Test

You have come to an even more dangerous person than Nan-in, because an empty cup won't do; the cup has to be broken completely. Even empty, if you are there, then you are full. Even emptiness fills you. If you feel that you are empty you are not empty at all, you are there. Only the name has changed: now you call yourself emptiness. The cup won't do at all; it has to be broken completely. Only when you are not can the tea be poured into you. Only when you are not is there no need really to pour the tea into you. When you are not the whole existence begins pouring, the whole existence becomes a shower from every dimension, from every direction. When you are not, the divine is. The story is beautiful. It was bound to happen to a professor of philosophy. The story says a professor of philosophy came to Nan-in. He must have come for the wrong reasons because a professor of philosophy, as such, is always wrong. Philosophy means intellect, reasoning, thinking, argumentativeness. And this is the way to be wrong, because you cannot be in love with existence if you are argumentative. Argument is the barrier. If you argue, you are closed; the whole existence closes to you. Then you are not open and existence is not open to you. When you argue, you assert. And remember, not only was that man a professor of philosophy, you are also the same. Every man carries his own philosophy, and every man in his own way is a professor, because you profess your ideas, you believe in them. You have opinions, concepts and because of opinions and concepts your eyes are dull, they cannot see; your mind is stupid, it cannot know. Ideas create stupidity because the more the ideas are there, the more the mind is burdened. And how can a burdened mind know? The more ideas are there, the more it becomes just like dust which has gathered on a mirror. How can the mirror mirror? How can the mirror reflect? Your intelligence is just covered by opinions, the dust, and everyone who is opinionated is bound to be stupid and dull. That's why professors of philosophy are almost always stupid. They know too much to know at all. They are burdened too much. They cannot fly in the sky, they can't have wings. And they are so much in the mind, they can't have roots in the earth. They are not grounded in the earth and they are not free to fly into the sky. And remember, you are all the same. There must be differences of quantity, but every mind is qualitatively the same, because mind thinks, argues, collects and gathers knowledge and becomes dull. Only children are intelligent. And if you can retain your childhood, if you continuously reclaim your childhood, you will remain innocent and intelligent. If you gather dust, childhood is lost, innocence is no more; the mind has become dull and stupid. Now you can have philosophies. The more philosophies you have, the more you are far away from the divine. A religious mind is a nonphilosophical mind. A religious mind is an innocent, intelligent mind. The mirror is clear, the dust has not been gathered; and every day a continuous cleaning goes on. That's what I call meditation. This professor of philosophy came to Nan-in. He must have come for wrong reasons: he must have come to receive some answers. Those people who are filled with questions are always in search of answers. And Nan-in could not give an answer. It is foolish to be concerned with questions and answers. Nan-in could give you a new mind, Nan-in could give you a new being, Nan-in could give you a new existence in which no questions arise, but Nan-in was not interested in answering any particular questions.He was not interested in giving answers. Neither am I. You must have come here with many questions. It is bound to be so, because the mind gives birth to questions. Mind is a question-creating mechanism.Feed anything into it, out comes a question, and many questions follow. Give an answer to it, and immediately it converts it into many questions. You are here filled with many questions, your cup is already full. No need for Nan-in to pour any tea into it, you are already overflowing. I can give you a new existence - that's why I have invited you here - I will not give you any answers. All questions, all answers, are useless, just a wastage of energy. But I can transform you, and that is the only answer. And that one answer solves all questions. Philosophy has many questions, many answers -- millions. Religion has only one answer; whatsoever the question the answer remains the same. Buddha used to say: You taste sea water from anywhere, the taste remains the same, the saltiness of it. Whatsoever you ask is really irrelevant. I will answer the same because I have got only one answer. But that one answer is like a master key; it opens all doors. It is not concerned with any particular lock -- any lock and the key opens it. Religion has only one answer and that answer is meditation. And meditation means how to empty yourself. The professor must have been tired, walking long, when he reached Nan-in's cottage. And Nan-in said, "Wait a little." He must have been in a hurry. Mind is always in a hurry, and mind is always in search of instantaneous realizations. To wait, for the mind, is very difficult, almost impossible. Nan-in said, "I will prepare tea for you. You look tired. Wait a little, rest a little, and have a cup of tea. And then we can discuss." Nan-in boiled the water and started preparing the tea. But he must have been watching the professor. Not only was the water boiling, the professor was also boiling within. Not only was the tea kettle making sounds, the professor was making more sounds within, chattering, continuously talking. The professor must have been getting ready -- what to ask, how to ask, from where to begin. He must have been in a deep monologue. Nan-in must have been smiling and watching: This man is too full, so much so that nothing can penetrate into him. The answer cannot be given because there is no one to receive it. The guest cannot enter into the house-there is no room. Nan-in must have wanted to become a guest in this professor. Out of compassion, a buddha always wants to become a guest within you. He knocks from everywhere but there is no door. And even if he breaks a door, which is very difficult, there is no room. You are so full with yourself and with rubbish and all types of paraphernalia which you have gathered in many, many lives, you cannot even enter into yourself; there is no room, no space. You live just outside of your own being, just on the steps. You cannot enter within yourself, everything is blocked. Then Nan-in poured tea into the cup. The professor came to be uneasy because he was continuously pouring tea. It was overflowing; soon it would be going out on the floor. Then the professor said, "Stop! What are you doing? Now this cup cannot hold any more tea, not even a single drop. Are you mad? What are you doing?" Nan-in said, "The same is the case with you. You are so alert to observe and become aware that the cup is full and cannot hold any more, why are you not so aware about your own self? You are overflowing with opinions, philosophies, doctrines, scriptures. You know too much already; I cannot give you anything. You have traveled in vain. Before coming to me you should have emptied your cup, then I could pour something into it." But I tell you, you have come to a more dangerous person. No, an empty cup I won't allow, because if the cup is there you will fill it. You are so addicted and you have become so habituated that you cannot allow the cup to be empty even for a single moment. The moment you see emptiness anywhere you start filling it. You are so scared of emptiness, you are so afraid.: emptiness appears like death. You will fill it with anything, but you will fill it. No, I have invited you to be here to break down this cup completely, so that even if you want to you cannot fill it. Emptiness means there is no cup left. All the walls have disappeared, the bottom has fallen down; you have become an abyss. Then I can pour myself into you. Much is possible, if you allow. But to allow is arduous, because to allow you will have to surrender. Emptiness means surrender. Nan-in was saying to that professor: Bow down, surrender, empty your head. I am ready to pour. That professor had not even asked the question and Nan-in had given the answer, because really there is no need to ask the question. The question remains the same. You ask me or not, I know what the question is. So many of you are here but I know the question, because deep down the question is one: the anxiety, the anguish, the meaninglessness, the futility of this whole life - not knowing who you are. But you are filled. Allow me to break this cup. This camp is going to be a destruction, a death. If you are ready to be destroyed something new will come out of it. Every destruction can become a creative birth. If you are ready to die you can have a new life, you can be reborn. I am here just to be a midwife. That's what Socrates used to say -- that a master is just a midwife. I can help, I can protect, I can guide, that's all. The actual phenomenon, the transformation, is going to happen to you. Suffering will be there, because no birth is possible without suffering. Much anguish will come up, because you have accumulated it and it has to be thrown. A deep cleansing and catharsis will be needed. Birth is just like death, but the suffering is worth taking. Out of the darkness of suffering a new morning arises, a new sun arises. And the dawn is not very far when you feel darkness too much. When suffering is unbearable, bliss is very near. So don't try to escape from suffering -- that is the point where you can miss. Don't try to avoid it, pass through it. Don't try to find some way which goes round about- no, that won't do- pass through it. Suffering will burn you, destroy you, but really you cannot be destroyed. All that can be destroyed is just the rubbish that you have gathered. All that can be destroyed is something that is not you. When it is all destroyed, then you will feel that you are indestructible, you are deathless. Passing through death, consciously passing through death, one becomes aware of life eternal. These few days you will be here with me many things are possible, but the first step to remember is to pass through suffering. Many times I create suffering for you; many times I create the situation in which all that is suppressed within you comes up. Don't push it down, don't repress it. Allow it, free it. If you can free your suffering, your suppressed suffering, you will become free of it. And you can come to the state of bliss only when all suffering has been passed through, thrown, completely dropped. And I can see through you: the flame of bliss is just near the corner. Once glimpsed, that flame becomes yours. I will push you in many ways to have a glimpse of it. If you miss you will be responsible, no one else. The river is flowing, but if you cannot bow down, if you cannot come down from your egoistic state of mind, you may go back thirsty. Don't blame the river. The river was there but you were paralyzed by your ego. Empty the cup- that's what Nan-in said. That means empty the mind. Ego is there, overflowing and when ego is overflowing nothing can be done. The whole existence is around you but nothing can be done. From nowhere can the divine penetrate you, you have created such a citadel. Empty the cup. Rather, throw the cup completely. When I say throw the cup completely I mean be so empty that you don't have even the feeling that "I am empty." Once it happened, a disciple came to Bodhidharma and said, "Master, you told me to be empty. Now I have become empty. Now what else do you say?" Bodhidharma hit him hard with his staff on the head, and he said, "Go and throw this emptiness out." If you say "I am empty," the "I am" is there, and the "I" cannot be empty. So emptiness cannot be claimed. No one can say, "I am empty," just as no one can say, "I am humble." If you say, "I am humble," you are not. Who claims this humility? Humbleness cannot be claimed. If you are humble, you are humble, but you cannot say it. Not only can you not say it, you cannot feel that you are humble because the very feeling will give birth to the ego again. Be empty, but don't think that you are empty otherwise you have deceived yourself. You have brought many philosophies with you. Drop them. They have not helped you at all, they have not done anything for you. It is time enough, the right time. Drop them wholesale; not in parts, not in fragments. For these few days you will be here with me just be without any thinking. I know it is difficult but still I say it is possible. And once you know the knack of it, you will laugh at the whole absurdity of the mind that you were carrying so long. I have heard about a man who was traveling in a train for the first time, a villager. He was carrying his luggage on his head, thinking, "Putting it down will be too much for the train to carry, and I have paid only for my own self. I have purchased the ticket but I have not paid for the luggage." So he was carrying the luggage on his head. The train was carrying him and his luggage, and whether he carried it on his head or put it down made no difference to the train. Your mind is unnecessary luggage. It makes no difference to this existence that is carrying you; you are unnecessarily burdened. I say drop it. The trees exist without the mind and exist more beautifully than any human being; the birds exist without the mind and exist in a more ecstatic state than any human being. Look at children who are still not civilized, who are still wild. They exist without the mind, and even a Jesus or a Buddha will feel jealous of their innocence. There is no need for this mind. The whole world is going on and on without it. Why are you carrying it? Are you just thinking that it will be too much for God, for existence? Once you can put it down, even for a single minute, your whole existence will be transformed. You will enter into a new dimension, the dimension of weightlessness. That's what I'm going to give you: wings into the sky, into the heaven -- weightlessness gives you these wings- and roots into the earth, a groundedness, a centering. This earth and that heaven : they are two parts of the whole. In this life, your so-called ordinary life, you must be rooted; and in your inner space, in the spiritual life, you must be weightless and flying and flowing, floating. Roots and wings I can give to you- if you allow, because I am only a midwife. I cannot force the child out of you. A forced child will be ugly, and a forced child may die. Just allow me. The child is there, you are already pregnant. Everybody is pregnant with God. The child is there and you have already carried too long. Long ago the period of nine months passed. That may be the root cause of your anguish -- that you are carrying something in the womb which needs birth, which needs to come out, which needs to be born. Think of a woman, a mother, carrying a child after the ninth month. Then it becomes more and more burdensome, and if the birth is not going to happen the mother will die, because it will be too much to bear. That may be the reason why you are in so much anxiety, anguish, tension. Something needs to be born out of you; something needs to be created out of your womb.