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Pravin Kumar
Age: 60 Zodiac: 
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 Posted: Wed May 30, 2007 9:15 am |
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Religious men of this type cannot work together.Their whole work is based on criticizing others. Their whole effort is based on opposing someone. If there are no enemies, they cannot work at all. All their efforts are based on opposing and hating others. All the religious men who follow these traditions,these relgions, can only be called ignorant, because the first attribute of a genuine sage is that he no longer belongs to any religion. The first mark of a sage is that he is no longer bound by any limits or traditions. He will not have any restrictions, he will belong to everyone. And his first attribute will be that his ego will have dissolved and his pride will have disappeared. But these are ways to boost the ego, to give it nourishment.
Remember this: the ego is satisfied with much wealth, the ego can be satisfied if you have gone through much suffering, and if you acquire much knowledge this will also boost your ego. If I renounce the world I am boosting my ego. And those whose egos are satisfied can never work together. Ego is the only dividing factor and egolessness is the only joining factor. So where there is egolessness, there is togetherness.
Once a Mohammedan fakir called Farid was passing by the village where Kabir lived. He was travelling with a few of his disciples. His disciples told him, "It is very fortunate that we will be passing by the house where Kabir lives. Let us stayat his house for a few days. It would give us immense joy if the two of you had a dialogue. If the two of you were to meet and have a dialogue it would be of great benefit to us."
Farid said, "Yes, we will stop and meet, but there may not be a dialogue. "
They asked him, "Why?"
He said, "We will stop there. I will meet him but we may not talk."
When Kabir's disciples heard they said, "Faird is going to pass by here -- let us receive him. It will be a happy occasion. For two days the two of you can talk."
And Kabir said, "We should definitely meet. Everyone will be very happy."
Farid was welcomed. Faird and Kabir embraced each other. Their eyes were filled with tears of joy but no dialogue happened between them. They parted, and the disciples were very disappointed. As they were parting the disciples said, "But you have not said anything."
And they replied, "What can be said? What he knows, I also know."
Farid said, "What I know, Kabir also knows, so what can we talk about? We are not even two people who can talk -- at some level we are one. On that level words are unnecessary."
Among sages a dialogue is not possible. Even to speak creates a duality. At some level, the eternal work of all the sages is the same. There is no question of any duality on that level. No matter where they are born, what community they belong to, whatever their way of life may be, there is still no duality among them. But with those who are not sages it is only natural that there should be differences between them. That is why -- and remember this -- there are no differences between sages. And if there are differences, then consider it to be a sign that those people are not sages.
A friend has asked: What is your final aim or objective?
He has asked me what my aim is. I don't have any aim. And it will be good to understand why I have no aim, no objective.
There are two kinds of actions in life. One type of action is motivated by desire, there is a goal behind it. Then there is another type of action which is motivated by love, by compassion -- there is no objective behind it. If you ask a mother, "What is the objective behind the love you give your child?" what will she say? She will say, "I don't know about any objective. I just love, and there is joy in just loving." It is not that you love today and receive the joy tomorrow. Your love itself is the joy.
But there is also a type of action which is motivate by desire. Right now I am talking to you. I could be speaking because I will get something out of it. The reward could be in the form of money, fame, respect, prestige -- it could be in any form. I may be talking because I will get something in return, then it would be motivated by desire.
But I am speaking only because I cannot stop myself from speaking. Something has happened inside and it wants to be shared. My talking is like a flower that has bloomed and is spreading its fragrance all around. If you ask a flower, "What is the goal." ... there is no goal behind it.
Some acts arise out of desire; then there is a goal behind them. They are some actions which are motivated by compassion; then there is no goal hidden behind them. This is why when an act airses out of a deisre it creates a bondage. But acts that arises out of compassion don't create any bondage. Any act which has a goal creates bondage and one which has no goal does not create bondage.
And you will be surprised to know that you cannot do wrong unless you have a goal. It is a strange thing: there is always a goal in sin; there is no goal when you do a good deed. And if there is a goal in good deed, it must be a sin in disguise. There is always a goal in sin. Without a goal three would be no sin. Even with a goal it is difficult to sin, so without a goal it is impossible. I cannot kill you without a reason -- why would I kill you? Sin cannot exist without a reason. Because a sin cannot be committed through compassion a sin will always be filled with desire, and desire always implies a goal. There will be an expectation of something in return. But it is possible to act without having any expectations.
After Mahavira became enlightened he continued to work for some forty more years. Why did he do this? He had worked for so many years -- why did he not stop? For so many years he had been on the move all the time; he was so active: he would eat, go here, go there, give talks, give discourses. For forty to forty five years he was continually working. Wasn't he satisfied? After Buddha became enlightened he also kept working for forty more years. Why did he not stop? -- because in this activity there was no goal. Neither did Buddha or Mahavira have any goal, it was simply out of their compassion.
I often wonder why I go on talking to you. What is the purpose behind it? I don't find a purpose even when I look for one, except that I can see something and there is a need for me to speak about it. In fact, only the person who still has some violence in him would be able to keep quiet about it.
Why would this be violent? ... This morning I told you a story: if I see a snake in your hand and without saying anything I start walking on my way thinking that it has nothing to do with me, it would only be possible if there is violence, cruelty inside me. Otherwise I would tell you, "It is a snake. Throw it away."
And if someone were to ask me, "Why are you saying that it is a snake, to throw it away? Why does it matter to you?" I would answer, "It doesn't matter to me at all, except that it is not possible for my inner consciosness to keep quiet in a situation like this."
The motivation is not because of any external thing, since there is no goal behind it. The motivation stems from an inner consciousness where there is no expectation. You will be surprised that whenever there is a goal you are externally motivated, and when there is no goal your motivation comes from deep inside. That is, if there is anything which attracts you there is a goal. There are things which pull us from inside, but then there is no goal.
Love and compassion are always without an objective, desires and wants are always goal-oriented. This is why it is better to say that desire pulls, pulls from the outside. If I tie a rope around you and pull you, this is pulling. Desire pulls you as if you have been tied with a rope and are being pulled by it. That is why our religious scriptures call someone who has desires a pashu. The word 'pashu' means an animal that is tied with a rope, that is tied to something else and is being pulled by it. But in the scriptures the word 'pashu' does not mean an animal; 'pashu' is used to indicate a person who is tied with a rope and is being pulled by it. As long as you pulled by a goal there is desire, and as long as that exists you are tied with a rope like the animals. You are not free. Freedom is the opposite of pashu, of being tied and dragged along. Freedom means to not be dragged along in any kind of bondage, but to move from a flow that comes from within oneself.
I don't have any goal. This is why if I die this moment I would not feel even for a second that I have left something undone. If I died right now, sitting here, I would not think even for a moment that what I have to say has been left unsaid because there is no motive behind it, it is not a question of completing something. As long as I am alive the work is being done, and when I die the work ends. Since there is no motive behind it nothing is left incomplete.
I have no motive, there is only an inspiration from within. There is an inner compulsion and whatever happens, happens because of it. In India we say that such a person has surrendered himself to existence. Now all his acts will be God's wish, because he has surrendered his life to the ultimate. Now all that happens is the responsibility of the ultimate, he himself is not responsible.
You have asked a good question. I would like to say that life should be free of desire and pain. Create a life in which there are no motives and an inspiration will emerge from within you. Make your life such that you have no desire to gain anything but you have a desire to give. What I call love means that you don't ask for it, you must give it. And there is no goal in love except giving. What I call love I also call compassion. So you can say that there is no goal except to love. And love does not have a goal because love itself is the goal.
There is one last question about anger: When one becomes angry it produces adverse results and has an effect on the whole body. In this state, what blockages can happen in the body?
This morning when I spoke to you, I told you that anger is just an example. All emotions are energies, and if these energies are not used creatively they will disturb some part of the body, some part of the mind. The energy has to be used. The energy which is inside without being used will create certain blocks. These blocks will become a disease, like a tumor. Do you understand? It is not just with anger -- if there is love within me to give and I am not able to give this love to someone, it can create a blockage within me. If there is anger inside me and I am not able to express it, it can create a blockage within me. If there is fear inside and I am not able to show it, fear can become a blockage. All emotional states create energy within and this energy needs to be released.
This release can be of two types. One is a via negativa. For example, someone is angry, so that negative way for this would be to go and throw some stones at someone else, beat someone up with a stick or verbally attack him. This way is negative, because his energy is used up but he does not benefit from it. The only fruits he will harvest will be when the person he has attacked verbally retaliates with double the force. The person at whom he threw stones will also get angry. He is just like the first person: he will also pick up a stick.
If you throw a stone at someone then he will throw a bigger stone back at you. If anger is used in a negative way then it will create more anger and the energy will be wasted. Again anger will be created, and because of the negative habit more anger will again be generated. Again energy will be wasted and again because of the other person's reaction there will be anger. There will be an unlimited amount of anger in which energy will only be wasted, and it never ends.
Anger will stop only if you use it in a positive way, in a creative way. That is why Mahavira has said, "A person who hates will receive hate in return. A person who shows anger receives anger. A person who has evil thoughts will receive the same in return. "There is no end to it, and in the end energy will only be wasted.
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