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just like a broken gramophone record, the same line goes on repeating. This has happened to you millions of times. You fell in love, you got married, you worked hard, you gave birth to children, you struggled, you died. Again, and again, and again, and it goes on ad nauseum. That's why, becoming aware of this phenomenon of continuous rebirth, India became bored; the whole consciousness became so fed up that the whole effort became'how to get out of it?' That's what that man had come to ask Bokuju: Help me get out of it. It is too much and I don't know from where to escape. Getting dressed, and eating every day -- how to get out of this dead routine, this rut? Says Bokuju: We dress, we eat.
He says many things. He says that there is nobody to get out, so, if there is nobody, how can you get bored? Who will get bored?
I also get up every day in the morning, take my bath, eat, dress, do everything that you do. But I am not bored, I can go on doing it until the very end of eternity. Why am I not bored? Because I am not there, so who is going to get bored? And if you are not there, who is going to say that it is a repetition? Every morning is new, it is not a repetition of the past. Every breakfast is new. Every moment is new and fresh like the dewdrops or the grass in the morning. It is because of your memory -- collecting the past, carrying the past, and always looking at the fresh moment through the past, the dusty past -- that you feel bored.
Bokuju lives in the moment and doesn't bring in other moments to compare with it. There is nobody who carries the past, and there is nobody who thinks about the future. There is only a life process, a river of consciousness, which goes on moving from moment to moment, always from the known into the unknown, always from the familiar into the unfamiliar. So who is there to be worried about getting out of it? There is nobody. Bokuju says: We eat and we dress, and it is finished! We don't create a problem out of it.
The problem arises because of the psychological memory. You always bring it in to compare and to judge and to condemn. If I show you a flower, you don't see it directly; you say: Yes, this
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