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... religious, and what Krishna says is not that religious. Krishna provokes him to fight, and Arjuna refuses to do so. He says, "It is painful to kill my own people. I won't kill them even for the sake of a kingdom and a king's throne. I would rather go begging in the streets, rather commit suicide rather than kill my relatives, friends and teachers who are on the other side." What religious person...
... think you can kill someone. No one ever dies. And you are mistaken to think you can save those standing before you. Who has ever saved anyone? And you cannot escape war, nor can you be non violent, because as long as the I exists - and it is this I that is anxious to save itself and its family and relatives - non violence is next to impossible. No, be rid of this nonsense and face reality. Set aside...
... your sense of I and fight. Accept what is facing you. And what is facing you is not a temple where prayers are made, it is war. It is war you are facing. And you have to plunge into it. And so drop your I. Who are you?" In the course of his exhortation Krishna makes a very interesting and significant remark. He tells Arjuna, "All those you think you have to kill are already dead. They are...
... just awaiting death at the most you can serve as a medium for hastening it. But if you think you will kill them, then you will cease to be a medium, you will become a doer. And don't think you will be their savior if you run away from the battlefield. That would be another illusion. You can neither kill them nor save them. You have only to play a role; it is nothing more than play-acting. Therefore...
... good and he is in bad too. His peace is limitless, yet he takes his stand on a battlefield with his favorite weapon, the sudarshan chakra in his hand. His love is infinite, yet he will not hesitate to kill if it becomes necessary. He is an out- and-out sannyasin, yet he does not run away from home and hearth. He loves God tremendously, yet he loves the world in the same measure. Neither can he...
... him from a distance, thought a deer was lying there and hit him with his arrow. His death was so accidental, so out of place; it is rare in its own way. Everybody's death has an element of predetermination about it; Krishna's death seems to be totally undetermined. He dies in a manner as if his death has no utility whatsoever. His life was wholly non-utilitarian; so is his death. The death of Jesus...
... should be made in public, so that everyone connected with it will be hunted down and put to death" (July 11, 1944). Here Mr. Churchill, like President Roosevelt and Mr. Eden, implicitly links the execution of captives solely with their crimes against Jews, thus relegating all other sufferers to the oblivion in to which, in fact, they fell. Incidentally, the reader saw in the last chapter that Jews...
... preoccupation of Prime Ministers and Foreign Secretaries, Presidents and Secretaries of State in England and America, because it is the most inflammable source of new wars. In 1945, as soon as "victory" was won, it was seen to dominate and pervert the politics of all nation-states. Without awe, Ernest Bevin, the farm lad from Somerset and the dockers' idol, took up the bomb and sought to remove the...
... Lord Moyne's murder: "Palestine Jewry will . . . cut out, root and branch, this evil from its midst. . . this utterly un-Jewish phenomenon". These words were addressed to Western ears and were specious; political murder was not "an utterly un-Jewish phenomenon" in the Talmudic areas of Russia where Dr. Weizmann spent his revolutionary and conspiratorial youth, as he well knew, and...
... a series of similar deeds stained the past. Indeed, when he spoke to a Zionist audience he candidly admitted that political murder was not an "utterly un-Jewish phenomenon" but the opposite: "What was the terror in Palestine but the old evil in a new and horrible guise". This "old evil", rising from its Talmudic bottle to confront Dr. Weizmann at Geneva in 1946...
..., apparently accounts for the note of premonition which runs through the last pages of his book of 1949 (when the Zionist state had been set up by terror). The Moyne murder, he then forebodingly said, "illumines the abyss into which terrorism leads". Thus in his last days Dr. Weizmann saw whither his indefatigable journey had led: to an abyss! He lived to see it receive a first batch of nearly a...
... Washington turned on the British; then, when the British left, the. terrorist s would drive out the Arabs. The terror had been going on for many years, the Moyne murder being only one incident in it; indeed, one of the harassed Colonial Secretaries, Mr. Oliver Stanley, in 1944 told the House of Commons that it had sensibly impeded "the British war effort", or in other words, prolonged the war (he...
... uttered in rabid accents that recalled to me the voices of primitive African tribespeople in moments of catalepsy. Among Mr. Forrestal's effects was found a scrapbook full of these attacks, and towards the end he could not listen to the radio. The refuse of calumny was emptied on his head and at the end two broadcasters joined for the kill. One of them announced (January 9, 1949) that President Truman...
... IN CHARGE OF THE BRIDGE, CAME OUT AND WARNED TANKA THAT HE HAD BETTER MOVE, BUT TANKA DIDN'T GET UP. Nobody can order a man of Zen. You can kill him, but you cannot order him. You can murder him, but you cannot command him. The man of Zen does not bother about death, because he knows his deathlessness. He does not care about who you are; lord or governor or emperor, it does not matter. You are just...
... suspect that he was poisoned to prevent him from going to a Zen monastery. Murder has been the argument of the so-called religions. This is not a religious attitude at all. If he wanted to experience Zen, any religious man would have allowed him to go. That's what happens in Zen. No master ever rejects any disciple's interest in some other Zen monk, in some other monastery - maybe belonging to a...
... Zen, with no competitiveness, no question of conversion. Thomas Merton's murder shows the poverty of Catholicism and Christianity. Why were they so afraid? The fear was that Thomas Merton had already praised Zen, and although he was living in the monastery, it seemed he was wavering between Zen and Christianity. To give him a chance to go to Japan and have a direct experience under a master might...
... have been dangerous. He might have become involved in Zen for his whole life. These so-called religions are so jealous; they don't have any compassion for individual growth, freedom. Thomas Merton's murder is not only Thomas Merton's murder, it should make every Christian aware that Christianity is not a religion. Deep down it is more interested in gathering numbers. Numbers have their own politics...
..., "What?" I said, "You just give me the chloroform, and I will go on repeating: one, two, three, four, five... and you just listen at what number I stop. And when I come back, when you remove the chloroform mask, just listen to me. I will start counting at the same number where I had stopped, in reverse order." He was a little worried. First he said, "Now we have stopped using...
... if you remove all these things, Christianity has nothing to offer. So they go on insisting that these are real factual experiences. But the time has come when they cannot insist anymore. Jainism is far superior, but I will tell you where its loopholes are. Its loopholes are very well hidden. It does not believe in creation. Then the question arises: the population of the world goes on growing, so...
... throwing stones at me, shoes at me, knives at me. They have made attempts to kill me because I'm destroying their morality. If this is their morality then they are responsible, so die for your morality. Whatever, as an individual, I could do I have done it and found that there are only wars. Nobody is going to listen, it is simply absurd. These people are going to be hungry, and these people are going to...
... never looked what they are doing. I simply trust in human intelligence. And my effort is to sharpen it as much as possible. And that certainly I cannot do after my death, so I have to do it before my death. Q:* CAN YOU CALL IT INTELLIGENSIA TO KILL FIFTY PERCENT OF THE POPULATION OF INDIA? A:* Certainly. Not fifty percent, fifty percent for India. Seventy-five percent for the whole world. Only one...
...-fourth population can live on this earth peacefully, comfortably, luxuriously; and I don't want that you should kill these people by throwing bombs. I don't want to create Hiroshima, the Nagasaki's -- which you will have to, if you don't listen to me. I would like every government to help the starving people to die peacefully; give them deep sleeping doses so they go into deep sleep and the sleep turns...
... the whole world living in misery, poverty, war, death, and finally a global suicide. These are the alternatives. And it seems that we accept things which we are not doing -- whether they are moral or immoral. For example, if a world war starts nobody will bother about morality or immorality. It will not kill seventy-five percent people, it will kill hundred percent life -- trees, birds, animals, who...
..., the world will not be losing anything, because what has come out of Ethiopia? Except hunger, poverty, continuous rape, murder, crime, what has come out of Ethiopia? Q:* I'M NOT SURE ABOUT ETHIOPIA, BUT I'M SURE OUT OF LOTS OF THE COUNTRIES THAT ARE NOW STARVING HAVE COME NATURAL RESOURCES (INAUDIBLE). A:* That, too, came only when the population was balanced; not now. India has given too much to the...
... twenty years millions of old people will die, the situation will change. It is not necessarily that you have to kill them, just be a little more scientific and little less superstitious. I don't see there is any problem in the world which is insolvable. All the problems are made by us, and because we go on clinging to our old ideas those problems go on standing there, and they go becoming bigger and...
... blindfolded and he does not know he is walking on the edge of a precipice. One false step and life will come to an end. Such a man would be lost in thought even as he walked on a precipice. Remove the bandage from his eyes and his thought will stop at once and he will become aware of the danger that faces him. So the Zen fakirs say, "Wield a sword, and wield it so that only the sword remains. The...
... blunt blades!" When the man questioned again whether he felt nothing when he slaughtered the animals, he replied, "Only that is killed which can be killed. There is no way to kill that which cannot be killed. What I kill is already dead. That which is alive cannot be destroyed by any weapon." This fakir spoke the same words that Krishna has spoken in the Gita. But Krishna's words we can...
... this am-ness in them anywhere. Mahavira was going along a road when people stopped him and said, "Do not go this way; it is a deserted road. A fearful snake lives there whose very hiss can kill a man." Mahavira said, "If no one goes that way, what about the snake's food? How does he subsist? Now if we were thus warned, even if it was a rat and not a snake, the first thought that would...
.... "A ruthless killer, Angulimal, lives there," they told him. He had sworn to wear a garland of a thousand fingers. He had nine hundred and ninety-nine. He was now restless. If no man came his way tonight, he would kill his mother to complete his garland. No one dared to go that way, for this man was completely mad. When Buddha heard this, he set out to meet him. His followers tried to stop...
... him. "Please do not go this way! If he is ready to kill his mother, he will not spare you either." Buddha replied, "Let him kill me so his mother can be spared." This is a proof of the am-ness dissolving. The idea of being was dropping off within Buddha. When the 'I' is not, a saint comes into being. When the 'am' is lost, he becomes God himself. The saint's am-ness begins to...
... will not believe that you have eyes; nobody has ever heard of anybody having eyes. They will think you are a charlatan. They will think you are a fraud. They will think that you have some motivation behind this declaration that you have got eyes. They will be angry, they will be enraged. They may poison you, they may kill you. One thing is certain: they can't believe that you are wise, because to...
... think you are wise they will have to accept the idea that they are not - and that is too difficult. It is easier to crucify Jesus and murder Mansoor and poison Socrates than to think that we are all idiots. The presence of a Jesus brings the crisis: if he is right then everybody else is wrong. And if he is wrong, then everybody else can relax into his cozy world, comforts, and forget all about the...
... was annoying everybody! He had not done any harm to anybody; there was no reason to poison him and to kill him. But he had annoyed. He was asking questions nobody wanted to listen to, because those questions take away the very earth beneath your feet. Those questions are dangerous. Once they have entered into you, then you will never be able to sleep easily; they will haunt you. Once those questions...
... have penetrated into your consciousness, you can't live the same way you have been living. Those questions will become the seeds: they will start growing in you, they will start changing you in subtle ways. People were annoyed with Socrates, people were annoyed with Jesus. They had to kill just to save their sleep. They had to kill so that they could forget the problem. Jesus is simply the question...
... in your destruction is the possibility for the new to happen. A real Master is a murderer. He has to murder you. "THIRST NEVER MADE THE EYES WATER," SAID THE COURTIERS TO ONE ANOTHER. BUT KINGS ARE OFTEN CAPRICIOUS, AND THEY RAN TO FETCH ROSEWATER, AND SCENTED SYRUPY WINES FIT FOR A KING. THE KING DRANK IT ALL, BUT STILL HE FELT NO BETTER - AND HIS DIGESTION WAS RUINED. A WISE MAN...
... humbleness is concerned, we are the top. ' Humbleness... and 'We are the top'! This is how the human ego functions. You cannot drop it. Because it is not, how can you drop it? You can drop something if it is. You cannot fight with it. How can you fight with something which is not? You cannot kill it. How can you kill it when it is not? Then what can one do? One can only understand. One can look into the...
... ridiculousness of it, that's why I am laughing!' It is as if somebody is killing a wave. Maybe the wave disappears, but how can you kill a wave? It will be there in the ocean, it will still be there, it will be absolutely as it was before. Only the form is not there, but form does not matter. Mansoor says, 'They are trying to kill somebody who is not there in the first place, that's why I am laughing.' Many...
... Sufis have been killed and they accepted death with such joy. From where do that joy and that courage come? It is not the courage of a soldier. No, not at all. It is the courage of a man who has come to realise that there is no ego, that 'I am not, so how can you kill me?' The courage of the soldier is different from the courage of a saint. The courage of the soldier is a well maintained courage; deep...
... run away - that's all. Otherwise he is shaking like a leaf in a strong wind, trembling. The courage of a saint is totally different. It has nothing to do with the courage of a soldier. He knows he is not, so how can you kill him? He knows there is no death because there has never been any birth. He has dropped the fallacy of birth so the fallacy. of death disappears. He ha., dropped the fallacy of...
.... We can repress that enquiry, we can divert that enquiry, we can change that enquiry for substitute enquiries, but he cannot kill it. There is no way to kill it because it is intrinsic to human nature. It is intrinsic to consciousness to know what it is. That enquiry is man's very nature, and unless it is resolved, man remains searching. Of course, there are nine hundred and ninety-nine ways to go...
..., the sage is no-mind. The sinner lives in constant duality. He has to fight with his saint, remember it. The sinner has continuously to fight with his saint, because the saint IS there. The sinner is going to kill somebody and the saint says, 'Don't do this, this is not right.' He has to fight. His fight is as arduous as the fight of the saint. The saint has to fight the sinner. If somebody insults...
... him and a great desire to kill him arises, he has to fight with that desire. He cannot do it, he is a saint, he is a holy man, he is a religious man - this and that. Both go on fighting. They have to because they live in the duality, and the repressed part goes on taking revenge. It waits for the right moments to assert itself. In the sage there is silence, there is no duality. The sage becomes a...
.... The exasperated and embarrassed master of ceremonies frantically banged his gavel. In his wild banging he hit the snoring man next to him on the head. 'Hit me again,' said the snorer, 'I can still hear the son of a bitch.' The Master says, 'You have heard enough. You have read enough. You already know more than you need. Close your ears. And your capacity is so low that whatsoever you have heard you...
...." The fact was that the Jews were the richest people in Germany, and his eye was on their riches. "Kill the Jews and take all their money and all their factories and all their businesses!" And he convinced the so-called intellectuals of Germany -- even Martin Heidegger, one of the most famous philosophers of this century -- that Jews were the problem. "Because of the Jews, Germany...
... war, a professor in Germany, a professor of philosophy, was enrolled forcibly into the army. He resisted, he said, "You don't understand. I am a philosopher. I cannot kill people without any reason." But nobody listened to him. They said, "We will teach him. Just let him come to the army quarters. Under a loaded gun he will come to his senses." But they had no idea of the man...
... sun, no stars, no moon -- "because I don't have any experience of them." People tried to convince him that there is light: "The whole village says so." He said, "You will have to prove it. Bring the light, I want to touch it." Now, you cannot touch light, you cannot hold it in your fist. He said, "Okay. Hit the light, I want to hear the sound." You cannot hit...
... the fullmoon night -- four times more than any other time -- more people murder on the fullmoon night. It has been a strange thing: why should it happen on a fullmoon night? The full moon somehow makes you what you have been in some way repressing in yourself. If you have been repressing the desire to become enlightened, perhaps on the fullmoon night you will become enlightened. It exposes you. If...
... simply exposes you. If you are ready for enlightenment, if your meditations have ripened, you become enlightened. If you are ready to commit suicide and you have been somehow avoiding it -- nobody wants to commit suicide, nobody wants to murder anybody, but the idea arises, and on the fullmoon night it is irresistible. Whatever you have been repressing, whatever you have been searching for is exposed...
.... Who knows? - the wife may be a spy. He never got married. He got married only just before he committed suicide - three hours before, because then there was no fear. When death was certain he got married, never before - because a wife is a dangerous thing. Who knows? - she may be in association with some foreign power, or she may be a communist; in the night she may kill him. He loved many women, but...
... giver and the heart is never a miser, so a miser can never believe the heart. By and by he will kill the heart, he becomes just the head. There is no feeling in him - feeling is dangerous. He doesn't feel, he becomes insensitive. He doesn't allow any sensitivity in his being, because a beggar comes and he asks... if you have feeling, it will be difficult to say no. But if you have only the head, you...
... large sum - those are just rationalizations. You are hinting at something else. The master caught him immediately, and said "DO YOU WANT ME TO THANK YOU FOR IT?" - he hit the nail, he hit right at the heart. "YOU OUGHT TO," SAID UMEZU. Not that, "I expect and want," but "YOU OUGHT TO." This man is not a giver, he has never been a giver. Even when he is giving...
... the earth will not need money. But masters have always known it, always, that this is just a market device; but a master has to live with you. If you go to a madhouse, it is better to pretend that you are also mad, otherwise you will be in difficulty. If you try to prove that you are a sane man, the madmen will kill you. They did this with Jesus, they did this with Socrates, they did this with...
... Mansoor. These were very innocent people. They tried to live in a madhouse as they were - not mad. They were innocent, but they did not know that the rule of the madhouse is: even if you are not mad, pretend that you are mad, because madness is the coin prevalent there, it is the currency there. Don't be an outsider in a madhouse, otherwise madmen will collect together and kill you. If you say that you...
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