Chapter 2: The Mind Is Very Clever
What can you do? You can change, you can throw out the rich people - they will come back from the back door. They were cunning. In fact, those who are throwing, they are also very cunning; otherwise they cannot throw. The rich people may not be able to come from the back door, but the people who call themselves revolutionaries, communists, socialists - they will sit on the throne and then they will start exploiting. And they will exploit more dangerously because they have proved themselves more cunning than the rich. By throwing out the rich, they have proved one thing absolutely: that they are more cunning than the rich. The society will be in the hands of more cunning people.
And remember, if someday some other revolutionaries are born - which are bound to be, because again people will start feeling the exploitation is there, now it has taken a new form - again there will be a revolution. But who will throw the past revolutionaries? Now more cunning people will be needed.
Whenever you are going to defeat a certain system, and you use the same means as the system has used for itself, just names will change, flags will change, the society will remain the same.
Enough of this befooling. The beggar is not the question: the question is you. Don’t be cunning, don’t be clever. Don’t try to say that this is his karma - you don’t know anything about karma. That is just a hypothesis to explain certain things which are unexplained, to explain certain things which cause heartache. Once you accept the hypothesis, you are relieved of the burden. Then you can remain rich and the poor can remain poor and there is no problem. The hypothesis functions as a buffer.
That’s why in India poverty has remained so ingrained and people have become so insensitive towards it. They have a certain theory which helps them. Just as you move in a car and the car has shock absorbers, the roughness of the road is not felt, the shock absorbers go on absorbing this hypothesis of karma is a great shock absorber. You come constantly against poverty, but there is a shock absorber the theory of karma. What can you do? It has nothing to do with yourself. You are enjoying your riches because of your virtues - good deeds done in the past. And this man is suffering from his bad deeds.
There is in India a certain sect of Jainism, Tera-Panth. They are the extremist believers of this theory. They say, “Don’t interfere, because he is suffering his past karmas. Don’t interfere. Don’t give him anything, because that will be an interference, and he could have suffered in a short time - you will be delaying the process. He will have to suffer.”
For example, a poor man you can give him enough to live at ease for a few years, but again the suffering will start. You can give him enough to live at ease in this life, but again in the next life the suffering will start. Where you stopped it, exactly from there the suffering will start again. So those who believe in the Tera-Panth, they go on saying don’t interfere. Even if somebody is dying by the side of the road, you simply go on indifferent on your path. They say this is compassion; interfering, you delay the process.
What a great shock absorber.
In India people have become absolutely insensitive. A cunning theory protects them.