Shunyam is a blossoming in you. There is great peace but not joy, because joy becomes positive; but not sadness, because sadness becomes negative. Peace is exactly in the middle, neither cold nor hot. It is not neutrality, it is not indifference. It is not a state where you turn your back toward something, where you are no longer interested. No, there is no question of disinterest, indifference or neutrality. You are utterly there, absolutely there, totally there, but like a mirror, just reflecting whatsoever is the case.
Joy passes by and the mirror reflects it, but the mirror does not become joy itself; it never becomes identified. And sadness comes like a cloud, a dark cloud, and passes by, and the mirror reflects it. The mirror has no prejudice against it. The mirror is not favorable to joy and unfavorable to sadness. The mirror has no liking, no disliking; it simply reflects whatsoever is the case. It is not neutral, otherwise it will not reflect; it does not turn its back toward things. It is not indifferent, because indifference means you are already prejudiced again, you have a certain conclusion. It is not disinterested and you cannot say it is interested either. It is a transcendence.
Don’t get identified with the joy that comes – watch it. Remain a watcher on the hills, a mirror. Reflect it but don’t cling to it.
A bird on the wing – and the lake reflects it. Zen people say this is the state of buddhahood. The bird has no mind to be reflected in the lake and the lake has no mind to reflect the bird, but the bird is on the wing – and the lake reflects it. You see the point: the bird has no mind to be reflected and the lake has no mind to reflect the bird, but the bird is reflected. It simply happens that the lake is there and the bird is on the wing – the reflection is bound to happen – it is natural. The bird is gone; the lake does not miss the bird, it does not hanker for it, it does not long for it, it does not hope that it will come again. It does not go into the past, into the memories, or into future projections. The bird has flown; it never thinks of the lake again, it never desires to be there again. One day it may be there again, and again it will be reflected, but no relationship is created. The happening is there but no relationship is there.
This is what I call relating, not relationship. It is a fluid phenomenon. This is witnessing.
The second question:
Is it absolutely inevitable that a buddha will always be misunderstood?
Yes, it is absolutely inevitable. It can’t be otherwise. A buddha is bound to be misunderstood. If a buddha is not misunderstood then he is not a buddha at all. Why is it so? – because the buddha lives in a state which is beyond mind, and we live in minds. To translate something from the beyond to the mind is the most impossible thing in the world. It can’t be done, although every buddha has tried to do it. That too is inevitable; no buddha can avoid it.