At a certain point the whole existence is ready to accept you, but you hesitate. This moment may not be there again soon. Maybe a life passes, or many lives, then again a moment comes. I have to watch. I don’t listen to you, I cannot. I have to go on doing my own things. I cannot listen to you, because you don’t know what you are saying. You don’t know what is happening to you; you are in confusion. If I listen to you then I will not be of any help to you. I have to go on my own, and I have to create a feeling in you that I am listening to you; and I have to go on persuading you that it is according to you that everything is being done.
Sometimes I see it will be good for you to stop all meditation, because, with your mind, even meditation can become a strain and it can become the barrier. Sometimes I have to force you exactly against yourself into meditation, because unless there is a certain strain in you, a tension, the transformation will not be possible. The art is very subtle. You need a certain tension – just as when the arrow is put on the bow a certain tension is needed, otherwise the arrow will not be thrown. But too much tension can break the bow.
Meditation is needed, with vigorous effort, but you don’t know where to start and where to stop – that I have to watch. So sometimes I will say to you, “Stop meditations,” and you cannot understand, because I continually teach, “Meditate!” And sometimes I have to say, “Go into meditations,” and then you cannot understand because I continually teach that no effort is needed – it will come when it comes, it is a happening.
Try to understand my situation. And I have to work with many, so I will be making many contradictory statements. I will say something to one, and just the opposite to the other – because both are different. So whatsoever I say is personal. When I say it to you, I say it to you, not to anybody else. And when I say it to you, it is not only personal, it is also momentary – because tomorrow you will have changed and then something else will be said to you. It is a continuous response, an alive response.
A teacher is dead, he has a dead teaching. He doesn’t bother about you; you don’t matter. He has a teaching, he continues. He is more focused on the teaching, less focused on you – in fact, not focused at all. A teacher is a madman – the teaching is important: the teaching exists not for man, man exists for the teaching, the doctrine. But for a master, teachings are toys. Doctrines are good if they help, bad if they don’t help. And sometimes they help and sometimes they don’t help. To some they become a bridge; to some they become a barrier. Man is important.
To a master, man is the measure of all things – individual, personal; not men, but human beings; not mankind, but you, in your total personality, in your unique personality. Whatsoever a master says is addressed to a person, it is a letter. You cannot make a criterion out of it, you cannot make a generalization out of it. All generalizations are false – even this generalization that all generalizations are false.
Very subtle is the art; it has to be, because it is an effort to transform the human heart, the greatest thing in evolution, the highest peak to which existence has reached.