Chapter 6: I am a living light

Question 5



Energy Enhancement                Enlightened Texts                Kabir                The Guest



The fifth question:

Question 5



THERE is no need to understand ME at all. What is needed is to understand yourself.

How is it going to help you if you understand me? And what will you understand in understanding me? You will understand what I say, you will collect it, you will become more knowledgeable, and that is not going to help. In fact it can even become a great hindrance. All knowledge becomes a hindrance to wisdom.

I am here not to make you understand ME, I am here to help you to understand yourself. You have to watch your own actions, your relationships, your moods more closely: how you are when you are alone, how you are when you are with people, how you behave, how you react, whether your reactions are past-oriented, fixed patterns of thought or you are spontaneous, responsible. Watch all these things, go on watching your own mind, heart. That's what has to be understood, that is the book to be opened. You are the unopened book.

And millions of people die as unopened books, their pages uncut. Please don't die as an unopened book. Read: go deep into your being. You are carrying all the Vedas and all the Bibles and all the Korans in you. You are carrying all that has happened to humanity or can ever happen to humanity. You represent in a tiny drop, in a dewdrop, all the oceans, past, present, future. In your small flowering will be represented all the flowers.

You are not to be worried about what I say. How can you understand it in the first place? I speak from my heights using the same language that you use, because there is no other language, but I give those words different meanings, twists and turns. When you listen to those words you listen according to your own mind, according to your own conditioning. How can you understand me?

You can love me, but you cannot understand me. But if you love me, a great understanding will arise. And that will not arise through understanding my words, but by understanding your own being. The deeper your understanding about yourself, the deeper will be your penetration into my words.

And then there are different kinds of people: a Buddha is one type, Jesus is a totally different type. A man who can easily understand Jesus may not be able to understand Buddha easily, may find it almost impossible.

You are here; you may not find it easy to understand me. That is one of the reasons why I am speaking on so many enlightened Masters -- so that I can use different languages, so that I can become helpful to different types of people. One who can understand Tilopa may not be able to understand Kabir, and one who can understand Kabir may not be able to understand Saraha. I will speak on different Masters; different Masters are just different excuses to approach different types of people. And all types of people have gathered around me.

This is happening for the first time, remember; this has not happened before. This is utterly unique. Thousands had gathered around Buddha, but they were of a single type, the type for which Buddha had appeal. Thousands had gathered around Mahavir, the type for which Mahavir had appeal. And Mahavir and Buddha were both contemporaries -- and the people who had gathered with Mahavir remained with Mahavir and the people who had gathered with Buddha remained with Buddha, and they could never understand each other's Master. The followers of Mahavir could not understand what Buddha was talking about, it all looked like nonsense to them: There is no self? What more nonsensical statement could there be?

Self, supreme self, is the center of Mahavir's thinking. And when Mahavir uses the words 'Supreme self' with a capital S, he means exactly the same thing as when Buddha uses the words 'no-self'. The supreme self is not the ego. In the supreme self there is no idea of 'I', that's why Buddha calls it no-self When there is no 'I' why call it self? Supreme self will make the 'I' look even bigger.

These are different people; different is their language, although they are expressing the same truth. Around Jesus there was a certain kind of people, but only one type. With me it is a totally different phenomenon. Here there are Christians, and Mohammedans, and Buddhists, and Jains, and Hindus, and Parsees, and Sikhs, and Jews, and all kinds of people. This is a world gathering.

Buddha lived in a small place, just in a small province, Bihar. The province was named because of Buddha. 'Bihar' means 'wandering of the Enlightened One', the place of his wanderings. He wandered in a small place.

Jesus was never heard of beyond his small country. His country was of almost no importance. It became important only because of him, and only later on. Otherwise it was just an unimportant country, a desert.

I have heard...

Two Jews were talking, and they said, "Our whole misery, this whole hell that we have suffered down the ages, can be put on the shoulders of Moses. He was responsible."

The other said, "I cannot understand. Why, why was Moses responsible for all our misery? He did all he could to help us."

But the other was adamant. He said, "No! While leading us from Egypt, if he had moved to the left rather than to the right, all the oil would have been ours! But he led us into a desert land."

Jesus was born in a very, very unimportant country. His name was not heard of beyond the small province where he moved. While he was alive not much was known about him, only a few Jews had gathered around him. So was the case with Mohammed.

With me it is a totally different phenomenon. Almost all kinds of people have arrived here. This is a world gathering, this is a universal brotherhood -- for the first time. Hence I am speaking on all the enlightened Masters. These are just excuses so that I can be available to all kinds and all types.

Maria, if you cannot understand me right now while I am speaking on Kabir, wait, soon I will be speaking on Buddha, maybe at that time you will find it more close to your heart. And then I will be speaking on somebody else. Maybe it is Zen that rings bells in your heart, or Sufism, or Hassidism, but I am going to speak on all possible Ways. If you can wait, sooner or later you will find that something is fitting with you.

You cannot change your type, the type is unchangeable. The type changes only when you go beyond it; but then you disappear. Then a pure consciousness remains neither introvert nor extrovert, neither male nor female, neither of the head nor of the heart.

The bus was crowded and a lanky mountaineer was sitting in a seat next to a pretty girl whose short skirt kept creeping up over her knees. She fought a constant, though losing battle with it. She kept pulling it down, but as soon as she let go, it began to slide up again. In desperation she gave it one hard yank, then looked up to meet the eyes of her traveling companion.

"Don't rip your calico, sister," he advised her. "My weakness is liquor."

There are types; people have different characteristics.

If these talks are not getting to your heart, if you are feeling a little at a loss, don't be worried. Try to make the best that you can, and be silently patient. I go on speaking every day; one never knows when is the right moment for a certain person. It is a question of type, and also of mood. In a certain positive mood you simply understand, with no effort. In a negative mood you make all the efforts and still you fail. A certain morning you are feeling in such harmony, such deep well-being, that your eyes are clear; the mind is not noisy, you are in a state of melody, and then something strikes home, suddenly goes in like an arrow and penetrates the being. And one never knows when that moment will come. So I go on talking to you every morning, I go on shooting arrows in the dark. I know you are there -- somebody is bound to be hit. Your time, your moment, will also come. Be a little more patient.


Next: Chapter 6: I am a living light, Question 6


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Chapter 6






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