Chapter 1: Religion: Knowing through Feeling
For example, many so-called religious people have divided existence into two diametrically opposite poles: God and the world, matter and mind, good and evil. These are all rational divisions. A religious being should not allow the reason to divide existence into such categories. Existence is one: matter and mind are one, body and consciousness are one, and the world and the creator are one. If you divide in two, then your life will be a conflict, a constant conflict against something and for something, and then you can never be total. If you divide existence then you are also divided, then your body will become your enemy and then you will be in inner conflict.
And if religion means anything, it means a deep, inner harmony. So I say to you: don’t divide; existence is one. The body is nothing but the visible part of your soul, and soul is nothing but the invisible part of your body.
God and the world are not two things, are not diametrically opposite. Godliness is the center of the world; the world is the periphery. Or, you can say that the world is the body and godliness is the soul. Or you can say that the world is the visible part of the divine, and godliness is the invisible part.
Take the whole as a whole organic unity. Don’t be against the world, don’t be against the body. Be life-affirmative!
So to me, renunciation doesn’t mean renouncing the world. It means renouncing the dividing reason, it means renouncing all divisions. One who renounces, one who becomes a sannyasin, is a man or a woman who takes the whole existence as one.
If you begin to feel existence as one, then you can take a second jump. Then you can merge with this oneness yourself: the drop dropping into the ocean. Or, even the reverse becomes possible: the ocean dropping into the drop.
Through singing, through dancing, an effort is made toward this merger. When you are singing and dancing, you can forget yourself - still without becoming unconscious. If you can forget yourself without becoming unconscious, you are nearer the jump, the merging. If you can consciously forget yourself, then you are nearer the temple of the divine and then you can enter. At the entrance, only one condition is to be fulfilled, and that is that you must be conscious and, at the same time, “you” must not be.
This is what is meant by meditation: consciousness without any consciousness of the self, consciousness without any consciousness of the ego. All the methods, all the techniques, are basically concerned with this. Forget the self, but remain aware. Drop the self, but remain conscious. If you can be conscious without the self, the door is open.
Jesus has said, “Knock, and the door shall be opened unto you.” This is the knock.