Ajnabi. Part #4

The second layer is of conditioning: social, political, religious, ideological — belief systems. Belief systems make you non-communicative. If you are a Hindu and I am a Mohammedan, immediately there is no communication. If you are a man and I am a man, there is communication, but if you are a communist and I am a fascist — communication stops. All belief systems are destructive to communication, and the whole life is nothing but communicating — communicating with trees, communicating with rivers, communicating with sun and moon, communicating with people and animals. It is communication; life is communication.

Dialogue disappears when you are burdened with belief systems. How can you really be in a dialogue! You are already too full of your ideas and you think they are absolutely true. When you are listening to the other, you are just being polite, otherwise you don’t listen. You know what is right, you are simply waiting until this man finishes and then you jump upon him. Yes, there can be a debate and a discussion and argumentation, but there can be no dialogue. Between two beliefs there is no possibility of dialogue. Beliefs destroy friendship, beliefs destroy humanity, beliefs destroy communion.

So if you want to see and hear and listen, then you will have to drop all belief systems. You can’t be a Hindu, you can’t be a Mohammedan, you can’t be a Christian. You can’t afford these kinds of nonsense; you have to be sensible enough to be without beliefs.

Caged in one’s own system you are unavailable, and the other is unavailable to you. People are moving like windowless houses. Yes, you come close, sometimes you clash with each other — but you never meet. Yes, sometimes you touch, but you never meet. You talk, but you never communicate. Everybody is imprisoned in his own conditionings; everybody is carrying his own prison around him. This has to be dropped.

Beliefs create a kind of smugness, and beliefs stop exploration because one becomes afraid. Maybe you come across something which is against your belief — then what? It will disturb your whole system, so it is better not to explore. Remain confined to a dull, dead, defined world; never go beyond it. It gives you an ‘as if’ kind of knowledge — as if one knows. You don’t know anything — you don’t know anything about God, but you have a certain belief about God. You don’t know anything about truth but you have a theory about truth. This ‘as if’ is very dangerous. This is a kind of hypnotised state of the mind.

Males and females, all have been conditioned — although in different ways. Man has been conditioned to be aggressive, to be competitive, to be manipulative, to be egoistic. Man has been prepared for a different kind of work: to be the exploiter, to be the oppressor, and to be the master. Women have been given belief systems to be the slaves. They have been taught how to submit. They have been given a very, very small world, the household. Their whole life has been taken away from them. But once the belief system settles in, the woman accepts it and remains confined to it. And the man accepts his belief system and remains confined to it.

Men have been taught not to cry; tears are not manly so men don’t cry. Now what kind of foolishness is this? Crying and weeping sometimes has such a therapeutic effect — it is needed, it is a must, it unburdens. Man goes on burdening himself because he cannot cry and cannot weep; it is-unmanly. And women have been taught to cry and weep. It is perfectly womanly, so they go on crying and weeping even where it is not needed — it is just a belief system. They use it as a strategy to manipulate. The woman knows that through argument she will not be able to win over the husband, but she can cry — that works. So that becomes her argument.

Man is corrupted in one way: he cannot cry. And the woman is corrupted in another way: she starts crying and uses crying as a strategy to dominate. Crying becomes political — and when your tears are political they lose beauty, they are ugly.

This second conditioning is one of the most difficult things to get rid of, it is very complex. You have a certain political ideology, a certain religious ideology and thousands of other things jumbled together in your mind. They have become so much a part of you that you don’t think they are separate from you. When you say ‘I am a Hindu,’ you don’t say that ‘I have a belief called Hinduism,’ no. You say ‘I am a Hindu.’ You are identified with Hinduism. If Hinduism is in danger you think you are in danger. If somebody burns a temple you think you are in danger. Or, if somebody burns the Koran, you think you are in danger because you are a Mohammedan.

These belief systems have to be dropped. Then under-standing arises; then readiness to explore, then innocence arises. Then you are surrounded by a sense of mystery, awe, wonder. Then life is no longer a known thing, it is an adventure. It is so mysterious that you can go on exploring; there is no end to it. And you never create any belief, you remain in a state of not-knowing. On that state Sufis insist very much, and so do Zen Masters — in fact, all great Masters of the world insist on that state. If they agree on any one thing, it is the state of not knowing.

Remain constantly in the state of not-knowing. If you happen to know something, don’t make a belief out of it. Go on dropping it, go on throwing it. Don’t let it surround you, otherwise sooner or later it will become a hard crust and you will not be available again to life. Remain always childlike — then communication becomes possible, then dialogue becomes possible. When two people who are in a state of not-knowing talk, there is meeting — they commune. There is nothing to hinder. You will be able to understand me only if you are in a state of not-knowing, because I am in that state continuously.

With me, communion is possible if you drop your belief systems, otherwise they will hinder the path.

The third filter, the third layer, is pseudo reasoning, rationalisation, explanations, excuses. All are borrowed. Not a single one is your own authentic experience, but they give a kind of satisfaction. You think you are a very rational being. You cannot become rational by accumulating borrowed arguments and proofs. The real reason arises only when you are intelligent. And remember, there is a difference between an intellectual and the man whom I call intelligent. The intellectual is hidden behind the pseudo reasoning. His reasoning may be very logical but it can never be reasonable. His reason is just pseudo, it appears like reason.


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