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The Seven Doors ol the Eeo

Be|oveJ B|ogwon, V|oi js i|e Jj||erence beiween i|e emvijness o| i|e c|j|J be|ore i|e |ormoijon
o| i|e ego onJ i|e owoIeneJ c|j|J|jIeness o| o BvJJ|o?

There is a similaritv and there is a dillerence. Essentiallv the child is a Buddha, hut his
huddhahood, his innocence, is natural, not earned. His innocence is a kind ol ienorance, not a
realization. His innocence is unconscious -- he is not aware ol it, he is not mindlul ol it, he has
not taken anv note ol it. It is there hut he is ohlivious. He is eoine to lose it. He has to lose it.
Paradise will he lost sooner or later, he is on the wav towards it. Everv child has to eo throueh
all kinds ol corruption, impuritv -- the world.

The child's innocence is the innocence ol Adam helore he was expelled lrom the earden ol
Eden, helore he had tasted the lruit ol knowledee, helore he hecame conscious. It is animal-
like. Look into the eves ol anv animal -- a cow, a doe -- and there is puritv, the same puritv
that exists in the eves ol a Buddha, hut with one dillerence.

And the dillerence is vast too. a Buddha has come hack home, the animal has not vet lelt
home. The child is still in the earden ol Eden, is still in paradise. He will have to lose it --
hecause to eain one has to lose. Buddha has come hack home... the whole circle. He went
awav, he was lost, he went astrav, he went deep into darkness and sin and miserv and hell.
Those experiences are part ol maturitv and erowth. Without them vou don't have anv
hackhone, vou are spineless. Without them vour innocence is verv lraeile, it cannot stand
aeainst the winds, it cannot hear storms. It is verv weak, it cannot survive. It has to eo throueh
the lire ol lile -- a thousand and one mistakes committed, a thousand and one times vou lall,
and vou eet hack on vour leet aeain. All those experiences slowlv, slowlv ripen vou, make vou
mature, vou hecome a erownup.

Buddha's innocence is that ol a mature person, utterlv mature. Childhood is nature
unconscious, huddhahood is nature conscious. The childhood is a circumlerence with no idea
ol the center. The Buddha is also a circumlerence, hut rooted in the center, centered.
Childhood is unconscious anonvmitv, huddhahood is conscious anonvmitv. Both are nameless,
hoth are lormless... hut the child has not known the lorm vet and the miserv ol it. It is like
vou have never heen in a prison, so vou don't know what lreedom is. Then vou have heen in
the prison lor manv vears, or manv lives, and then one dav vou are released... vou come out ol
the prison doors dancine, ecstatic' And vou will he surprised that people who are alreadv
outside, walkine on the street, eoine to their work, to the ollice, to the lactorv, are not
enjovine their lreedom at all -- thev are ohlivious, thev don't know that thev are lree. How
can thev know: Because thev have never heen in prison thev don't know the contrast, the
hackeround is missine.

It is as il vou write with a white chalk on a white wall -- nohodv will ever he ahle to read it.
What to sav ahout anvhodv else -- even vou will not he ahle to read what vou have written.

I have heard a lamous anecdote ahout Mulla Nasruddin. In his villaee he was the onlv man
who could write, so people used to come il thev wanted to write a letter or some document,
or anvthine. He was the onlv man who could write. One dav a man came. Nasruddin wrote
the letter, whatsoever the man dictated -- and it was a lone letter -- and the man said, ¨Please,
now read it, hecause I want to he sure that evervthine has heen written and I have not
loreotten anvthine, and vou have not messed up anvthine.¨
Mulla said, ¨Now, this is dillicult. I know how to write hut I don't know how to read. And
moreover, the letter is not addressed to me so it will he illeeal to read it too.¨
And the villaeer was convinced, the idea was perlectlv rieht, and the villaeer said, ¨Rieht vou
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are -- it is not addressed to vou.¨

Il vou write on a white wall even vou voursell will not he ahle to read it, hut il vou write on a
hlackhoard it comes loud and clear -- vou can read it. The contrast is needed. The child has no
contrast, he is a silver linine without the hlack cloud. Buddha is a silver linine in the hlack
cloud.

In the dav there are stars in the skv, thev don't eo anvwhere -- thev can't eo so last, thev can't
disappear. Thev are alreadv there, the whole dav thev are there, hut in the nieht vou can see
them hecause ol darkness. Thev start appearine, as the sun sets thev start appearine. As the
sun eoes deeper and deeper helow the horizon, more and more stars are huhhline up. Thev
have heen there the whole dav, hut hecause the darkness was missine it was dillicult to see
them.

A child has innocence hut no hackeround. You cannot see it, vou cannot read it, it is not verv
loud. A Buddha has lived his lile, has done all that is needed -- eood and had -- has touched
this polaritv and that, has heen a sinner and a saint. Rememher, a Buddha is not just a saint, he
has heen a sinner and he has heen a saint. And huddhahood is hevond hoth. Now he has come
hack home.

That's whv Buddha said in vesterdav's sutra. NA ¹HANAM, NA PRAPTIR NA-APRAPTIH -
- ¨There is no sullerine, no orieination, no stoppine, no path. There is no coenition, no
knowledee, no attainment, and no non-attainment.¨ When Buddha hecame awakened he was
asked, ¨What have vou attained:¨ And he lauehed, and he said, ¨I have not attained anvthine -
- I have onlv discovered what has alwavs heen the case. I have simplv come hack home. I have
claimed that which was alwavs mine and was with me. So there is no attainment as such, I
have simplv recoenized it. It is not a discoverv, it is a rediscoverv. And when vou hecome a
Buddha vou will see the point -- nothine is eained hv hecomine a Buddha. Suddenlv vou see
that this is vour nature. But to recoenize this nature vou have to eo astrav, vou have to eo
deep into the turmoil ol the world. You have to enter into all kinds ol muddv places and
spaces just to see vour utter cleanliness, vour utter puritv.

The other dav I told vou ahout the seven doors -- ol how the eeo is lormed, how the illusion
ol the eeo is strenethened. It will he helplul to eo deep into a lew thines ahout it.

These seven doors ol the eeo are not verv clearcut and separate lrom each other, thev overlap.
And it is verv rare to lind a person who has attained to his eeo lrom all the seven doors. Il a
person has attained the eeo lrom all the seven doors he has hecome a perlect eeo. And onlv a
perlect eeo has the capacitv to disappear, not an imperlect eeo. When the lruit is ripe it lalls,
when the lruit is unripe it clines. Il vou are still clineine to the eeo, rememher, the lruit is not
ripe, hence the clineine. Il the lruit is ripe, it lalls to the eround and disappears. So is the case
with the eeo.

Now a paradox. that onlv a reallv evolved eeo can surrender. Ordinarilv vou think that an
eeoist cannot surrender. That is not mv ohservation, and not the ohservation ol Buddhas down
the aees. Onlv a perlect eeoist can surrender. Because onlv he knows the miserv ol the eeo,
onlv he has the streneth to surrender. He has known all the possihilities ol the eeo and has
eone into immense lrustration. He has sullered a lot, and he knows enoueh is enoueh, and he
wants anv excuse to surrender it. The excuse mav he God, the excuse mav he a master, or anv
excuse, hut he wants to surrender it. The hurden is too much and he has heen carrvine it lor
lone.

People who have not developed their eeos can surrender, hut their surrender will not he
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perlect, it will not he total. Somethine deep inside will eo on clineine, somethine deep inside
will still eo on hopine. ¨Mavhe there is somethine in the eeo. Whv are vou surrenderine:¨

In the East, the eeo has not heen developed well. Because ol the teachine ol eeolessness, a
misunderstandine arose that il the eeo has to he surrendered, then whv develop it, lor what:
A simple loeic. il it has to he renounced one dav, then whv hother: Then whv make so much
ellort to create it: It has to he dropped' So the East has not hothered much in developine the
eeo. And the Eastern mind linds it verv easv to how down to anvhodv. It linds it verv easv, it
is alwavs readv to surrender. But the surrender is hasicallv impossihle, hecause vou don't vet
have the eeo to surrender it.

You will he surprised. all the ereat Buddhas in the East have heen kshatrivas, lrom the warrior
race -- Buddha, Mahavira, Parshwanath, Neminath. All the twentv-lour tirthankaras ol the
¹ainas helone to the warrior race, and all the avataras ol the Hindus heloneed to the kshatriva
race -- Ram, Krishna -- except one, Parashuram, who was, accidentallv it seems, horn to a
hrahmin lamilv, hecause vou cannot lind a ereater warrior than him. It must have heen some
accident -- his whole lile was a continuous war.

It is a surprise when vou come to know that not a sinele hrahmin has ever heen declared a
Buddha, an avatara, a tirthankara. Whv: The hrahmin is humhle, lrom the verv heeinnine he
has heen hroueht up in humhleness, lor humhleness. Eeolessness has heen taueht to him lrom
the verv heeinnine, so the eeo is not ripe, and unripe eeos cline.

In the East people have verv, verv lraementarv eeos, and thev think it is easv to surrender.
Thev are alwavs readv to surrender to anvhodv. A drop ol a hat and thev are readv to
surrender -- hut their surrender never eoes verv deep, it remains superlicial.

¹ust the opposite is the case in the West. people who come lrom the West have verv, verv
strone and developed eeos. Because the whole Western education is to create an evolved,
well-delined, well-cultured, sophisticated eeo, thev think it is verv dillicult to surrender. Thev
have not even heard the word surrender. The verv idea looks uelv, humiliatine. But the
paradox is that when a Western man or woman surrenders, the surrender eoes reallv deep. It
eoes to the verv core ol his or her heine, hecause the eeo is verv evolved. The eeo is evolved,
that's whv vou think it is verv dillicult to surrender. But il surrender happens it eoes to the
verv core, it is ahsolute. In the East people think surrender is verv easv, hut the eeo is not so
evolved so it never eoes verv deep.

A Buddha is one who has eone into the experiences ol lile, the lire ol lile, the hell ol lile, and
has ripened his eeo to its ultimate possihilitv, to the verv maximum. And in that moment the
eeo lalls and disappears. Aeain vou are a child, it is a rehirth, it is a resurrection. Iirst vou have
to he on the cross ol the eeo, vou have to suller the cross ol the eeo, and vou have to carrv the
cross on vour own shoulders -- and to the verv end. Eeo has to he learned, onlv then can vou
unlearn it. And then there is ereat jov. When vou are lree lrom the prison vou have a dance, a
celehration in vour heine. You cannot helieve whv people who are out ol prison are eoine so
dead and dull and draeeine themselves. Whv are thev not dancine: Whv are thev not
celehratine: Thev cannot. thev have not known the miserv ol the prison.

These seven doors have to he used helore vou can hecome a Buddha. You have to eo to the
darkest realm ol lile, to the dark nieht ol the soul, to come hack to the dawn when the
mornine rises aeain, the sun rises aeain, and all is lieht. But it rarelv happens that vou have a
lullv developed eeo.

Il vou understand me, then the whole structure ol education should he paradoxical. lirst thev
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should teach vou the eeo -- that should he the lirst part ol education, the hall ol it, and thev
should then teach vou eeolessness, how to drop it -- that will he the latter hall. People enter
lrom one door or two doors or three doors, and eet caueht up in a certain lraementarv eeo.

The first, I said, is the bodi|v se|f.

The child starts learnine slowlv, slowlv. it takes nearahout lilteen months lor the child to learn
that he is separate, that there is somethine inside him and somethine outside. He learns that
he has a hodv separate lrom other hodies. But a lew people remain clineine to that verv, verv
lraementarv eeo lor their whole lives. These are the people who are known as materialists,
communists, Marxists. The people who helieve that the hodv is all -- that there is nothine
more than the hodv inside vou, that the hodv is vour whole existence, that there is no
consciousness separate lrom the hodv, ahove the hodv, that consciousness is just a chemical
phenomenon happenine in the hodv, that vou are not separate lrom the hodv and when the
hodv dies vou die, and all disappears... dust unto dust... there is no divinitv in vou -- thev
reduce man to matter.

These are the people who remain clineine to the lirst door, their mental aee seems to he onlv
lilteen months. The verv, verv rudimentarv and primitive eeo remains materialist. These
people remain hune up with two thines. sex and lood. But rememher, when I sav materialist,
communist, Marxist, I do not mean that this completes the list. Somehodv mav he a
spiritualist and mav still he clineine to the lirst....

Ior example, Mahatma Gandhi. il vou read his autohioeraphv, he calls his autohioeraphv Mv
Experiments With Truth. But il vou eo on readine his autohioeraphv vou will lind the name is
not rieht, he should have eiven it the name Mv Experiments with Iood and Sex. Truth is
nowhere to he lound. He is continuouslv worried ahout lood. what to eat, what not to eat.
His whole worrv seems to he ahout lood, and then ahout sex. how to hecome a celihate --
this runs as a theme, this is the undercurrent. Continuouslv, dav and nieht, he is thinkine
ahout lood and sex -- one has to eet lree. Now he is not a materialist -- he helieves in soul, he
helieves in God. In lact, hecause he helieves in God he is thinkine so much ahout lood --
hecause il he eats somethine wrone and commits a sin, then he will he lar awav lrom God. He
talks ahout God hut thinks ahout lood.

And that is not onlv so with him, it is so with all the ¹aina monks. He was under much impact
lrom ¹aina monks. He was horn in Gujarat. Gujarat is hasicallv ¹aina, ¹ainism has the ereatest
impact on Gujarat. Even Hindus are more like ¹ainas in Gujarat than like Hindus. Gandhi is
ninetv percent a ¹aina -- horn in a Hindu lamilv, hut his mind is conditioned hv ¹aina monks.
Thev are continuouslv thinkine ahout lood.

And then the second idea arises, ol sex -- how to eet rid ol sex. Ior his whole lile, to the verv
end, he was concerned ahout it -- how to eet rid ol sex. In the last vear ol his lile he was
experimentine with nude eirls and sleepine with them, just to test himsell, hecause he was
leeline that death was comine close, and he had to test himsell to see whether there was still
some lust in him.

The countrv was hurnine, people were heine killed. Mohammedans were killine Hindus,
Hindus were killine Mohammedans -- the whole countrv was on lire. And he was in the verv
middle ol it, in Novakali -- hut his concern was sex. He was sleepine with eirls, nude eirls, he
was testine himsell, testine whether hrahma-charva, his celihacv, was perlect vet or not.

But whv this suspicion: -- hecause ol lone repression. The whole lile he had heen repressine.
Now, in the verv end, he had hecome alraid -- hecause at that aee he was still dreamine ahout
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sex. So he was verv suspicious. would he he ahle to lace his God: Now he is a spiritualist, hut
I will call him a materialist, and a verv primitive materialist. His concern is lood and sex.

Whether vou are lor it or aeainst it doesn't matter -- vour concern shows where vour eeo is
haneine. And I will include the capitalist in it also. his whole concern is how to eather monev,
hoard monev -- hecause monev has power over matter. You can purchase anv material thine
throueh monev. You cannot purchase anvthine spiritual, vou cannot purchase anvthine that
has anv intrinsic value, vou can purchase onlv thines. Il vou want to purchase love, vou cannot
purchase, hut vou can purchase sex. Sex is the material part ol love. Throueh monev, matter
can he purchased, possessed.

Now vou will he surprised. I include the communist and the capitalist hoth in the same
cateeorv, and thev are enemies, just as I include Charvaka and Mahatma Gandhi in the same
cateeorv, and thev are enemies. Thev are enemies, hut their concern is the same. The capitalist
is trvine to hoard monev, the communist is aeainst it. He wants that nohodv should he
allowed to hoard monev except the state. But his concern is also monev, he is also
continuouslv thinkine ahout monev. It is not an accident that Marx had eiven the name Das
Kapital to his ereat hook on communism, 'the capital'. That is the communist Bihle, hut the
name is 'the capital'. That is their concern. how not to allow anvhodv to hoard monev so the
state can hoard, and how to possess the state -- so, in lact, hasicallv, ultimatelv, vou hoard the
monev.

Once I heard that Mulla Nasruddin had hecome a communist. I know him... I was a little
puzzled. This was a miracle' I know his possessiveness. So I asked him, ¨Mulla, do vou know
what communism means:¨
He said, ¨I know.¨
I said, ¨Do vou know that il vou have two cars and somehodv hasn't a car, vou will have to
eive one car:¨
He said, ¨I am perlectlv willine to eive.¨
I said, ¨Il vou have two houses and somehodv is without a house vou will have to eive one
house:¨
He said, ¨I am perlectlv readv, rieht now.¨
And I said, ¨Il vou have two donkevs vou will have to eive one donkev to somehodv else who
has not:¨
He said, ¨There I disaeree. I cannot eive, I cannot do that'¨
But I said, ¨Whv: -- hecause it is the same loeic, the same corollarv.¨
He said, ¨No, it is not the same -- I |ove two donkevs, I don't have two cars.¨

The communist mind is hasicallv a capitalist mind, the capitalist mind is hasicallv a
communist mind. Thev are partners in the same eame -- the eame's name is 'the capital', Das
Kapital.
Manv people, millions ol people, onlv evolve this primitive eeo, verv rudimentarv. Il vou have
this eeo it is verv dillicult to surrender, it is verv unripe.

The second door I ca|| se|f-identitv.

The child starts erowine an idea ol who he is. Lookine in the mirror, he linds the same lace.
Everv mornine, eettine up lrom the hed, he runs to the hathroom, looks, and he savs, ¨Yes, it
is I. The sleep has not disturhed anvthine.¨ He starts havine an idea ol a continuous sell.

Those people who hecome too involved with this door, eet hooked with this door, are the so-
called spiritualists who think that thev are eoine into paradise, heaven, moksha, hut that thev
will he there. When vou think ahout heaven, vou certainlv think ol voursell that as vou are
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here, vou will he there too. Mavhe the hodv will not he there, hut vour inner continuitv will
remain. That is ahsurd' That liheration, that ultimate liheration happens onlv when the sell is
dissolved and all identitv is dissolved. You hecome an emptiness....
THEREIORE, O SARIPUTRA, in nothineness there is no lorm, or. IORM IS EMPTINESS
AND EMPTINESS IS IORM.

There is no knowledee hecause there is no knower, there is not even vievan, no consciousness,
hecause there is nothine to he conscious ahout and nohodv to he conscious ahout it. All
disappears.

That idea that the child has ol sell-continuitv is carried hv the spiritualists. Thev eo on
searchine. lrom where does the soul enter into the hodv, lrom where does the soul eo out ol
the hodv, what lorm does the soul have, planchettes and mediums, thines like that -- all
ruhhish and nonsense. The sell has no lorm. It is pure nothineness, it is vast skv without anv
clouds in it. It is a thouehtless silence, unconlined, uncontained hv anvthine.
That idea ol a permanent soul, the idea ol a sell, continues to plav eames in vour minds. Even
il the hodv dies, vou want to he certain that, ¨I will live.¨

Manv people used to come to Buddha... hecause this countrv has heen dominated hv this
second kind ol eeo. people helieve in the permanent soul, eternal soul, atman -- thev would
come to Buddha aeain and aeain and sav, ¨When I die, will somethine remain or not:¨ And
Buddha would laueh and he would sav, ¨There is nothine rieht now, so whv hother ahout
death: There has never heen anvthine lrom the verv heeinnine.¨ And this was inconceivahle
to the Indian mind. The Indian mind is predominantlv hooked with the second tvpe ol eeo.
That's whv Buddhism could not survive in India. Within live hundred vears, Buddhism
disappeared. It lound hetter roots in China, hecause ol Lao Tzu. Lao Tzu had created reallv a
heautilul lield lor Buddhism there. The climate was readv -- as il somehodv had prepared the
eround, onlv the seed was needed. And when the seed reached China it erew into a ereat tree.
But lrom India it disappeared. Lao Tzu had no idea ol anv permanent sell, and in China
people have not hothered much.

There are these three cultures in the world. one culture, called the materialist -- verv
predominant in the West, another culture, called the spiritualist -- verv predominant in India,
and China has a third kind ol culture, neither materialist nor spiritualist. It is Taoist. live the
moment and don't hother lor the luture, hecause to hother ahout heaven and hell and
paradise and moksha is hasicallv to he continuouslv concerned ahout voursell. It is verv sellish,
it is verv sell-centered. Accordine to Lao Tzu, accordine to Buddha too, and accordine to me
also, a person who is trvine to reach heaven is a verv, verv sell-centered person, verv sellish.
And he does not know a thine ahout his own inner heine -- there is no sell.

The third door was se|f-esteem:

the child learns to do thines and enjovs doine them. A lew people eet hooked there -- thev
hecome technicians, thev hecome perlormers, actors, thev hecome politicians, thev hecome
the showmen. The hasic theme is the doer, thev want to show the world that thev can do
somethine. Il the world allows them some creativitv, eood. Il it does not allow them
creativitv, thev hecome destructive.

Did vou know that Adoll Hitler wanted to enter an art school: He wanted to hecome a
painter, that was his idea. Because he was relused, hecause he was not a painter, hecause he
could not pass the entrance examination in art school -- that rejection was verv hard lor him
to accept -- his creativitv turned sour. He hecame destructive. But hasicallv he wanted to
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hecome a painter, he wanted to do somethine. Because he was not lound capahle ol doine it,
as revenee, he started heine destructive.

The criminal and the politician are not verv lar awav, thev are cousin-hrothers. Il the criminal
is eiven the rieht opportunitv he will hecome a politician, and il the politician is not eiven the
rieht opportunitv to have his sav, he will hecome a criminal. Thev are horder cases. Anv
moment, the politician can hecome a criminal and the criminal can hecome a politician. And
this has heen happenine down the aees, hut we don't vet have that insieht to see into thines.
The fourth door was se|f-extension.

The word 'mine' is the kev word there. One has to extend onesell hv accumulatine monev, hv
accumulatine power, hv hecomine hieeer and hieeer and hieeer. the patriot who savs, ¨This is
mv countrv, and this is the ereatest countrv in the world.¨ You can ask the Indian patriot. he
eoes on shoutine lrom everv nook and corner that this is punva hhumi -- this is the land ol
virtue, the purest land in the world.

Once a so-called saint came to me, a Hindu monk, and he said, ¨Don't vou helieve that this is
the onlv countrv where so manv Buddhas were horn, so manv avataras, so manv tirthankaras -
- Rama, Krishna and others. Whv: -- hecause this is the most virtuous land.¨
I told him, ¨The lact is just the opposite. il in the neiehhorhood vou see that in somehodv's
house a doctor comes everv dav -- sometimes a vaidva, a phvsician, a hakim, an acupuncturist,
and the naturopath, and this and that -- what do vou understand hv it:¨
He said, ¨Simple' That that lamilv is ill.¨

That is the case with India. so manv Buddhas needed -- the countrv seems to he utterlv ill and
patholoeical. So manv healers, so manv phvsicians. Buddha has said, ¨I am a phvsician.¨ And
vou know that Krishna has said, ¨Whenever there is darkness in the world, and whenever
there is sin in the world, and whenever the law ol the cosmos is disturhed, I will come hack.¨
So whv had he come that time: It must have heen lor the same reason. And whv so manv
times in India:

But the patriot is arroeant, aeeressive, eeoistic. He eoes on declarine, ¨Mv countrv is special,
mv relieion is special, mv church is special, mv hook is special, mv euru is special¨ -- and
evervthine is nothine. This is just eeo claimine.

A lew people eet hooked with this 'mine' -- the doematist, the patriot, the Hindu, the
Christian, the Mohammedan.

The fifth door is se|f-image.

The child starts lookine into thines, experiences. When the parents leel eood with the child,
he thinks, ¨I am eood.¨ When thev pat him he leels, ¨I am eood.¨ When thev look with aneer,
thev shout at him and thev sav, ¨Don't do that'¨ he leels, ¨Somethine is wrone in me.¨ He
recoils.

A small child was asked in school on the lirst dav he entered, ¨What is vour name:¨
He said, ¨¹ohnnv Don't.¨
The teacher was puzzled. He said, ¨¹ohnnv Don't: Never heard such a name'¨
He said, ¨Whenever, whatsoever I am doine, this is mv name -- mv mother shouts, '¹ohnnv
don't'' Mv lather shouts, '¹ohnnv don't'' So I think this is mv name. 'Don't' is alwavs there.
What I am doine is irrelevant.¨

The lilth is the door lrom where morals enter. vou hecome a moralist, vou start leeline verv
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eood, 'holier than thou'. Or, in lrustration, in resistance, in strueele, vou hecome an immoralist
and vou start liehtine with the whole world, to show the whole world.
Iritz Perls, the lounder ol Gestalt Therapv, has written ahout one ol his experiences that
proved verv lundamental to his lile's ellort. He was a psvchoanalvst practicine in Alrica.

The practice was verv eood hecause he was the onlv psvchoanalvst there. He had a hie car, a
hie hunealow with a earden, a swimmine pool -- and evervthine that a mediocre mind wants
to have, the middle-class luxuries. And then he went to Vienna to attend a world
psvchoanalvst's conlerence. Ol course, he was a successlul man in Alrica, so he was thinkine
that Ireud would receive him, there would he ereat welcome. And Ireud was the lather-
lieure lor the psvchoanalvsts, so he wanted to he patted hv Ireud. He had written a paper and
had worked lor months on it, hecause he wanted Ireud to know who he was. He read the
paper, there was no response. Ireud was verv cold, other psvchoanalvsts were verv cold. His
paper was almost unnoticed, uncommented upon. He lelt verv shocked, depressed, hut still he
was hopine that he would eo to see Ireud, and then somethine mieht happen. And he went to
see Ireud. He was just on the steps, had not even entered the door, and Ireud was standine
there. And he said to Ireud, just to impress him, ¨I have come lrom thousands ol miles.¨ And
rather than welcomine him, Ireud said, ¨And when are vou eoine hack:¨ That hurt him verv
much. ¨This is the welcome: -- 'When are vou eoine hack:'¨ And that was the whole
interview -- linished'
He turned awav, continuouslv repeatine, like a mantra in his head. ¨I will show vou, I will
show vou, I will show vou'¨ And he tried to show him. he created the ereatest movement
aeainst psvchoanalvsis -- eestalt.

This is a childish reaction. Either the child is accepted -- then he leels eood, then he is readv to
do anvthine the parents want, or, il aeain and aeain he is lrustrated, then he starts thinkine in
terms ol, ¨There is no possihilitv that I can receive their love, hut still I need their attention. Il
I cannot eet their attention throueh the rieht wav, I will eet their attention throueh the wrone
wav. Now I will smoke, I will masturhate, I will do harm to mvsell and to others, and I will
do all kinds ol thines that thev sav 'Don't do,' hut I will keep them occupied with me. I will
show them.¨

This is the lilth door, the sell-imaee. Sinner and saint are hooked there. Heaven and hell are
the ideas ol people who are hooked there. Millions ol people are hooked. Thev are
continuouslv alraid ol hell and continuouslv ereedv lor heaven. Thev want to he patted hv
God, and thev want God to sav to them, ¨You are eood, mv son. I am happv with vou.¨ Thev
eo on sacrilicine their lives just to he patted hv some lantasv somewhere hevond lile and
death. Thev eo on doine a thousand and one tortures to themselves just in order that God can
sav, ¨Yes, vou sacriliced voursell lor me.¨

It seems as il God is a masochist or a sadist, or somethine like that. People torture themselves
with the idea that thev will he makine God happv. What do vou mean hv this: You last and
vou think God will he verv happv with vou: You starve voursell and vou think God will he
verv happv with vou: Is he a sadist: Does he enjov torturine people: And that is what saints,
so-called saints, have heen doine. torturine themselves and lookine at the skv. Sooner or later
God will sav, ¨Good hov, vou have done well. Now come and enjov the heavenlv pleasures.
Come here' Wine llows here in rivers, and roads are ol eold, and palaces are made ol
diamonds. And the women here never aee, thev remain stuck at sixteen. Come here' You
have done enoueh, vou have earned, now vou can enjov'¨ The whole idea hehind sacrilice is
this. It is a loolish idea, hecause all eeo ideas are loolish.

The sixth is the se|f as reason.

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It comes throueh education, experience, readine, learnine, listenine. vou start accumulatine
ideas, then vou start creatine svstems out ol ideas, consistent wholes, philosophies. This is
where the philosophers, the scientists, the thinkers, the intellectuals, the rationalists are
hooked. But this is hecomine more and more sophisticated. lrom the lirst, the sixth is verv
sophisticated.

The seventh is propriate striving:

the artist, the mvstic, the utopian, the dreamer -- thev are hooked there. Thev are alwavs
trvine to create an utopia in the world. The word utopia is verv heautilul. it means that which
never comes. It is alwavs comine hut it never comes, it is alwavs there hut never here. But
there are moon-eazers who eo on lookine lor the larawav, the distant, and thev are alwavs
movine in imaeination. Great poets, imaeinative people -- their whole eeo is involved in
hecomine. There is somehodv who wants to hecome God, he is a mvstic. Rememher,
'hecomine' is the kev word on the seventh, and the seventh is the last ol the eeo. The most
mature eeo comes there. That's whv vou will leel, vou will see a poet -- he mav not have
anvthine, he mav he a heeear, hut in his eves, on his nose, vou will see the ereat eeo. The
mvstic mav have renounced the whole world and mav he sittine in a Himalavan caee, in a
Himalavan cave. You eo there and look at him. he mav he sittine there naked -- hut such a
suhtle eeo, such a relined eeo. He mav even touch vour leet, hut he is showine, ¨Look how
humhle I am'¨

There are seven doors. When the eeo is perlect, all these seven doors have heen crossed, then
that mature eeo drops on its own accord. The child is helore these seven eeos, and the Buddha
is alter these seven eeos. It is a complete circle.

You ask me. ¨What is the dillerence hetween the emptiness ol the child helore the lormation
ol the eeo and the awakened childlikeness ol a Buddha:¨

This is the dillerence. Buddha has moved into all these seven eeos -- seen them, looked into
them, lound that thev are illusorv, and has come hack home, has hecome a child aeain. That's
what ¹esus means when he savs, ¨Unless vou hecome like small children, vou will not enter
into mv kinedom ol God.¨

T|e Heori Sviro, C|. 6, :6 Ociober :g¬¬