And of course, he changed the meaning of words; that always happens when a buddha, an awakened person, uses words. He gives new color, new nuances, new meanings to ancient words. Buddha transformed the word meditation. Meditation had always been something of the mind, and Buddha brought a new quality, so totally new, diametrically opposite to the old meaning: he said, meditation means a state of no-mind. It is not concentration, it is not contemplation. It is not thinking, it is not thinking about God. It is not even prayer – because thinking is of the head, intellectual; prayer is emotional. That is another side of the head, not very far away from it; a different language used by another part of the head.
Now scientists agree about it, that the head has two hemispheres. The left hemisphere speaks the language of intellect, logic, arithmetic; and the right hemisphere speaks the language of emotions, feelings, sentiments. But both are two sides of the same head.
Buddha was the first to indicate this: that concentration, contemplation, belong to one side of the head, the left hemisphere; and prayer, devotion, they belong to the right hemisphere. But both are of the head, and the true seeker has to go beyond the head; he has to transcend the duality of the head, the division of the head. Only when you transcend the division can you come to the one.
Hence, he gives a totally new meaning to meditation, to dhyana. He makes it mean a state of no-mind. You will constantly have to remember that. Wherever the word meditation is used, remember, Buddha means no-mind.
The second thing: wherever you come across the word belief, beware. Buddha never means what you mean by the word belief. His word is shraddha. Shraddha does not mean belief, it does not even mean faith; it means trust, which is a totally different phenomenon.
Shraddha means a state of total trust. Belief is not total trust; doubt remains in it, repressed. Belief is a cover-up. You doubt but you have covered it with a blanket, with belief. You are afraid of the doubt. Doubt disturbs, so you cling to the belief, but the belief can never take you beyond the doubt.
Belief is doubt standing on its head, upside-down, that’s all. The doubter doubts, the believer believes, but both are blind. They are in the same boat, maybe sitting back-to-back, but in the same boat. Hence the believer is always afraid of somebody provoking his doubt, and the doubter is always on guard that nobody should convince him of any belief. They both are entangled with each other.
What is trust? Trust is going beyond doubt and belief. Belief is always in a certain idea; trust is always in that which is – not in an idea but in existence itself, within and without. And between belief and trust there is another word, faith – beware of that too. Buddha never means faith when he uses shraddha, and he always uses shraddha. Faith is just in between: belief is in an idea, faith is in a person, and trust is in existence itself. Buddha never wants you to be faithful because faith creates fanatics, faith creates neurotics.
Just the other night, a young woman came to take sannyas. The way she approached me I became aware that she is neurotic. But I never say no to anybody. Who knows, there is always a possibility – one can never say – that the neurotic may become normal. And at least, if she is willing to take sannyas, she has still some sense left; maybe she can be helped.