| |
of god is not ordinary knowledge. It has a very mysterious way of happening. It does not happen through the conventional, orthodox way.
Science is orthodox: religion is rebellion. Science functions through the conventional method of experimentation, observation, analysis, logic, syllogism; calculation is its method. Certainly it arrives at some conclusions, but those conclusions only make us aware of the material. Only matter can be observed, only matter can be measured, and only matter can be calculated, so the very . method of science prohibits all that is mysterious. God is denied -- not that science finds that there is no god, just the very method prohibits god. In that very method you have already decided that there is no possibility of any subjectivity emerging.
And god is subjectivity, god is consciousness. God is not an object: you cannot observe it, you cannot see it there confronting you; it is within you. You can feel it as a stirring in the heart, as a pulsation, a new pulsation of love, as a birth of new poetry, as an arousal of dance.... Yes, those are the ways of feeling god. Love contains all that: poetry, music, dance; it contains all that is non-calculative.
Become a lover and you will know! Love is the only way to know the real. Logic knows the objective, love knows the real; and the real is far more comprehensive. The real contains the objective but the objective does not contain the real. The objective is only a small portion of the real, the visible portion of the real, but the real consists of much that is invisible; and that invisible can only be deciphered, touched, by love.
Sannyas has to become a love affair with god, then only is it true.
Deva means divine, samvedan means sensitivity -- divine sensitivity.
Man has become very insensitive. Out of fear man has created great armour around himself, he is continuously defending himself. He does not open his doors, he does not open his windows, he does not allow the sun to come in or the winds or the rains; he lives in a completely closed world.
He has become a monad, windowless; this is the problem. And because of this he cannot know what life
|
|
|