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KABIR

THE PATH OF LOVE

Chapter 1: Love is the Master Key

 

    Energy Enhancement           Enlightened Texts           Kabir            The Path of Love     

 

I. 65. avadhu bhule ko ghar lawe

HE IS DEAR TO ME INDEED
WHO CAN CALL BACK THE WANDERER TO HIS HOME.
IN THE HOME IS THE TRUE UNION, IN THE HOME IS ENJOYMENT OF LIFE: WHY SHOULD I FORSAKE MY HOME AND WANDER IN THE FOREST?
IF BRAHMA HELPS ME TO REALIZE TRUTH,
VERILY I WILL FIND BOTH BONDAGE AND DELIVERANCE
IN THE HOME
HE IS DEAR TO ME INDEED
WHO HAS POWER TO DIVE DEEP INTO GOD;
WHOSE MIND LOSES ITSELF WITH EASE IN HIS CONTEMPLATION.
HE IS DEAR TO ME WHO KNOWS GOD,
AND CAN DWELL IN HIS SUPREME TRUTH IN MEDITATION;
AND WHO CAN PLAY THE MELODY OF THE INFINITE
BY UNITING LOVE AND RENUNCIATION IN LIFE.
KABIR SAYS:
THE HOME IS THE ABIDING PLACE;
IN THE HOME IS REALITY;
THE HOME HELPS TO ATTAIN HIM WHO IS REAL.
SO STAY WHERE YOU ARE,
AND ALL THINGS SHALL COME TO YOU IN TIME.
I. 76. Santo, sahaj samadhi bhali

O SADHU! THE SIMPLE UNION IS THE BEST.
SINCE THE DAY WHEN I MET MY LORD,
THERE HAS BEEN NO END TO THE SPORT OF OUR LOVE.
I SHUT NOT MY EYES, I CLOSE NOT MY EARS,
I DO NOT MORTIFY MY BODY;
I SEE WITH EYES OPEN AND SMILE,
AND BEHOLD HIS BEAUTY EVERYWHERE:
I UTTER HIS NAME,
AND WHATEVER I SEE, IT REMINDS ME OF HIM;
WHATEVER I DO, IT BECOMES HIS WORSHIP.
THE RISING AND SETTING ARE ONE TO ME;
ALL CONTRADICTIONS ARE SOLVED.
WHEREVER I GO I MOVE ROUND HIM.
ALL I ACHIEVE IS HIS SERVICE:
WHEN I LIE DOWN, I LIE PROSTRATE AT HIS FEET.
HE IS THE ONLY ADORABLE ONE TO ME:
I HAVE NONE OTHER.
MY TONGUE HAS LEFT OFF IMPURE WORDS,
IT SINGS HIS GLORY DAY AND NIGHT:
WHETHER I RISE OR SIT DOWN, I CAN NEVER FORGET HIM;
FOR THE RHYTHM OF HIS MUSIC BEATS IN MY EARS.
KABIR SAYS:
MY HEART IS FRENZIED,
AND I DISCLOSE IN MY SOUL WHAT IS HIDDEN.
I AM IMMERSED IN THAT ONE GREAT BLISS
WHICH TRANSCENDS ALL PLEASURE AND PAIN.


RELIGION HAS VERY RARELY EXISTED in a healthy way -- only when a Buddha walks on the earth, or a Christ, or a Krishna, or a Kabir. Otherwise, religion has existed as a pathology, as illness, as neurosis. One who has realized religion through his own being has a totally different understanding of it. One who has been imitating others, his understanding is not understanding at all. Truth cannot be imitated. You cannot become true by becoming a carbon-copy.
Truth is original, and to attain to it you have to be original too. Truth is not attained by following somebody, truth is attained by understanding your life. Truth is not in any creed, in any argument; truth is in the deepest core of your being, hidden as love. Truth is not logic; it is not a syllogism, it is an explosion of love.
And whenever truth explodes in you, you attain to a totally different vision of life, of God, of religion. Your eyes have a different quality, a different transparency, clarity. When your mind is clouded with thoughts borrowed from others, whatsoever you call religion is not religion, it is just dreaming.
And the basic difference makes an imitative person pathological. A Christian is pathological, a Hindu too. Krishna is healthy, superbly healthy; so is Christ. When Christ says something, he has known it. He is not repeating somebody else, he is not a parrot. It is his own realization -- and that makes the whole difference.
When you become a Christian you repeat Christ. By and by you become more like a shadow. You lose your being... you lose yourself. You are no more true, real, authentic. A Christian is already dead, and religion is concerned with a rebirth. Yes, it is a crucifixion too: the old has to die for the new to be born.
But following a dead creed, dogma, a church, you never allow the old to die -- and you never allow the new to be born. You never take the risk. You never move in danger. When Christ goes to face his own being, he is moving dangerously: he is taking a great risk, he is going into the unknown.
Just the other night I initiated a young man into sannyas, and I told him to seek the unknown. He said, `But why? And how? How can I seek the unknown? That which I don't know, how can I seek it?' We only seek the known. But if you only seek the known, you will never know God -- because you don't know God. If you seek the known you will move in a circle, in a rut. You will become mechanical. Seek the unknown, because through seeking the unknown you move out of the rut. You will become mechanical. Seek the unknown, because through seeking the unknown you move out of the rut, out of the repetitive, mechanical way of life. He is also right. He says, `How to seek the unknown?'
Drop the known, don't cling to the known, and wait for the unknown. If you don't cling to the known, if you put the known aside, the unknown comes on its own accord. The unknown is just waiting at the door, but you are so full of the known that there is no space left for the unknown to come in. The unknown would like to become a guest, but the host is interested only in the known. The host is too much occupied with the known, the host is not free to even look at the unknown.
Yes, I can understand his question: How to seek the unknown? -- because whatsoever YOU seek will be the known. Mind cannot seek the unknown, so mind is the barrier for the unknown. Mind can only seek the known again and again and again. Mind is repetitive.
That's what meditation is all about: the Way, the art of dropping the mind -- at least for a few moments -- so you can look at the unknown, not knowing where you are going. But those are the most beautiful moments -- when you don't know where you are going, when you don't know who you are, when you don't know the direction, the goal; when knowledge exists not. When knowledge exists not, there is love. Knowledge is against love. Knowledgeable people cannot love... and people who can love are never knowledgeable. Love makes you wise, but never knowledgeable. Knowledge makes you cunning and clever, but never loving.
The known is the mind, the unknown is God. And Jesus says: God is love. Love comes through the unknown, with the unknown, as part of the unknown. To move into the unknown one needs courage, tremendous courage. To cling to the known there is no need to have any courage: any coward can do it, cowards only do that.
When you become a Christian you are a coward; when you become a Mohammedan you are a coward; when you become a Hindu you are a coward. When you become religious you are tremendously courageous -- you are going for an adventure, you are seeking the unknown, you are moving into the uncharted, the unmeasured, and the immeasurable. There is every danger you may be lost, there is every danger you may not be able to come back, there is every danger that you will lose all control; you may go mad. That's the price one has to pay for real religion.
People are afraid, so they cling to false substitutes. Christianity, Hinduism, Islam -- these are false substitutes, cheap, very easily available. You don't have to do anything: you are born in a certain family and you become a Christian, you are born into another family and you become a Hindu. You have not done anything, you have not chosen anything consciously, you have not moved an inch. There has been no pilgrimage, you have not searched.
Of course then religion can only be just a label, and these labels become pathological. Why do they become pathological? -- because your inner reality remains different, and the label is totally different. Peek deeply into a Hindu and a Mohammedan and a Christian and a Jaina and a Buddhist, and you will find that only labels differ; deep inside, the same human being. And these labels create trouble.
The Bible goes on saying: Love your enemy, and you cannot love even your friend. You cannot love even yourself, and Jesus says, `Love your neighbor as you love yourself.' And you cannot love even yourself; how can you love your neighbor? And Jesus says, `Love your enemy,' and you have not yet known even how to love your friend, how to love your beloved. You don't know the ways of love.
Then what will you do? You will pretend, you will become a hypocrite, you will become a false entity. This is the pathology: you will become dual. Deep inside you will be something else, and on the surface you will go on pretending something else. Deep inside, tears, and on your face you will go on smiling. This will tear you apart; this is what schizophrenia is, this is what split personality is. This is the root cause of all neuroses.
Hence, religion becomes pathological: imitated, religion creates pathology, a neurotic world. Realized by oneself, religion gives you tremendous health, well-being, celebration of life, joy benediction.
These two different types of religion have to be understood well. If your religion is just borrowed, it will create trouble in your life -- because it will be against life. Every moment you will feel it is against life: it will be life-negative, it will make you a masochist, you will start torturing yourself... because you will always find yourself in conflict with your religion. What to do? You will feel guilty. Each moment of your life will become a moment of guilt. Whatsoever you do; even if you are sipping a cup of tea innocently, there are religions which will make you feel guilty.
In Mahatma Gandhi's ashram, tea was prohibited. If somebody was caught sipping tea he was punished: he had to fast for one day or two days as a punishment. Now, just an innocent thing like tea can create guilt; what to say about other things? Anything; you find anything, and you will find some religion or other condemning it.
These condemnations don't allow you to live a full life. And when you cannot live a full life, at the optimum, you will never know what God is -- because God can be contacted only at the optimum: when your flame is burning bright, when your torch is burning from both ends, when you are a fire of living energy, only then. At the optimum, at the maximum, at the peak, you will have your first glimpse of God. When you are at your peak, that is the first step towards God.
Abraham Maslow is right when he says that peak experiences make a man healthy, and only a healthy man can have peak experiences. Yes, that is right. Whenever you can have a peak, whenever you can get absorbed in any moment totally, the door opens. You touch the feet of God at the peak of your experience, when you are at a crescendo.
That's why Tantra says: In making love, when your orgasm is total, when your whole being is involved in it, every fiber of your being is throbbing and pulsating, every cell of your body is alive, totally alive, and you have become just an ocean, and you are completely lost and you don't know where you are, all boundaries have merged, in that moment of orgasm you have your first glimpse of satori, samadhi, nirvana. But, in ANY situation, if you can come to the peak, you will attain a glimpse of God.
But your so-called religions don't allow you any peak. They cripple you, they paralyze you, they cut you short. They only allow you a minimum of life.
That's what renunciation means: live at the minimum. Only the basic needs have to be fulfilled. Your so-called religions don't teach you how to overflow; they only teach you how to become more and more narrow. They make you tunnels, narrow tunnels. Real religion will make you open, open as the sky.
A real religion is bound to be affirmative. Jesus is affirmative, tremendously in love with life; Christians are not life-affirmative. Krishna is life-affirmative -- dancing, singing, loving -- Hindus are not life-affirmative. Their so-called mahatmas, their co-called saints, are all life-negative, poisoning life.
If religion happens as your own experience, you will always find this distinction: your religion will be life-affirmative. You will say yes to life, and you will say yes totally. You will become a yea-sayer, and through that yes God enters you.
If your religion is just a conditioning -- borrowed, cheap, a substitute, imitative -- then it will be life-negative. You will be afraid of living, you will feel guilty, you will always be confused about what to do and what not to do: `Is it right? Is it wrong? Is it good? Is it bad?'
Borrowed religion never goes beyond morality. authentic religion is amoral; it is always beyond morality, good and bad. It knows no distinctions. If you understand this, you will be able to understand these beautiful sutras of Kabir. He is not a Hindu, he is not a Mohammedan, he is not a Christian. He is simply an authentic man, and his sayings are of the purest sayings in the world. And he is not worried about anything -- whatsoever he has felt, he has said it, without any compromise.
Before we enter the sutras, two or three more things. One: down through the centuries, religion has existed as a renunciation of life: Escape from life, life is wrong -- become a monk, an ascetic, drop out of life -- as if to be alive is a sin, as if to be alive is a punishment. That's how so-called religious people have always been thinking: You are sent into life because you have sinned in your past lives. You have been thrown here to be punished. That is the Hindu concept. The Christian concept makes you an even greater sinner, because Adam disobeyed God -- so every man, from the very beginning, is a sinner. You are born in sin.
Buddhists go on saying that life is a bondage; so get out of it, the sooner the better. Escape from it! And down through the centuries, only one prayer has continued all over the earth, and the prayer has been: Don't send us again into the world.
Kabir says: I am not for renunciation. If God creates the world, the world is beautiful. If it comes out of God, it is beautiful; it cannot be a punishment, it is a reward. This is a very revolutionary statement -- that the world is not a punishment, the world is a reward; that God has not thrown you into a dark and dismal cell. It is a celebration. God has loved you so much that he has created this world for you, to play with, to dance with. It is a celebration.
Kabir is not for renunciation; he's all for celebration -- one thing. The second thing: Kabir says: Life is in community. Life is a communion, so don't try to escape from the world, and don't try to remain in a solitary life. Because the richness is in the community; you are enriched by the community, by your relationships. The more you are related to people, the more you are rich. A solitary person living in a Himalayan cave is very poor, impoverished -- because rivers of relationships don't flow in him. He becomes a desert.
Each time somebody looks into you, a river flows in. Each time somebody shakes a hand with you, an energy moves into you. Each time there is a contact, you gain something. When you drop out of all contacts, out of relationship, and you become a solitary monk in a Himalayan cave, you have almost committed suicide. You are only one percent alive. Just because you breathe, you are alive. This is a sort of death: you are living at the minimum, you are not living at all, you are living very grudgingly, you are living very reluctantly, you are living with a deep complaint that you don't want to live and you have been forced to live. You don't want this world at all: the rainbows and the trees and the stars and the people.... No, you don't want to relate with anybody.
When you don't want to relate with anybody, your contact with God is diminished, TERRIBLY diminished. When you come into relationship with a man, or with a tree, or with an animal, you are coming in contact with God in different forms.
Kabir says: To be in the community is the only way to be really alive. Relationship is life, and relationship is beautiful.
The third thing Kabir says is: Don't make religion a ritual. Ritual is a way of avoiding religion. Religion should be spontaneous, non-ritualistic. You should do it because you love doing it -- not that it is a duty -- and you should do it only spontaneously, when your heart feels like it. There is no need to go to the mosque or to the temple every day. There is no need to pray every day in the same way again and again -- because if you repeat the same prayer every day, you will not repeat it consciously. It will become mechanical.
I have heard....

It happened: One German scholar came to India to see a certain old sage. His name was very famous, because he knew the RIG VEDA just by the memory. He had memorised the whole RIG VEDA; that was his fame. I don't think he was a sage; he was just a great scholar, with a very good memory. You can call him a good computer, but not a sage.
And this German scholar came to discuss something, and he told him a few sutras from the RIG VEDA: `I would like you to discuss these with me.'
The old man said, `Never heard of it before' -- because the German scholar had not said that these were from the RIG VEDA.
The old man said, `Never heard it before.'
The German was surprised. He said, `I have heard that you know the whole RIG VEDA, and you say you have never heard this before?'
He said, `I cannot remember pieces. I remember the whole text, from the beginning to the end. I can repeat it whole, but if you bring two sentences, then I don't know.'

It happens many times: you can repeat the whole thing more easily -- because no consciousness is involved in it; it is just a mechanical repetition, just replaying a tape-recording. It is like a gramophone. If something is asked, you cannot even remember that you know about it, because it is out of context. You remember only in the context of the whole. You can do a ritual: you can go every day to the mosque and do NAMAJ, the yoga of Islam; or you can do a Hindu ritual, or any other ritual; or you can invent your own ritual, and you can do it every day, and you can do it religiously, and it will become part of your habit. And it is not going to enhance your being at all.
Kabir says: Be spontaneous. If you are sitting silently and a prayer arises, say it -- and there is no need to repeat any formal prayer. Say whatsoever you feel like saying.
Jesus introduced a tremendously new insight into prayer. he used to call God `abha'. Christians translate `abha' as father. That is absolutely wrong: `abha' is not father. `Abha' can be translated only as papa, or dad; daddy, but not father. And it was Jesus who introduced abha; before him no Jew had ever prayed that way. God was father. To call God abha, daddy... it must have looked like a sacrilege -- but it was more spontaneous, more intimate, more personal.
To call God `father' is not right. `Father' is a very clinical term, untouched with love, not intimate, not close. Love is not flowing. `Father' is an institutional word. `Papa' has a totally different quality. Jews were very angry when they heard that Jesus called God `abha': `Who is this man? and what does he think about himself?' They could never forgive him. Jesus' prayer is very spontaneous; he had no ritual about it. Sometimes suddenly he would say to his disciples, `Now I would like to go and pray. The feeling is coming.' Sometimes amidst a crowd he was talking, teaching, and then suddenly he would say to his disciples, `Now, let us go to some lonely spot. I would like to pray.'
It is not a ritual, it is a feel. It is not being done through the head. When the heart feels it, then let it overflow. Sometimes you may be silent, nothing will come out: then silence is coming out. Silence is a prayerful as anything else, even more prayerful than words. Sometimes some words will come; but don't force, it is not a performance. Just say that which comes, don't improve upon it. Don't rehearse any prayer. Let the prayer be absolutely spontaneous. That's what Kabir calls SAHAJ: spontaneous. And he says: If you remain spontaneous, by and by, you will come to samadhi. By and by, you will come to those inner spaces where everything disappears -- those tremendously beautiful blanks, emptinesses, when nothing is left. And only in that vacuum, God descends, and you are fulfilled.
This he calls SAHAJ SAMADHI: spontaneous ecstasy. And he says that your whole life should be infused with prayerfulness. Religion should not be a part, it should be your whole life. Not that in the morning you do the prayer and you are finished with all your religion; or on Sunday you go to church, then for six days you are free from religion.
Religion, if it is going to be at all significant, has to be a continuity in you. Eating, you should be prayerful; walking, you should be prayerful; talking, you should be prayerful; listening, you should be prayerful. Let prayer spread in each of your activities, inactivities. Sleeping, you should be prayerful.
Then only, the natural ecstasy arises. And Kabir is tremendously in love with natural ecstasy. He says: There are two types of ecstasies. One: practiced, forced; the yogis do that -- the posture, the breathing. They train themselves for it. It is trained thing, with great effort. And Kabir says: something trained is bound to be false. It is a performance.
He said,

SANTO, SAHAJ SAMADHI BHALI:

O monks, o disciples, the spontaneous ecstasy is the best. You should not practice it. By practicing you, you poison it. You should not make any dramatic effort for it, you should remain relaxed and, by and by, slowly slowly disappear into it.

Now the sutras:

HE IS DEAR TO ME INDEED
WHO CAN CALL BACK THE WANDERER TO HIS HOME.
IN THE HOME IS THE TRUE UNION,
IN THE HOME IS ENJOYMENT OF LIFE:
WHY SHOULD I FORSAKE MY HOME AND WANDER IN THE FOREST?
IF BRAHMA HELPS ME TO REALIZE TRUTH,
VERILY I WILL FIND BOTH BONDAGE AND DELIVERANCE
IN THE HOME.

He is a tremendous lover of home. He says: Don't go from your home, and don't become a wanderer, don't become a renunciate. Remain with your family. Don't change the given situation; accept it. Whatsoever God has given is good: accept it in deep gratitude don't reject it. Rejecting it, you are rejecting God Himself. The mother, the father, the brother, the wife, the children -- whatsoever has naturally happened, allow it to be there. Don't try to create an artificial situation, because through the artificial you will never reach to the natural. Nobody is born a renunciate, nobody is born a monk. Everybody is born in a family, in a community; everybody is born out of a mother and a father; everybody is born in a milieu of love. The monk is a human invention, the family is divine.

HE IS DEAR TO ME INDEED
WHO CAN CALL BACK THE WANDERER TO HIS HOME.

And Kabir says: Whoever helps the wanderer to come back home is dear to me.
He must have loved me tremendously if he was here. I have called many wanderers, and I have stopped many potential wanderers from becoming wanderers. I have helped them to be THERE -- wherever they are; not to change the outward circumstance, but to change yourself. Changing the circumstance is a deception of the mind. It is not going to help. Change your consciousness.

HE IS DEAR TO ME INDEED WHO CAN CALL BACK THE WANDERER TO HIS HOME: back to the world, back to the family back to love, back to relationships.

IN THE HOME IS THE TRUE UNION,
IN THE HOME IS ENJOYMENT OF LIFE:
WHY SHOULD I FORSAKE MY HOME AND WANDER IN THE FOREST?
IF GOD HELPS ME TO REALIZE TRUTH,
VERILY I WILL FIND BOTH BONDAGE AND DELIVERANCE
IN THE HOME.

Yes, home is a bondage, and home is a deliverance too. It depends on you. If you are against the home, it will appear like a bondage; if you are not against it, it becomes your deliverance. It is basically your attitude which determines it. Even chains can become a deliverance; it depends on you. And you can make chains out of your freedom too.

HE IS DEAR TO ME INDEED
WHO HAS POWER TO DIVE DEEP INTO GOD;
WHOSE MIND LOSES ITSELF WITH EASE IN HIS CONTEMPLATION.
`... WITH EASE in His contemplation': who easily, without any tense effort, dissolves into God. `He is dear to me indeed who has power to dive deep into God; whose mind loses itself with ease...'
HE IS DEAR TO ME WHO KNOWS GOD,
AND CAN DWELL IN HIS SUPREME TRUTH IN MEDITATION;
AND WHO CAN PLAY THE MELODY OF THE INFINITE
BY UNITING LOVE AND RENUNCIATION IN LIFE.

That is the highest harmony: uniting love and renunciation. People come to me and they say, `You are creating a new type of sannyasin who lives in the house; then what type of sannyasins are they?' Because the old concept is: the sannyasin is one who leaves the world, leaves the family, goes into the forest, becomes a wanderer. `Then why do you call your sannyasins `sannyasins' if they don't leave the house, if they live with with their wives and with their children, and if they live in love -- then why do you call them sannyasins?'
I call them real sannyasins, more real than the older type -- because the older type was not in harmony. He was divided. He was not total, he was partial.
My neo-sannyasins are total: they have renounced, and yet they have not escaped. They will live in love and they will not cling to love; that is their renunciation. They will love in the world and they will not be possessive; that is their renunciation. They will live in love but they will not be jealous; that is their renunciation. They will use things but they will not be used by things; that is their renunciation. They will find the creator in the creation, and they will not divide the creator and the creation; they will not tolerate any division. They will try to find the harmony in the opposites.

HE IS DEAR TO ME WHO KNOWS GOD...
... AND WHO CAN PLAY THE MELODY OF THE INFINITE
BY UNITING LOVE AND RENUNCIATION IN LIFE. KABIR SAYS:
THE HOME IS THE ABIDING PLACE...

You are born home; there is no possibility of being born without home, home is your natural element. Be in the home. and remember the difference between a house and a home: a house is a place where you live without love; a home is a house where you live with love. When the house is infused with love, it becomes a home. All houses are not home. Many people live in houses and they think they live in a home. Don't be deceived: all houses are not homes, although all homes are houses. Home has something more than a house -- a house is just a structure; it has no soul in it. When there thrives love, warmth, closeness, intimacy, openness, friendship; when there is love, then the house becomes a home, then the house becomes luminous.
And you can see the difference: when you enter a house you can immediately feel whether it is a home or a house. If it is a home, you will feel a welcome, you will feel warmth. You will feel a different vibe, a different milieu. If it is only a house you will feel a cold structure -- cement and concrete, but no soul. It may be coldly beautiful too, good architecture, but you don't feel any warmth, you don't feel any vibration that the people who live here live in love; that people who live here live in celebration; that the people who live here live in delight; that the people who live here are grateful to God. Cold, uninviting -- then it is a house; warm, welcoming... you will suddenly feel a warmth surrounds you. Maybe there is nobody in the house, but if love exists there, then the house goes on vibrating with love.
Once I used to live with a very beautiful man, a poet, a mystic, and we used to travel together. He had a very curious habit: whenever we would go into any house he would go to this corner and that and sniff. I asked, `What do you do?' He said, `I try to see whether it is a house or a home.' And he had exact clarity about it; he was absolutely certain. I had never found him to be wrong. Immediately that he would sniff, he would say, `This seem to be a home; we can stay.' And he was always right. Or sometimes he would say, `Escape from here; this is a house. It will kill!'
On the surface you may not see the difference, but a house is also an alive thing. If there is love, then it is alive; the difference is the same. You may see a body lying there; how do you decide whether it is a corpse or an alive body? You go and touch, you feel the warmth, you put your hand close to the nose, you feel the breathing, you can see the heaving heart, you can listen to the beat; then you say it is not a corpse. In exactly the same way, a home has a beat, has a sound, breathes, pulsates. A house is dead; it is a corpse.
Now in the world there are many, many houses, but homes have disappeared.

KABIR SAYS:
THE HOME IS THE ABIDING PLACE;
IN THE HOME IS REALITY...

You are born in the home, you are rooted in the home; you should live in the home and you should die in the home -- and there is no need to go anywhere else. God has destined it this way. Just as a tree is rooted in the earth, you are rooted in home, in love, in community.

... THE HOME HELPS TO ATTAIN HIM WHO IS REAL.
SO STAY WHERE YOU ARE,
AND ALL THINGS SHALL COME TO YOU IN TIME.

And don't be in a hurry. And don't hanker. And don't desire for things to happen instantly. Wait. There is no need to go to the forest or to the Himalayas; no need to move to any Catholic monastery. There is no need to become a Jaina monk. Be -- wherever you are -- be in love, be in deep relationship, and wait. When the time is ripe, He comes, He reveals Himself.
Waiting is one of the greatest religious qualities. More important than effort, is waiting. Effort is a shadow of the ego. When you make effort, you say, `I am GOING to have it; I will possess even God. I cannot allow reality to escape from me. I have to know. I an going to hold God in my hand. I am going to declare to the world one day that, yes, I have arrived.'
Effort is of the ego; waiting is egolessness. Waiting is passive; one waits.... That's why all the great mystics have said that to know God one has to become feminine. The male is aggressive. The male is effort, attack, will; the feminine is passive, receptive, welcoming. The feminine is a womb; when God comes, the passive mind, the waiting mind, becomes a womb, receives God, becomes pregnant with God.

O SADHU! THE SIMPLE UNION IS THE BEST...
SAHAJ SAMADHI: the spontaneous ecstasy is the best. Don't create complex structures around it. So many disciplines, postures, breathing exercises -- don't create too many structures around it. Kabir is all for the simple; don't make it complex, let it be natural. And what does he preach?

SINCE THE DAY WHEN I MET MY LORD,
THERE HAS BEEN NO END TO THE SPORT OF OUR LOVE.

God is continuously playing with you. You may not see Him; He is continuously sending gifts and gifts, He is constantly pouring His being into your being. You may have completely forgotten, but His play continues. The only thing that is needed is SURATI, remembrance. What Gurdjieff used to call self-remembering Kabir calls SURATI, remembrance.
Nothing is needed. We ARE in the play, God is the other partner, and this whole love-affair has continued forever and ever. We have just forgotten; we have forgotten the obvious.
Remember.

I SHUT NOT MY EYES...

Listen. Kabir says: `I shut not my eyes' -- even that much effort I don't do.

I SHUT NOT MY EYES, I CLOSE NOT MY EARS,
I DO NOT MORTIFY MY BODY;
I SEE WITH EYES OPEN AND SMILE...

... because I see Him everywhere: how beautifully He is, hiding.

I SEE WITH EYES OPEN AND SMILE
AND BEHOLD HIS BEAUTY EVERYWHERE:
I UTTER HIS NAME,
AND WHATEVER I SEE, IT REMINDS ME OF HIM;
WHATEVER I DO, IT BECOMES HIS WORSHIP.
THE RISING AND SETTING ARE ONE TO ME;
ALL CONTRADICTIONS ARE SOLVED.

Kabir's religion is very aesthetic, artistic. He's a great poet -- uneducated though. But what does poetry have to do with education? A great poet, one of the greatest; his poetry is simply sublime, not of this world. He says: One has to look for beauty. It is all over; the whole of nature is full of beauty. And beauty is nothing but God hidden. All beauty is His. When you see a beautiful human face -- a man's, a woman's -- it is God's face. When you look into two beautiful eyes, you are entering into the temple of God. When you see a flower opening, it is an invitation from God.
I have heard....

Thirty-eight years ago, philosopher George Santayana came into a sizeable legacy and was able to relinquish his post on the Harvard faculty. The classroom was packed for his final appearance, and Santayana did himself proud. He was about to conclude his remarks when he caught sight of a forsythia uncurling in a patch of muddy snow outside the window. He stopped abruptly, picked up his hat, gloves, and walking stick, and made for the door.
There he turned. `Gentleman,' he said softly. `I shall not be able to finish that sentence. I have just discovered that I have an appointment with April.'

Each flower is an invitation, an appointment with God. Each song of the bird, and each cloud floating in the sky, is something like a message, a coded message. You have to decode it, you have to look deep into it, you have to be silent and listen to the message.

KABIR SAYS: I SEE WITH EYES OPEN AND SMILE,
AND BEHOLD HIS BEAUTY EVERYWHERE.

There is no need even to close your eyes. Eyes closed or eyes opened -- you see Him, because He is within and without.

I UTTER HIS NAME,
AND WHATEVER I SEE, IT REMINDS ME OF HIM;
WHATEVER I DO, IT BECOMES HIS WORSHIP.
THE RISING AND SETTING ARE ONE TO ME;
ALL CONTRADICTIONS ARE SOLVED.

All contradictions are solved only when you have achieved God, never before it -- because mind creates contradictions. When you have attained to God, mind is no more, and gone with the mind are all contradictions. Then day and night both are one. And life and death too -- both are one. Then whether you are or you disappear makes no difference. then breathing in and breathing out are not two things, but one process.

WHEREVER I GO, I MOVE AROUND HIM.
ALL I ACHIEVE IS HIS SERVICE:
WHEN I LIE DOWN, I LIE PROSTRATE AT HIS FEET.
HE IS THE ONLY ADORABLE ONE TO ME:
I HAVE NONE OTHER.
MY TONGUE HAS LEFT OFF IMPURE WORDS,
IT SINGS HIS GLORY DAY AND NIGHT:
WHETHER I RISE OR SIT DOWN, I CAN NEVER FORGET HIM;
FOR THE RHYTHM OF HIS MUSIC BEATS IN MY EARS.
KABIR SAYS:
MY HEART IS FRENZIED,
AND I DISCLOSE IN MY SOUL WHAT IS HIDDEN.
I AM IMMERSED IN THAT ONE GREAT BLISS
WHICH TRANSCENDS ALL PLEASURE AND PAIN.

Contradictions are our creations -- remember it -- because we cannot see the total, because we can only see the partial. Hence the contradiction. We can see only the aspect, never the whole -- hence the contradiction. Have you observed? Even if you are watching a small pebble in your palm, you cannot see the whole at one time. You see one part, the other part is hidden. when you see the other part, the first part goes into hiding. You can never see even a small pebble in its totality; not even a grain of sand can you see in its totality. When you are looking at my face, my back is just an inference: maybe it is there, maybe it is not there. When you look at my back, my face is just an inference: it may be there, it may not be there. We never see anything in totality, because the mind cannot see totality in anything. The mind is a partial outlook.
When the mind is dropped, and the meditation has arisen, then you see the total. Then you see the whole as it is, all the aspects together. Then summer and winter are not separate, then spring and fall are not separate. Then you will see that birth and death are two aspects of the same process. Then happiness and unhappiness are not opposites, they are joined together; like a valley and a mountain, they are together.
And when you see this togetherness of life, choice stops. Then there is nothing to choose. Have you not seen it? Whenever you choose happiness, you become the victim of unhappiness; whenever you want success, failure comes in; whenever you hope, frustration is waiting for you. whenever you cling to life, death comes and destroys.
Have you not seen it happen every day, every moment? These are not opposites, they are together. When one sees them together, then what is there to choose? There is nothing to choose; one becomes choiceless.
That's what Krishnamurti goes on saying: Be choiceless, be in a state of choiceless awareness -- but it cannot happen unless you have seen the togetherness of things. Once realized, that all things are together, then the choice becomes impossible. Then there is nothing to choose, because whatsoever you choose comes with the opposite. Then what is the point? You choose love and hate comes; you choose friendship and the enemy comes; you choose ANYTHING, and immediately the opposite comes as a shadow. One stops choosing. One remains choiceless. And when one is choiceless one has transcended all contradictions.
To transcend contradictions is to transcend mind, and to transcend mind is to know what love is. Whatsoever you have known up to now as love has nothing to do with love. It is a misuse of the word. `Love' has been very much misused. There are only a few words which have been misused like `love'. `God' is another, `peace' is another. But `love' is at the top of the list. Everybody talks about love and nobody knows what it is. People sing about it, people write poetry about it, and they don't know what love is.
My own observation is this; that whenever a person writes a poem about love, know well he has missed. He has not known what love is. Otherwise, who bothers to write poetry about love? If you can love, you will love rather than write poetry about it.
I have looked into poets and I have never seen that any poet knows what love is. Only mystics know. Love has nothing to do with all those things that have become associated with love. And how you misuse the word! You can go into Vrindavan and you can see people talking, and somebody says, `I love ice-cream!' Somebody loves a Cadillac car, and somebody loves his dog, and somebody loves his cat, and somebody loves his woman.... And people go on using the word `love' for anything.
Love knows no object, love is not addressed. Love is only of God. When you love your woman, if you really love her, you will see the woman has disappeared and god is standing there. If you love the tree, you will suddenly see the tree has disappeared and God is very green in it, blooming. Love is only of God. Love is never of the part, love is only of the whole. Love is almost synonymous with prayer.
But we have not known love. And from the very childhood, we have been distorted. The mother says to the child, `Love me, I am your mother' -- as if just by being a mother you can force love. The father says, `Love me, I'm your father' -- as if love is a logic: `Because I am your father you have to love me.' And the child does not know what to do. How to love just by the declaration that somebody is your father? And the child starts feeling guilty if he does not love. So he pretends, he shows love. Not knowing what it is, he smiles. He says, `I love you mommy, I love you daddy,' and daddy is very happy. People are very happy with empty words. And mommy is very happy because the child is smiling, and she feels very good that somebody at least finally loves her; at least her own child loves her. Nobody has loved her....
And the child is simply becoming a politician: he is learning the ways of deception. Sooner or later he will become so efficient in it that he will go on pretending his whole life and talking about love. And he will say a hundred times in the day to his wife, `I love you, I love you,' and these are content-less words. There is nothing behind them, they are empty. But they help, because people live only with words. People don't know the reality, they have lost all contact.
Dale Carnegie says to his followers: Even if you don't love your wife, at least three, four times in the day, say `I love you,' and it helps. There is no need to mean anything, but just say it; even saying helps. People know only words, they don't know reality.
Once a child has learned how to pretend love, he will never know love -- because love is not something that you can do. It happens; it is not a doing on your part. Love is something bigger than you, vaster than you. You cannot manage and manipulate it. Remember this, and remain open. Don't pretend. When it comes, feel grateful; when it disappears, wait again. But don't pretend.
If you don't pretend, one day you will see love has arisen, the flower has opened. And whenever love opens in your heart, the fragrance goes to the feet of God. it may take any route: it may go through your child, through your wife, through your husband, through your friend, through a tree, through a rock. It may go through anything, via anything -- but it always reaches God.
Love is something addressed to the whole. Wait for it. And love is the secret key to open all the locks and all the blocks. And a block is nothing but a lock in your being. Love is the secret key; it opens all the locks. The master key....

 

 

Next: Chapter 2: So Far, So Good, Question 1

 


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