The first question:
Osho,
In the morning you said that the brahman is not to be found through the worshipped, but in the worshipper himself. But the satgurus – the spiritual masters – have always been worshipped by their disciples as God. Please explain the significance of this.
The masters have been worshipped as God, but this is only the beginning, not the end. The master is really a master if he makes his disciples ultimately free from all worship. But in the beginning it will not be so because in the beginning the relationship between the master and disciple is a love relationship, it is passionate. And whenever you are in love, the other appears to be divine.
Even in ordinary love the beloved appears to be divine. And the relationship between a disciple and a master is a very deep love relationship: you fall in love with the master – and nothing is wrong in that. And when you fall in love with the master you start worshipping. But the master takes it only as a game. If he is also interested in it and takes it seriously or significantly, then he is not a master at all. To him it is just a game – but a good game, because it can help the disciple.
How will it help the disciple? The more the disciple worships the master, the nearer he will come to him, the more intimate he will become, the more he will be surrendered, receptive, passive. And the more he is passive, receptive, surrendered, the more he can understand what the master is trying to do. When the intimacy comes to the last point, when only an inch separates, when just a minute separation remains, when the intimacy has become so deep that now the master can lead the disciple toward himself, then finally the master can help the disciple to become free from him.
In the beginning it is impossible. You will not understand if the master starts trying to free you from himself – you will not be able to understand. In the beginning you need someone to lean upon, in the beginning you need someone to depend upon; in the beginning you need someone you can be totally a slave to. This is an inner need. You cannot be made a master from the very beginning; the beginning will be a sort of spiritual dependence.
But if the master also feels happy that you depend on him, then he is not a master. He is harmful, he is dangerous; he doesn’t know anything at all. If he also feels gratified, then this dependence is mutual. You depend on him, he depends on you. And if the master depends on you in any way, he cannot be of any help. But if he rejects you from the very beginning there will be no intimacy. If there is no intimacy, the final step cannot be taken.
When you trust your master so much that if he says, “Leave me,” you can leave him, only then will you be able to be freed. If you can trust your master so much that if the master says, “Kill me,” and you can kill him, only then will you be able to be freed – not before that. And this has to be brought about by and by. It is a long process. Sometimes the master goes on working with the disciple his whole life, and sometimes many lives.
The disciple is not aware, he doesn’t know; he moves in darkness. But the master is leading him toward the point where the disciple will not be a disciple, but will become a master in his own right. When this need to depend has completely disappeared and you can exist alone, when you can be alone and there is no pain, no suffering, no anguish, when you can be alone and in ecstasy – when you become a master, only then are you free.
Really, when a disciple happens to be near a master, the master appears to be a god. For the disciple this is a fact because such love flows from the master, such high vibrations flow through the master. He becomes a source and just in his presence, just by his presence, you are uplifted. Just by being in touch you are different. Just by being near him you vibrate in a different dimension altogether.
So if the master appears to be a god it is a fact for the disciple and nothing is wrong in it. The master is a god. It is only wrong when the disciple is not aware that he himself is also a god. He is not wrong about the master, he is wrong about himself. And if the master says, “I am no god,” he is closing the very possibility of saying to the disciple someday, “You are also a god.” The master will not say it in the beginning because this has to be revealed.
It is a great step when the disciple has come to feel that the master is a god. Now the second step will be the disciple comes to feel he himself is a god and when this happens the whole existence will become godly. Then there is no need to even say that the master is God. It is irrelevant because the whole existence is God, so what is the use of calling the master “God”? But in the beginning it is significant.
Remember, for the disciple, truth has to be revealed in many steps. It cannot be revealed totally because you will not be capable of bearing it – it will be too destructive. It has to be revealed slowly, part by part. Only that much can be revealed to you which you can absorb, which can become your blood, your bones, your heart, which will not prove destructive.
Hence, many things will be said later on. The master will go on saying things. The more you become capable, the more he will say. And when really you have become so capable that now you can be independent, the last thing the master will say is, “I am a bondage to you. Now leave this last fetter; now leave this last slavery.”
When Zarathustra was going away from his disciples, moving to the hills to disappear forever, he said to his disciples, “Now the last message, and the last message is this: Beware of me; I am dangerous. You may become dependent on me and my whole effort is to make you independent. You may take my word as truth and my whole effort is to tell you that no word can be truth. Now beware of me.”
The last message of any real master will be, “Beware of me” – but this cannot be said in the beginning. So masters have allowed their disciples to worship them. They must have been laughing within: they know what game is going on. The disciple is very serious; he thinks he is doing something very significant. But the master is just playing. It is just like when you are playing with your children, with their toys, and you also pretend to be serious: the master is really amidst children. They live on such different levels that if the master is to do something to be of any meaning he has to speak the language of the children. By and by he will drag the children toward a different world of a different language. This is going to be a long process.
But the Upanishads are saying the last things; they are the essence of all religion. Really, they are not for the beginners, they are for those who have left the beginning far behind; they are for those who have been struggling for a long time – meditating, searching, inquiring. Only then can the Upanishads be helpful. I am speaking on the Upanishads because you are meditating. Through your meditation you may have a glimpse which will make the Upanishads easy to be understood. But if you are not meditating then the Upanishads will just pass over your head, they will not mean anything. Only with a meditative heart will you be able to make a contact with the message.
The message of the Upanishads is the simplest, but the most supreme, the highest. The language used is very simple, the simplest possible, but the content – that which is said through that language – is the last word. It cannot be improved upon. Nothing can be said which the Upanishads have not already said. If even one Upanishad can be saved and all other religious scriptures are burned, nothing will be lost because all the seeds are there. Sow these seeds and you can reap the whole human religiousness through them. But you will be able to understand the Upanishads only if you are meditating deeply, moving with them into the heart, the innermost center, and not simply making an intellectual effort to understand.
Someone has said that this Upanishad seems repetitive; it goes on saying the same thing about this sense and that sense – and again about eyes and about ears. Why does it go on repeating? Is there some significance in it? Yes, there is, because the master is speaking to children. Your memory cannot be depended upon. The truth has to be repeated constantly. Still it is only a hope that it may be understood.
Buddha goes on repeating the same thing again and again. The Upanishads go on repeating the same thing again and again. They are talking to children – to children who are not attentive. They may miss many times. It is hoped that sometimes their attention may be caught, so things have to be repeated. You are not alert, that is why; otherwise the ultimate can be expressed even in a single word. And that too is too much. It can be expressed through silence. Not even a single word is needed to express it. But then you will not understand silence.

Someone came to the Zen mystic, Rinzai, and asked, “Tell me only that which is the very essential, because I am in a hurry and I am a big official in the government and I have no time. I was just passing by your hermitage and I thought it would be good to go in and inquire. This has been on my mind for a long time. But tell me in essence: what do you think religion is? – basically, foundationally.”
Rinzai remained silent. The great official felt uneasy. He said, “Have you heard me or not? You seem to be deaf. I am asking you to give me a key word about religion.”
Rinzai said, “I have given it. Now you can go.”
The official said, “But I have not heard.”
Rinzai said, “That which can be heard will not be essential. I have given you the key; silence is the key. Now go. You are in a hurry.”
But now the officer started being interested. This master looked interesting. He said, “Please elaborate a little more. It is too short, it is too condensed, it is too seedlike. A little elaboration will be helpful.”
Rinzai said, “But that will be a repetition, because all that can be said I have said. Now you are forcing me to repeat.”
The officer said, “Let it be a repetition, but elaborate a little.”
So Rinzai said, “Dhyana – meditation.” It is again the same because meditation means silence. What else can it mean? Now it is a word. Before it was simple silence – that was more real. Now it is a word – meditation.
The man said, “It is still difficult for me. I am a worldly man. Explain it to me; it is still a puzzle.”
Rinzai said, “Now if I elaborate more, it will be false. The truth was given at first; now it is just a repetition in words. Already it has become half false, but now if I elaborate more it will be totally false. So don’t force me to commit a sin. Now you can go. You are in a hurry.”

The Upanishads go on repeating for you because your attention is not reliable. Buddha has a very tedious way: he will repeat every sentence thrice – but only because of compassion. You may not have heard once, you may not have heard twice. The hope is that you may hear it the third time.
Jesus goes on using parables. I myself go on using parables, anecdotes, stories. Not that they are essential – they are a sheer wastage of time – but I use them just for you because children can understand stories better than anything else. It is hoped that if nothing is understood, at least the stories will be carried in the mind, and just around the story some flavor of the real thing may also be carried unconsciously. But you might not forget the story, and if you can remember the story, then just by association something else may also be carried in remembrance. Jesus used so many parables because no other way is possible when talking to children. Buddha also goes on telling stories.
It is because of you that the Upanishads repeat. There is no significance other than that. It can be said in a single sentence that senses will not lead to the ultimate, but the Upanishads go on saying that sight will not lead to it, hearing will not lead to it, the hands will not lead to it.
A single thing has to be repeated because of you and still you don’t understand. This is the mystery: you hear it – and not only do you hear it, you feel it is a repetition. But no understanding happens yet. Try to understand; don’t try to analyze. Don’t try to think about the mind of the rishi – why he is repeating. Think about your own mind – why is he repeating? And be alert so that rishis won’t need to repeat.
I have heard, once it happened…

A Zen priest gave his first sermon, and the next week he again repeated the same sermon, and the third week also he repeated the same sermon, word for word. The congregation became uneasy; it was too much. Religious sermons are by themselves boring, but then he repeated the second time, he repeated the third time, exactly the same thing in exactly the same words. So the congregation thought something had to be done.
A spokesman was appointed. He went to the priest and said, “What is the matter? Do you have only one sermon to preach?”
The priest said, “No, I have quite a few.”
Then the spokesman said, “Then why have you been repeating the same sermon three times? We are fed up with it.”
The priest said, “But you have not done anything about it yet. Unless you do something about it, I cannot go to the second. I have got quite a few, but what have you done about the first? I have preached it three times – what have you done about it? You have not done anything. And unless you do something about the first, I cannot move to the second.”
It is said that the congregation, by and by, stopped coming. And it is said that the priest went on preaching the same sermon. Even to the vacant temple, when there was no one, he would preach the same sermon. Then people stopped coming anywhere near the temple because sometimes, just passing by, they would hear the same sermon being taught. Then people started to be afraid, scared of the man. They would not greet him in the street or anywhere. If they saw him they would just avoid him because he would stop and ask, “Have you done anything about the sermon?” He became like a haunting phenomenon around the village.

That is why the Upanishads go on repeating – because you have not done anything about the first thing. You have not done anything about the first so they repeat a second time, a third time. There are one hundred and eight Upanishads and they don’t say anything new; they go on repeating the same thing again and again. One Upanishad is repeated one hundred and eight times. But still, nothing has been done about it. You need more Upanishads.
Don’t think about the mind of the master. Think about your own mind.

The second question:
Osho,
You said that through chaotic breathing you want to destroy our old wrong patterns – to rebuild us in a new dimension. Please explain how this rebuilding in a new dimension happens after the old has been destroyed.
You have misunderstood me. The chaotic method is to destroy the old patterns, not to create a new one. It is not to create a pattern at all. Just the old pattern has to be destroyed. The method, all meditative methods, just destroy your conditioning – without conditioning you in any way because that will be simply a change of fetters, a change of prisons. The new prison may look a little better, but it is still a prison.
The unconditioned mind is the end – a mind which has no pattern around it. The old pattern has to be destroyed, and the new is not to be created because the new will become the old again. Nothing has to be created in its place; you are to be left alone without a pattern. But you have lived so long in patterns that you cannot conceive how you can live without a pattern. How can you live without conditioning? How can you live without discipline? How can you live without fetters? You have lived so long in slavery, in conditioning, that you cannot conceive of what freedom is. But you can live in freedom. Really, only then will you live.
A conditioned mind is not alive. For instance, people come to me and they say, “You don’t give us any discipline: what to eat, what not to eat, what to do, what not to do. You simply give us meditation and leave us in chaos. You don’t give us something to live by. You just push us into chaos without any discipline.”
I don’t give you any discipline because only those who are enemies to you can give you disciplines. I give you awareness, not discipline. Your awareness will give you spontaneous light about what to do and what not to do. Who can decide beforehand? And what is the need to decide it beforehand? When the moment arises, when the situation is there, whatsoever happens to you, you will be alert enough in your awareness to do what needs to be done.
You don’t need any discipline if you are aware. Only people who are fast asleep need discipline because they don’t know what to do. They need a pattern to follow. Their whole life becomes a misery because no pattern can be helpful in a changing life. Every pattern will become a prison because life is constantly changing. This moment one act may be good, the next moment it may become bad because the situation has changed. And you go on following a dead pattern; you never fit anywhere.
Look at your own lives: everyone is a misfit for life. Everyone is a misfit; no one fits anywhere. And the reason? – the pattern, the discipline, the conditioning. You carry it everywhere. Whatsoever the situation, you have a constant pattern around you. You will never fit. Life is changing, life is a flux; it is riverlike, it is never the same again. Not for a single moment is life the same. It goes on changing and you have a fixed pattern which doesn’t change. You are unfit for life.
Everywhere in the world, human beings have become misfits. And when you feel that you are a misfit, you feel discarded, rejected – as if life is against you. Quite the reverse is the case: your conditioning is against life. Only an unconditioned mind can respond to a changing life – because it has no pattern. Life creates a situation: a wise man is alert; he behaves in a way which happens in that moment. That type of man will never regret but you will always regret. That type of man will never repent; you will always repent – whatsoever you do.
You love a girl: now the alternatives are whether to marry her or not. Whatsoever you do, you will repent. If you marry her, then for the whole of your life you will think the other alternative would have been better. If you don’t marry, the same will happen: you will think that the other alternative was better. This happens because you have not been alert. Only an alert person can respond totally.
You can respond only in parts, fragments, and when you are responding it is a fragmentary response – there are other parts within you which are against it. Sooner or later they will take revenge. They will say, “We were saying not to do this.” What does repentance mean? Repentance means you are divided. You do a thing and at that very moment something in you is against it. That part is watching you and that part is saying, “Don’t do it. This is wrong.” And another part goes on saying, “This is right. Do it.” And you do it.
You will not fit because you can fit only when you are fluxlike, changing. A fixed entity cannot fit in a riverlike existence. You must be fluid. Only when you are liquid, fluid, flowing, changing, alert, aware, will you not repent. You will never feel guilty; you will never feel that something was better than what you did. Nothing can be better because you responded totally. That was all that could have been. Nothing else was possible.
My meditation technique is not to give you a new pattern; it is simply to drop the old pattern, to destroy it and leave you completely free without any imprisonment around you – without any prison. Of course, you will feel a difficulty because the prison was also a shelter. Now there will be rains and there will be no shelter, and the wind will come and there will be no shelter, and the sun will be there, hot and burning, and there will be no shelter, and you would like to hide somewhere. Your eyes have become so accustomed to darkness that in the light you will feel uneasy. But this is what will make you free. You will have to get the feel of life under the open skies. Once you know the freedom and the beauty of it, once you have become aware, once you have come out of the prison, the old habit, you will not ask for any pattern or any discipline.
And this doesn’t mean that your life will become a chaos – no. Your life will be the only ordered life possible. The life that you are leading is a chaos. It only seems to be ordered on the surface but behind it, underneath, there is disorder and turmoil. Only on the surface have you created the appearance of order. Look within yourself: there is disorder. A truly ordered life will be disordered; a disciplined life will be chaotic within. This looks paradoxical, but this is so, this is the truth. Only an alert life will have an order – not forced but spontaneous, alive. The order will go on changing with life. It must.
A spontaneous life is just like your eyes. Do you know that your eyes go on changing continuously? And when they stop changing, then you need some technical help. When I am looking at you and you are ten feet away from me, my eyes have one kind of focus. When I start looking at the hills, which are faraway, my eyes immediately change. The lenses of the eyes change immediately. Only then can I see the hills. When I look at the moon, my eyes change immediately.
You come into the house, it is dark; your eyes change. You go out of the house, it is light; your eyes change. And when your eyes become fixed, they are ill. They must be fluxlike; only then are you capable of seeing. The more fluxlike the eyes, the more liquid they are, without any pattern, just changing with the situation, the more alert your consciousness will be.
Meditation will give you an inner eye which will be constantly changing, constantly aware of the new situation, constantly responding. But the response will come from your total being, not from a pattern. The response will come from you, not from conditioning.
Now, whatsoever you do, howsoever you react, it comes from your conditioning. If you have been born in a Jaina family, then you feel revolted, you feel nausea just looking at nonvegetarian food. That nausea is not coming from you; that nausea is coming from the conditioning. It never comes to a Mohammedan; it never comes to a Christian – not that you are more nonviolent and others are violent: it is just a conditioning from the childhood, and that conditioning starts functioning the moment you see meat.
Even the word meat and you will feel a subtle nausea. Just a word and the nausea will be felt. Is it coming from you? If it is coming from you, then your whole life will be a life of love. But it is not. You are as cruel as anybody else. The Jaina is as cruel as the Mohammedan and sometimes even more. He has to be crueler because he cannot express his violence through food. It has to be expressed from somewhere else.
When you eat, you express your violence. If you eat meat, your violence moves through food – it is released. This is a common observation: people who are non-vegetarians are more loving than the vegetarians – more loving, kinder than the vegetarians. Why? This should not be so. Their violence is released through food.
In your body, your teeth are the most violent part. Violent people eat more food than nonviolent people. Just crushing the food with the teeth gives release to violence, anger and hate. Persons who are eating meat and other such things have a natural outlet for their violence. I am not saying go and eat meat, but if you don’t eat meat simply by conditioning, if you don’t eat non-vegetarian food, don’t think that you have become loving and nonviolent. Your violence will find other ways, more subtle ways. Your relationships will become crueler, poisoned.
But it is totally different if you are really not behaving according to a pattern. If love has arisen in your heart; if by yourself you have become alert to the cruelty of eating animal food – not by any tradition, not by birth, not by any teaching, not by any scriptures, but by your own meditative experience – if you have become alert that eating meat is stupid, that to kill an animal for food is stupid, idiotic; if you have become alert of this fact by your own meditation, then your whole life will be nonviolent and loving. Then you will not be obsessed with food; it will be an alive phenomenon and you will not be mad after any fixed rules. There will be no fixed rules, really; there will be only a constantly alive awareness.
So I am not going to create a new pattern for you. I am a destroyer. I am not going to create anything, really. I am just going to destroy, because there is no need to create. You are already there behind the structure. If the structure is destroyed, you will be freed. If the structure which binds you is no longer there, you will be there. You are not to be created; you are already there. Only the walls of the prison have to be destroyed and you will be under the open sky.
You have misunderstood me. I told you this chaotic meditation is to destroy your conditioning, your slavery, your mind, your ego – in a deep sense, you. It has to destroy and then the new will be born. I am not saying I will create it. Nobody can create it. And there is no need: it is already the case. It is there. Only the shell has to be broken and it will come out.
All religion is destructive in this sense. The society is constructive, religion is destructive. Society constructs the conditioning. Society makes you a Hindu or a Christian or a Jaina. Society never allows you to be yourself. Because society is an organization, it gives you a pattern,. The society wants you to fit into that organization according to its own rules. The society doesn’t want you; the society only wants your efficiency. You are not the point, you are not the target. You must behave like a mechanical thing. The more mechanical you are, the more society will appreciate you because you will be less dangerous.
No machine can be dangerous. It never goes out of the way: it never disobeys, it never rebels, it is not revolutionary. No machine is revolutionary; it cannot be. All machines are orthodox: they obey, they follow. Society tries to change you into a mechanical thing. Then you are more efficient, reliable, responsible – less dangerous. There is no fear, no danger; you can be relied upon.
The society creates a mechanical device around you: that is the conditioning. And it allows you only certain outlets and closes certain things completely. It chooses some fragments from you and approves them, then rejects all else. It says that only a part of you is good and the other parts are bad, so deny those bad parts. Society doesn’t accept you as a whole, as a unity; it accepts only certain parts. Hence, the conditioning.
Religion is always destructive; in a way, religion is always antisocial. But society is very cunning. It tries to convert religion also into its managerial system. It wants to make religion also a part of it.
Jesus is rebellious, the church is not. Jesus is against society – has to be, because he is trying to destroy the mechanical part and he is trying to free your spontaneity. He is bound to be against the society; the society will crucify him. But you cannot destroy Jesus just by crucifying him. Really, if you want to destroy Jesus, crucifixion will be of no help. You will have to organize a church around Jesus; only then will he be destroyed.

It is said that once it happened that the Devil was very much disturbed because one man had achieved enlightenment on earth. He called his advisers and he asked them, “What to do now? One man has again achieved truth, he has become enlightened, and our whole profession is now in danger. What to do? How to prevent people from going to this man?”
The oldest follower of the Devil said, “Don’t be disturbed. We should go and we should organize a church around him. Don’t worry. Then the church will become the prevention, then people will not be able to come to him directly. The church will be in between, and whatsoever he says will not be heard by the people directly. The church will first interpret it, and through interpretation you can destroy anything.”

Truth can be destroyed most easily if you order it, organize it. When religion becomes a sect, it becomes a part of society. Whenever religion is alive and not a sect, it is against society. Jesus is against society, Mahavira is against society, Buddha is against society. But Buddhism, Jainism, Christianity are parts of society. They are no longer religions. Religion has to be rebellious. And this is the rebellion: religion tries to destroy the mechanicalness because the mechanicalness is your hell. Spontaneity is your heaven; mechanicalness is your hell.
I am not going to give you any new pattern – new or old. I am simply going to destroy the pattern and leave you alone to live without a pattern. A life without a pattern is a religious life. A life without any forced order is a religious life. A life without any discipline, but with inner awareness, is a religious life.

The last question:
Osho,
The Kenopanishad told us in the beginning that nothing is to be denied and that there should be total acceptance. But in the morning you said that prayer, idol worship, temples, churches, are all based on falsities – on mental projection. This seems to be a denial.
It is not. It is simply stating a fact. To say that a dream is a dream is not to deny it. To say that a projection is a projection is not to deny it. To say that a false thing is a false thing is just to state a fact. It is not to deny it. Total acceptance doesn’t mean that the falsity has to be stated as true, that the dream has to be called reality.
Total acceptance means that whatsoever is, is accepted. If the worshipper’s mind is projecting deities, divine beings, this has to be accepted. It is a fact that worshippers have been doing that. And you are not told to go and try to destroy their projections; you are not told to go and destroy their idols and their temples. If you understand, the very understanding will change you. You will not create those projections. And if you want to create them, then you will know that these are projections and you can enjoy them as such.

It is reported of Naropa, one of the greatest Tibetan mystics ever born… He was a very absurd personality. I say absurd because he would do things no one would expect of a master. He was found in a pub drinking.
Someone said, “Naropa, what are you doing? You are enlightened, you have achieved the goal, and you are drinking?”
Naropa said, “This is a game. And when it is a game, I don’t care this way or that. Once I have come to know that I am the eternal within, why be afraid of this alcohol? Why be afraid?”
I say absurd personality – but he is saying that this is alcohol and that whatsoever is created by alcohol is a dream. He is not saying this is reality; he is saying this is a dream. But he said, “I am not obsessed for or against. It happened that a friend invited me and I didn’t want to say no. A friend invited me. For him this is real, for me this is a dream. But this is a dream for me, not for him. Why be bothered? It will be difficult for him.”

I will tell you something else which will be nearer the point – less absurd.

It happened that Kabir’s family became very much disturbed. The family was poor and whosoever would come to Kabir’s house, Kabir would invite him for food. And at least two hundred people would come every day for his darshan, to see him. And he would go on inviting everybody for food.
Then his son, Kamaal, said one night, “Stop all this! We are poor. We have been begging, we have borrowed; now no one is going to give anything. What are you doing? You will reduce us to being thieves.”
Kamaal was very angry. But Kabir laughed and said, “Why didn’t you think of it before? Be a thief. This is a good idea!”
But Kamaal was also his son, Kabir’s son, so he looked at him: Kabir, a mystic, saying this – to be a thief? He must not be in his senses, or he doesn’t understand what he is saying. But Kamaal said, “Okay, if you say so, then I will go. I will steal, but you will have to come with me.” Kamaal was thinking that now Kabir would come to his senses. Kabir going to steal…?
Kabir stood up and said, “Okay, I am coming.”
Kamaal carried the whole thing to the very extreme. He was thinking that somewhere at the last moment Kabir would laugh and say, “I was just joking.” But no. Kamaal entered a house, pulled out some things from the owner’s treasure, brought them out, and Kabir was ready, waiting there. This was the point of no return; now there was no further possibility to change things. Now Kamaal asked, “What is to be done? Shall we take these things to the house?”
Kabir said, “Okay, but first you must go back, awaken the people of that house, and tell them.”
Kamaal asked, “What way of stealing is this?”
Kabir said, “At least they should be told; otherwise they will be unnecessarily worried.”
Those who write about Kabir have stopped narrating this story in their books because it is absurd. Kabir approving stealing? But what was the matter? In the morning Kamaal asked, “What is the matter now? Tell me the whole thing. You are in favor of stealing?”
Kabir said, “Everything belongs to God. No one else is the owner.”
Look at this mind. For this mind everything is acceptable. There is total acceptance. Even stealing is accepted. But he says, “Go and tell the people so that they are not unnecessarily worried.”
Kamaal said to him, “But they will think we are thieves.”
Kabir said, “They are right. We are!”
Kamaal said, “But then the next day all your respect will go to the dust. No one will honor you.”
Kabir said, “That’s right! Why should they honor thieves?”

Total acceptance means not denying anything. When you accept, you accept with conditions. You say, “Okay, I will do this, if that is not going to happen. I can steal if God is not going to throw me into hell. I can steal if there is no sin in it. I can steal if people are not going to dishonor me for it.” But what people will do has to be accepted also. Total acceptance is the most alive way of life. But then everything is accepted; whatsoever happens as a consequence is accepted. There is no denial on any point. That is the last, the ultimate way of life. Really, that is what a sannyasin should be. What a sannyasin should have is total acceptance.
But when we say that you can create dreams, we are not denying; we are simply stating a fact. If you like, you can create dreams. I can help you to create them easily. But remember, they are only dreams.
The problem arises when a dream becomes a reality. You can play with your Krishna, you can dance with him; nothing is wrong with it. Dance in itself is so good. What is wrong about it? You are not doing any harm to anybody playing with your Krishna, dancing. Dance and play! It will be good for you. But remember that this is not real. It is a projected thing; you have created it.
If you can remember this you will play the game, but you will never be identified with it. You will go on being aware that this is a game. A game is a game if you are not identified. If you are identified, it has become serious, it has become a problem. Now you will be obsessed.
Now get ready for the meditation.

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