Chapter 3: Melt Yourself Down
And the master said, “For a certain reason - because you are constantly asking, ‘What do you do here?’ In the library we read: I can take you to the library. In the bathrooms we take baths: I can take you to the bathrooms. In the kitchen we prepare food. But to that temple I cannot take you because we don’t do a thing there! That is the place where we move into non-doing, into non-action. And it will be impossible to explain that to you - that’s why. You are a great king, you are a great doer, and you are so much engrossed with having more and more. You understand the ways of the mind, but you will not understand the ways which are not of the mind.”
The mind is a doer. Watch your own mind and you will understand. What I am saying is not a philosophical statement, it is just a fact. I am not proposing any theory for you to believe or to disbelieve, but something that you can watch in your own being. And you will see it - whenever you are alone, you immediately start looking: something has to be done, you have to go somewhere, you have to see somebody. You can’t be alone. You can’t be a non-doer.
Doing is the process by which the mind is created; it is condensed doing. Hence, meditation means a state of non-doing. If you can sit silently doing nothing, suddenly you are back home. Suddenly you see your original face, suddenly you see the source. And that source is sat chit anand, it is truth, it is consciousness, it is bliss - call it God, or nirvana, or what you will.
From being to doing to having - this is how Adam-consciousness arrives in the world. Move backwards, from having to doing, from doing to being - this is what christ-consciousness means. But Sufis have a very tremendously significant message for the world. They say the perfect man is one who is capable of moving from being to doing to having to doing to being, and so on, so forth. When the circle is perfect then the man is perfect.
One should be capable of doing. I am not saying that you should become incapable of doing; that will not be of any value, that will be simply impotence. You should be capable of doing, but you should not be engrossed in it. You should not become involved in it, you should not become possessed by it, you should remain the master.
And I am not saying that all that you have has to be dropped, I am not saying to renounce all that you have. Use it, but don’t be used by it, that’s all. Then the perfect man is born.
I call that perfect man a sannyasin: he will be both Adam plus Christ. The worldly man is Adam, and up to now the otherworldly man has been involved with christ-consciousness. But both are half-half.
Man needs to become a totality, a wholeness. And my definition of being holy is nothing but to be whole - capacity to come into the world and yet remaining above it, beyond it; capacity to use the mind but yet remaining centered in your being. Then the mind is a mechanism of immense value; then it is not a sin to have a beautiful mind. You have a beautiful instrument of immense complexity, and it is a joy to use it, just as it is a joy to drive a beautiful car which is a perfect mechanism.
There is nothing like the mind, if you can use it; then the mind is divine too. But if you are used by it, and your sky gets lost in the clouds of the mind, then you’ll remain in misery, in ignorance.