Chapter 11. The psychology of egolessness - Osho

Osho – Dhammapada: The Way of The Buddha (Volume 8)

Chapter 11. The psychology of egolessness

The first question:

Beloved Master,

Gurdjieff said that in order to attain to real will one would have to surrender one's false will first. Is this also true here?

Peter Markee, it is true everywhere. It is true forever. Truth is universal: time makes no difference, place makes no difference. And this is one of the most fundamental truths of spiritual growth: the false has to be given up because the false is the barrier. You remain deluded by the false; hence the search for the true never starts. You believe the false to be the true. Then why should you endeavor to realize the true?

If you think that darkness is light, then where is the necessity to search for light? If you think this life is all, then there is no question of seeking and inquiring about another life.

If time is your total reality, then eternity never becomes a quest for you.

The false will means the ego; the true will means egolessness. The false will is yours; the true will is God's. The false will is personal; the true will is universal. The false will simply means that you believe yourself separate from the whole; and the true will is dissolving this illusion of separation, becoming that which you really are - a part in this cosmic harmony, totally one with it. Then you don't have any separate destination, you don't have any private goal. Then wherever the whole is going, YOU are going. You are just a wave in the ocean.

And before the real can be known, the false has to cease, because the false is covering your eyes. You are clinging to the false, to the toy. And unless you see the point - that the toy is only a toy, not worth clinging... In that very moment of seeing the toy slips out of your hands on its own accord because you no more cling to it. Seeing the false as false is the beginning of the truth. But that seeing is arduous.

For lives we have lived with the false and we have believed in the false. We have nurtured, nourished the false. All our hopes, all our dreams, are rooted in the false. Our whole lives are investments in the false; hence we are afraid even to look, we are afraid to observe, watch.

The most frightening experience for human beings is to remember, to watch, to be aware; hence the difficulty in meditation. It does not arise from the outside; there is no disturbance outside. The real disturbance is within you. You really don't want to meditate. You are in a double bind. You listen to buddhas talking about the beauties and the blessings and the benedictions of meditation, and you become greedy for it. But then you look at your own investment and you become frightened, so you try to meditate. Yet you don't really want to meditate because meditation means you will have to see things as they are - the false as false, the true as true - and that is going to shatter your whole effort of lives in a single moment.

Great courage is needed to meditate, courage to drop all the investments. Great intelligence is needed. In fact, this is true intelligence: to see that howsoever and whatsoever efforts you make to realize the false, to make it come true, they are going to fail. To see it - that the whole effort is an exercise in utter futility - is intelligence. It has nothing to do with intellectuality; it is very simple.

See, watch, and don't be afraid and don't avoid seeing. And don't go on playing with yourself, deceiving yourself. Don't remain in a double bind, with one hand creating and with the other hand destroying.

That's what people are doing: half of their being wants to continue as they are - the stupid half, the rational part, the arithmetic of their minds. And the other half, the intelligent half, the intuitive half - the heart - wants to start anew, because you have seen for so long that nothing succeeds. And still you go on in the same rut. It is time, the right time, to get out of the rut and to have a new birth.

What Gurdjieff was saying has been told by all the great masters of the world. "Awake," Buddha says. It is the same; words differ. "Be watchful," Jesus says. Be as watchful as if the master of the house has gone out and he has told the servants to remain alert because he may come any moment and he does not want them to be asleep - any moment he can come. They have to be alert, on guard, all the time. Jesus says to be alert.

In alertness the first experience is that you have a personality which is false. Gurdjieff calls it the false will. And you have something else, something impersonal in you, which is the true will. Your appearance from the outside is false; what you experience from your innermost core is true. You are a mixture of the accidental and the essential, of the incidental and the intrinsic. You are the meeting point of time and eternity, a crossroads where matter and consciousness meet, where body and soul meet, where real and unreal shake hands. Yes, you are exactly a crossroads. And you have to be very alert not to choose the false - because the false is very appealing. The false makes all kinds of propaganda for itself; the false will try to convince you with all kinds of arguments.

The truth remains silent. Unless you are ready to receive it, it will not even knock on your doors. The false is afraid that if much smoke is not created around it the falsity of it will be seen by you. So beware of the rationalizations of the false, its propaganda, its argumentation, its proofs. And also remember the silence of truth - utter silence, absolute silence. Truth will never persuade you; it will wait - it can wait for eternity.

But the false cannot wait, it is momentary, it can't be so patient. It has to persuade you, it has to seduce you as immediately as possible. The false is very hypnotizing. Their ways are totally opposite.

Truth is achieved through awakening, and the false is achieved through deep sleep. The false is like a tranquilizer: it is very consoling, comforting, cozy, secure, safe. It gives you all kinds of protections, insurances. It goes on telling you, "Be with me and I will protect you. I am your guardian, your guide, your friend, your philosopher." The truth never claims anything.

Unless you become utterly fed up with the false and its claims - which are all bogus...

It talks much, but it never delivers any goods. Unless you become totally frustrated, fed up, bored with it, you are not going to look at the silent truth; you are not going to listen to the still, small voice within. And that voice is God's voice. It is universal; it has nothing to do with you.

The true will is not yours. It is the whole speaking through you, functioning through you. The false gives you the idea of great ego - "I am somebody" - and the true takes all ego away. It makes you a nothingness, a nobody. Only through your nobodiness the whole can function unhindered.

Yes, Peter Markee, Gurdjieff is right. And whatsoever is true with Gurdjieff is true here too - is true forever. Wherever a master exists, the false has to be surrendered.

That actually is the function of sannyas. It is a device to surrender the false. Sannyas means you surrender your ego. You say to the master, "Please take this burden off my head." You bow down, you touch the feet of the master. That is simply symbolic that "Now I will not function as a separate entity from you."

And the master is one who has surrendered his will already, who exists no more as a person, who is only a presence, a window into God. And when you surrender to the window you are surrendering to the sky beyond. The window will only make the sky available.

The West has not developed the technique of the master/ disciple relationship yet. A few rare individuals tried, but they failed. Socrates was trying in Athens but he failed; he was not listened to. Jesus was trying again; he failed. The West has remained concerned, concentratedly focused on the false. It believes in the ego. The East believes in egolessness.

The Western psychology says to make the ego stronger. It is a psychology of the false - rooted in the false, supporting the false. The East says: Let the ego melt, disappear, evaporate. It is the psychology of egolessness. This is a totally different standpoint.

Gurdjieff was again trying to bring the East to the West. He also failed. It is very difficult; centuries are against it, and the hypnosis and the conditioning of the society is against it. Even his own chief disciple, P.D. Ouspensky, could not understand him, misunderstood him. He betrayed him, just as Judas betrayed Jesus.

And do you know? - Judas was the most cultured, educated person amongst Jesus' disciples; hence he must have had the most polished ego. He was an intellectual. The other followers were simple people: fishermen, carpenters, tax collectors, gamblers, drunkards, prostitutes - simple people. The only person who was not simple was Judas; he was complex. He could have been a professor in Oxford or Cambridge or Harvard and he would have done perfectly well as a professor - he was a good arguer.

There are a few moments when he even argues with Jesus. And if you listen to the argument you will agree with Judas, you will not agree with Jesus.

One day Jesus is staying in Mary and Martha's home and Mary brings very costly perfume and washes Jesus' feet with that costly perfume. Judas immediately raises a question; he says, "This is stupid - wasting so much money unnecessarily!" And he gives a good argument - a socialistic argument. He says, "This much money could have been given to the poor. There are beggars outside the house. This money could have fed many beggars for many days. It was rare perfume! Why waste it? The feet can be washed with water - there is no need!" And she had poured the whole big bottle of perfume!

Now, with whom are you going to agree? And do you know what Jesus said? Jesus said, "The beggars will always be there. I will not be here always."

This does not seem to be a very appealing argument! Jesus says, "Don't disturb her.

Don't disturb her love, her faith, her trust. It's perfectly alright. It is coming from her deep love for me. Let her do it. And beggars will always be there. Even if this money is given to them, nothing much is going to happen. Maybe for a few days they will be able to eat; then again..."

With whom are you going to agree? Ninety-nine percent is the possibility you will agree with Judas - and more so after Karl Marx, Engels, Lenin, Stalin, Mao; after so much socialistic communist propaganda all over the world, who will not agree with Judas? He seems to be the forerunner of socialistic philosophy. And Jesus' answer does not seem to be very appealing, convincing. It seems to be evading the question, evading the issue. But Judas betrayed Jesus for the simple reason that he was too much in his intellect, too egoistic, too proud.

The same happened again with Gurdjieff and Ouspensky. Ouspensky was the most articulate disciple of Gurdjieff. In fact, it is because of Ouspensky that Gurdjieff became famous in the world. It is Ouspensky's books that have made Gurdjieff's name known to the world at large. But why did he betray him? In the last years of his life he was very antagonistic to his master. Even to mention Gurdjieff's name in Ouspensky's presence was an offense to him; he did not tolerate even mentioning Gurdjieff's name. It has been completely dropped - even in his books which were written before he disconnected himself from Gurdjieff. He changed the name from Gurdjieff to just G; he would not write the whole name. He would simply mention, "G said..." - just like XYZ. And then - - he was clever enough - whenever somebody asked, "You yourself mentioned G," he said, "Those were the days when he was right. The later Gurdjieff has gone insane. I am against the later Gurdjieff."

And why did he go against him? Gurdjieff was trying to destroy his ego totally and it was impossible for him to accept that. He was in London, Gurdjieff was in Russia, in Tiflis, and Gurdjieff sent a message, "Come immediately. Sell everything there. Don't waste a single moment. Bring all the money and come."

Those were the days of the first world war; it was very difficult to travel, dangerous to travel, and going back to Russia was dangerous for Ouspensky because the Bolsheviks, communists, had come into power and Russia, the whole of Russia was in a turmoil.

There was no order, no government.

Still, the master had asked, so he sold all his possessions, his house, took all the money and traveled back to Russia knowing perfectly well he was going into danger. The journey was long; three months it took for him to reach, sometimes traveling by train and sometimes by horse and sometimes he was prevented and the police were after him. But somehow he reached there - the master had asked him to come, and he did.

He was hoping that as he had made a great sacrifice, so he was going to be patted on the back by the master.

And do you know what Gurdjieff did? The moment Ouspensky arrived he said, "Put down your money and go back! Leave your money here and go back to London immediately!"

This was too much. He became antagonistic. He thought Gurdjieff had become insane.

He was not insane. Had Ouspensky followed that too, although it was very illogical...

But Ouspensky was a mathematician, a logician, a great intellectual of this century, one of the most profound mathematicians that we have ever produced. He could not believe all this nonsense. He traveled back, but he turned against, turned very sour - saying that Gurdjieff had gone mad.

That was his rationalization to avoid seeing the truth, that Gurdjieff was trying to destroy his ego totally. That was the last hit on his head. If he had allowed it he would have become enlightened. He missed the point - and from the last rung of the ladder he missed and fell down. Sometimes it happens: you can miss at the last moment.

Then for his whole life Ouspensky was talking against Gurdjieff; his name became unmentionable. Whatsoever he was teaching he had learned from Gurdjieff, but he was very secretive. He wouldn't allow his disciples to read Gurdjieff's books. He wouldn't allow his disciples to go and see Gurdjieff. Ouspensky's disciples could see Gurdjieff only after Ouspensky's death; and then they were surprised at how much they had missed. Ouspensky was only a professor, nothing else. Gurdjieff was an enlightened man.

But the problem is always how to drop the ego. Gurdjieff offended many people in the West for the simple reason that in the West there is no tradition, no background, no context for the psychology of egolessness.

That's why I have chosen to be here in the East. Even if people are coming from the West they have to come to me, because only in the Eastern space is it possible so surrender the ego. The whole milieu is helpful; much effort is not needed.

And once the new commune is established it is going to become a very easy phenomenon, a child's play, to drop the ego. When you see ten thousand sannyasins moving without the ego, without a head, you will look foolish with a head. You will be in a hurry immediately so that your head can be cut off and you can also run without a head and do all kinds of things which were not possible before - because of the head.

Gurdjieff is right: the false has to be dropped. The false has to cease for the real to be.

The second question:

Beloved Master,

Please never speak against the indian mind because I get so angry that Ii start thinking how to kill you.

Deva Kumar, people who only think of killing never kill. You can go on thinking; thinkers can't do anything. And why do you get so much disturbed if I speak against the Indian mind?

I am against all kind of minds - Indian, German, English, American - and I speak against all kinds of minds, because mind is mind. There is not much difference, just different patterns, different ideas, but the basic structure is the same.

Mind means you are not conscious, and you can be unconscious in the Indian way or the Chinese way or the Japanese way; what does it matter? And if you cannot listen to words said against your mind you need not come here; this is not the right place for you.

I am not here to buttress your egos; I am here to destroy them. I have to speak against them. My whole work consists in destroying. First a great destruction is needed, only then your energies are released for some creative work.

And what really is an Indian mind? - just an accident that you are born in India and you have been conditioned in a certain way. Somebody else is born in Japan and he is conditioned in some other way, but both are conditionings. And the function of the master is to uncondition you.

I can understand your anger, but that anger is not going to help you. Only understanding can help. Try to understand. Your anger will cloud your being more and more; you will become more and more incapable of seeing the truth.

Once upon a time there was a dog who was sitting by the side of the railway line when an express train roared by and cut off an inch of his tail.

Seeking revenge, the dog waited patiently for the train's next trip and tried to bite it as it went past. The train wheels ran right over the poor dog's neck slicing off its head.

The moral of this little story is simple: Never lose your head over a little piece of tail.

And this is only just the beginning, Deva Kumar; just a little piece of your tail has been cut. If you remain here long enough the tail will go, the head will go... and then only, for the first time, you will be reborn: reborn as consciousness, neither Indian nor French nor Italian.

But have you observed this? I speak against the Italian mind, I speak against the German mind, I speak against the Jewish mind, but nobody takes any objection to it.

But if I speak against the Indian mind, immediately somebody is there to object. Indians have become very touchy; deep down they feel some kind of inferiority, and on the surface they pretend superiority. Particularly as far as religion and spirituality is concerned, they feel that they are the spiritual guides of the world, that God has chosen them as messengers, that they are the source of religion, that they are holier than everybody else in the world, that their country is divine and all other countries are evil, that they are saints, holy people, and all others are sinners, that they are spiritualists and all other people are materialists.

And because your stupid so-called mahatmas go on telling you these false ideas, when you hear me speaking anything against the Indian stupidity you become enraged. You cannot absorb it, you cannot remain open to it, because all your mahatmas go on buttressing your ego. It is because of this that the Indian masses are against me, for the simple reason that I cannot buttress their egos. I cannot say that "You are great spiritual people" - and that's what they want to hear. They don't have anything else. They don't have science, they don't have technology; they don't have money, they are poor; they don't have food, they are starving. The only thing that can give them a little hope, a little satisfaction, is spirituality.

So when I say, "You don't have even that," it hurts very much. Then nothing is left.

Remember it: Buddha had it, Krishna had it, Mahavira had it, Nanak had it; that does not mean that all Indians have it. Socrates had it, Pythagoras had it, Heraclitus had it, Plotinus had it; that does not mean that all the Greeks have it. Lao Tzu had it, Chuang Tzu had it, Lieh Tzu had it; that does not mean that all the Chinese have it. These rare people have happened everywhere; it is nothing special to you.

So stop bragging about it. This bragging keeps you unaware of your real situation; it has become very intoxicating to you. It keeps you in a kind of unconscious state.

A fellow called up Mr. Vanderwater on Park Avenue and said, "Mr. Vanderwater, did my friend Bill come to your house party uninvited last night?"

"Yes, he did."

"Ah, the curse of drink! What a man will do when he is drunk! I would like to ask you another question, Mr. Vanderwater. Did he start beating up some of your guests and finish by throwing some of your art works out on Park Avenue?"

"Yes, he did that."

"I am so sorry. One more question: was I also there?"

Ego is very intoxicating, remember it. It is more alcoholic than any alcohol can be. And it is pious; when it is pretending to be holy it is very pious - and a pious poison is the purest poison. Avoid it. Come back to the earth. Be simple and see the reality as it is.

Two drunks were passing the door of the honeymoon suite at the Ritz Hotel when they stopped a moment to listen. Inside the room the bridegroom was saying to his bride, "Darling, you are so deliciously lovely. Your fabulous beauty should be captured for posterity by the greatest artists in the world."

The two drunks started banging on the door straight away, and the husband called out, "Who the devil is that?"

"Rubens and Rembrandt!" replied both.

Deva Kumar, come down to the earth! Killing me is not going to help much. If you feel like doing that, you can do it; that's perfectly okay. That is not going to help you.

What is going to help you is killing your ego. Put your energy into killing your ego. I am not interested in hurting anybody - I am not against anybody. If sometimes I hammer on your heads, it is only out of love and compassion.

The third question:

Beloved Master,

Is to listen to discourse with complete, unquestioning acceptance a form of unconsciousness?

Ra, if you are unconscious you cannot be complete in anything. The unconscious mind cannot manage to be complete, to be entire, to be total in anything. One thing is certain: if you can manage to be entire, total, whole in anything, you are not unconscious. You may be anything else but not unconscious.

You ask me, "Is to listen to discourse with complete, unquestioning acceptance a form of unconsciousness?"

No, it cannot be a form of unconsciousness, because to bring conscious effort is a must if you want to be absolutely, totally accepting. You will have to bring deliberate effort; you will have to be very conscious about it.

Unconscious mind is always fragmentary; it is many, it is not one. It cannot be one; it is a crowd, it is a mob, many voices within you. When you are unconscious you are many people; you are not a single individual. You are not integrated. Any effort to be total integrates you. And this is just a device, to listen with totality.

But who told you that I am telling you to accept it? Totality is needed in listening, but I have not asked you to accept it. If you accept, you will not be total, because accepting means you are choosing, and choice is always partial: something has been not chosen and something has been chosen.

Acceptance means you are rejecting many things: rejecting your own ideas, rejecting that which goes against me. If I am saying one thing and you accept it, that means you are rejecting the opposite of it. It is a constant choice.

I am not asking you to accept what is being said; I am only asking you to listen totally.

Then what is it? It is a totally different phenomenon, neither acceptance nor rejection - just awareness. When you listen to the birds singing, do you accept, do you reject? Do you agree, do you disagree? You simply listen. The sound of a waterfall... what do you do? You simply listen. The wind passing through the pines... is agreement needed, disagreement? Nothing is needed; you simply listen. The music of the wind passing through the pines, the dance of the trees in the sun... you simply see, you listen. You are just a mirror. The mirror does not agree and does not disagree; it only reflects.

And that is required from the disciple - not acceptance, remember. I am not creating a creed, I am not giving you a dogma. I don't want you to be believers, neither do I want you to be disbelievers. But what is the point of bringing belief and disbelief into it? Just listen to me silently, fully, so nothing is missed, that's all.

And the beauty of truth is that if you listen silently, totally, it penetrates to the very core of your being; it reaches to the heart. You need not agree; the seed of it falls into your consciousness and starts growing.

Just the opposite is the case with the untruth: if you listen totally, no untruth can penetrate in your being. That totality is enough to throw any kind of untruth out. In a total state of consciousness, in total silence, untruth cannot penetrate; only truth can penetrate.

So I am not interested in your agreement; I am only interested in your openness. And I am not telling you to be unquestioning, neither am I telling you to go on questioning.

Both are futile activities while you are listening. If you listen with a thousand and one questions in the mind, how can you listen at all? Those questions create so much clamor, so much noise; they don't allow anything to enter in. And if you listen with an unquestioning mind, that means you are being gullible, you are being just unintelligent.

So there is no need for questions and there is no need for unquestioning acceptance.

What is needed, what is required from the disciple, is a total silence; just being here with me in deep communion, bridged, so slowly slowly, your breath falls in tune with my breath, your heart starts beating in the same rhythm as my heart, so we lose separation, so these three thousand people here become almost one entity, so attuned, so deep in accord that they can't feel separate. A great melting, merger, happens. And those are the moments of truth, moments of great joy, moments of meditation.

The disciple is required to listen meditatively, because in those meditative moments windows open into the divine, doors open - doors where you have never suspected that doors exist, where you have always thought there are walls. Suddenly doors open.

Where you have never thought that there is any bridge possible, bridges suddenly appear. It is a mysterious phenomenon.

So those who are here as outsiders, they will only get the most superficial thing: my words. They will not be able to participate in my heart. They will not be able to drink out of my being. They will not be able to be part of my dance, of my song.

The fourth question:

Beloved Master,

Are you fallible?

Nityam, I am not the pope of the Vatican - I am not infallible. I enjoy fallibility. And Buddha was not infallible and Jesus was not infallible. Only these stupid popes, they started claiming to be infallible, because they wanted to dominate, they wanted to exploit people. I have no desire to dominate anybody, I have no desire to exploit anybody. I have no desire at all.

Fallibility is natural; infallibility is unnatural. Even God has committed so many errors!

The first error he committed was to create the universe; that was the beginning of the whole mess. But he did it and he continues to do it; he has not stopped. He created the Devil; if anybody is responsible for the Devil's existence, then God is responsible - he created him. He created all kinds of sins in you, all kinds of instincts in you. If anybody is responsible, if anybody is punishable, then God is.

Whenever you meet God you can simply throw the whole load on him. You can simply say, "Why did you create me in this way? You should have created me a saint and you created me a sinner. It is up to you. If you are the creator, then it is your responsibility."

If something is wrong in the painting, the painter is responsible not the painting. If something is wrong in the music, then the musician is responsible, not the musical instruments. If something goes wrong in the poetry, the poet is responsible.

God is very fallible, that's the beauty; otherwise, God would be too inhuman a concept.

It is very human, and in the East we even have ideas of God which are far more human - far more human than the Christian God. The Jewish God is far more human than the Christian God - the Jewish God becomes angry. The Christian God is always love, always sweet, very saccharin. The Jewish God can be very bitter. The Old Testament says that God is very jealous and very angry. Be watchful. A very human God.

And if you come to the East you will be surprised. We have a beautiful story: God created the world because he was feeling lonely. Such a beautiful idea, God feeling lonely! So you need not feel too worried sometimes if you feel lonely - it is divine. God was feeling very lonely, hence he created the world - just to fill his loneliness. And when he created the first woman he fell in love with her. That is really going too far!

The people who wrote this story must have been really courageous people. That is falling in love with your own daughter. And of course, as women are supposed to do, the woman started the game of hide-and-seek. They love that game very much. They still love it, and they will always love it; that is part of feminine psychology. The man takes the initiative and the woman starts hiding; and the more she hides, the more the man becomes enchanted.

That's why Eastern women look more beautiful than Western women: for the simple reason that the Western woman has forgotten how to hide; she has become available.

She is trying to be just like the man. The Eastern woman is not trying to be like the man; she tries to be absolutely feminine - very shy, never takes any initiative. No Eastern woman ever will say to somebody, "I love you." She simply waits for you to say it to her.

So the woman started hiding. She became a cow just to hide from God. But how can you hide from God? He is omniscient. He looked around and he saw that the woman had become a cow, so he became the bull! Now that is going too far! And that's how the whole of creation happened: she became the mare and he became the horse, and so on, so forth. She went on hiding in new forms, and he went on finding her again and again.

This seems to be something very close to the truth.

Even God is fallible. There is no need to be perfect.

These two words have to be understood as deeply as possible: one is perfection, the other is totality. My emphasis is never on perfection but on totality. The old religions have been teaching you for centuries to be perfect. You cannot be perfect; nobody can be perfect. Even God is not perfect - because to be perfect means to be dead. If something is perfect then there is no evolution possible anymore. Perfection means the full point has come, the cul-de-sac; the road ends. Now you are stuck, nowhere to go.

You cannot come back - because how can a perfect person come back? That will be becoming imperfect again. You cannot go ahead because you have become perfect; there is nothing ahead. Existence is imperfect and will remain so.

I don't teach perfection. Perfection simply creates neurosis in people. Perfectionists are neurotics; they drive themselves crazy in trying to be perfect, because they are trying to do the impossible.

I teach totality; I teach wholeness, not perfection. Be total in whatsoever you are doing.

Be total. If you are angry, then be totally angry. If you are in love, then be totally in love.

If you are sad, then be totally sad. Don't be halfhearted in anything. That is a totally different approach towards life.

The perfectionist will say, "Never be angry, never be sad." The person who believes in totality will say, "Whatsoever is the case, just be total in it. Don't be halfhearted, don't hold yourself back. Go into it totally."

Then life becomes really a tremendous adventure. Then even sadness is beautiful when it is total. If you can cry and weep totally, then even crying and weeping has a beauty of its own. It will refresh you, it will rejuvenate you, it will unburden you. If you can be totally sad you will come to know something immensely beautiful in sadness which no joy can ever give to you, because sadness has depth; joy is shallow. A person who has not known total sadness has missed a great experience of life.

And total anger also has its own beauty. It will give you the experience of boiling at one hundred degrees, of intensity, of passion, of fire, of becoming aflame. And the miracle is: the person who can be totally angry can be totally compassionate too, because anger will teach him compassion. And sadness will teach him ways of being blissful.

My approach is not that of a perfectionist; I am utterly against it. It has destroyed humanity. It has driven the whole of humanity into a kind of madness. The whole idea has to be dropped. We have to learn a new language - the language of wholeness. And I call a person holy when he is whole in whatsoever he does.

If you are doing cleaning, then do it totally. Then be utterly lost in it, and it will give you as much as a musician gets when he gets lost totally in his music or a dancer gets when he is utterly lost into his dance. Even cleaning the floor or cooking the food or taking the bath or going for a morning walk - anything.

Let this be your foundation of life: that whatsoever you are doing at the moment, be utterly lost into it. Nothing of you should be left behind. Don't keep any reservations.

And you will come out of it immensely benefited, enriched.

I am as fallible as anybody with only one difference: I am totally fallible!

Moses and Jesus were sitting together in a boat reminiscing.

"I really liked the one where you parted the water of the Red Sea, Moses," said Jesus.

"Ah, yes," said Moses, "but that was nothing compared to your walking on the water - that beats all. Say, do you think you could do it again?"

"Sure," said Jesus, "but it has been a long time."

He stepped out of the boat. Everything was fine, so he started walking slowly. Soon he noticed the water was coming up over the top of his feet. He was a little concerned, but kept walking. Soon the water was up to his ankles. He turned back towards the boat, worried. By the time he reached the boat again the water was up to his knees. He scrambled back in, relieved but puzzled.

"I don't understand," Jesus said, "I know it has been a long time, but I really thought I had it down. I wonder what went wrong."

Moses was thoughtful too. Finally he said, "I bet I know what it is! The first time you did it you did not have holes in your feet!"

The fifth question:

Beloved Master,

Is not life at all beautiful according to Gautama the Buddha?

Punito, life as you know it is not beautiful. When Buddha says life is misery, he is talking about the life that you know; he is not talking about the life that he knows.

There is no point in talking about the life he knows - you won't understand it. You have not even any idea of it; you cannot even imagine it.

You know a life which is lived through the mind; he knows a life which is lived without the mind. You know a life which is nothing but nonessential, superfluous, peripheral; he knows a life which is lived from the very center of his being. He knows a life which is not temporal but eternal; you know only the life which is momentary.

He goes on saying that your life is misery - misery and nothing else - for the simple reason that it is so momentary. It cannot satisfy you, it cannot give you contentment. It cannot quench your thirst; on the contrary, it makes your thirst more and more persistent. It makes you more and more discontented.

The Irish paratrooper jumped from a plane and then discovered that he had forgotten his parachute. As he was falling through the air he looked around at the scenery and said to himself, "This would be very pleasant if it would only last!"

But this is our situation: without parachutes, falling towards the earth. Of course, it is beautiful scenery: clouds with sunrays and all greenery underneath you and a very silent atmosphere, no noise and unpolluted air. Everything is beautiful, but the problem is, it cannot last. Within moments all will be gone; within moments you will be shattered on the earth.

Hence Buddha goes on reminding you about death: death is there by the corner. We try to make our life to last forever. We try in every possible way to avoid death, but death is unavoidable. We try to befool ourselves that we are exceptions, but nobody is an exception. Death comes inevitably.

The only thing inevitable in life is death. But we go on creating illusions around ourselves that this is not going to happen - not at least today. And who takes care about tomorrow? "We will see about tomorrow when it comes. Let us enjoy this moment - eat, drink, be merry."

Buddha says that this "Eat, drink, be merry" philosophy is sheer unconsciousness. And this unconscious state can create more and more misery for you. Unconsciousness is misery, so if your life is unconscious it IS misery.

Consciousness is bliss. If your life is consciousness then it is bliss, but then it becomes a totally different kind of life. It becomes the life of the awakened one, of the enlightened one.

Shanahan staggered out of the saloon. He wandered up the street and by mistake went into a house where a wake was being held. He spotted the refreshments and helped himself.

The wake lasted all through the night and well into the next day. Shanahan made himself useful by serving as bartender and always had one with the guy who was drinking.

At the end of the second day the party thinned out quite a bit, until at last Shanahan was alone with the widow. She approached him for the first time. "You must have been a great friend of O'Leary to stay on like this," she said sadly, "so I feel I can ask your advice. Do you think we should take poor O'Leary to a funeral home or should we hold the services here?"

Shanahan took a final swig of gin and said, "Missus, why don't we just stuff him and keep the party going?"

Yes, everybody would like that, tries that, but it is not possible. The party cannot go on and on and on; it is bound to come to an end.

Buddha simply wants you to be reminded again and again that when death is there, what kind of life are you living? It can't be much of a life. There is another life which is beyond death, which is deathlessness, and it is your birthright to attain to it. But the false has to be dropped first. The false has to be seen as false and then the quest starts for the real. The moment you recognize your life as nothing but a slow kind of death you will start looking for the real life.

And the real life is available and not very far away; it is available inside you, within you. Whatsoever you do on the outside is to be taken away by death. Do something for your inner transformation, because that is the only treasure which cannot be taken away by death.

The last question:

Beloved Master,

Can man live in this cunning world without being cunning himself?

Anahato, the world is cunning because you are cunning, not vice versa. It is not that you are cunning because the world is cunning. The world is nothing but you; you are the world.

You project your world. And even though the world is cunning, what are you going to gain by being cunning? Even though the world is cunning, what are you going to lose by being innocent, simple?

Nothing of real value can be lost by being simple. In fact, by being simple and innocent the real is attained. Yes, by cunningness you can attain to power, to money, to prestige, but what is the point of attaining all that? Death is bound to take everything away from you. And can't you see the people who are powerful? Are they happy? Do you see any joy in their lives? Can't you observe the rich people? They live a dog's life, in utter misery!

Alexander the Great said to Diogenes, "If I am going to be born again I would not like to be Alexander again. I would like to be Diogenes."

Diogenes was a naked mystic, had nothing, not even a begging bowl. Buddha at least had a begging bowl with him; Diogenes was absolutely without any possessions.

He used to have a begging bowl, but one day he saw a dog drinking water and he meditated over it, and he thought, "If a dog can manage without a begging bowl, can't I manage without a begging bowl?" He threw the begging bowl into the river and he became very friendly with the dog. He used to tell people, "He is one of my teachers. He has given me one of the most important lessons of my life. Since I have thrown the begging bowl in the river I feel such freedom; otherwise, even in the night I used to remain afraid that somebody may steal my begging bowl. I used at least two, three times in the night to look around to see whether the begging bowl was still there or not.

Since I have thrown it away, I have no worry left in the world."

Alexander heard about the joy of Diogenes and he came to see him, and he was tremendously impressed. He had never seen such a man! And to Diogenes he said, "Next time, if God is going to send me again to the world, I will come as Diogenes."

Diogenes laughed. He looked at his dog - his friend and teacher - and said to the dog, "Listen to what this man is saying. If he really wants to be Diogenes, who is preventing him? He can be Diogenes just this very moment!" It is said that he laughed and the dog smiled too. Must have been some ancient Snoopy!

Alexander said, "What is the matter? Why are you laughing and why is your dog smiling?"

Diogenes said, "What else can we do? You are talking such nonsense! If you want to be Diogenes, forget all about your world conquest and be here! I live on this bank of the river, and it is a big bank. We both can live here, there is no problem. Why wait for the next life? And why remain miserable meanwhile?"

Alexander said, "I cannot answer it. I understand - you are right - but I have my own investments, my own ideas to fulfill first. I have to conquer the world! Once I have conquered it, I can renounce it but not before that."

Diogenes said, "You will never conquer it, because nobody can conquer the whole world. And even if you conquer it you will never be able to renounce it, because then you will say, 'I have put so much energy into it and I have wasted my whole life. Why should I renounce it?'" Alexander died in misery; Diogenes died in bliss. By coincidence, both died on the same day, and when they were crossing the river that separates this world from the other, Alexander was ahead, Diogenes was just a few feet behind. Alexander looked, felt very ashamed because he was naked. Diogenes was not ashamed at all because he had been naked his whole life. Just to hide his shame Alexander laughed - a shallow laughter - and said to Diogenes, "It is strange that an emperor and a beggar are meeting on the boundary line of these two worlds. It may not have happened before, it may not happen again."

Diogenes had a real laughter - a belly laughter. He said, "You are right - an emperor and a beggar meeting on this boundary is a rare phenomenon - but about one thing you are wrong. You don't know who is the emperor and who is the beggar. The emperor is behind and the beggar is ahead!"

And Diogenes was right.

Buddha insists that by being cunning you can accumulate wealth - but what is the point of it if it only brings misery, anxiety, anguish? By being innocent you may be cheated, you may be taken advantage of, but what is there to lose?

Anahato, you ask me, "Can man live in this cunning world without being cunning?"

Don't call the world cunning, because that is just a cover-up. You want to be cunning and you cover it up with an explanation, with the rationalization that "The world is cunning, that's why I have to be cunning." It is your world: you make it, you create it.

And remember, everybody who is part of the world thinks in the same way. All the constituents of the world think in the same way: "The world is cunning, that's why I have to be cunning." Who is creating the world? We are the world and we are creating it. But we want to be cunning and we don't want to accept the fact, the ugly fact, that we want to be cunning; hence we call the whole world cunning.

Drop such explanations. And of course, others will also support your explanation because they are in the same boat. So your explanation will look almost like a valid truth. It is not.

Times in the fifties were not easy for Ma and Pa in the rural area of West Texas, as a ten- year drought took no mercy on small farmers. Still, Pa was determined to send Junior off to the prestigious University of Texas, if only for one semester, to boast of his son's academic achievements to the neighbors. So money was saved for several years until one thousand dollars were accumulated.

As Junior boarded the bus ready for departure, Pa sternly announced, "Junior, your Ma and I have sacrificed a lot to send you to the university, and if you really watch yourself you can make it through the year with this money." And he handed the boy an envelope containing the one thousand dollars.

Junior, however, arrived at the university with notions other than that of earning a degree. He enjoyed nights and days of fun and games, recklessly spending Pa's money until one month later all was spent.

In spite of his desperate situation, Junior wrote a letter, saying, "Pa, there are many smart teachers here and one of my professors says he can teach old Blue, our hound dog, to talk... for only five hundred dollars."

When Pa read the letter he became excited and told Ma, "This may be our lucky day at last. If the boy is right, we can put that useless hound dog in the circus, become rich, and retire for life!"

So Pa mortgaged the farm and all the equipment, borrowed five hundred dollars from the bank, and sent it along with Old Blue on the bus. When the dog arrived with the money, Junior, not wanting to be bothered with the animal, killed it and forgot about it.

As he continued his carefree life-style for a few more weeks, the money again ran out.

By now, however, Junior had learned the trick, so he again wrote to his Pa, "Gee, Pa, Old Blue had us all fooled. He is smarter than we thought. The professor has already taught him to speak English, and now he says that this dog is so intelligent that for only five hundred dollars more he could be taught two more languages, to sing and to dance."

After reading the letter, Pa and Ma were overtaken by visions of great wealth and fame.

They immediately hocked all of their belongings, borrowed from all of their friends, and finally raised another five hundred dollars to send to Junior. This time the money lasted until the Thanksgiving break, at which time Junior and Blue were both expected home.

Excited, Pa went to meet Junior at the bus station, but to his surprise, Junior was without the new superstar hound dog. Running up to him he cried, "Hi, Junior! Where is old Blue?"

Junior pulled Pa aside and with a serious look explained, "Pa, the damndest thing happened on the way here. Old Blue was sitting here beside me talking up a storm, when suddenly he said, 'Junior, I got to shit real bad!' And I said, 'Blue, just hold back till we get to the next town. I got to shave, also, and we have a ten-minute layover. We can use the restroom there.'

"So, Pa, Old Blue was sitting on the crapper and I was shaving with that straight-edged razor you gave me last Christmas, when Blue said, 'Say, I wonder if your Pa is still fucking that old cross-eyed mare at the farm?' And Pa, I got so damn mad I just cut that dog's head off!"

Pa bolted forward, very excited, and said, "Are you sure you killed that sonofaxbitch, son?"

This goes on and on. Somebody has to come out of it. If you are waiting for the whole world to become innocent, and then you will become innocent, then it is not going to happen ever. Forget about the world. You be innocent and lose anything that is bound to be lost by dropping cunningness. And you will not be a loser, remember.

Innocence will give you the real treasure, the kingdom of God. Blessed are the innocent, for theirs is the kingdom of God.

Enough for today.

Unknown

Dhammapada Vol. 8

Thursday, August 17, 2017

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