SIMPLE AND NATURAL

WHY IS IT SO DIFFICULT TO LIVE SOMETHING THAT IS SO SIMPLE AND NATURAL? Just because it is so simple and so natural, that's why it is so difficult. You are not simple and you are not natural. And it is simple and natural. My message of love is absolutely simple; nothing can be more simple than that. But your mind is very complex, very tricky. It makes simple things complicated. -- that's its work. And for centuries it has been trained for only one thing: to make things so complicated that your life becomes impossible. Your mind has become expert in destroying you, because your life consists of simple things. The whole existence is simple, but man's mind has been cultivated, conditioned, educated, programmed in such a way that the simplest thing becomes crooked. The moment it reaches to your mind it is no longer simple. The mind starts interpreting it, finding things in it which are not there, ignoring things which are there. And you think that you have heard whatever I have been telling you? It is not so. I have been telling you one thing, and you have been hearing something else because your hearing is not direct. There is a mediator -- your mind. It functions in many ways as a censor, it does not allow many things to enter inside you. You will be surprised to know how much it prevents -- ninety-eight percent. It allows in only two percent of what is being said to you, and that too not in its purity. First it pollutes it by its own interpretations, by its own past experiences, conditionings, and by the time the mind comes to have the sense that it has understood, what was said and what was heard are poles apart. Gautam Buddha used to tell a story... it is strange that all great masters have depended on stories. There is some reason for it: the mind relaxes when it is a question of a story; when it is just a joke the mind relaxes. There is no need to be tense and serious, just a story is being told, you can relax. But when something like love or freedom or silence is being explained, you are tense. That's why the masters have to use simple stories. Perhaps by the end of the story they can manage it so a small message enters in from the back door while you are still relaxed. Gautam Buddha used to say -- it was his custom after his evening talk -- he used to say to his disciples, "Now go and do the last thing before you go to sleep." That last thing was the meditation. One day it happened that a prostitute was listening and a thief was also in the audience. When Buddha said, "Now it is time for you to go and do the last thing before you go to sleep," all the sannyasins went to meditate. The thief simply became awakened -- "What am I doing here?" This was the time to do his business. The prostitute looked around and felt that Buddha was really very perceptive, because when Buddha had said that, he was looking at her. She bowed down in gratitude because she was reminded, "Go to do your business before you go to sleep." A simple statement, but three types of people heard three meanings. In fact there must have been more meanings, because to somebody meditation must have been a joy, to somebody else meditation must have been something one has to do; and then the meaning differs. To all those meditators the message was the same, but what was heard by them could not have been the same. All my life I have never taught anything complex to anybody. Life is already too complex, and I don't want to burden you more. But I have been more misunderstood than perhaps anybody else in this whole century, for the simple reason that I am saying simple things which nobody says. I am talking about the obvious which everybody has forgotten, which has been taken for granted. Nobody talks about it. You can look at the great theological treatises of the Christians, at great works of religion by Hindus, Mohammedans, Jews -- very scholarly, very difficult to understand. The more difficult they are, the more they are respected. When people cannot understand something they think it is something great, mysterious, something far above their comprehension. And naturally it becomes respectable. The Hindus use a language for their religious treatises, Sanskrit, which has never been a living language. It has never been spoken by the people in the marketplace; it has been a language of the experts. But they have resisted continuously that Hindu scriptures should be translated. I was always wondering, why this resistance? In fact they should be happy that their scriptures are being translated and their message is being spread to all corners of the earth. But when I studied their scriptures, I understood the reason. The reason was that those scriptures have nothing. Just the language is so difficult, and people don't understand it, so they go on paying respect to it. Once it is translated into the language of the people, it loses all glory, all spirituality. It becomes so ordinary because it is no longer difficult. And the same is true about others -- for example the Jews. The rabbis will still prefer Hebrew. Now it is not a living language, why go on insisting on it? But it gives the mind the impression of something mysterious, impenetrable, holy, far beyond, so that all that you can do is to bow down. Once it is translated, it has nothing. And specially, it has nothing that you need. None of these scriptures teach about love, its implications, its different dimensions. None of these scriptures teach about freedom. None of these scriptures teach about you, your life, and how it can be transformed into a celebration. They talk about God! I have never come across a single man who has any problem with God -- it is so irrelevant. Is God anybody's problem? Is the Holy Ghost anybody's problem? -- things which are absolutely irrelevant to human existence. The mind has been filled with all kinds of unnecessary luggage. No space is left in the mind for the realities that you have to live. So even your greatest theologian is as foolish about love as you are, has no understanding of freedom, has never enquired into the distinction between personality and individuality. I had one professor who was teaching religion. After listening for a few days I stood up and told him, "I think you are talking about irrelevant things. I don't see a single student here for whom God is a problem, and I don't see either that God is a problem to you" -- because I used to live just in front of his house, and his wife was the problem. I told him, "Your wife is the real problem; that you can discuss. God is absolutely abstract. I have never seen you thinking about God in your house. And all that you are teaching about God has nothing of your experience in it, it has not been your quest. You are filling the minds of these innocent people with ideas which are of no use. Talk about love!" He was very angry. He said, "You have to come with me to the principal." I said, "I can come even to God. You cannot threaten me." On the way towards the principal's office he said, "You don't feel afraid?" I said, "Why should I feel afraid? You should feel afraid! I know all the students; their problem is love, and your problem is love. And I am going to tell the principal, `If you don't believe me, just call this professor's wife, and you will know what I mean by problem.'" He said, "You are making it too complex." I said, "I am making it absolutely simple, factual. I can bring all the students to the office; they all have problems of love. Somebody is chasing a woman, and is not getting her -- that's his problem. Somebody has got her -- and that is his problem." He said, "It is better you should come back; there is no need." I said, "I never go back from anywhere. If you are not coming, I am going alone." He said, "When I am saying there is no need..." I said, "It may not be a need for you; it is a need for me. I have to decide it finally, because to me love is a religious phenomenon, while God is not. God is only a hypothesis. It means nothing because there is nothing corresponding to it. "And love is a religious phenomenon. Unless it is understood in its totality, a man is bound to become miserable by something which could have made his life divine. The same thing which could have been his heaven is going to become hell because he has no understanding. And it is certainly an art. Who cares about God? So you start talking sense. We have come here to understand religion, not nonsense." "But," he said, "in the whole syllabus there is no mention of love, freedom, individuality, silence... we have to complete the syllabus." Universities are completing their syllabuses without bothering about the real life of man, his real problems. Because I am talking about simple things, many people simply feel that this is not what religion has to be. They have got an idea of religion, of complicated abstract hypotheses, you can go on thinking about them but it makes no difference to your life -- you remain the same. You may be a Hindu, or a Mohammedan, or a Christian it does not matter; your real problems are the same. Your unreal problems are different, but those unreal problems are nothing but a burden to the mind. It is possible to understand me if you can just put aside your mind and its complicated mechanism. It is not needed because my work is heart to heart. I am speaking from my heart. I am not a theoretician, I am not speaking from my mind. I am pouring my heart to you, but if you are going to listen from the mind you are going to miss it. If you are also ready to open a new door into your being, if you are ready to hear from the heart, then whatever I am saying is so simple that there is no need to believe in it because there is no way to disbelieve it. It is so simple that there is no way to doubt it. I am against belief for the simple reason that for all my teaching, no belief is needed. I am all for doubt because for my simple teaching, you cannot doubt. All the religions of the world insist on belief, because what they are teaching can be doubted. And they are all against doubt because doubt can destroy their whole edifice. I am simple and real. I am not metaphysical; hence there is no need to believe in me. If you have heard me, a trust is bound to arise which is not belief, which is closer to love; even if you try to doubt, you cannot. And when you cannot doubt something, then there is real trust, indubitable trust. It transforms simply by being within you. In the whole history of man, only Mahavira has made a distinction to be remembered -- which is significant in this reference. He says that there are two ways to reach to the truth. One is the way of the shravaka. Shravaka means one who can hear, one who is able to hear from the heart. Then he need not do anything. Just hearing is enough, and he will be transformed. The other is the way of the monk, who will have to try hard to reach to the truth. My effort has been not to create monks. That's why I have chosen to speak because just hearing you can be reborn. Nothing else is needed on your part, except a willingness to open the doors of your heart. Just let me in and you will not be the same again. I have seen thousands of my people changing without their knowing; they have changed so drastically, but the change has happened almost underground. Their mind has not been even allowed to take part in it -- just from heart to heart. These people had not needed any therapy. These people here have not needed any meditation. If they have heard, the way I am telling you, then this is their meditation, and this is their therapy, and this is their revolution.
by

k.jagadeesh
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