A man who is enlightened has no masks, has

Third Question



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Question 3


An enlightened man is all emptiness. What constitutes an emptiness? It has no 'constitutes' in it; hence it is empty. A man who is enlightened has no character.

Let me repeat it: an enlightened man has no character at all. He lives from moment to moment. He has no character to follow; he has no structure around him. A character is a structure, a character is an armour. An enlightened man has no character. Let me say he is characterless.

But try to understand me -- because he has no structured consciousness. He HAS consciousness but the structure has been dropped. He's neither Hindu nor Mohammedan nor Christian. He is neither good nor bad, neither moral nor immoral, neither this nor that. He simply is. All duality has disappeared. You cannot evaluate him; you cannot categorize him; you cannot put him into any pigeon-holes of your logic. He exists like an emptiness -- nothingness he is. And out of that nothing, every moment the miracle -- that he goes on functioning without any armour around him, without any structure. He goes on flowing.

It is difficult for you to understand, because you cannot think how you would function without a structure. If you don't have any morality conditioned on you, how will you behave morally?  -- it seems difficult for you. It is just like saying to a blind man that we walk without groping. The blind man says, "I cannot believe you. How can one walk without groping? Groping is a must." The blind man has his stick; he goes on groping with his stick -- "Where is the door?" -- and if you say that we don't carry any sticks, he will laugh: "You must have gone mad, or you must be joking." And he will say to you, "Don't be funny. Don't try to be funny. Because if you don't grope with a stick, how can you walk?"

Our character is like the blind man's staff. We grope in darkness; we somehow manage to be good; we somehow manage to be moral. And inside, the immorality goes on and on, ready to explode any moment -- a great turmoil within. And we go on managing somehow on the surface. That's what we call character.

A man who is enlightened -- who has come to know who he is, who has faced himself -- has no masks, has no character, has no rules to follow. There is no need, because each moment his consciousness is there, and out of his consciousness arises his act.

You act out of your conscience; he acts out of his consciousness. Conscience is given by the society; consciousness is your nature. You act 'good', because you have been told to act 'good'. Not that you are good. You ACT'good' because you know it pays to be good; you know honesty is the best policy. Just see: it is policy, it is politics. It is cunningness, because it pays. And if dishonesty pays -- if dishonesty is the best policy -- then you move to dishonesty.

That's how the hypocrite is born. He goes on pretending to be honest, and he goes on doing whatsoever pays. Sometimes honesty pays -- then he is honest; sometimes dishonesty pays -- more often dishonesty pays -- then he goes on being dishonest. Whatsoever pays, whatsoever fulfils your greed....

A man who is enlightened lives out of his consciousness. He has no conscience. He has thrown out all that structure, that conditioned mind. Now he lives out of his purity, innocence. His act is here and now; your act is mind-manipulated. You do something, but either it comes from the past, because you have been conditioned to do it that way, or it comes from the future, because you have been told about awards in heaven and somewhere in the future. Either it comes out of fear, or it comes out of greed -- it never comes out of your consciousness. The enlightened man lives out of his consciousness.

Let me say it in a different way: you react, he acts. Somebody insults you: immediately you react. There is no time gap. You become angry, you retaliate. If you insult a Buddha, there is a time gap. He does not react. He looks at you; he watches you; he observes you: "Why are you behaving in this way?" And out of that observation he responds. It is not a reaction; it is not a push-button thing. Somebody insults you; he has pushed a button. You react; you go mad. You cannot push any button in a Buddha; he has no buttons. That's what I mean: he has no character around him. You cannot push any button. He has dropped the whole mechanism. You can be angry; you can insult him; but you cannot decide his reaction, because he has none.

Once it happened: A few people insulted him very badly... abused him. He listened, listened very silently -- you cannot find a greater listener than Buddha. Those people started feeling a little awkward, because they were waiting for him to react; and he was listening so silently, so meditatively, as if they were reciting the Vedas; and they were just abusing him. They started feeling awkward, because the expected reaction was not coming.

One of them asked, "Are you listening or not to what we are saying? Your face has not changed even a little bit. You don't seem to be angry."

Buddha said, "Because I am listening to you, I feel much compassion. Poor fellows -- why are you in such a rage, and why are you in such an anger? Why are you poisoning your systems?" Buddha is thinking about them.

They said, "Forget about us. We have not come to ask for any advice. What about you?"

Buddha said, "If you had come ten years before, then I would have reacted. You came a little late. Now you can insult me, but it never reaches me, because I never accept it. And unless I accept it -- unless at my end I receive it -- you cannot give me anything. You can give; but I don't take it."

Buddha told them a parable. He said, "Just in The other village people had come with many sweets, but I told them that I didn't need sweets -- 'Please take them back.' I ask you, what should they have done about those sweets?"

Those people gathered there said, "They must have distributed them in the town."

Buddha laughed and said, "Now what will you do? You have brought abuses, insults, anger, hatred, and I say to you,'I don't take them.' Now you will have to take them back and distribute them in the village. I feel sorry for you."

This is action. And remember, reaction binds; action is freedom, action has no bondage. If you act, you are free; if you react, you are in The bondage to it. Act means total -- out of your total consciousness a response comes -- not out of conscience, not out of concepts, not out of The mind, but out of your being, the innermost being, which is beyond you. Your nature is beyond you -- it comes from there.

An enlightened man is a miracle every moment. He remains in absolute silence, and acts out of that silence, responds out of that silence. He has no ideas about good and bad, but whatsoever happens through him is good. Whatsoever happens through him is love, whatsoever happens through him is compassion, because it is not possible otherwise. Not that he decides, "I should love you." He has no 'shoulds', no ideals. Not that he decides, "I should not be bad; I should not sin" -- he has no ideas about 'bad' or' sin'.

Out of awareness is virtue born. Whatsoever comes out of awareness is virtue, and whatsoever comes out of your sleep is sin. If you ask my definition of sin, I will say, "An unconscious act, which is a reaction, is sin. A conscious act which is not a reaction -- which is a response -- is virtue."

The fourth and The fifth question... but before I take them, I will tell you a parable; before I even read the questions to you, I will tell you The parable.

It happened Once: There was a small village of artists in Tibet. For centuries they had developed one art. The art was of twisting wires, metals, into beautiful forms: of man, animals, birds, gods, angels. And they had become tremendously efficient in it. All over Tibet they were known as 'the expert twisters'. And by and by they also became very rich, because their goods were sold all over the country. Their goods had even started to be sold in India and China, and beyond the borders.

The village became very very rich and affluent. And as it happens always: whenever a society, a village, a family, a man, becomes very affluent, the awareness dawns that this whole success has been a failure. Because riches are there, but the poverty is not destroyed by them. In fact, only a rich man knows how poor he is. A poor man is never so poor; he cannot compare, he has nothing to compare his poverty against. And a poor man is never hopeless; he goes on hoping. Some day or other, he will attain to happiness, he will attain to riches and success. But a rich man a man who has succeeded -- fails utterly, because suddenly he becomes hopeless; now there is no hope. Whatsoever could be attained, he has attained -- and nothing has been attained. For the first time, the inner poverty erupts into consciousness.

In that village it happened -- as it is happening in America today -- in that village it happened: people had become affluent, very rich. Their goods were sold all over Asia. And by and by they became aware that this whole life seemed to be pointless... just continuously twisting wires, metals, and bringing more and more money into the homes. But for what? There seemed to be no meaning in it.

So they decided to invite a sage who used to live in the hills, to tell them the secret of life. Because all that this world could give, they had, but everything seemed to be pointless.

The sage came. Before he even uttered a single sentence, he knew what was going to happen. But still he spoke. He said, "Unless you die, you will not attain to the meaning you are asking for. Unless you lose yourself, you will not gain yourself." He talked about surrender, egolessness.

One man stood up and he said, "Wait. This is impossible. I am; how can I surrender my am-ness? Who will surrender it? It is impossible. You are talking nonsense."

Another man said, "If I lose myself, what is the guarantee that I will gain my self about which you are talking?"

Another said, "You are just talking absurdities. We have asked you to come to teach us life, and you are teaching death. What you are saying to us means: should we commit suicide?"

The sage laughed and he said, "I knew beforehand what was going to happen. I know your disease. For centuries, and for generations and generations, you have been twisting wires and metals; you have become expert twisters. So I knew it beforehand: whatsoever I would say, you would immediately twist it."

It seems that from that village, one man has come here.

Now I will read the two questions. He has asked many, but there is no need of them -- two will give you the vision of how things can be twisted.

First question:


Next: Chapter 6, A man who is enlightened has no masks, has, Fourth Question


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