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My God, so have to go into it again? I was thinking I was finished with those five minds. But it is not a surprise, I was expecting something like that, because I had not made it clear. I had only given you a few hints, and those too, very indirectly. If you had meditated over it you would have found the relationship, but you don’t want to work at all. You don’t want to do any homework. Let us try to go into it again.

The five minds were: first, the pre-mind– let us call it the primal. Second, the collective mind– let us call it the social. Third, the individual mind– the ego mind. Fourth, the cosmic mind– the universal mind. And the fifth, the no-mind, Christ-mind, Buddha-mind– let us call it the transcendental.

The first thing to be understood is that Jesus’ sayings are addressed to the third mind, the individual, because they can be addressed only to the third mind. All the scriptures are addressed to the third mind, because only at the point of the third is understanding possible– difficult, but possible. Up to the second mind, the social, you don’t have any understanding. You are imitative, you are just a member of a great mechanism called society. You don’t have any identity. You cannot be addressed, you cannot be provoked. Nobody exists in you. You are just an echo– echo of the society, the church, the state, the country– an echo of many things, but just the echo. You are not yet real. How can you understand before that?

That’s why a Jesus or a Buddha is born in a highly evolved society. They are not born in primitive societies. Buddha was born in Bihar, not in Bastar. Bihar was the highest peak of Indian mind in those days. Never again has Indian consciousness touched that climax. Jesus was born at the pinnacle of Jewish consciousness– he is the fruit and the flower of the whole Jewish history; he could not have been born anywhere else. For Jesus to exist, a certain milieu is needed, certain people are needed who can understand him. Certain people are needed who can not only understand him, but can be transformed by him.

So the first thing is that the sutras of Jesus are addressed to the third mind, the individual mind, the ego mind. The ego has a certain function to fulfil; it is not just useless. It becomes a hindrance if you go higher than the third, but you cannot go higher than it if it is not there. It is a must: it is a necessary step. Only the ego can understand the misery of being in an ego. The social mind cannot understand it; the problem has not yet arisen, so the solution is meaningless. If you are suffering from a disease, then the medicine, the remedy becomes significant. If you are not suffering from the disease, the remedy is not a remedy for you. The social mind has not suffered yet from the ego. Hence anything that helps to go beyond ego is utterly meaningless; it has no point of reference, it has no context.

Jesus talks to the third mind, remember it. If you are still in the second mind, Jesus will remain an enigma to you. If you are just a Christian or a Jew or a Hindu, then you will not be able to understand Jesus. Just think. In those days the people who gathered around Jesus must have been very very individualistic people. Otherwise how was it possible for them to listen to somebody who was so rebellious, who was so radical, who was turning the whole society upside down, who was saying continuously: It has been told to you in the old days, but I say unto you...? And was denying all that had been said, was continuously dismantling, destroying– of course, to create something new, but an ordinary Jew would not have been able to come into close quarters with Jesus. It would have been too much. Only a few individuals, rebellious people, must have gathered around him.

The social mind gave him crucifixion. The society, the formalist, the pharisee, the rabbi, the moralist, the puritan– they all gathered together to kill him, because he was bringing something of the individual consciousness, he was creating individuality in people.

This is the first thing to understand in how the sutras are related to the five minds. First: they are addressed to the third, and they can only be addressed to the third. The first, the primal, will not be able even to listen. The second, the social, can listen, but will not be able to understand. The third, the individual, can understand, but will not be able to follow. But once understanding– intellectual understanding, at least– has arisen, then the door opens. Only the fourth mind, the universal, can follow, when ego has been dropped. When ego has been used and dropped, when the ego’s function is fulfilled– it’s no more necessary, one has gone beyond it– the boat can-be left behind.

So remember, the first cannot even listen; the second can listen, but cannot understand; the third can understand, but cannot follow; the fourth can follow, but only follow; the fifth can become the transcendental mind. This is how they are related.

The second thing to remember:

Jesus says:
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Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in there at:
Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
—

Visualise the third mind; it is just in the middle, half-way. Two minds are below it, two minds are above it. The social mind is below it and the universal mind is above it. Both look alike. And these are the only two ways open for the individual mind to go, otherwise you will feel stuck. In life, one has to continuously move. It is movement, it is process. If you feel stuck you will become miserable, one has to go on and on till the goal is reached.

Standing in the third mind, the individual ego faces two possibilities: either it can go up and become universal mind, or it can fall back and can become the social mind. Both look alike, that’s why Jesus says 'Enter ye in at the strait gate...'– Both are gates, and both look very alike. What is their similarity? The universal mind has dropped the ego, it is in tune with the whole. The social mind has not created the ego yet, it is in tune with the social. But both have a kind of attunement. The social mind is at ease with the society, it flows rhythmically, smoothly. It has no struggle, conflict. It fits together, it is adjusted– adjusted with the society, but society is a big thing– it almost looks as if you are adjusted with God. The social mind is very normal. That’s what psychoanalysts go on doing. Whenever somebody becomes too much of an individual, they say he is maladjusted. Then what do they do? They bring you to the strait gate– the social; they help you to adjust with the society. That they call normal health. That they call psychological health. It reduces tensions, it reduces inconveniences, it makes you more comfortable and secure, but at a great cost.

Religion also helps you to go beyond tensions, but not through the second door. Religion helps you to go through the third door. That is the difference between psychoanalysis and religion. Religion also makes you adjusted, but not with the society; it makes you adjusted with the whole, with the universe, with God. That is real adjustment, and great joy arises out of it. To be adjusted with the society is a very very tiny arrangement. You will be less tense but not more joyous, remember it. The fourth mind will give you joy, celebration; the second mind will simply help you to remain more calm and quiet and collected, but there will be no ecstasy.

Let ecstasy always be the criterion. Whenever you go high, ecstasy grows. If you go low, your ecstasy is diminished. But both look alike because both are adjustments. In one you drop being the individual, you become a sheep. You start imitating people, you become part of the mob. The mob itself may be wrong– that’s not the question– but you adjust with it. The mob may be neurotic, and in fact is so: mobs are more neurotic than individuals. Friedrich Nietzsche has said– and rightly– that as far as individuals are concerned, neurosis is a rare accident. But as far as mobs are concerned, that is the rule not the exception. Mobs have always been neurotic.

Adjust with the mob. You will feel good because now you are part of the social neurosis, you don’t have a private neurosis. You will never feel it– everybody is just like you– things feel perfectly good. That’s why Jesus says both gates are alike: both are strait. But there is a great difference. And the difference is: 'Enter ye in at the strait gate: for wide is the gate...'– If you go backwards, the gate is wide: 'and broad is the way...'– But if you go upward, 'narrow is the way...'– very narrow. In fact, you have to go alone. You cannot take anybody with you. If you go to the fourth you will have to go alone. You will have to go in absolute aloneness. That’s why solitude, meditation, prayer– all have to be done in aloneness. You cannot get into the fourth with all your friends, family, acquaintances, etcetera. You will have to leave everybody behind, you will have to move on a very very narrow path. It is so narrow that it cannot even contain two together. You cannot even take your wife, your husband, your son, your mother. There is no way. You have to go alone. It is solitary. You can help others also to go to it, but they will go in their own solitariness.

Remember, the higher you go, the more alone you are. The lower you go, the more you are with people. It is like a pyramid. The lowest part of the pyramid has the biggest base: the base is the biggest. Then, as you go higher, the pyramid becomes smaller and smaller and smaller, and at the apex, it is just a point.

You can visualise these minds in this way. The primal is the base of the pyramid; the social is very close to the base– a little smaller than the base; the individual is very close to the apex, to the peak– far away from the base; and the universal is just a point, the apex. And when you have jumped even beyond that, the pyramid disappears.... and the fifth, the transcendental. It is not part of the pyramid at all.

The third mind is addressed by Jesus, and is told that these are the two possibilities. If you enter with the collectivity you will be destroying yourself; it will be destructive, it will not be creative. You will not be born out of it, it will be simple suicide. There will be no resurrection in it.

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Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in there at...
—

The majority follows that. That is why you don’t see flowering, you don’t see eyes full of splendour, you don’t see people in a dance, you don’t see hearts singing, you don’t see pulsating life energies, you don’t see streaming vitalities. You simply see dull, stale, stagnant, dirty pools, no more flow. And when the flow disappears, glow also disappears. Then you are slowly slowly dying and doing nothing. This is destruction.

If you follow the higher, the universal mind, because '...strait is the gate, and narrow is the way...'– That ’narrow’ has to be remembered always. With the social you can be with the mob, with the individual you cannot be with the mob. You call only be with a small group of people. You will always find whenever there are egoistic people that they will create small groups, their own societies, clubs, lodges. They will not move with the mass, they will have their own chosen few, select few; they will move with them. Authors will move with authors. Poets will move with poets. Painters will have their own clubs, their own restaurants where they will meet. They will have their own superior, small groups, and they will be very choosy about who is to be allowed.

With the fourth, you are alone– not even a club of the chosen people; you are alone. With the fifth you are not even alone, even you have disappeared. This is how it goes. Slowly slowly things go on disappearing. First the mass; then the small societies, groups, clubs; then you; and one day there is only emptiness in your hands. That emptiness is what Jesus calls the ’kingdom of God’, Buddha calls nirvana.

Third: Jesus talks about prayer. Prayer is the way– Jesus’ way– to be alone. Buddha’s way is meditation, Jesus’ way is prayer. But the intrinsic quality has to be the same. Jesus says: Be silent, language is not needed. Language is helpful in the social. In the universal, language is not needed. Language is a social phenomenon. Animals don’t have language because they don’t have societies. Man has language because man has society; man is a social animal. When you start moving beyond society, language becomes irrelevant. Language is to relate with the other; and God is not the other, God is your innermost core. There is no need for any language.

So Jesus says:
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And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward.
—

Don’t pray for people to see that you are praying, that you are religious. Don’t pray as a show, don’t make it a performance. It is sacrilegious. Prayer should be in solitude, nobody should know about it. There is no need. It is nobody else’s concern.

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But thou, when thou prayest, enter into thy closet...
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What does he mean by ’closet’? He means drop all language from your mind, all verbalisation from your mind. The moment you drop verbalisation from your mind, you have moved into such a private world that nobody else can go there. Language dropped... you have dropped the whole world. Just think of it. If for a moment there is no language inside you, then where are you? You are no more here, no more in this world. You are in a world totally different from this. When there is no language in you, you are utterly private. Language makes you public. No-language makes you private.

This is what Jesus means when he says 'But thou, when thou prayest, enter into thy closet...'– drop all language and verbalisation. All communication has to be dropped. You just have to be there silent, present– but utterly non-verbal, not saying a single thing.

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...and when thou hast shut thy door...
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When the door on the language, on the verbal, on the linguistic mind has been closed...

—
...pray to thy Father in secret...
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Then just be a deep gratefulness, a gratitude. Then bow down to the unknown. Then surrender before the mysterious. Then just be in awe, in wonder. This is what prayer is. This is the entry from the ego to the universal, from the third to the fourth.

Language is the medium to relate with others, and silence is the medium to relate with God because God is not the other. Only in silence do you commune with your own inner being. Logic is the way in the world, love is the way in God. Prayer is a loving silence– nothing else. If you ask me what prayer is, I will say a loving silence. Silence, but utterly full of love, overflowing with love. If silence is there and love is not there, then it is meditation. If silence is there, and suffused with love, fragrant with love, then it is prayer– that is the only difference. If you can shower your silence with love, it becomes prayer. If you cannot, then it remains meditation. Both lead there, so there is no problem of higher and lower: meditation is not higher, nor is prayer higher.

There are two types of people in the world– the ’man’ and the woman’– the people of intelligence and the people of love. Jesus belongs to the second type: his path is the path of love. Buddha’s path is the path of intelligence. Buddha says: Just be silent and you will jump from the third to the fourth. Jesus says: Be silent and full of love, and you will jump from the third to the fourth.

Both are bridges. If it appeals to you, if it feels that it strikes in your heart, that the idea simply clicks in your being then prayer is your way. But try both. If you are confused, try both. Whichever feels good is good, because both are as potent as the other.

All words belong to the social; silence belongs to the universal. And in the transcendental even silence disappears. First language disappears, then silence too. Then there is absolute silence when silence has also disappeared. This is the meaning when Jesus says 'Thy kingdom come. Thy will be done in earth, as it is in heaven.' He surrenders in deep love, in silence. And remember, these are not the words to be repeated. Christians have misunderstood Jesus. These are not the words to be repeated, these are the emotions to be lived. Not words to be repeated, but emotions to be lived.

'Thy kingdom come...'– Now this can be just a word in you you can repeat it; or this can be a feel in you– Thy kingdom come... Not a single word is uttered inside but this is your feeling. Your hands are raised to receive the kingdom, you are surrendered, your heart is open. You are ready for God to descend in you. Do you see the difference? Don’t repeat the words. Let it be a feeling, and then it will go deeper, and then it will really become a prayer.

And the fourth thing about the transcendental:
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Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
—

What does Jesus mean by saying 'Ask, and it shall be given you'? He means that really it is already given to you. You have not been able to see it, because you have not asked for it. The door is already open! But because you have not knocked at it, it has remained open and yet closed for you. It is just for the sake of asking that you will get it. It is possible only if you have already got it, otherwise how can you get anything just by asking?

Try. You want to have a big palace– are you going to get it just for the asking? You are not going to get it just by asking, otherwise all beggars would be emperors. You don’t have it, and you will have to work hard, and then too there is no certainty that you will have it. You may succeed, you may not succeed. There are a thousand and one competitors too. You will have to go through being aggressive, and you will have to put all that you have at stake. And then too, more is the possibility that you will be a loser. You want money? You cannot get it just for the asking. You want prestige, power, respectability, fame? You will not get it just for the asking.

But Jesus says: God you can have just for the asking. What does he mean? It is an incredible significant statement. He simply means what Buddha means when he says that you have it already there. You are not to achieve it; it is your intrinsic nature. This is Jesus’ way of saying the same thing: You can get only by asking because you are already there. The asking will make you alert, that’s all. If you ask consciously, if you knock consciously, if you start groping consciously, you will become alert to that which has already been there, which has always been there, which has been the case from the very beginning.

God is given to you. You are carrying God within you. But you have not asked. Your desire has not become conscious. So God is there, you are there, but there is no bridge. By asking you will create the bridge. If the asking is immense, tremendous, total, then in a single instant the bridge will be projected. The kingdom of God is within you, that’s why 'Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.'

This is how these sutras are related with the five minds. But they are basically addressed to the third mind.

To those who seek identity, Norman O. Brown advocates ’Get lost!’ and Timothy Leary says ’Drop out!’

But I say to you, that to get lost, one must have found oneself first, and to drop out one must have been in first. You can drop out if you are, you can get lost if the ego is ready and ripe.

That is the difference between a sannyasin and a hippy. A hippy is one who has been trying to drop something which he has not got yet, who is trying to drop something which he has not earned yet, who is trying to renounce something which is not there. A sannyasin is one who has come to feel the ripe ego and, feeling the misery and anguish of it, drops it.

Both look alike. Both look alike, but the hippy is not going from the third to the fourth. The hippy has not been in the third yet, he will fall to the second. That’s why hippies start creating their own clan, their own tribe, their own society. It has almost the same structure as the old society that they have left. If in the old society you cannot have long hair, in a hippy society you cannot have short hair. The structure is the same. If in the old society you cannot go on without taking a bath for months, in the hippy society you are not allowed to take a bath every day. That is too conventional. You will look a little anti-social if you take a bath every day.

But it is the same society repeated, the same structure– even though it is against, it is the same structure. The hippy is not getting beyond society, he is going against one society and creating another. The sannyasin is going beyond society. He is moving away from the very need of being part of a society.

The sutras are addressed to the egoist. But remember, the egoist can understand them, but cannot follow. To follow them you will have to start dropping your ego. Then you can follow, then the universal mind will arise in you. Prayer is the way, or meditation. And when the universal has arrived, don’t stop there. One step more... This very consciousness that you have arrived, this very consciousness that you have realised God, this very consciousness that you have become one with God has to be drowned too.

This is the last barrier to be dropped. Once it is gone, you and the whole are one– so one that there is nobody even to say ’I am one with the whole.’ That is the transcendental. That’s what Jesus calls the ’kingdom of God’.

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The second question:
Where is the meeting between Christ's love and Buddha's intelligence?

In me.
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