“How is it that the inscription on the Greek temple to Delphi says ‘Know thyself,’ and not ‘Love thyself’?”
Love thyself is possible only if you “become thyself,” if you “be thyself.” Otherwise it is not possible. Otherwise the only possibility is to go on trying to know who you are, and that too from the outside; watching from the outside who you are, and that too in an objective way, not in an intuitive way.
The Greek mind developed a tremendous logical capacity. Aristotle became the father of all logic and all philosophy. The Eastern mind looks illogical – it is. The very insistence on meditation is illogical because meditation says: you can know only when the mind is dropped, when thinking is dropped and you merge yourself into your being so totally that not even a single thought is there to distract you – only then can you know. And the Greek mind says: you can know only when thinking is clear, logical, rational, systematic. The Hindu mind says: when thinking disappears completely, only then is there any possibility to know. They are totally different, moving in diametrically opposite directions; but there is a possibility to synthesize both.
A person can use his mind when working on matter, then logic is a great instrument. And the same person can put aside the mind when he moves into his meditation chamber and moves into the no-mind. Because mind is not you – it is just an instrument just like my hand, just like my legs. If I want to walk I use my legs, if I don’t want to walk I don’t use my legs. In exactly the same way you can use the mind logically if you are trying to know about matter. It is perfectly right, it fits there. And when you are moving inwards, put it aside. Now legs are not needed, thinking is not needed. Now you need a deep silent state of no-thought.
And this can happen in one person. And when I say it, I say it from my own experience. I have been doing both. When it is needed, I can become as logical as any Greek. When it is not needed, I can become as absurd, as illogical as any Hindu. So when I say it I mean it, and it is not a hypothesis. I have experienced it that way. The mind can be used and it can be put aside. It is an instrument, a very beautiful instrument – no need to be so obsessed with it, no need to be so fixed, fixated with it. Then it becomes a disease. Just think of a man who wants to sit but cannot sit because he says, “I have legs – how can I sit?” Or, think of a man who wants to keep quiet and silent and cannot keep quiet and silent because he says, “I have a mind.” It is the same.
One should become so capable that even the closest instrument of mind can be put aside and can be put off. It can be done, it has been done, but it has not been done on a great scale. But it will be done more and more. This is what I am trying to do here with you.