Chapter 1: The Hidden Harmony
There are two types of people. If you want to understand Aristotle you don’t need any change in your being, you simply need some information. A school can provide some information about logic, philosophy; you can collect some intellectual understanding and you can understand Aristotle. You need not change to understand him, you need only a few more additions to your knowledge. The being remains the same, you remain the same. You need not have a different plane of consciousness; that is not the requirement. Aristotle is clear. If you want to understand him, a little effort is enough; anybody of average mind and intelligence will understand him. But to understand Heraclitus is going to be rough terrain, difficult, because whatsoever you collect as knowledge will not be of much help; just a very, very cultivated head won’t be of any help. You will need a different quality of being - and that is difficult - you will need a transformation. Hence, he is called obscure.
He is not obscure! You are below the level of being where he can be understood. When you reach that level of being, suddenly all darkness around him disappears. He is one of the most luminous beings; he is not obscure, he is not dark - it is you who are blind. Remember this always, because if you say he is dark you are throwing the responsibility on him, you are trying to escape from a transformation that is possible through encountering him. Don’t say that he is dark. Say, “We are blind,” or, “Our eyes are closed.”
The sun is there: you can stand in front of the sun with closed eyes and you can say the sun is dark. And sometimes it also happens that you can stand with open eyes before the sun, but the light is so much that your eyes temporarily go blind. The light is too much to bear, it is unbearable; suddenly, darkness. Eyes are open, the sun is there, but the sun is too much for your eyes so you feel darkness. And that is the case - Heraclitus is not dark. Either you are blind, or your eyes are closed, or there is also the third possibility: when you look at Heraclitus, he is such a luminous being that your eyes simply lose the capacity to see. He is unbearable, the light is too much for you. You are not accustomed to such light so you will need to make a few arrangements before you can understand Heraclitus. And when he is talking he looks as if he is riddling, he looks as if he is enjoying riddles, because he talks in paradoxes.
All those who have known always talk in paradoxes. There is something to it - they are not riddling, they are very simple. But what can they do? If life itself is paradoxical, what can they do? Just to avoid paradoxes you can create neat and clean theories, but they will be false, they will not be true to life. Aristotle is very neat, clean; he looks like a man-managed garden. Heraclitus looks like riddles - he is a wild forest.
With Aristotle there is no trouble; he has avoided the paradox, he has made a neat and clean doctrine - it appeals. You will be scared to face Heraclitus because he opens the door of life, and life is paradoxical. Buddha is paradoxical, Lao Tzu is paradoxical; all those who have known are bound to be paradoxical. What can they do? If life itself is paradoxical, they have to be true to life. And life is not logical. It is a logos, but it is not logic. It is a cosmos, it is not a chaos - but it is not logic.
The word logos has to be understood because Heraclitus will use it. And the difference between logos and logic also has to be understood. Logic is a doctrine about what is true, and logos is truth itself. Logos is existential, logic is not existential; logic is intellectual, theoretical. Try to understand. If you see life you will say there is death also. How can you avoid death? If you look at life, it is implied. Every moment of life is also a moment of death; you cannot separate them. It becomes a riddle.