RELIGION JESUS REBORN Unless you are born AGAIN...

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 - WHEN JESUS WENT UNTO THE MOUNT OF OLIVES. 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

George Gurdjieff used to say that not everybody has got a soul. Because you have never dared, how can you get a soul? The soul comes only through daring. The only right way to attain a soul is to go into dangers, to risk all, to be a gambler, to go into the dark unknown.

JOHN 14

JESUS SAID UNTO HIS DISCIPLES:

1. LET NOT YOUR HEART BE TROUBLED: YE BELIEVE IN GOD, BELIEVE ALSO IN ME.

2. IN MY FATHER'S HOUSE ARE MANY MANSIONS: IF IT WERE NOT SO, I WOULD HAVE TOLD YOU. I GO TO PREPARE A PLACE FOR YOU.

3. AND IF I GO AND PREPARE A PLACE FOR YOU, I WILL COME AGAIN, AND RECEIVE YOU UNTO MYSELF; THAT WHERE I AM, THERE YE MAY BE ALSO.

4. AND WHITHER I GO YE KNOW, AND THE WAY YE KNOW.

5. THOMAS SAITH UNTO HIM, LORD, WE KNOW NOT WHITHER THOU GOEST; AND HOW CAN WE KNOW THE WAY?

6. JESUS SAITH UNTO HIM, I AM THE WAY, THE TRUTH, AND THE LIFE: NO MAN COMETH UNTO THE FATHER, BUT BY ME.

7. IF YE HAD KNOWN ME, YE SHOULD HAVE KNOWN MY FATHER ALSO: AND FROM HENCEFORTH YE KNOW HIM, AND HAVE SEEN HIM.

18. I WILL NOT LEAVE YOU COMFORTLESS: I WILL COME TO YOU.

19. YET A LITTLE WHILE, AND THE WORLD SEETH ME NO MORE; BUT YE SEE ME: BECAUSE I LIVE, YE SHALL LIVE ALSO.

20. AT THAT DAY YE SHALL KNOW THAT I AM IN MY FATHER, AND YE IN ME, AND I IN YOU.

27. PEACE I LEAVE WITH YOU, MY PEACE I GIVE UNTO YOU: NOT AS THE WORLD GIVETH, GIVE I UNTO YOU. LET NOT YOUR HEART BE TROUBLED, NEITHER LET IT BE AFRAID.

28. YE HAVE HEARD HOW I SAID UNTO YOU, I GO AWAY, AND COME AGAIN UNTO YOU. IF YE LOVED ME, YE WOULD REJOICE, BECAUSE I SAID, I GO UNTO THE FATHER: FOR MY FATHER IS GREATER THAN I.

Man's evolution is from innocence to innocence.

The first innocence is ignorant, the second innocence is luminous. The first innocence is a kind of sleep, the second innocence is an awakening. The first innocence is a gift of God, the second innocence is man's own effort, his earning, his work upon himself. The first can be lost, the second cannot be lost. The first has to go -- in the very nature of it, it cannot be eternal; but the second, once it comes, remains forever -- it is eternal.

Remember, whatsoever you attain consciously, only that can you possess, ONLY that. Whatsoever is given to you, and you receive it unconsciously, will be taken away. Only that really happens to you for which you work hard. Only that belongs to you which you create in your being. You become Master of it.

The first innocence in Christian terms is called Adam. And the second innocence is called Christ. And Jesus is just in-between the two. Jesus is the bridge between the first innocence and the second innocence. Hindus call the second innocence 'rebirth': one becomes twice-born, DWIJA. And that's what Jesus also said to one of the famous professors and theologians of his time, Nicodemus: Unless you are born again, you will not attain to the kingdom of God.

Unless you are born AGAIN...

The first birth has happened, the second birth has to happen. The first has happened without cooperation, the second cannot happen without your cooperation. The first birth was almost like an accident -- it happened to you unawares. The second birth can only be in immense consciousness; it cannot happen unawares, it can happen only in deep meditation.

Jesus is a bridge between Adam and Christ. That's why the story of virgin birth has a metaphoric meaning. Jesus is born innocent. Everybody is born innocent -- there is no other way to be born. Every child is born in innocence. But then that innocence is lost sooner or later, and the more intelligent the child, the sooner it will be lost. If the child is stupid, imbecilic, idiotic, then it may go on lingering for a long time; it may not be lost. If you are intelligent, you will start moving away from it. You will start exploring the world. You will start adventuring into the world, into the unknown; you will become a wanderer. And the more intelligent you are, the more is the possibility that you will not follow the crowd, you will find your own way -- you would like to do your 'own thing'. You will not move on the superhighway, you will move on small footpaths into the jungle. Because intelligence wants to take risks. Intelligence wants to dare, intelligence wants to go into the unknown and the dangerous, because it is only in danger that intelligence comes to its peak. It is only when you dare that your intelligence becomes a crystallisation. It is only when you risk that you are. The more you risk, the more you are. Risk brings being. A man who never risks remains without a being.

George Gurdjieff used to say that not everybody has got a soul. Because you have never dared, how can you get a soul? The soul comes only through daring. The only right way to attain a soul is to go into dangers, to risk all, to be a gambler, to go into the dark unknown.

The first innocence is going to go, has to go. And it is good that it goes. If it continues, you will not really be a man; you will be a vegetable or a cow or a buffalo, but you will not be a man. That is where man is different from the whole of nature. Nature lives in the first innocence, only man is capable of losing it. It is great dignity, it is glory -- only man is capable of sin, no other animal can commit sin. You cannot call a dog a sinner, you cannot call a lion a sinner and you cannot call a tree a sinner. Only man can sin, and because man can sin, only man can go beyond sin. Only man can go astray -- that means only man can come back home. Except for man, all the animals, birds and trees still exist in the Garden of Eden -- they never left it. That's why nature has such beauty, such peace, such silence.

The Himalayas still exist in the Garden of Eden. So exists the rose bush of your garden, so exist the birds that come in the morning and sing songs around you. Nature is still there; it never left home, it never went astray, it never committed anything against God, it never disobeyed. It never dared; it is completely satisfied with the first birth.

To be satisfied with the first birth is to remain unconscious. It is only through sin that you become conscious. It is only by going wrong that consciousness arises. This HAS to be understood. So going wrong is not really going wrong, because only through it does the consciousness arise. All has to be lost. One has to come to the point where all is lost, God is lost, heaven is lost -- one cannot believe in paradise, and one cannot believe that innocence is possible. Only from that peak of frustration, anguish, anxiety is there a possibility of a one-hundred-and-eighty degree turn.

Adam is perfectly at ease, so is Christ. The problem is with Jesus. Jesus is troubled. Zen people are right when they say for a man who has never heard of meditation mountains are mountains and rivers are rivers.' He is happy, he is in a kind of natural state. He has no anxiety, because God has not yet become a challenge to him. He has no future goals, he has no destination. Pie eats, drinks and is happy -- the first hedonism I was talking about the other day: 'Eat, drink and be merry.' He lives in the body, he IS the body; he knows nothing more than that. With the body there is a kind of peace and health that surrounds him. You can always see that happiness around a child. The child is the first kind of hedonist. He believes only in eating, drinking and being merry. He simply lives the moment. He. is completely abandoned in the moment -- no anxiety, no clouds yet -- his sky is clear.

The people who have not heard of meditation and enlightenment and NIRVANA and God, who have never pondered over these great problems -- for them things are clean; they are not confused. 'Mountains are mountains and rivers are rivers.' But once a man has become interested in meditation, in growth, in spirituality, in the other shore, in the other reality -- problems bubble up in thousands. Problems crowd. Mountains are no more mountains now, and rivers are no more rivers; everything becomes confused, everything becomes topsy-turvy. Man goes into a chaos. The old cosmos, the old innocence, simply falls into pieces; not even a trace is left.

This is the meaning of the Christian parable of Adam's expulsion from the Garden of Eden. He became interested in higher things, he became interested in knowing things. He ate the fruit of the Tree of Knowledge, he started becoming more conscious. He started trying to understand what this reality is. He moves into knowing, and suddenly the doors of the Garden are closed for him. Suddenly he finds himself outside the Garden, and he does not know where the way back is. He has to go farther and farther away.

This is what Zen people say: Mountains are no more mountains, rivers are no more rivers. Then one has to go on a long journey. Tedious is the journey, full of miseries and nightmares. It is a wandering in a desert where oases are only dreams; they exist not. And then after a long long journey -- it may continue for many many lives -- one can come back. This time, coming back has a totally different meaning. Now one comes as a knowing consciousness. One is again innocent, but this innocence is no more ignorant, it is luminous, it is full of light. This is Jesus turning into Christ.

Adam finds himself outside the Garden. Jesus wanders in the world. Christ suddenly finds himself back in the Garden one day.

Adam, Jesus, and Christ -- these are the three stages of human consciousness. Adam is absolutely unconscious. Jesus is half-conscious, half-unconscious -- hence the conflict, the confusion. the division. the tension. And Christ is absolute consciousness.

Before we enter into the sutras, this has to be understood. because these sutras belong to the last night of Jesus' earthly life -- the departing message to his disciples. He is leaving them. He is going out of the world into God. He is going to die to the world, and will be reborn into God. He is going to become twice-born: the resurrection after the crucifixion. And the resurrection can only be after the crucifixion.

Adam dies to God and is born to the world. Christ dies to the world and is born into God again. And Jesus remains in the limbo -- half-half, divided, split. Something he knows and something he does not know; something he understands and something he does not understand. It is kind of cloudy there in the Jesus-consciousness. Adam is clear but fast asleep. Jesus is half awake; his eyes are full of dreams. Yes, he can see a little bit because he is half awake. Just like in the morning when you are half awake and half asleep, and you can hear the milkman knocking on the door, and you can hear children getting ready for their school, and you can hear the neighbour's radio. But you are not yet fully alert. Yes, these things go on like ripples, enter into you -- you kind of hear, and vet you don't hear. You go on swinging between sleep and wakefulness. Sometimes you hear something and again you are drowned in sleep. You cannot figure out what is happening. Then you are fully awake.

Adam dies to God, is born into the world. Jesus lives in the world. Christ dies to the world and is born into God again. And these sutras belong to his last night, the departing message to his disciples.

Before we enter into these sutras, a few things will be of great help.

Teilhard de Chardin believes that 'the evolution of consciousness depends on three steps.' And Chardin is one of the most important Christian thinkers of this century. But still he remains confined to Christianity; he cannot soar higher than Christian boundaries. These are the three steps that he talks about. Ordinarily, consciousness is simple, innocent. After that there are three steps. First he talks about complexity. He says 'Consciousness grows through complexity.'

That is true. The original mind is absolutely simple, its taste is one, it has no duality. And because there is no duality there is no possibility of dialogue, argument. And because there is no possibility of argument and dialogue, there is no possibility of understanding. With the conflict, with friction, one evolves. So from one, man becomes dual; from unity, duplicity: from duplicity, triplicity: from triplicity, multiplicity. That's how man goes on growing -- complication.

Man's consciousness is one in the original state, then it becomes many. Through the many... the growth; that is the Hegelian concept of growth, and Marxian too. Hegel calls it 'the dialectical process': thesis creates its antithesis, antithesis and thesis join into a synthesis, and the synthesis becomes a thesis and creates its antithesis. And this is how it goes on.

You cannot grow if your consciousness is unitary. It has to create a conflict in itself. With the conflict, energy is created. Conflict creates energy, friction creates energy. You strike two stones and fire is born. You strike two dry woods and fire is possible. You rub your hands and electricity is born. All energy is created through friction. So the original human consciousness has to become divided, has to become split, has to become dual. And the more evolved a mind man has, the more fragments he will have. So a thinker is almost a crowd. He is not one, he is not two, he is not three, he is many.

The second state Chardin calls 'concentration', because once the unity is lost and man has become many, there arises chaos and one loses one's identity. One does not know who one is, then an identity is needed, a self is needed, an ego is needed to hold all these fragments together. Otherwise they will start falling apart and you will not be able to survive -- hence the ego.

Ego is an effort to create a kind of unity inside yourself. The natural unity is lost. Now you have to create an unnatural, synthetic unity. The ego is a synthetic self, a created self, a managed self. One part of your being becomes the master and forces other parts to be slaves. A kind of government arises inside you.

Complexity creates energy. Concentration creates a possibility to use that energy; otherwise there will be no use for it. Energy will be there, and energy will kill you. It will be too much and it will be in so many directions. All those directions have to be focused in one direction, the whole energy has to be channelised into one. This is what Chardin calls 'concentration'; unification around a centre; a self is born, ego is born, discipline is born.

And the third he calls 'direction'. Once the ego is there, once you have a kind of self, a kind of unity -- although managed, but still a unity -- then the goal is possible. You can become an arrow, you can have a target in the future.

These three steps Chardin thinks are enough to explain human consciousness. They are not. They are important but not complete.

The Hindu vision of life is far more complete. Chardin's vision is linear: unity, then complexity, then concentration, then direction. And the direction goes on and on, the arrow goes on and on and on, and there is no end to it. It is linear. The arrow goes on for infinity, it never comes back. This is not true. This is logical, but not natural.

The Hindu vision is circular. Hindus say everything moves in a circle not in a line. Nature moves in a circle, seasons move in a circle, stars move in a circle, man's LIFE moves in a circle. Everything natural moves in a circle. The circle is the way of nature. The linear is just a concept of the mind. The line does not exist in nature. If you are aware of non-Euclidean geometry then you will know.

Euclid believes in line; non-Euclidean geometry says there is nothing like line in existence. The line also is part of a bigger circle, that's all. No line is straight, and no line can be straight -- you cannot draw a straight line. If you draw a straight line, that simply means you are sitting on a circular earth and drawing a straight line. Go on drawing the line from both ends, go on drawing it, and you will find one day that the line has become a circle around the earth. So that small straight line was just a part of a big circle.

Hindus say it is circular. To me, the Hindu concept is far more true than the Christian concept of linear progress. But still, my own suggestion is a little different to both. My suggestion is: spiral -- neither linear nor circular; evolution is a spiral. In that way both are joined together. In a spiral the progress moves as if it is moving in a line, because it never comes to exactly the same point again.

Christ never becomes Adam again, because Adam was ignorant and innocent, and Christ is innocent and fully aware. He never comes back to Adam, exactly to Adam. So the Hindu concept misses something. But in another sense he becomes Adam again because the innocence is the same, just that now it is fully aware. Then it was not aware, then it was asleep, now it is alert. In a sense Christ becomes Adam again because it is the same innocence. So Hindus are right. And in a sense Christ never becomes Adam again, because it is luminous innocence. In that sense Christians are right. But they are only half-half right.

To have the vision of the full truth, I would like to call evolution a spiral. It comes back to the original point but never on the same plane -- on a higher plane. It comes again and again but always on a higher plane. If you have been trekking in the mountains you know what I mean. You go on a path; the path moves around the mountain. Again you come to the same point, the same rocks, the same valley, the same trees, but a little higher. It is a spiral.

To make it a spiral, I would like to add three more steps to it. Chardin says: complexity, concentration, direction. These three more steps have to be added. The first is: awareness, meditation. Concentration is just the beginning. Concentration is not relaxed, it is tense. One cannot concentrate twenty-four hours a day; one will go mad. So concentration can never become natural, but one can meditate twenty-four hours a day. One can live in meditation. It can become natural, it can become like breathing. It can be relaxed.

Concentration is focused consciousness. Meditation is just aware consciousness. For example, if you are listening to me, you can listen in a concentrated way. That will tire you, that will exhaust you. If you are listening very very tensely so that you don't miss a single word, then it will be tiring. But you can listen in a meditative way. That means you are relaxed and open, vulnerable, that's all. You will not be tired. Listening ,for one and a half hours, rather than being tired, you will be enriched, rejuvenated. You will feel more energy afterwards than before, and you will feel more flow in your being. So the fourth thing has to be awareness, meditativeness, openness.

Concentration is directional, meditation is non-directional. Concentration has an object, a content. Meditation has no object, no content; it is just an opening. You are listening to me, a bird starts singing -- that too you listen to, a train passes by -- that too you listen to. You are not listening to me c. All is included. You are open from all the sides, not only open to me. This is a higher stage of evolution than concentration is: it is de-concentration.

And the fifth I call playfulness. Christianity has no idea of playfulness, and Chardin has no idea of playfulness. 'Direction', 'goal', 'purpose' -- that is very business-like, tiring, and makes man sad and serious. Something like playfulness has to be added, because a really grown-up person is capable of play. A really grown-up person is sincere but not serious. Seriousness is a kind of illness because seriousness will create tension in you; it will never allow you to celebrate. Only playfulness can become celebration and joy.

And there seems to be no space for joy in Chardin's chart -- nothing of playfulness. Complexity, concentration, direction -- good as far as they go, but they don't go far enough. And they don't go into creating a happy, celebrating human being . And without celebration what is the purpose? All purpose leads to a purposeless play. You work, but you work finally to relax. You work hard, just so that you are able to play. You work five days, so that at the weekend you can rest on the beach. All purpose leads to purposeless play. So the fifth I call playfulness, non-seriousness, non-purposiveness, celebration, joy.

And sixth I call egolessness. Ego is needed -- because one falls into a chaos, and a synthetic self is needed. But that self is synthetic, plastic, it is not real. It has to be dropped one day. Use it, go beyond it, and throw it! One has to come to egolessness, one has to forget that one exists separately from existence. In that forgetfulness, in that dropping of the ego, one becomes Adam again in a totally new way. One becomes Christ -- again unity, again simplicity, again innocence, but now luminous this time. You are twice-born.

This way one again comes back to the original simplicity, the original face. But it is higher than the first originality, hence I call it spiral. It is primal innocence, but not just primal innocence. It has immense light in it, it is not dark. It is not primitive, it is the highest point of consciousness. It is divine innocence. What Plotinus calls 'the One' -- this is the One. First the One was not aware of itself, now the One is aware of itself. God is born in you.

In Adam God was a seed, in Christ God has become a flowering. The seed has come to its full manifestation.

This is the difference between the child and the sage. Adam is the child, Christ is the sage. They both are alike and yet not alike at all. Something similar, and something absolutely different: similarity in innocence, dissimilarity in awareness, luminosity. Or you can call the first state 'nature', and the second state 'God'. When nature realises itself, it becomes God. When nature recognises itself, it becomes God. The beginning and the end have to be the same in some way, and yet not the same in some other way. The alpha has to be the omega, and the omega has to be the alpha; and yet they have to exist on totally different planes. Adam is body, Christ is soul; Jesus is mind -- a bridge just in between the two polarities.

This is the last night. Jesus is ready to depart. That scene of departure is one of the most beautiful scenes in the whole history of human growth -- the Last Supper. Jesus has gathered his disciples, the twelve. Amongst those twelve is Judas Iscariot, the one who is going to betray him. He washes the feet of his disciples for the first time. They are very very embarrassed. And they ask again and again 'Why? Why are you washing our feet? You are our Master, our Lord!'

But he says 'Because I want to give you my last commandment. The last commandment is the commandment to love.' And Jesus is giving it in a very existential way, not verbally.

Just the other night a new sannyasin, Lola, was there. A few days before, she took sannyas. I gave her the name Deva Lola. It means 'moved by God', 'possessed by God', but she was so thrilled on that day of her initiation that although I explained the meaning of her name she could not follow it. She was so thrilled, she was so ecstatic -- she was there and not there. She was flying high, she was drunk. So she heard it and yet she could not remember anything. Last night she was again there going back to the West, and she asked 'Please tell the meaning of my name again, because I could not remember what you had said the first day.'

She has great potential. So I told her 'Rather than giving you the meaning verbally, I will give you the meaning existentially.' And I told her to raise her hands and be possessed by God, and whatsoever happens to let it happen. And within a few moments she started swaying -- swaying like a flower or the stalk in the breeze. And then faster and faster movements... and her hands started moving, her whole body started moving. She was possessed by the divine. Now this is an existential meaning, not verbal.

Jesus touched the feet of his disciples because he wanted to give them an existential meaning of love. In love nobody is higher and nobody is lower; love knows no hierarchy. Jesus touched the feet of his disciples -- the Master touching the feet of his disciples. Jesus is declaring that 'You are exactly like me, there is no difference. You and I are absolutely the same. I have known it, you have not known it, that is the only difference. But there is no difference in our beings.'

Those disciples are not yet twice-born, those disciples are yet seeds, they have not bloomed, and Jesus has bloomed. But one who has bloomed can see that those seeds are going to bloom too. The seeds cannot recognise the flower because they have never known themselves blooming, but the flower can recognise the seeds because he has known both the states. He has known himself as the seed and he has known himself as the flower; he can recognise.

The same story happened in Buddha's life. Buddha says: Once, many many lives before, when I was not enlightened and I was as ignorant as anybody, I went to see a Buddha -- a man who had become enlightened. His name was Dipankara. And when I touched the feet of Dipankara I was surprised, because he touched my feet too. And I felt very embarrassed because there was a great crowd, and everybody started looking: 'What is the matter?' And I was very shy. And I started feeling a little guilty too, and I said to Dipankara 'Sir, what have you done? You have touched my feet. I am an ignorant man, a sinner. You are enlightened, you are a great Master, thousands follow you. I had come just for your blessings, and you have touched my feet! What have you done?'

And Dipankara laughed, and he said 'You don't know that soon you are going to become enlightened. I can recognise. You are in the state which I was once in, and you will be in the state in which I am now. You cannot see, that I understand, but I can see.' The higher can see the lower, the lower cannot see the higher.

Jesus touched the feet of his disciples. That is a rare phenomenon, a great message -- that there is no higher, no lower; that all hierarchies are of the mind, are political; that in spirituality there is no hierarchy. It is all one, it is all the same. It is one being all over the place. It is one heart beating in millions of hearts. It is one consciousness in every consciousness. It is one moon reflected in millions of pools, oceans, rivers, tanks, reservoirs -- but it is one moon.

Jesus says 'This is to give you my last commandment -- the commandment of love.' Then they ate, then they drank. Jesus never divided the ordinary life from the spiritual life: his second message -- what I was saying the other day, that the first hedonism has to be transformed into the second hedonism. Jesus is not an ascetic, Jesus is not in any way a masochist; he enjoyed life. There is no reason why one should not enjoy life. Enjoying life you will become capable of enjoying God. If you don't enjoy life, you will become incapable of enjoying God too.

Life has to be a training ground for enjoyment. God is going to be such a big blessing that if you don't taste life's small blessings you will not be ready for it; it will drown you, it will kill you. it will be too much. Increase your capacity.

Even on the last night Jesus is breaking bread, filling cups with wine for his disciples. They are enjoying, they are eating, they are in a merry mood. Death is coming close, but celebration has not to stop for it because Jesus knows that this death is going to be the greatest celebration. He wants to leave his disciples in celebration. He wants it to be imprinted on their consciousnesses that Jesus was a celebrant, that he was a man of feasting not of fasting; that he was a man who was thrilled by the small joys of life -- the flowers, the birds, the rivers -- that he liked the lilies in the field; that he liked people, that he was immensely thrilled -- always immensely thrilled when looking into people's eyes; that he loved, that he was not against life.

Still it happened: Christianity went against life. Still Christianity became monkish. Monasteries were created, masochists gathered there, self-torturers became dominant, and the feasting of Jesus disappeared, or it remained only as a ritual. Yes, it is repeated still.

Just the other night, Hal Musin took sannyas -- the author that I talked about in the morning. Now he is Pramod, his name is Pramod -- joy. He said to me that in his whole life these ten days that he has been here have been the happiest, he has never known such happiness. Now he is worried, because he has promised his daughter that he will be back home at the time of Christmas. I told him 'Here is Christmas. Where are you going?'

Christians have forgotten completely what Christmas is or should be. It has become a ritual. It has to be a kind of inner glow, it has to be a love for life. It HAS to be a search into the ordinary for the extraordinary, into the mundane for the supramundane. It has to be the search for the spirit in the body. It has to be the search for God into nature, for the invisible in the visible,

Jesus' last message is of love and joy. He left his disciples in a feasting mood, not crying, not making them sad. He hugged them all, he hugged even his betrayer. He KISSED Judas, because for a man of that consciousness there is no friend, no enemy.

But the disciples were feeling a little bit scared. Rumours were around; and when Jesus said 'Only a little while more and I will be gone -- gone to my Father' they became very frightened, afraid, sad. To comfort them, to give them hope, to give them courage, these sutras were spoken. These are of immense value. Meditate on these.

JESUS SAID UNTO HIS DISCIPLES: LET NOT YOUR HEART BE TROUBLED: YE BELIEVE IN GOD, BELIEVE ALSO IN ME.

Their hearts ARE troubled. Their Master is going to die, their Master is going to be tortured to death. They will be lost into this dark night of existence, their light will no more be with them. One who has been guiding them, one who has been taking them out of the wilderness, one who was their path, one who was their guide, one who was their friend, will not be any more. And they have become so dependent on him that they cannot think of life without Christ. Their hearts are troubled. It is natural, it is human.

Jesus says

LET NOT YOUR HEART BE TROUBLED: YE BELIEVE IN GOD, BELIEVE ALSO IN ME.

He says 'You know what belief is...' Belief is not the right translation for the Hebrew word. The right translation will be trust. 'You know what trust is...' Trust means that God takes care, that we need not worry, that somebody is behind the scene caring for us, that existence is mothering us, fathering us -- that we are not orphans. That's what trust means: that we are not orphans, that we are not strangers in this world; this is our home because this is our God's home -- it belongs to us.

... YE BELIEVE IN GOD...

'You know what trust is' he said. 'If you know what trust is you can trust in me too, because it is not a question of whom you trust. Once you know the quality of trust, you simply trust.'

It is not a question of whether you trust in God or you trust in Jesus or in Buddha -- remember it. If you trust, you simply trust. If a Christian says 'I trust only in Jesus not in Buddha', he has not known what trust is, because trust knows no distinctions. If you have trusted in Christ you will trust in Buddha too, because you will not see any difference. Maybe the languages are different, maybe their ways of expression are different, but trust will be able to go directly to the heart of the matter, to the very core, and will see that Christ and Buddha exist on the same plane. It is the same consciousness, the same awareness, the same enlightenment. If you trust Buddha, you will trust Krishna and Mohammed. If you trust me, you will trust Christ, you will trust Zarathustra.

Trust knows no address. It is not addressed. Trust is an inner quality. If it is there, it is there. It is like you bring a light, you bring a lamp into the room. Now the light will not fall only on the table, it will fall on the chair too. And it will not fall only on the chair, it will fall on the walls too, and on the paintings hanging on the walls. It will not fall only on the walls, it will fall on the floor and on the roof too. When you bring light into the room, light simply falls on everything that is there. So is trust. It Is a light. If trust is kindled in your heart, then it makes no difference. You trust God, you trust Christ, you trust your wife, you trust your husband, you trust your son, you trust your friend. you trust your enemy. You trust nature, you trust death, you trust insecurity. In short, you simply trust.

Jesus says

LET NOT YOUR HEART BE TROUBLED: YE BELIEVE IN GOD...

I know you trust in God.

... BELIEVE ALSO IN ME. IN MY FATHER'S HOUSE ARE MANY MANSIONS: IF IT WERE NOT SO, I WOULD HAVE TOLD YOU. I GO TO PREPARE A PLACE FOR YOU.

Now these disciples were again and again discussing who was the greatest of them all. Even on that last night they were discussing who was going to take the second place to Jesus in the Kingdom of God.

Jesus says 'Don't be worried...'

IN MY FATHER'S HOUSE ARE MANY MANSIONS...

'There is space for everybody. Nobody will be rejected, all will be welcomed and accepted. God is spacious. Don't be worried about who will be next to God and who will be next to me. In God's eyes everybody's value is the same, and he is spacious. His love is such that he can love all alike. He has so much to give that it can't be exhausted. So you need not be worried; there is no question of scarcity. It is not that he has only so much love that if I take love then you will not be able to get much. Or a few people have taken his love, so then a few people will miss, because no more love will be left.'

IN MY FATHER'S HOUSE ARE MANY MANSIONS...

'He is spacious, his love is spacious. It is infinite. You can take as much as you want, and still it remains infinite. You cannot exhaust it.'

... IF IT WERE NOT SO, I WOULD HAVE TOLD YOU.

'Don't be troubled. Don't become anxious. Don't be worried.'

I GO TO PREPARE A PLACE FOR YOU.

Jesus says 'I am going so that I can prepare a place for you.' He is consoling, he is giving them courage and hope. They will need it. Dark days are going to come. They are going to pass through great difficulties -- they will be haunted, they will be tortured, they will be persecuted, they will be amongst wolves. And their Master is going, and their Master will no more be with them. And he has been their protection, their solace; he has been their security. He was like an armour around them; they were not insecure with him, they were sheltered. Now the shelter is going to disappear. Rains will come and hot days will come, and there will be summer and winter. And they don't know what they are going to do. They will be too alone and too strange in the world.

Before any Master leaves his disciples he has to put down foundations so that in the days that will be coming... And they are going-to be difficult for them, because the people who are going to kill Jesus are not going to leave his disciples in peace. If they are going to kill Christ himself, many more difficulties will be there for the disciples to face.

He says

I GO TO PREPARE A PLACE FOR YOU.

'You trust in God, trust in me too. I am going just for you -- to make things ready there -- in that other reality, on the other shore.'

AND I GO AND PREPARE A PLACE FOR YOU, I WILL COME AGAIN, AND RECEIVE YOU UNTO MYSELF...

'And don't be worried. If you trust in me, I will be coming to welcome you unto myself.'

Yes, if you trust a Master, if you love a Master, he will remain available to you forever. HE IS FOREVER THEN. The real question is: Do you trust? Do you love? Have you really fallen into that relationship where your ego has disappeared, where you are surrendered? Where you are not, only the fragrance of the Master fills your being? Then he is forever! Then the relationship between a Master and a disciple is not a temporal relationship, it is not tentative; it is eternal. It has the quality of deathlessness, the quality of timelessness.

AND IF I GO AND PREPARE A PLACE FOR YOU, I WILL COME AGAIN, AND RECEIVE YOU UNTO MYSELF; THAT WHERE I AM, THERE YE MAY BE ALSO.

They are still wandering in the world. They are no more Adams, they are not yet Christs. They are in great turmoil, in great confusion. Christ has to pull them out of that confusion. Christ has to become the presence through which they can come out of the darkness. He has to become the catalytic agent, he has to become a symbol, a light, a star so they can look up to it and they can start moving out of their dark night.

... AND RECEIVE YOU UNTO MYSELF; THAT WHERE I AM, WHERE ye MAY HE ALSO.

That is the whole effort of a Master. The Master wants to destroy the disciple so that the disciple also becomes a Master. The Master's work is complex. First he persuades you to become a disciple, he 'coos' to you, seduces you to become a disciple. Once you are a disciple, he starts killing and destroying you, because unless you are destroyed as a disciple you will never become a Master. And the real Master is one who wants you all to become Masters. That is the goal. Everybody should become an emperor, a king, a queen. The slavery -- visible, invisible -- has to be completely destroyed. All kinds of imprisonments around you have to be burnt down. Your freedom has to be made utter, ultimate.

AND WHITHER I GO YE KNOW, AND THE WAY YE KNOW.

THOMAS SAITH UNTO HIM. LORD, WE KNOW NOT WHITHER THOU GOEST; AND HOW CAN WE KNOW THE WAY?

Thomas is one of the most-loved disciples of Christ, one of the most innocent. The others are a little bit knowledgeable.

When Jesus says AND WHITHER I GO YE KNOW, AND THE WAY YE KNOW, nobody else said anything. They must have kept quiet. Nobody knows where he is going, nobody knows the way which he is going to follow, but only the most innocent of them is ready to ask.

Thomas says

LORD, WE KNOW NOT WHITHER THOU GOEST; AND HOW CAN WE KNOW THE WAY?

We have never been there.

Thomas was one of the most intimate and closest disciples. When Jesus came to India, Thomas followed him. Indian Christianity is older than any other Christianity in the world. The Indian Church is the oldest Church in the world, because Thomas was the first apostle to come to India. Indian Christianity was started by Thomas.

Thomas asks 'We know not where you are going and which way you are going. And how can we know? -- we are ignorant.'

The real disciple never pretends to be knowledgeable. If he does not know, he is ready to say he does not know, because that is the only way to learn from the Master. The knowledgeable disciples never learn a thing.

I have a few here too. When they ask questions, their questions have a different quality -- as if they are asking for the others' sake. They have no problems of their own. Sometimes they write in their questions too 'This is not my question -- just for the others' sake... People will be enlightened. Many people have this question in their minds and it will be good if you discuss it. But it is not any personal question!' This is THEIR question, but they cannot even confess that this is their question. 'It will help others.'

Tricky people.

Once a man came to me and he said 'One of my friends has become impotent. Can you suggest some meditation that can be helpful to him?'

I looked at the man, and I went on looking at him. He started trembling and perspiring. He said 'Why are you looking at me so hard?'

I said 'Can't you send your friend? He can say that one of his friends has become impotent. Can't you say even that? Have you become so impotent that you cannot even say that a problem has arisen in your being?'

Now he wants to know what can be done, but he does not want to show that the problem is his. Some friend... Now he is being diplomatic. Many questions come which are diplomatic: the questioner himself knows already; there is no problem for him.

All the other disciples kept quiet, only Thomas asked. And because of these small gestures, Thomas became more and more close, intimate to Jesus.

LORD, WE KNOW NOT WHITHER THOU GOEST; AND HOW CAN WE KNOW THE WAY?

JESUS SAITH UNTO HIM, I AM THE WAY, THE TRUTH, AND THE LIFE: NO MAN COMETH UNTO THE FATHER, BUT BY ME.

This statement is of immense importance, and has been tremendously misunderstood by Christians, misinterpreted. This statement has become a protection for the priest, for the dogmatist, for the demagogue. Christians have taken it to mean that nobody ever comes to God unless he comes through Christ -- that means Jesus, son of Mariam. Nobody comes to God unless he comes through Jesus. They have meant, or they have interpreted it in such a way, that Christianity becomes the only right religion. All other religions become wrong. All other religions are against God -- only Christianity.

JESUS SAITH UNTO HIM, I AM THE WAY, THE TRUTH AND THE LIFE: NO MAN COMETH UNTO THE FATHER, BUT BY ME.

What does he mean? These priests and the missionaries and the Christians who go on converting the whole world to Christianity, are they right? Is their interpretation right? Or has Jesus something else? He has something UTTERLY else.

In the Bhagavad Gita also there is a statement which Hindus go on misinterpreting. Krishna has said to Arjuna... And almost the same quality of closeness existed between Arjuna and Krishna as between Jesus and Thomas -- the same relationship. And the same flowering had happened, and the same statement had bubbled up out of that relationship. Krishna said to Arjuna: SARVA DHARMAN PARITYAJYA MAMEKAM SHARANAM VRAJA: Drop all religions, forget about all religions and come to my feet, because it is only through me that one reaches to God.

Now Hindus are happy with this statement. Krishna has said so clearly: Forget all religions. Drop all kinds of other religions and hold unto me. Hold to my feet -- MAMEKAM SHARANAM VRAJA. Come to my feet; they are the bridges to God -- the only bridges.

Both statements happened in the same kind of situation. Arjuna must have been very very close when Krishna said this. And so is the case with Thomas -- he must have been very close. Christ must have been showering like flowers on Thomas when he said this. You will need that loving understanding of a Thomas, only then will you be able to understand the meaning of this. You will need that loving intimacy of an Arjuna, only then will you be able to understand the statement of Krishna. Both are the same, both mean the same -- and both have been misinterpreted.

The misinterpretation comes from the priest and the politician -- those who try to convert religion into organisational, political strategies.

JESUS SAITH UNTO HIM, I AM THE WAY...

I AM... That has to be understood. It does not mean Jesus, it simply means the inner consciousness: 'I am' -- the inner life. This consciousness inside you, which you call 'I am', this 'I am' is the only way. If you can understand this 'I am', what it is, what this consciousness is, you have found the way. It has nothing to do with Jesus, it has nothing to do with Krishna. When I say to you 'I am the gate' it has nothing to do with me! That I AM is the gate. The gate is within you, the way is within you, the truth is within you. You have to understand who this is calling himself 'I am' within you, what this consciousness is, what it consists of.

If you can go into your consciousness, if you can feel, see, realise the nature of your consciousness, that is the way. Meditation is the way -- not Christ, not Krishna, nor Mohammed. Who am I? -- this question will become the way.

Raman Maharshi is right when he says that only one question is relevant: Who am I? Go on asking this question, let this question become a fire in you. Be aflame with it! Let every cell of your body and your being, and every fibre of your existence pulsate, vibrate with it. And let this question arise from the deepest core: Who am I? And go on asking; don't accept any answer that is given by the mind. You have been reading the Upanishads, and in the Upanishads they say 'You are God'. And your mind will say 'Why are you asking again and again? I know the answer: You are God. And keep quiet!' Or if you are a Christian and have been reading the Bible again and again, you know: The kingdom of God is within you. So, 'Who am I?' -- 'The kingdom of God. Now keep quiet!'

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No answer from the head has to be accepted. No answer from the memory has to be accepted. No answer from knowledge has to be accepted. All answers have to be thrown in the whirlwind of the question 'Who am I?' A moment comes when all answers have gone and ONLY the question remains, alone like a pillar of fire. You are afire with it! You are just a thirst, a passionate quest: 'Who am l?' When the question has burned all the answers, then the question burns itself too, it consumes itself. And once the question has also disappeared, there is silence. That silence is the answer. And that is the door, the gate, the way, the truth.

Please be careful. When Jesus says I AM THE WAY, he means the one who calls himself I AM within you is the way. It has nothing to do with Jesus. Just by holding the feet of Jesus you are not going to go anywhere. Just by praying to Jesus you are not going to go anywhere. Listen to what he is saying.

Each Master throws you back to yourself, because ultimately God is hidden in you as much as in the Master. You are carrying your light within yourself. You just have to turn back, you have to look inwards.

I AM THE WAY, THE TRUTH...

Yes. In your very consciousness is the truth. When you become fully conscious you become the full truth. When you are absolutely conscious, it is not that you face truth as an object, you ARE the truth, it is your subjectivity, it is you. That's what Upanishads say: TATWAMASI: Thou art that.

... AND THE LIFE...

Three things Jesus says: It is the life -- I AM, consciousness, awareness. This is life -- the life that you know, the ordinary life. Then the second: I AM THE WAY -- the way that joins the ordinary life with the extraordinary life, the way that joins Adam with Christ, the way that joins body with soul. And the third thing: I AM THE TRUTH. Jesus has said all the three things.

You are that right now, because I AM THE LIFE. And you have the way too, hidden behind you, within you: I AM THE WAY. And you are the ultimate goal too, the destiny. You are the beginning and the middle and the end. You are Adam, Jesus and Christ.

... NO MAN COMETH UNTO THE FATHER, BUT BY ME.

No man has ever entered into God unless he has entered into his consciousness, until he has entered into his 'I am'-ness. This is the meaning. This is the meaning of Krishna, and this is the meaning of Christ. This is the meaning of all the Masters.

IF YE HAD KNOWN ME, YE SHOULD HAVE KNOWN MY FATHER ALSO: AND FROM HENCEFORTH YE KNOW HIM, AND HAVE SEEN HIM.

A tremendously important statement. And within the single statement there comes a revolution. Meditate very very silently over it.

IF YE HAD KNOWN ME...

Jesus is saying to Thomas

IF YE HAD KNOWN ME, YE SHOULD HAVE KNOWN MY FATHER ALSO...

Because I and my Father are one.

While Jesus is saying IF YE HAD KNOWN ME. YE SHOULD HAVE KNOWN MY FATHER ALSO, something has changed in Thomas' being. While Jesus is saying this... And you know, when I say some things to you something goes on changing in you. Sometimes you are very very close to truth. Sometimes a single word hits you deep, shatters something; something changes. A radical change can happen sometimes. It happens all the time. That is the whole purpose of being in the presence of a Master. When Jesus was saying -- he has not even completed the statement... The statement was half, but Thomas has changed, so he has to change his statement. This is why I say this is such a beautiful statement.

IF YE HAD KNOWN ME...

There was an 'if' in it because Thomas was hesitant. IF YE HAD KNOWN ME, YE SHOULD HAVE KNOWN MY FATHER ALSO. But when he made this statement, there was a radical transformation in Thomas' consciousness; he turned inwards, he was converted -- METANOIA And Jesus has to change his statement.

And he said

... AND FROM HENCEFORTH YE KNOW HIM, AND HAVE SEEN HIM.

The 'if' has disappeared, because the 'if' has disappeared in Thomas. You know the phrase 'doubting Thomas'? That comes from Jesus' disciple Thomas. He used to doubt. But he was very innocent. If doubt was there, it was there; he would not hide it. But in this moment 'doubting Thomas' is no more 'doubting Thomas': doubt has disappeared.

Jesus had started with 'if' because the doubt was there. Thomas was hesitant, Thomas was not agreeing, he was saying 'Okay, but it doesn't appeal to me. You say that you are the truth? Maybe, but I am not convinced. You say that you are the way? I hope that it is true, but it has yet no validity in my being.' Maybe not in so many words -- that is not the question -- but there was a lurking doubt. Jesus has to use 'if'. Once he saw that lurking doubt has disappeared under the impact of Jesus' great statement...

In India we call such statements MAHAVAKYAS -- great statements. There are very few in the whole history of human consciousness. This is one of the great statements, a MAHAVAKYA. Jesus must have seen that the doubt has suddenly disappeared. The shadow of doubt is not there. Thomas has become trust. Something is transformed. Thomas is no more the old Thomas; a new being is born, a new man is born. He had to change his statement in the middle of it, because a Master responds to the disciple. A Master is a response. A Master is a mirror.

... AND FROM HENCEFORTH YE KNOW HIM...

Now there is no 'if'. Jesus says FROM HENCEFORTH -- 'from now onwards you know him; and you have seen him because you have seen me, because I and my Father are not two. I represent him, I am just a reflection of him, an 'echo.'

I WILL NOT LEAVE YOU COMFORTLESS: I WILL COME TO YOU. YET A LITTLE WHILE, AND THE WORLD SEETH ME NO MORE...

Listen. Jesus says

YET A LITTLE WHILE...

Only a few hours are left

... AND THE WORLD SEETH ME NO MORE...

and the world will not be able to see me

BUT YE SEE ME: BECAUSE I LIVE, YE SHALL LIVE ALSO.

Jesus says 'Just a few hours more and I will disappear for the world, but for you Thomas, never! FOR YOU, never -- because you have seen my reality which cannot be crucified. You have seen my truth which is immortal. The body will be crucified -- a little while more and the body will disappear, the world will not be able to see me any more, because the world recognises me only as the body. But you will see me still, because you have seen my luminosity, you have seen my eternity, you have seen the non-temporal being, you have seen my truth. Thomas you will go on seeing me. For you I will never disappear.'

Love has eyes, trust has eyes to see the invisible. Only trust can penetrate deer enough to see the deathless. Only love can give you a glimpse of that which is beyond time.

YET A LITTLE WHILE, AND THE WORLD SEETH ME NO MORE...

'Be happy Thomas, you are blessed, you will continue to see me.'

... BUT YE SEE ME: BECAUSE I LIVE, YE SHALL LIVE ALSO.

And in this moment let this seed be sown in you that when I am going to live -- even after the crucifixion, even when my body is destroyed -- if I am going to live, you will also live! Let this trust be born in you too. It is not that only I who will live... It is nothing special to me; everybody's soul is immortal. If you can see my body disappearing and yet you can go on seeing me, let that become a new understanding in you that you will also live even when you have died.

Death is only of the garments, death is only of the covering. The innermost core goes on living. It is life itself. How can it die? How can life die? Life goes on changing its abodes, true; one house becomes rotten, old, dilapidated, a ruin, and you have to leave it to find another home. Your house is just a nest, an overnight stay.

YET A LITTLE WHILE, AND THE WORLD SEETH ME NO MORE; BUT YE SEE ME; BECAUSE I LIVE, YE SHALL LIVE ALSO.

That is where the secret of resurrection is. There are no proofs -- no proofs as far as the world is concerned; but there are proofs as far as the disciples are concerned. Jesus died as the body but remained as the soul for those who had trust in him, who had seen his true reality, who had seen his true being.

AT THAT DAY YE SHALL KNOW THAT I AM IN MY FATHER, AND YE IN ME, AND I IN YOU.

Jesus says 'We are all intertwined, because we are all one.' I AM MY FATHER, AND YE IN ME, AND I IN YOU. He is saying 'Thomas, you don't know God, but you know me. I know God, you know me. I know that I am in my God, and you know that you are in me, because your love has made you part of me. And I tell you that I am in you. Hence, we are all in God, and God is in us all. We are all intertwined.'

The disciple only knows the Master, the Master knows God. The disciple loves the Master and by and by gets dissolved into the Master. The Master is dissolved into God. Through the Master the disciple is also joined with God. The Master goes on pouring himself into the disciple, and because the Master has become one with God, so God goes on pouring into the disciple in a very very indirect way. This is the real trinity: the disciple, the Master and God. And they go on pouring into each other. The disciple is not aware of what is happening.

When I touch you, do you think I touch you? God has touched you. If I am in God, then when I touch you, God has touched you. But to you it remains the Master's touch. The deeper your understanding goes, the deeper you will be able to see that the Master is just instrumental -- a flute through which God's song goes on flowing.

AT THAT DAY YE SHALL KNOW...

Jesus says 'At the ultimate day of meeting when you will become enlightened, when you will also become a Christ...'

AT THAT DAY YE SHALL KNOW THAT I AM IN MY FATHER, AND YE IN ME, AND I IN YOU.

PEACE I LEAVE WITH YOU, MY PEACE I GIVE UNTO YOU: NOT AS THE WORLD GIVETH, GIVE I UNTO YOU.

because I am pouring my peace into you, and I am pouring it unconditionally, not as the world does.' In the world nobody gives you anything unconditionally; in the world everything is a bargain. Even if people give love to you, they give only to get; it is a bargain.

PEACE I LEAVE WITH YOU. .

Jesus says 'Don't be worried. I will be gone, but my peace will linger around you, will surround you. And whenever you remember me you will find peace showering on you. My peace will remain available to you.' To the trusting heart it is always available.

PEACE I LEAVE WITH YOU, MY PEACE I GIVE UNTO YOU: NOT AS THE WORLD GIVETH, GIVE I UNTO YOU.

Not like in the world where everything is given to get something. Jesus is simply giving. There is no bargain.

The Master only gives -- but not to get anything. What can the disciple give to the Master? It is a one-way traffic. The Master goes on pouring. But that does not mean that he obliges you, because he knows God is pouring into him. What can he do with it? All that comes through God he has to share. With God there is no bargaining, it is pure gift.

PEACE I LEAVE WITH YOU, MY PEACE I GIVE UNTO YOU: NOT AS THE WORLD GIVETH, GIVE I UNTO YOU. LET NOT YOUR HEART BE TROUBLED, NEITHER LET IT HE AFRAID

YE HAVE HEARD HOW I SAID UNTO YOU, I GO AWAY, AND COME AGAIN UNTO YOU. IF YE LOVED ME, YE WOULD REJOICE, BECAUSE I SAID, I GO UNTO THE FATHER: FOR MY FATHER IS GREATER THAN I.

Jesus says IF YE LOVED ME, YE WOULD REJOICE... Love knows no death. Love never comes across death. For love death exists not.

So Jesus says 'If you trust, if you love...' This statement must have been made to all the disciples not to Thomas alone, because the 'if' has entered again.

These are subtle points to be understood. Nothing is mentioned in the Bible about who he is speaking to now, but the 'if' has entered again. To Thomas he has said 'From henceforth you have seen God because you have seen me.' Now he says IF YE LOVED ME, YE WOULD REJOICE... He must have turned to the other disciples, he must be saying to them all 'If you love me, then there is no death. Then I will be crucified and you will still see me resurrected in the divine body. You will see me going into God, disappearing into God. I am going to meet the ultimate. Your Master is going to meet the ultimate, you should rejoice. Let this be a celebration, a festival, a rejoicing.'

YE HAVE HEARD HOW I SAID UNTO YOU, I GO AWAY, AND COME AGAIN UNTO YOU.

'But I will come again and again, whenever you call, whenever you need. Whenever your heart will be in prayer without doubt, you will find me close by.'

IF YE LOVED ME, YE WOULD REJOICE, BECAUSE I SAID, I GO UNTO THE FATHER...

'So there is no question of being miserable, sad. I am not going to die, I am going to the divine.'

To the ignorant, death is the death of life. To the knower, death is the beginning of real life. To the knower, death is a door into the divine.

This his parting message is of immense value. Let it sink deep in you. Let it become your heartbeat. That is the only way to meditate upon it. That is the only way to come to its meaning. Forget all that Christians have been saying. Those dogmatic assertions are all chauvinistic. Forget what the theologians have put on top of Jesus' pure statements. Put aside all that has been taught and go directly into these sayings, and meditate. And immense will be the benefit. You will be blessed.

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