ENERGY BLOCKAGE REMOVAL
|2005 AND 2006|
VOL. 1, THE BELOVED
Direction a non-ending process
The second question:
HOW IS IT THAT THE INSCRIPTION ON THE GREEK TEMPLE TO DELPHI SAYS: KNOW THYSELF, AND NOT: LOVE THYSELF?
The Greek mind has an obsession with knowledge. The Greek mind thinks in terms of knowledge, how to know. That's why Greeks produced the greatest tradition of philosophers, great thinkers, logicians, great rational minds. But the passion is to know.
In the world, as I see it, there are only two types of minds: the Greek and the Hindu. The Greek mind has a passion to know, and the Hindu mind has a passion to be. The Hindu passion is not too concerned about knowing, but about being. SAT, being, is the very search -- who am I? -- not to know it in a logical way, but to drown in one's own existence so one can taste it, so one can be it -- because there is no other way to know, really. If you ask Hindus, they will say there is no other way to know than to be. How can you know love? The only way is to become a lover. Be a lover and you will know. And if you are trying to stand outside the experience and just be an observer, then you may know ABOUT love, but you will never know love.
The Greek mind has produced the whole scientific growth. Modern science is a by-product of the Greek mind. Modern science insists on being dispassionate, standing outside, watching, unprejudiced. Be objective, be impersonal. These are the basic requirements if you want to become a scientist: be impersonal, don't allow your emotions to color anything; be dispassionate, almost not interested in any hypothesis in whatsoever way. Just watch the fact. Don't get involved in it, remain outside. Don't be a participant. This is the Greek passion: a dispassionate search for knowledge.
It has helped, but it has helped only in one direction: that is the direction of matter. That is the way to know matter. You can never come to know mind that way, only matter. You can never come to know consciousness that way. You can know the outside, you can never know the inside -- because in the inside you are already involved. There is no way to stand out of it. You are already there. The inside is you -- how can you get out of it? I can watch a stone, a rock, a river, dispassionately because I am separate. How can I watch myself dispassionately? I am involved in it. I cannot be outside it. I cannot reduce myself to being an object. I will remain the subject, and I will remain the subject. Whatsoever I do, I am the knower, I'm not the known.
So the Greek mind shifted, by and by, towards matter. The motto, the inscription at Delphi's temple: Know Thyself, became the source of the whole scientific progress. But by and by, the very idea of dispassionate knowledge led the Western mind away from its own being.
The Hindu mind, the other type of mind in the world, has another direction: the direction is of being. In the Upanishads, the great master Udallack says to his son and his disciple Swetketu, "That art thou" -- TATWAMASI Swetketu. That art thou -- there is no distinction between that and thou. That is your reality; thou is the reality -- there is no distinction. There is no possibility to know it as you know a rock. There is no possibility to know it as you know other things; you can only BE it.
On the temple of Delphi, of course, it was written: Know Thyself. It is expressive of the Greek mind. Because the temple is in Greece the inscription is Greek. If the temple had been in India then the inscription would have been: Be Thyself -- because that art thou. The Hindu mind moved closer and closer to one's own being -- that's why it became non-scientific. It became religious but non-scientific. It became introvert, but then it lost all moorings in the outside world. The Hindu mind became very rich inside, but the outside became very poor.
A great synthesis is needed, a great synthesis between the Hindu and the Greek mind. It can be the greatest blessing for the earth. Up to now it has not been possible, but now the basic requirements are there and a synthesis is possible. The East and West are meeting in a very subtle way. The Eastern people are going to the West to learn science, to become scientists, and the Western seekers are going, moving towards the East to learn what religion is. A great mingling and merging is happening.
In the future, the East is not going to be East and the West is not going to be West. The earth is going to become a global village -- a small place where all distinctions will disappear. And then for the first time the great synthesis will arise, the greatest ever -- which will not think in extremes, which will not think that if you go outside, if you are a searcher after knowledge then you lose your roots in being; or if you search in your being you lose your roots in the world, in the scientific realm. Both can be together, and whenever this happens a man has both wings and he can fly to the highest sky possible. Otherwise you have only one wing.
As I see it, Hindus are lopsided as much as the Greek mind is lopsided. Both are half of the reality.
Religion is half; science is half. Something has to happen which can bring religion and science together in a greater whole, where science does not deny religion and where religion does not condemn science.
"How is it that the inscription on the Greek temple to Delphi says: Know Thyself, and not: Love Thyself?"
Love thyself is possible only if you become thyself, if you be thyself. Otherwise it is not possible. Otherwise the only possibility is to go on trying to know who you are, and that too from the outside; watching from the outside who you are, and that too in an objective way, not in an intuitive way.
The Greek mind developed a tremendous logical capacity. Aristotle became the father of all logic and all philosophy. The Eastern mind looks illogical -- it is. The very insistence on meditation is illogical because meditation says: you can know only when the mind is dropped, when thinking is dropped and you merge yourself into your being so totally that not even a single thought is there to distract you. Only then can you know. And the Greek mind says: you can know only when thinking is clear, logical, rational, systematic. The Hindu mind says: when thinking disappears completely, only then is there any possibility to know. They are totally different, moving in diametrically opposite directions; but there is a possibility to synthesize both.
A person can use his mind when working on matter; then logic is a great instrument. And the same person can put aside the mind when he moves into his meditation chamber and moves into the no-mind. Because mind is not you -- it is just an instrument just like my hand, just like my legs. If I want to walk I use my legs, if I don't want to walk I don't use my legs. Exactly in the same way you can use the mind logically if you are trying to know about matter. It is perfectly right, it fits there. And when you are moving inwards, put it aside. Now legs are not needed; thinking is not needed. Now you need a deep silent state of no-thought.
And this can happen in one person. And when I say it, I say it from my own experience. I have been doing both. When it is needed, I can become as logical as any Greek. When it is not needed, I can become as absurd, illogical as any Hindu. So when I say it I mean it, and it is not a hypothesis. I have experienced It that way. The mind can be used and can be put aside. It is an instrument, a very beautiful instrument; no need to be so obsessed with it. No need to be so fixed, fixated with it. Then it becomes a disease. Just think of a man who wants to sit but cannot sit because he says, "I have legs -- how can I sit?" Or, think of a man who wants to keep quiet and silent and cannot keep quiet and silent because he says, "I have a mind." It is the same.
One should become so capable that even the closest instrument of mind can be put aside and can be put off. It can be done, it has been done, but it has not been done on a great scale. But more and more it will be done. This is what I am trying to do here with you.
I talk to you, I discuss problems with you; that's logical, that is using the mind. And then I say to you, "Drop the mind and move into deep meditation. If you dance, dance so totally that there is not a single thought inside, your whole energy becomes dance. Or sing, then just sing. Or sit, then just sit -- be in ZAZEN, don't do anything else. Don't allow a single thought to pass through. Just be quiet, absolutely quiet." These are contradictory things.
Every morning you meditate and every morning you come and listen to me. Every morning you listen to me and then you go and meditate. This is contradictory. If I were just Greek, I would talk to you, I would make a logical communication with you, but then I would not say to meditate. That is foolish. If I were just Hindu, there would be no need to talk to you. I can say, "Just go and meditate, because what is the point of talking? One has to become silent." I am both. And this is my hope: that you will also become both -- because then life is very enriched, tremendously enriched. Then you don't lose anything. Then everything is absorbed; then you become a great orchestra. Then all polarities meet in you.
For the Greeks, the very idea of 'love thyself' would have been absurd, because they would say, and they would say logically, that love is possible only between two persons. You can love somebody else, you can even love your enemy, but how can you love yourself? Only you are there, alone. Love can exist between a duality, a polarity; how can you love yourself? For the Greek mind, the very idea of loving oneself is absurd: for love, the other is needed.
For the Hindu mind, in the Upanishads they say: you love your wife not for your wife's sake; you love your wife just for your own sake. You love yourself through her. Because she gives you pleasure, that's why you love her -- but deep down you love your own pleasure. You love your son, you love your friend, not because of them but because of you. Deep down your son makes you happy, your friend gives you solace. That's what you are hankering for. So the Upanishads say: you love yourself really. Even if you say that you love others, that is just a via media to love yourself, a long roundabout way to love yourself.
Hindus say that there is no other possibility: you can love only yourself. And Greeks say there is no possibility to love oneself because at least two are needed.
If you ask me, I'm both Hindu and Greek. If you ask me I will say love is a paradox. It is a very paradoxical phenomenon. Don't try to reduce it to one pole; both polarities are needed. The other is needed, but in deep love the other disappears. If you watch two lovers, they are two and one together. That's the paradox of love, and that's the beauty of it: they are two, yes, they are two; and yet they are not two, they are one. If this oneness has not happened then love is not possible. They may be doing something else in the name of love. If they are still two and not one also, then love has not happened. And if you are just alone and there is nobody else, then too love is not possible. Love is a paradoxical phenomenon. It needs two in the first place, and in the last place it needs two to exist as one. It is the greatest enigma; it is the greatest puzzle.
If you have loved somebody, you will understand what I mean. You know that the other is other, and yet deep down you feel something has been bridged. It is as if travelling in a sea you come across an island. It is separate from-the continent, yes. But deep down, underneath the sea, the land is one. It is joined with the continent; it is not really separate. It is separate yet not separate; that's what love is.
So if you ask me, I will say it is possible to love yourself, but then you will have to divide yourself in two. Then you will have to become the lover and the beloved both. And it is also possible to love somebody else, but then you will have to become one. Love is something that happens between two persons, but when it happens they are no more two, they become one.