Chapter 80: All and Nothing Mean the Same
God created Adam, then Adam became evil. He was expelled. He disobeyed God and he was expelled from the heavenly world. It has been asked again and again, and relevantly, why did Adam become evil? The possibility must have been created by God in him - the possibility to be evil, to go wrong, to disobey. If there was no possibility, no inherent tendency, then how could Adam go wrong? God must have created the tendency. And if the tendency for evil was there, another thing is also certain: the tendency to overcome it was not so strong. the tendency to fight it was not so strong. The evil tendency was stronger. Who created this strength? No one except God can be responsible. Then the whole thing seems to be a hoax. God creates Adam: he creates an evil tendency in him, a strong evil tendency which he cannot control; then he goes wrong; then he is punished. God should be punished, not Adam! Or, you have to accept that some other force exists side by side with God. And that other force must be stronger than God, because the evil can tempt Adam and God cannot protect him. The devil can provoke and seduce and God cannot protect. The devil seems to be a stronger God.
There is a church, recently born in America, called the church of Satan, the church of the devil. They have a high priest, just like the pope of the Vatican. And they say that history proves that the real God is the devil. And they look logical. They say, “Your God, the God of good, has always been defeated, and the devil has always been the victorious. The whole of history proves it. So why worship a weak God who cannot protect you? It is better to follow a strong God who can seduce you but who can protect you also - because he is stronger.” The church of the devil is now a growing church. And they seem logical. This is what history proves.
This duality - to save God from the negative pole - creates problems. In India we have not created the other pole. We say God is both: the creator and the destroyer, the good and the bad. This is difficult to conceive of because the moment we say “God” we cannot conceive of him being bad. But in India we have tried to penetrate the deepest mystery of existence - that is, oneness. Somehow, good and bad, life and death, negative and positive, meet somewhere, and that meeting point is existence, oneness. What will you call that meeting point? Either you will have to use a positive term, or a negative one, because we don’t have any other terms. If you use positive terms, then you call it “Being” with a capital B - God, Absolute, brahma. Or if you want to use s negative term, then you call it nirvana, nothingness, shunya, non-being, anatma. Both indicate the same. It is both and your inner being is also both. That is why sometimes I call it being, and sometimes I call it non-being. It is both. It depends on you. If the positive appeals to you, then call it being. If the negative appeals to you, then call it non-being. It depends on you. Whatsoever feels good, whatsoever you feel will give you maturity, growth, evolution, call it that.
There are two types of persons: one who cannot feel any affinity with negativity and the other who cannot feel any affinity with the positive. Buddha is the negative type. He cannot feel affinity with the positive, he feels affinity with the negative. He uses all negative terms. Shankara doesn’t feel affinity with the negative. He talks about the ultimate reality in positive terms. Both say the same thing. Buddha calls it shunya, and Shankara calls it brahma. Buddha calls it the void, nothing, and Shankara calls it the Absolute, the All. But they are saying exactly the same thing.