Churchill said, “This has been my constant practice: that whenever I stand to speak I look at the audience and I think, ‘So many fools!’ The moment this thought comes to my mind I am okay, then I don’t worry.”
Somebody asked the same question of a Zen master, Rinzai: “You speak to thousands, don’t you ever get worried about it? Don’t you ever get scared? Don’t you ever get an inner trembling? – because so many persons are present, judging, observing, looking at you.”
Rinzai said, “Whenever I look at people I say, ‘I am sitting there also. Only I am in this hall.’ Then there is no problem. I am alone, these people are also me.”
This is the Eastern and Western difference. Churchill represents the West: if others are fools then you are okay, then the ego is strengthened. You don’t worry about them, because who are they? – nobodies. And Rinzai says: The other is not. They are just me, my forms. I am alone. I am the speaker and I am also the audience. Then what is the fear?”
In your bathroom when you are alone you can be a good singer – everybody is, almost everybody. And bring the same man out of the bathroom, let him stand here, and the moment he sees you he is no more capable of singing – even humming becomes impossible. The fear grips the throat; he is not alone, the others are there, they will judge. The moment the other is there fear has entered. But the same man was humming beautifully, singing beautifully in the bathroom – nobody was there.
The same happens when you can see in the other your own self. Then the whole earth is your bathroom; you can sing, you can dance. The other is no more there, there is nobody to judge. Through these eyes you are looking, and through others’ eyes also you are looking. Then it becomes a cosmic play of one energy in many forms. But the ultimate of any method is to become methodless, the ultimate of every technique is to become nontechnical, innocent. All effort is only to attain an effortless spontaneity.
There are two kinds of nonattachment: the ordinary and the sublime.
The ordinary is the first aspect of vairagya, nonattachment. The sublime is the spontaneous, the end; the other aspect of the same when things have be-come spontaneous.
That attitude of nonattachment to the objects of desire in which the seeker knows that he is neither the doer nor the enjoyer, neither the restrained nor the restrainer, is called ordinary nonattachment.