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Chapter 3: An Opening to the Unknown

It may not appeal to reason: it appeals to the heart. In the end heart wins - never reason. Really, reason never wins in the end. You can silence someone with logical reasoning, but you can never convert him, you can never change him. Even if he cannot say anything against you, he will still be convinced of his own mind. Unless the yes is evoked, he cannot be converted. So Buddha tried hard, but with a no - everywhere no. Whatsoever he was saying was the same as the Upanishad is saying, it was not a bit different. Only the methodology he chose was negative, and the reason might be that he was a kshatriya - a warrior - and a warrior lives with a no.

The Upanishads came through brahmins. They were beggars, and a beggar lives with a yes. Even if you deny him, a real beggar, an authentic beggar, will bless you. He lives with a total yes, that is his secret. He cannot use no. A warrior, a kshatriya, can use yes only when he is defeated, and then too from his heart he will never say yes, he will continue to say no. All the Jaina tirthankaras were kshatriyas. Buddha was a kshatriya. They both took negative attitudes.

The Upanishads are based on a positive yes. They are yea-sayers. Even if they have to say no, they will say it in such a way that yes is used. Really, this Upanishad is saying there is no aawahanam, no invocation, but no is not used at all. They turn it into a yes. They say, Cessation of the cause of all actions is the invocation. It is not related at all with the invocation of the Vedas, with the priests. It is not related at all. It is related to the same rebellious teaching which says that being desireless is the ultimate state of purity. Unless you are pure, how can you invite the divine?

Really, being pure is the invitation. No other invitation is needed. The moment you are pure, the moment the heart is pure, the divine comes. Just being pure is the invitation; so don’t call, don’t cry for the divine, just be pure and he will come.

How can this purity be achieved and why are we impure? What is the reason? The Indian genius has always been thinking in terms of desire and desirelessness. Really, everything that we are can be reduced to desire; whatsoever we are is because of our desire. If we are miserable, if we are in bondage, if we are ignorant, if we are in darkness, if life is just a long death, it is because of desire.

Why is there misery? Because your desire is frustrated. Unless you have a desire, how can it be frustrated? So if you want to be frustrated desire more, then you will be more frustrated. If you want to be in misery then expect more, desire more, be ambitious for more, and you will get more misery. If you don’t want to be miserable, then don’t desire.

So this is the mathematics of inner workings: desire creates misery. If desire fails, it necessarily creates misery, but even if desire succeeds, it again creates misery - because the moment you succeed your desire has gone ahead, it is asking for more. Really, the desire is always ahead of you. Wherever you reach it will be ahead of you, and you will never reach the point where you and your desire can meet; that is impossible. Desire means something always in the future, never in the present. You are always in the present and desire is always in the future. Wherever you are, you will be in the present and desire will always be in the future.

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