In the flight of his poetry he was so extraordinary, but if you meet the poet he is ordinary. What has happened? You cannot believe that such a beautiful gem can come out of such an ordinary man. It is because a poet is not a permanent resident of the temple. He is a thief. Sometimes he enters, but in the dark. Better than just roaming around and around; at least he has a glimpse. He sings about that glimpse – continuously there is a nostalgia in his being for the interiormost glimpse that he has attained. He sings about it again and again, but it is no longer his experience now. It is somewhere in the past, a memory, a remembrance, not a reality.
The rishi is the poet who has been received as a guest. The word rishi means “a seer,” and the word kavi also means “a seer” – they both mean: one who has seen. Then what is the difference? The difference is that the rishi has earned it. He entered the house in the full light of the day; he entered from the front door. He was not an uninvited guest; he was not trespassing on anybody else’s property. He was welcomed. The host received him. Now he also sings, but his singing is totally different from ordinary poetry. The Upanishads are such a poetry, the Vedas are such a poetry – they are out of the hearts of rishis. They were not ordinary poets. They were extraordinary poets – extraordinary in the sense that they had earned the glimpse; it was not a stolen thing.
But this is possible only when you learn how to participate totally – that’s what yoga is. Yoga means meeting; yoga means marriage; yoga means union. Yoga means: how to come together again – how to dissolve the separation, how to dissolve all boundaries, how to come to a point where the knower and the known have become one. This is the search of yoga.
Science, within these few decades, has become more and more aware that all knowledge is personal. Yoga says all knowledge is absolutely personal, and the more personal it is, the better – you should get involved in it: you should become the flower, you should become the rock, you should become the moon, you should become the sea, the sands. Wherever you look you should be both the subject and the object. You should get involved. You should participate; then only, life throbs, throbs with its own rhythm. Then you are not enforcing something on it.
Science is aggression, poetry is robbery, religion is participation.
Now, try to understand these sutras of Patanjali.
The seen which is composed of the elements and the sense organs is of the nature of stability, action, and inertia, and is for the purpose of providing experience and thus liberation to the seer.
The first thing to be understood is that the world exists for you to be liberated. Many a time the question has arisen in your mind: “Why does this world exist? Why is there so much suffering? For what? What is the purpose of it?” Many people come to me and they say, “This is the ultimate question – ‘Why are we at all?’ And if life is such a suffering, what is the purpose of it? If there exists a God, why can’t he destroy all this chaos? Why can’t he destroy this whole suffering life, this hell? Why does he go on forcing people to live in it?” Yoga has the answer: Patanjali says, …for the purpose of providing experience and thus liberation to the seer.