You have been quite silent to the outside world for four years – in words, I mean. Why did you choose now to talk to the sannyasins again, and also to grant interviews like this?
I have been silent as a device to get rid of all those people who were hanging around me because of my words. Their approach to me was intellectual, of the head, and my work is concerned with the heart. The moment I became silent, they slowly, slowly dropped out. When I found that only people remained who need not cling in any way to my words – they are absolutely contented just by my presence and silence – then I started speaking. These are my people with whom I want to speak.
But you also speak to the press now.
I am speaking to the press now because my people are around the world, and I am not going anywhere. And my words have to reach to everybody, not only to my sannyasins. There are millions of other people who would like to know what I think.
In such a critical moment in the history of humanity, when things are really in a very dangerous state – a Third World War could happen and could destroy the whole human life; AIDS is spreading, and without a Third World War it could destroy almost two-thirds of human beings. It is not the moment for me to be silent. I should say something. There are many people who may not be sannyasins, but who would like to know my approach, what can be done to prevent this calamity that is just there on the horizon.
Would you like all the people in the world to be sannyasins, or are they a chosen few?
It depends on them. I don’t have any desire that anybody should be a sannyasin. It is enough for me if somebody is available to me, that he is ready to listen, ready to understand. I do not expect anybody to believe in me; just give consideration to what I say. That’s enough. If that gives you the urge to become a sannyasin, that is your decision.
Your teaching is very philosophical for the uneducated mind. So do you think that your teaching is more fit for the best educated, and for the more affluent?