The third man, the man of no-mind, is in a better situation than the first two. His silence can be longer, but he is not blissful. He does not feel blissful. He is not unhappy, he is not miserable, but his state is of the nature of negativity. He is like a man who is not ill, because doctors cannot find anything wrong with him, and he is not healthy because he doesn’t feel any wellbeing. He is not ill and he is not healthy, he is just in the middle. He is not miserable, he is not happy – he is simply indifferent. And indifference may give you silence, but silence is not enough. It is good, it is beautiful, but you cannot be content with it; sooner or later you will be bored with it.
That is what happens if you go to the hills. You were much too bored with the city-life – Mumbai, London, New York. You were bored – the noise, the traffic, and the whole madness going on and on – you escaped to the Himalayas. But after few days – three, four, five, at the most seven – you start feeling bored with the silence. The hills are silent, trees are silent, the valley is silent – no excitement. You start longing for the city-life: the club, the movie house, friends.
Silence is not enough, because silence has the nature of death, not the nature of life. It is good as a holiday, it is good as a picnic, it is good to get out of your too many concerns of life for a few days, few moments, and be silent; you will enjoy it, but you cannot enjoy it forever. Soon you will get fed up with it; soon you will feel, “This is not enough. This is not nourishing.” A silence will protect you from misery and happiness, from excitement, but there is no nourishment in it. It is a negative state.
The fourth state that Tilopa is indicating – that which cannot be said and he is trying to say for Naropa and his trust and his love and his faith – is a blissful state, silent and blissful. It has a positivity in it. It is not simply silence. It has not come through indifference to life; rather on the contrary, it has come through the deepest experience of one’s own being. It has not been derived through renouncing; it has bloomed by being loose and natural. Subtle are the differences. If you try to understand and meditate on these distinctions, your whole life-path will be clear, and then you can travel very easily.
Never be satisfied before the fourth state, because even if you do get satisfied, sooner or later the discontentment will arise. Unless you attain sat-chit-anand – absolute truth, absolute consciousness, and absolute blissfulness – the home has not yet been reached, you are still traveling on the path. Okay, sometimes you rest by the side of the path, but don’t make it a home. The journey has to continue; you have to get up again and you have to move: from the first state of mind move to the second, from the second move to the third, and from the third move to the beyond.
If you are in the first state of mind, as ninety-nine percent of people are, then Jewish thinking, Islam, Christianity, will be helpful. They will bring you out of the ordinary trap of misery. It is good, but you are still on the path, and don’t deceive yourself that you have reached. Now you have to get beyond this, beyond this cheerfulness, which has a sadness in it, beyond this taking and giving both, beyond charity. Who are you to give? What have you got to give? Who are you to help? You have not helped even yourself; how can you help others? Your own light is not burning and you are trying to burn others’ lights? You may blow them out, you may put them out; your own inner being is dark. You cannot help, you cannot give; you have nothing to give.