Chapter 27: Dissolving into the Universal: A Silent Song of Am-ness
I remember you saying once that the growth of man is dialectical; and you have also explained about thesis, antithesis and synthesis. Would you please give more clarity in this reference on the growth towards enlightenment?
Every growth, growth as such, is dialectical. It needs thesis, antithesis, and synthesis; synthesis again in its turn becomes thesis, and creates antithesis and synthesis - which again, in its turn, becomes thesis.
That’s the way the whole existence works. That’s why you find duality everywhere. The duality is thesis and antithesis. One can remain caught between the two, divided, split; there will be no growth. One can make a bridge between the two, and create a new phenomenon: that is synthesis. One can remain at the synthesis; then growth stops there, unless this synthesis again functions as a thesis to produce antithesis, and so on.
For example, you have love and hate. Love is the thesis, hate is the antithesis; and most people die caught in the struggle, conflict, between the two. They are never able to see that there is a subtle connection between love and hate; that they are not two energies but one energy having two polarities. They are just like the negative and positive in electricity - but it is electricity all the same.
Hate is also a kind of love standing upside down. It happens that you can forget your friend, but you cannot forget your enemy. The enemy haunts you more than the friend. You think more of destroying the enemy than helping the friend. The reason is that love is a thesis - simple. Hate is an antithesis - it has become more complicated. It has become negation, and negativity has an attraction - for many reasons.
One is afraid of negativity because you cannot hate someone without creating a wound within yourself. Nobody pretends hate. It is always authentic, because why should one pretend hate? - it hurts.
People pretend love; they may not be really in love, but the very idea that they are in love is soothing. So love can remain superficial; but hate always goes deep - it cannot remain superficial. That’s why one becomes more concerned about the enemy than about friends.
The man who is working for enlightenment has to find a bridge between the dualities, because without finding the bridge he cannot transcend them, he cannot go above them. And the bridge is there - it has only to be discovered. One has to see how love becomes hate, how hate becomes love - that they are capable of transforming into each other. Naturally, they cannot be different energies; just different situations, states, of the same energy.
As you become aware that love and hate are the same energy, then you are not to be concerned with love and hate, because those are only two poles; you have to be more concerned with the energy of which they are the poles: what is that energy?