One day suddenly you will be awake with no questions. That day you will see that I have not answered a single thing. Nothing can be answered because there is not a single question in existence. Existence exists without any questions. It is a mystery – not a problem to be solved but a mystery to be loved, a mystery to be lived.
And Shaila says: “You continually astound me in your dewdrop freshness in the early morning light and still I am blind, dead, lame, cut off from sharing in your radiance except for brief moments.”
Those brief moments will do. Those brief moments are the hope. In those brief moments I will enter in you. Those brief moments will become bigger and bigger slowly. One day you will find those brief moments have won over you. Even if for a single moment there is a contact between me and you, it is enough, it is more than enough. Even that small insight will become a fire in you. That small spark is going to burn your whole mind utterly, to the very roots, root and all.
The third question:
I don’t enjoy these Buddha sutras. They are dry, difficult and complicated. Is not truth simple?
Truth is simple and truth is difficult. In fact it is difficult because it is simple. It is so simple and your minds are so complicated that you cannot understand it, you go on missing it. It is so simple that it gives no challenge to you. It is so simple that you pass by the side of it remaining completely unaware that you have passed truth.
Truth is simple because truth is obvious. But simple does not mean easy. The simplicity is very complex. If you enter in it you will be lost, you may never be able to get out of it. That simplicity has depth in it, it is not shallow. And to attain to that simplicity you will have to lose many things – and to lose those things is difficult.
For example, why do these Buddha sutras look difficult to you? – because they are illogical. If you can lose your logic, they will be simple. The difficulty is coming from your mind, not from Buddha’s sutras. He is a very simple man. He is simply stating a fact. But the problem arises from you, because you cannot accept that simple fact. You have your ideas. Those ideas interfere.
You say, “How can this be? If this man is right then my whole logic is wrong.” And that you cannot accept. Your whole education, training, has been of logic, and he goes on stating illogical things. He is helpless. At that height, at that plenitude, logic does not exist. What can he do? At that plenitude everything is paradoxical. At that plenitude, opposites meet, contradictions become complementaries. What can he do? He has to assert them. The problem is arising from you – because you want those truths to be translated according to your logic.