Science of the Rishis: A Daily Rhythm

Part I: True Balance: The Dissolution of Opposites

YOU ARE UTTER SILENCE AND SO STILL, AND YET I SEE, WHEREVER YOU ARE, A MAD CYCLONE SURROUNDS YOU. IS THIS JUST YOUR LEELA, OR DOES EXISTENCE ALWAYS BALANCE SO PERFECTLY?

It is neither. I have nothing to do with it. It is not my leela, my playfulness; nor is it nature balancing itself. It is something totally different from both.

The world is always a madhouse… at least up to now it has been a madhouse. But when everyone is mad, you don’t become aware of it.

If one person, just a single individual, comes out of madness — becomes sane — then suddenly the distinction is seen. Then you see sanity surrounded by madness, silence surrounded by a cyclone. If everybody else also becomes silent and the cyclone disappears, that will be a perfect balance by existence.

In our logical minds, balance happens between opposite things. In reality, balance means disappearance of the opposition, the two becoming one, their diametrically opposite ways merging into one, melting into one reality. That is balance, true balance.

I can understand your problem, that I am utterly silent; still, wherever I go, a great turmoil surrounds me.

The turmoil was there already; it is just that there was no way to contrast it. It is not that the turmoil suddenly appears. My silence is not creating it, but my silence is exposing it.

In many ways you can understand it. In a world where everybody is blind, to have eyes is dangerous because you are creating an opposition to the whole world. It is more convenient and comfortable to destroy your eyes and become blind, or at least keep your eyes closed and pretend to be blind.

But to make it known that you have eyes and you can see… and naturally, you would like everybody else also to be capable of seeing the beauty of existence, all the colors, all the stars. Without eyes a man is only twenty percent alive; eighty percent of experiences are through the eyes. Naturally you want to help. But if everybody is blind, they are not going to accept such an idea that they are blind. Their parents were such, their forefathers were such; for generations traditionally, this is the way they have been, and this is the only way to be.

And you are introducing something so new, so outrageous, so insulting to them, that rather than helping you to help them they would like to kill you, destroy you, so that any comparison, any contrast, which reminds them that perhaps they are blind, which creates a doubt in them: “Who knows, perhaps that man is right….”

They don’t want to get into such doubt. They don’t want to have any inconvenient ideas. Removing this man — crucifying him, poisoning him, murdering him — is far easier than for millions of people to accept a very inconvenient, uncomfortable, humiliating phenomenon: they are all blind.

The most difficult thing in the world is to accept that you are ignorant. Even the most ignorant person will not be ready to accept it. Only the greatest geniuses like Socrates have been able to accept that they know nothing.

The normal, the mediocre, the common people love to believe that they know, they know everything. And anybody who creates a question, creates a doubt, creates an air of skepticism, is dangerous because he is disturbing so many people’s comfortable lives of ignorance. He cannot be tolerated. This is the greatest crime known to man.

So it is not my leela, not my game; nor is it nature trying to have a perfect balance — because the perfect balance will be absolute silence. There will be no opposition to it.

The situation is created because the society has lived in ignorance, believing it is knowledge. It has lived in all kinds of immoralities, believing they are moral. It has believed in all kinds of things, thinking that they are true; in reality, they are only fictions.

Theory: Crucifying the Uncomfortable: Why Ignorance Defends Its Dreams

Mindful Workplace (Sattva): Seva (Service-Oriented Leadership) – Shifts the organisational culture from transactional self-interest to meaningful collaboration and long-term impact.

• Workplace Practice: Approach your work – whether as a manager or an individual contributor – as an act of service toward solving real problems, supporting colleagues, and adding value to end-users.