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      Faith is dead trust, trust is alive faith.

      So try to understand the distinction. One has to grow in shraddha, trust – it is always personal. The first disciples of Jesus attained trust. They were Jews, born Jews. They moved out of their faith. It is a rebellion.

      Faith is a superstition; trust is a rebellion.

      First, trust leads you away from your faith. It has to be so because if you are living in a dead graveyard, first you have to be led out of it. Only then can you be introduced to life again. Jesus was trying to bring people toward shraddha, trust. It will always look as if he is destroying their faith.

      Now when a Christian comes to me, the same situation is repeated. Christianity is a faith, just as Judaism was a faith in Jesus’ time. When a Christian comes to me, once again I have to bring him out of his faith to help him grow toward trust. Religions are faith, and to be religious is to be in trust. To be religious doesn’t mean to be Christian, Hindu, or Mohammedan because trust has no name; it is not labeled. It is like love. Is love Christian, Hindu, Mohammedan? Is marriage Christian, Hindu, Mohammedan? Love? Love knows no caste, no distinctions. Love doesn’t know if you are a Hindu or a Christian.

      Marriage is like faith; love is like trust – you have to grow into it, it is an adventure. Faith is not an adventure; you are born into it, it is convenient. If you are seeking comfort and convenience, it is better to remain in faith. Be a Hindu, a Christian; follow the rules. But it will remain a dead thing unless you respond from your heart, unless you enter religion on your own responsibility, and not because you were born a Christian. How can you be born a Christian?

      How is religion associated with birth? Birth cannot give you religion. It can give you a society, a creed, a sect; it can give you a superstition. The word superstition is very, very meaningful. It means, unnecessary faith. The word super means unnecessary, superfluous – faith which has become unnecessary, faith which has died. At some time it may have been alive.

      Religion has to be reborn again and again. Remember, you are not born in a religion. Religion has to be born in you, then it is trust – again and again. You cannot give your children your religion, they will have to seek and find their own. Everybody has to seek and find his own. It is an adventure – the greatest adventure. You move into the unknown.

      Patanjali says that if you want to attain asampragyata samadhi, shraddha is the first thing. And for sampragyata samadhi, reasoning, right reasoning. See the distinction? – for sampragyata samadhi, right reasoning, right thinking is the base; for asampragyata samadhi, right trust – not reasoning.

      No reasoning… But a love. And love is blind. It looks blind to reason because it is a jump into the dark. Reason asks, “Where are you going? Remain in the known territory. What is the use of moving to a new phenomenon? Why not remain in the old fold? It is convenient, comfortable, and whatever you need, it can supply.” But everybody has to find his own temple. Only then is it alive.

      You are here with me – this is trust. When I am no longer here, your children may be with me. That will be faith. Trust happens only with a living master, faith happens with dead masters who are no longer there. The first disciples have the religion.

      By and by, the second and third generation loses the religion, it becomes a sect. You simply follow because you are born into it. It is a duty, not a love. It is a social code. It helps, but it hasn’t gone deep in you. It brings nothing to you; it is not a happening. It is not a depth unfolding in you – it is just a surface, a face. Just go and look in the church: the Sunday people attend, they even pray. But they are just waiting for it to finish.

      A small child was sitting in church. He was just four years old and had come for the first time. His mother asked him how he liked it.

      He replied, “The music is good, but the commercial is too long.”

      It is a commercial when you have no trust. Shraddha is right trust; faith is wrong trust. Don’t take religion from somebody else. You cannot borrow it; that is a deception. You are getting it without paying for it, and everything has to be paid for. And to attain asampragyata samadhi is not cheap. You have to pay the full cost, and the full cost is your total being.

      To be a Christian is just a label. To be religious is not a label, your whole being is involved. It is a commitment. Some people come to me and say, “We love you. Whatever you say is good. But we don’t want to take sannyas because we don’t want to commit ourselves.” But unless you are committed, involved, you cannot grow, because there is no relationship. There are just words between you and me, not a relationship. I may be a teacher to you, but not a master. You may be a student, but not a disciple.

      The first door is shraddha, trust; the second is virya. That too is difficult. It is translated as effort. No, effort is simply a part of it. The word virya means many things, but deep down it means bioenergy. One of the meanings of virya is semen, sexual potency. If you really want to translate it exactly, virya is bioenergy, your total energy phenomenon – you as energy. Of course, this energy can be brought only through effort; hence, one of the meanings is effort.

      But that is poor – not as rich as the word virya. Virya means that your total energy has to be brought into it. With only the mind, it won’t do. You can say yes from the mind, but that will not be enough. That is the meaning of virya: your totality, without holding anything back. And that is possible only when there is trust. Otherwise you will hold on to something, just to be secure and safe because who knows, “This man may be leading us in the wrong direction, so we can step back at any moment. Any moment we can say, ‘Enough is enough; now no more.’”

      You hold back a part of you just to be watchful. Where is this man leading us? People come to me and say, “We are just watching. First let us watch what is happening.” They are very clever – clever fools because these things cannot be watched from the outside. What is happening is an inner phenomenon. Many times you cannot even see to whom it is happening. Many times only I can see what is happening. Only later on do you become aware of what has happened.

      Others cannot watch. There is no possibility of watching it from the outside. How can you watch from the outside? You can see gestures; you can see people doing meditation, but what is happening inside, that is meditation. What they are doing outside is just creating a situation.

      It happened…

      There was a great Sufi master, Jalaluddin. He had a small school of rare pupils – rare, because he was a very choosy master. He would not accept anyone unless he had chosen the person himself. He worked with very few, but sometimes people passing by would come to see what was happening there.

      Once, a group of professors came to his school. Always being very alert, clever people, they decided to have a look for themselves. In the master’s house, which was in the compound, a group of fifty people were sitting, making mad gestures – someone was laughing, someone was crying, someone was jumping around. The professors watched and said, “What’s going on? This man is leading these people into madness. They are already mad, and are fools. And once you become mad it’s difficult to come back. This is nonsense; we have never heard of… People sit silently when they meditate.”

      There was a lot of discussion between them. Eventually, a group of them said, “We don’t know what is happening, so it’s better not to make any judgment.”

      There was a third group among them who said, “Whatever it is, it is worth enjoying. We would like to watch. It looks beautiful. Why can’t we enjoy it? Why be bothered about what they are doing? Just to watch is a beautiful thing.”

      After a few months, the same group of professors came again to the school to watch. What was happening now? – everyone was silent. Again there were fifty people, and the master was also there. They were sitting silently, so silently, as if there was no one there, like statues. Again they had a discussion. One group said, “Now they are useless. There is nothing to see! When we came the first time it was beautiful. We enjoyed it. But now they are just boring.”

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