Thirdly, remember this: the world exists as polarities, so if you choose one, your world will be poorer. If you say, “I am going to be this and not that,” then you will only belong to half of the world. You will be half alive. Remember, existence is polarity – so if you want to be one with the total existence, be polar, be able to move.
Someone, we think, is a very loving man, so “How can he hate?” Someone is a very hateful man, so “How can he love?” But if your love is such that you cannot hate, your love will be just nothing. It will have no life, no vigor. Your love will be impotent. If you cannot hate, then your love cannot be alive. And the same for the other extreme: if you can only hate and cannot love, your hate will be just a facade.
The opposite gives life. Your love will be richer if you can hate. There is no need to hate, but if you can hate, if that is your capacity, if you are capable of hate, your love will have a different quality, a deeper quality.
Everything that looks opposite to us is related, and the opposite gives strength. But we have been trained to be fixed beings. We have been trained not as processes, but as finished events, finished things. So we say someone is a man who is kind, and someone is a man who belongs to the other category, anger. But if a person who is kind is simply kind and he cannot be angry, his kindness will be shallow, his kindness will be just a clothing. If he can be angry also, then his kindness has a depth. There is no need to be angry, there is no necessity, but the capacity must exist.
This capacity for polar opposites needs a different training. A different mind has to be brought into the world.
Remember this: all the great sages who have taught nonviolence were kshatriyas, they belonged to warrior races. Mahavira or Buddha, all the twenty-four tirthankaras of the Jainas, they were kshatriyas, they belonged to warrior races. This seems absurd. It would have been better if brahmins were preaching nonviolence, but no brahmin has preached it. No brahmin has ever preached nonviolence. Kshatriyas –why? And why do Mahavira and Buddha have such a depth into nonviolence? They were capable of deep violence. They could move. They belonged, really, to a violent tribe, a violent type of mind. They were born to it and then they moved to the other pole. They had a depth.
This is strange. If you go and try to find the opposite pole to Mahavira and Buddha, you will only find parasuram, a brahmin who killed millions of kshatriyas. It is reported that many times he killed all the male Kshatriyas in the world. A very violent mind, but coming from a nonviolent caste, brahmin. Why? No kshatriya can be compared to parasuram in violence. He is unique. The world has not produced another like him again. Mahavira and Buddha, they are kshatriyas. But this is meaningful, significant. The capacity to be the other gives a certain strength.
Another example: you might have heard many anecdotes about great men, very wise men, sometimes acting very foolishly. No fool will act that way. We laugh, we say they are absent-minded.