Chapter 1: The Joy Comes from Finding
You don’t get married to women who died two thousand years ago; otherwise, I think everybody would be marrying Cleopatra, Amrapali. Who will bother about ordinary women when you can marry Cleopatra? And Cleopatra cannot say no; she has been dead for a long time. But you are doing the same thing when you relate yourself to Jesus, Buddha, Mohammed.
You don’t understand a simple thing, that relating to a master is a bigger, far bigger love relationship; it is a far more crazy love affair. It cannot happen between somebody who is living and somebody who has been dead for thousands of years; the distance is too much. But people prefer to make Jesus, Mohammed, Lao Tzu, Zarathustra, their master, for the simple reason that the master is not present, he cannot say no. He cannot tell you, “First you have to go through a transformation.” It is a one-way affair; the other party is absent.
But I am not absent, I am present. You cannot ask such a stupid question to me.
If you don’t wish to become a sannyasin - am I mad, that I should become a master to you? Why should I become a master to you? For what? You are not even wishing to be a sannyasin. You don’t want to give anything, and you want to get everything. Becoming your master I will be taking on your total responsibility. And you are not even wishing to be a sannyasin - which is nothing. At least my sannyas is the simplest that has ever existed on the earth.
What is required of you? Even this seems to be too much. Then just don’t be bothered with the greater things of life. Go back to your hell. You are not meant to have eyes; perhaps to remain blind is your destiny. Remain blind.
Asking such a question implies that a master is to do everything, the only thing needed is to be accepted by him, then your work is finished. Now you can go on doing all the nonsense that you have been doing. You can do it now even more without any guilt, without any fear, without any worry about the consequences, because now somebody has taken your responsibility.
Omar Khayyam, one of the great poets of Persia, said, “Don’t stop me from enjoying women and wine. Don’t stop me - because God is forgiving; if I do not commit sin, then what will happen to God’s forgiveness? I have to commit sins just to keep God qualified, compassionate, forgiving. No sin is bigger than God’s compassion. Let me commit the worst: he is there.”
You see the logic of the man? It is perfectly clear. If God’s very quality is to forgive, then what is the fear of sin? And how much sin can you commit? God’s compassion is infinite. All your sins combined will still be finite, they cannot be infinite. If you can commit infinite sins you have become almost a God because you can do infinite things. Then there is no difference between you and God. You have infinity in your hands as much as God has.
Omar Khayyam’s statement is significant because that’s what all religious people are doing: they put the responsibility on somebody, and then they go on doing their thing, hoping, believing that everything will be all right in the end. They have a great savior who will stand for them before God.