFRAID AND
STRUGGLED BACK TO THE SURFACE. NOW I AM AFRAID IT WILL HAPPEN AGAIN. WHAT TO
DO?
Saguna, you are a fool. You should have allowed it to happen. You missed a
great opportunity. If at any time you again start feeling that you are dying
in my presence, die immediately! That means your ego was on the verge of
disappearing and something tremendously valuable was about to happen. You
missed it.
But the first time it happens that way to everybody. One shrinks back in
fear, escapes back into his ego, clings, holds. Where can you find a better
place to die? If you can die in my presence you will attain to life, eternal
life, life abundant. If you can die in satsang, in the presence of the
Master, you will be resurrected.
But that courage has to be there. Gather your courage, and next time it
starts happening, let it happen.
The sixth question:
Question 6
IS PSYCHOANALYSIS REALLY THAT USELESS?
No, not always. Sometimes it helps too.
Meditate on this story.
Felix Simons was a nice guy but a social flop. Although he was thirty-five,
he had never conquered his childhood habit of bedwetting. Finally, one of
his friends told him, 'Look, Felix, you might as well know the truth. We're
all very fond of you, but nobody can stand to come into your house because
it smells, and you're driving your wife up a wall. Why don't you see a
psychiatrist about your problem? Enuresis is not too uncommon and it can be
cured. Get it over with once and for all!'
Felix was convinced. After six months of treatment he ran into the same
friend.
'Well, Felix, did you take my advice?'
'Yes,' answered Felix, 'I've been seeing a psychiatrist three times a week
for six months now.'
'Well, have you had any results?'
'Oh,' beamed Felix, 'great results!'
'You don't wet your bed anymore?'
'I still do, but now I'm proud of it!'
Psychoanalysis helps only in this way. It makes you proud of things you
have been guilty about. Religion has created guilt in people. Psychoanalysis
has moved to the other extreme -- psychoanalysis is a reaction to religious
guilt. This has to be understood.
Religion has done a great wrong to humanity. It has wounded the human heart
by creating guilt. It lives on guilt -- the whole religious world. Hindu,
Christian, Mohammedan, these are only different names for the same trick --
how to create guilt in people. Once you have created guilt in people, they
are caught in your net; you can exploit them. Guilt is the spider's net.
Make people feel guilty and they are in your power. Then you can manipulate
them. You can force them to surrender. You can force them to do things for
you, for the church, for the priest. They are guilty. They are afraid they
are going to suffer, they want to find a way out.
First create guilt, then they are bound to come to you, because they will
have to find a way out of guilt. Then tell them to pray, then tell them to
do some ritual, some mantra. But first the guilt has to be created.
I have heard...
Two persons were doing great business. They were partners. The business was
simple. One would enter a town in the night and throw coal tar on people
windows, and after two, three days, the other would come to clean. And he
would make it known in the town that he knew how to clean coal tar from the
windows. By the time he had cleaned the windows, the other would have
prepared another town for him. Then he would go to the other town. They were
doing really great business. They were partners.
Religion depends on creating guilt. First throw coal tar on people's hearts
and then tell them how to cleanse it. And then they have to pay for it.
Psychoanalysis is a reaction. I don't call it a revolution but only a
reaction. It reacted against this whole business and it started doing the
opposite: it makes you proud of your things. It says, 'This is perfectly
normal. If you are wetting your bed this is perfectly normal. There is
nothing wrong in it. You should be really proud of it.' It gives support to
you as you are.
Religion condemns you as you are. Psychoanalysis convinces you that you are
the only way you can be, and you are perfectly right, you are okay. That is
the message of psychoanalysis. Both are wrong. Neither do you need to feel
guilty nor do you need to feel perfectly okay. If you feel guilty you will
fall victim to the church, to the priest, and they will exploit you. If you
start feeling you are perfectly okay, you become dormant; your growth stops.
You have to know one thing: that life means evolution, growth, life means
going higher and higher -- to new planitudes, to new planes of being. There
is no need to feel guilty for what you are, but there is every need to have
a tremendous longing to rise higher, because you are a seed, a potential,
and you can become God. If you accept yourself as you are and you settle
with it, you will remain a seed. You will never become a tree and you will
never be able to have a dialogue with the stars. You will not be able to
play with the wind and the rain and the sun. You will remain shrunk into a
seed. But there is no need to feel guilty. A seed is a seed -- there is no
need to feel guilty -- but the seed has to become a tree. There is really a
great need to inquire into one's potential. Never feel guilty, never feel
proud. Just feel tremendously happy that a great opportunity has been given
to you to grow.
And this whole life is a challenge to growth. That is true religion and
that is true psychology too -- because a true religion cannot be anything
other than a true psychology. I call that psychology 'the psychology of the
Buddhas'. It does not make you feel guilty; it accepts you, it loves you,
but it doesn't make you feel proud to be as you are. It gives you a great
challenge to be more than you are. It gives you a divine discontent. It
makes you aflame with a desire to go higher and higher -- not higher than
others, but higher than yourself. Tomorrow should not be just a repetition
of today -- that is the meaning of divine discontent. Today should not be
just a repetition of yesterday, otherwise you have not lived. Today must
bring some new gifts to you, some new flowers, some new rays. Some new
windows MUST open today.
To feel guilty means to remain possessed by the past; to feel proud means
to remain wherever you are, whatsoever you are. To have a divine discontent
means to grow, to search, to seek, to explore. And life is nothing but an
adventure, a constant adventure, into the unknown.
So I don't want you to feel guilty and I don't want you to feel proud. When
you drop both, real life begins.
And the last question:
Question 7
WHY IS COMMUNICATION SO DIFFICULT?
It is not only difficult, it is impossible. It is really a miracle if
sometimes it happens, because two persons are two persons. Their past
experiences are different, their gestalt is different, their knowledge is
different, their personalities are different. They are two worlds. They
speak different languages; it may be the same language, but they speak
different languages. They give different meaning to words, different
nuances, different shades and different colours.
When you are looking at a rose flower and if there are five persons looking
at the rose flower, don't think for a single moment that you are looking at
the same rose flower -- you cannot; only five Buddhas standing beside the
flower will be able to look at the same rose flower. You cannot, because
five Buddhas means five zeros, five no-minds. Only two no-minds can commune
because there is nothing to hinder now, nothing to interpret with. It is
direct.
But when five minds are standing beside the rose flower they only believe
that they are looking at the same rose flower, because they have different
ideas of the rose, different experiences of the rose, different past impacts
of the rose. All that is there in their eyes, layer upon layer. This rose is
so far away, so distant.
For example, one may have loved a woman who was obsessed by roses, but she
betrayed him. Now the rose will only remind him of that betrayal and the
woman. That is not the others' experience. The other may have seen a dead
man garlanded with a rose garland. The rose will remind him of death -- he
may feel a little fear. The third may have his own experience of the rose.
It will depend. And that's how it is with each experience .
Only two no-minds can communicate. Even without words, communication
happens. It is a communion. But minds are bound to clash, conflict.
I will tell you a few stories.
First:
Seated in an elegantly appointed restaurant, Chico Marx was studying the
oversized menu when the head waiter approached his table. The waiter folded
his hands in front of him and with proper Continental demeanour enquired,
'And what is your pleasure, Monsieur?'
'Girls,' Chico replied. 'What's yours?'
The second story:
The young husband and his bride flew to Miami for their honeymoon and for
days neither hide nor hair was seen of them. On the morning of the sixth
day, they entered the dining-room for breakfast. As the waiter approached
them for their order the bride turned to her husband and said coyly, 'You
know what I'd like, honey, don't you?'
'Yes, I know,' he replied wearily, 'but we have got to eat some time too!'
And the third story:
The boss had been after his secretary for almost a year. He had been
suggesting all kinds of things to her. On this particular evening he was
unusually persistent.
'Oh, come on!' he said. 'Let's go out and have supper, then go to the
theatre, then to a nightclub and then we will go up to my apartment.'
The blond clipped back, 'I would like you to comprehend that I am adamant
and didactic in my refusal of your salacious, mendacious and denigrating
proposition.'
The boss said, 'I don't get it.'
The secretary answered, 'That's just what I have been trying to tell you.'
Language is the problem. Different experiences, different minds, different
pasts, different patterns, different habits, different personalities.
You ask me why it is difficult to communicate. It is not only difficult, it
is almost impossible. If once in a while it happens, feel tremendously
fortunate. Yes, once in a while it happens. When you are deeply in love with
somebody, it happens. Then language is not needed, then your very presence,
your very vibe communicates. Then, for a moment, in deep love, you slip out
of your minds. In deep love, for a moment you become Buddhas, you become
no-minds.
So only in rare moments of love does communication happen, otherwise it is
always a quarrel, a subtle conflict. You say one thing, the other
understands something else. The other says something, you understand
something else. If you really want to communicate, become more and more
loving -- because love is needed, not language. Language is a barrier, love
is a bridge.
If you really want to communicate, start slipping out of your mind. Become
more and more zeros, no-minds, and suddenly you will see miracles happening.
It is happening here. The new people who come here are not in tune with me.
For a few days I say something, they understand something else. But as they
become more and more open to my love, communication starts happening. To
those who have really lived long with me and have become intimate, to those
with whom the barrier of language has disappeared, just a look in their eyes
or just a touch of my hand, and there is communication -- not only
communication, but communion.
That's why just recently I have started a new way of communing with my
sannyasins: just to touch them, just to let them feel my energy. The more
you become intimate with me, the less and less words will be needed --
because you will start hearing me, and then there will be no need of words.
I will continue to speak for those who will be coming -- more and more will
be coming, thousands are on the way -- but those who have been here with me
long enough or deep enough... And depth can happen even in a single moment.
It is not only a question of time, it is a question of intensity.
Sometimes it happens that when a person comes to me for the first time, the
first moment of contact, and he becomes intimate as if he has been with me
for many lives. And not only do I feel that, he also immediately feels that
he has come home, that this is the place he has been searching for his whole
life or for many lives. Then communication immediately happens, then there
is no conflict.
In fact, the moment that there is communion and there is no conflict is the
moment of your real initiation. Then what I say is secondary, what I am
becomes primary. Then you relate to me directly. Then you are not distracted
by my words -- because I am not a consistent man, I contradict myself. And I
contradict myself deliberately to help you to get rid of your expectation of
consistency, to help you to get rid of language. Listening to me
contradicting myself again and again, slowly slowly you will see that words
are only games; you will not be serious about words. The day that awakening
has happened in you, you relate to me directly. Then there is no medium
needed; then you are bridged.
I am in love, I am love. The moment you are in love and you become love,
communion happens. Communion is a function of love, not of language. In
fact, language functions as a hindrance, not as a help.
Remember it: to be with me is to be with an emptiness, a nobody. I have
nothing to offer to you, I have nothing to teach you, I have no philosophy.
I am, but I have no philosophy. I am, but I have nothing to offer. I am, but
I have nothing to teach. And you have to learn to be with this l-amness. And
then you will know what communion is.
Communion is a phenomenon of love, a flowering of love. It has nothing to
do with language, with words -- not at all; it is silence.
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