The alchemy of celebration

Fourth Question




Energy Enhancement Enlightened Texts Yoga Yoga Sutras of Patanjali


The fourth question:

Question 4


Yes, I contradict every single statement, every single word that I utter. I have not a philosophy to teach, rather, I have an existence to indicate. No doctrine is being taught to you here. No dogma is being given to you here. I am not a philosopher. I am just as contradictory as existence itself. I don't have any choice. Existence is contradictory: it contains night and day, summer and winter, devil and divine -- it contains all. And I am no more. At the most, I am just a window to existence. I have to be contradictory. And if you go on thinking of what I say, you will be in a greater and greater confusion every day. Don't pay much attention to what I say, give your attention to what I am.

My statements may be contradictory -- they are. If you don't see the contradiction it is because you love me. They are contradictory, but I am not contradictory. They both exist in me, but there is no disharmony in me. That's what you have to pay attention to, that's what you have to see. There exists a deep harmony in me; I am not in a conflict. If there were a conflict then I would have gone absolutely mad. With so many contradictions, how can a person carry on, how can a person live, breathe?

They don't create any discord in me. Everything is in accord. Rather, on the contrary, they help the harmony, they make it richer. If I were a man of a single note, just repeating the same note again and again, I would be consistent. If you want to have a consistent man, absolutely consistent, go to J. Krishnamurti. He is absolutely consistent. For forty years he has not contradicted himself even once. But I see that's why much richness is lost, much richness that life has, is lost. He is logical; I am illogical. He is like a garden: everything is consistent, planted, logical, rational. I am like a wild forest: nothing is planted. If you are after logic too much, then it is better to choose Krishnamurti than me. But if you have any feeling for the wilderness, for the wild forest, only then will you be able to get attuned with me. I open you to all that life is. I don't choose what to say, I don't choose what has to be taught -- I have no choice. I simply say whatsoever happens in that moment. I don't know what is going to be the next sentence. Whatsoever, I will assert it. I don't have a pre-formulated pattern. I am as inconsistent as life is. And the whole point of being inconsistent is so that you don't cling to any dogma. If I am consistent, you will cling.

There are Krishnamurti followers; they cling to his word as dogma. I have seen very intelligent people, very, very intelligent people who have been listening to him for thirty or forty years. They come to me and they say, 'Nothing has happened. We have listened to Krishnamurti, and whatsoever he says feels true, appears to be right, exactly the right thing, but then nothing happens. Intellectually we understand him, but nothing happens.' I tell them, 'If you have been listening to him for forty years and intellectually you feel he is right but nothing happens, then drop that intellectuality and come to me. Be with an absolutely irrational man. If through reason nothing has happened, maybe it can happen through 'irreason'. Immediately they say, 'But you are contradictory! Sometimes you say this, sometimes you say that, and we don't know what to do.'

I don't really want you to do something, I want you to be. I don't want to make you intellectuals. They are too many; the world is full of them and they live a very miserable life. You cannot find more miserable people than intellectuals. They commit suicide even while they live. They live a suicidal life, meaningless. Meaning is irrational, the very poetry of life is contradictory. Nothing can be done about it. It is the nature of life, the way existence is.

I am not here to indoctrinate you to a certain standpoint. That's why I can talk about Krishnamurti to you. He is also right, but with only one standpoint of being right. I talk to you about Gurdjieff: he is also right, but with only one standpoint of being right. And they are contradictory: Gurdjieff believes in method, in a group, a school, techniques, training, discipline, very hard discipline; Krishnamurti believes in no method, no meditation, no group, no Master, no disciplehood. I say to you that both are right, but both are only partly right. Together they become whole.

Life is so vast that neither Krishnamurti nor Gurdjieff can adjust it. Life is so vast that nobody can exhaust it. All standpoints can be in it, even opposite standpoints, and they are also true. There are people who have attained through methods, Masters; and there are people who have attained without Masters, without methods. There are people who are hindered by Masters and methods, and there are people who are hindered by the teaching that there is no need for a Master and no need for meditation, no need for a methodology. There are so many types of people, and it is good. There is variety. So no single doctrine can be true. It may be true for a few people, but for other people it will be untrue. That's why so many doctrines exist in the world. Buddha exists, Jesus exists, Mohammed exists: such totally different people, and all true.

I am trying an absolutely new experiment: to bring you all together. This in itself is going to be a discipline for you -- it is. If you have been listening to me for years, it is a discipline already. It has been a meditation. I give you one standpoint: I will talk on Patanjali. I will give you one standpoint and I will create a structure in you. The next day I will start talking on Tilopa and I will demolish the structure. It is painful for you because you start clinging. When you make a structure, you start clinging to it. The moment I see that you have started clinging to theories, immediately I have to bring the opposite in to demolish them. Many times you will build a house, and many times I will abolish it. Many times you will feel that an order has happened, and I will again create the disorder. What is the point? The point is that one day you will become aware; you will listen to me but you will not create an order, you will not create a structure. Because what is the point if I am going to destroy it the next day? You will simply listen to me without any clinging to words, theories, or dogmas. The day that you can listen to me without creating a structure within yourself and I see that you have listened to me and there is emptiness, I have done the thing.

Listening to me for years will bring you finally to it. You will have to come to it, because what is the point? You start bringing an order, a discipline; by the time it is ready, I come and demolish it.

There is a Tibetan story about Marpa. His Master told him to make a house, alone, with nobody's help. It was difficult to bring the stones and bricks from the village to the monastery. It was four or five miles distant. Marpa carried everything alone; it had to be done. And it was to be a three storey house, the biggest that was possible in Tibet in those days. He worked hard, day and night. Alone he had to do everything. Years passed, the house was ready, and Marpa came back happy. He bowed down to the Master's feet and said, 'The house is ready.' The Master said, 'Now set it on fire.' Marpa went and burned the house. The whole night and the whole next day the house burned. By the evening there was nothing left. Marpa went, bowed down and said, 'As you ordered, the house has been burned.' The Master looked at him and said, 'Start tomorrow morning again. A new house has to be built.' And it is said that it happened seven times. Marpa became old, just doing the same thing again and again. He would build the house -- and he became very, very efficient, by and by. He started building the house sooner, in less time. Every time the house was ready, the Master would say, 'Burn it!' When the house was burned the seventh time, the Master said, 'Now there is no need.'

This is a parable. It may not have happened, but this is what I am doing to you. The moment you listen to me you start creating a house inside: a structure of theories, a consistent whole, a philosophy to live by, a dogma to follow, a blueprint. The moment I see that the house is ready I start demolishing it. And this I will do seven times, and if it is needed, seventy times. I am waiting for the moment when you will listen and you will not gather words. You will listen, but you will listen to me, not what I say. You will listen to the content, not the container; not the words but the wordless message. By and by, this is going to happen. How long can you carry on building a house knowing well that it is going to be demolished? That's the mean ing of all my contradictions. Even Krishnamurti, who says that no theory is needed, has created a theory in people, because he is not contradictory. He has created such a deep rooted theory in people. I have seen many types of people, but nothing like Krishnamurti followers. They cling, absolutely they cling, because the man is so consistent. For forty years he has been say ing the same, again and again. The followers have made sky scrapers. In forty years, continuously, on and on, their building goes on and on and on.

I won't allow you to do this. I want you to be absolutely empty of words. This is the whole purpose of my talking to you. One day you will realize that I am talking and you are not creating a structure. Knowing well that I am going to deny whatsoever I am saying, you don't cling. If you don't cling, if you remain empty, you will be able to listen to me, not to what I say. And it is totally different to listen to the being that I am, to listen to the existence that is happening right now, in this moment.

I am just a window: you can look through me and the beyond opens. Don't look at the window, look through it. Don't look at the frame of the window. All my words are frames: just look through them. Forget the words and the frame... and the beyond, the sky is there. If you cling to the frame, how, how are you going to take wing? That's why I go on demolishing the words, so that you don't cling to the frame. You have to take wing; you have to go through me, but you have to go away from me. You have to go through me but you have to forget me completely. You have to go through me, but you need not look back. A vast sky is there. I give you just a taste of that vastness when I contradict. It would have been very much easier for you if I were a consistent man saying the same thing again and again, conditioning you to the same theory again and again. You would be vastly happier, but that happiness would be stupid because then you would never be ready to take wing in the sky.

I won't allow you to cling to the frame; I will go on demolishing the frame. This is how I push you towards the unknown. All words are from the known and all theories are from the known. The truth is unknown, and the truth cannot be said. And whatsoever can be said cannot be true.


Next: Vol. 5, Discourses of the Yoga Patanjali


Energy Enhancement Enlightened Texts Yoga Yoga Sutras of Patanjali



Chapter 10



Energy Enhancement Enlightened Texts Yoga Yoga Sutras of Patanjali



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