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> Rich Man's Guru Accusation

Just a few days ago I told Laxmi to purchase the most costly car possible in the country. One thing good about Laxmi: she never asks why. She purchased it. It worked—it was a device. Laxmi was knocking on the doors of the banks to get money for the new commune. We need much money; nearabout five crore rupees will be needed. Who is going to lend that much money to me? The day she purchased the car, seeing that we have the money, banks started coming to her office, offering, "Take as much money as you want." Now she is puzzled: from whom to take? Everybody wants to give on better terms, and they are after her.
I have been working in India for twenty years continuously. Thousands of people have been transformed, millions have listened to me and many more have been reading what I am saying, but the Times of India, the most conventional newspaper of India, still the most British, has not published a single article about me or my work. But the day Laxmi purchased the car there was a big article—on the car, not on me!
Now they are all interested. The news of the car has been published all over the country, in all the newspapers, in all the languages. Now what kind of people are these? Their interest is not in me, not in meditation, not in the thousands of people who are meditating here. They are completely unaware of what is happening here, but they became interested in the car.
They come here. Many people come to the office not to see me or to see you: they inquire, "Can we see the car?" Laxmi says to them, "You can come to the early morning discourse, and you can see the car too." And poor fellows—they have to come and listen for ninety minutes just to see the car. What a torture! And these are rich people, educated people. Can you think of a more materialistic country?
And they are very worried, and editorials have been written on the car: they ask, "Why? Why can't you live a simple life?" My life is absolutely simple: so simple really, that I am always satisfied with the best kinds of things. It is absolutely simple. What more simplicity is possible? In a single sentence it can be said: the best kinds of things. There is no complexity about it. I like quality. I'm not interested in how much it costs but in the quality. I like quality in people, not quantity. I like quality in everything, not quantity. We could have purchased thirty Indian cars instead of this one, but that would have been quantity—and even thirty wouldn't have been of any use.
But their puzzle, why they can't understand it, is that they pretend to be religious, but deep down their whole obsession is materialistic. They carry a hypocrisy, and to fulfill their hypocrisy the whole Indian religious world has to compromise. If somebody wants to become a saint he has to live in utter poverty. It is almost a kind of masochism; he has to torture himself. The more he tortures himself, the more people think he is religious: "See how religiously he is living!"
To live religiously means to live joyously. To live religiously means to live meditatively. To live religiously means to live this world as a gift of God, but their minds are obsessed and they can't understand. Once the purpose of the car is served, it will be gone. The purpose is almost served, but it can show you.
I can even come in a bullock cart. It would be even more colorful, and I would enjoy the ride more.
They come here and they look, and their whole point is "Why such a beautiful ashram?" They want something dirty, shabby, a sloppy place, and then it is an ashram. They cannot believe that the ashram can be clean, beautiful, with trees and flowers, and comfortable. They cannot believe it. And not that they don't want comfort for themselves; they are hankering for it. They are, in fact, jealous. The Indian mind has become materialistic, grossly materialistic.
A spiritual mind makes no distinctions between matter and spirit; it is undivided. The whole existence is one: that is the spiritual mind. The materialist, even if he loves a woman, reduces her to a thing. Then who is a spiritualist? A spiritualist is a person who, even if he touches a thing, transforms it into a person.
You will be surprised by my definition. A spiritual person is one who, even if he drives a car, the car becomes a person. He feels for the car, he listens for its humming sound. He has all affection and care for it. Even a thing starts becoming a person, alive; he has communion with the thing too. And a materialistic person is one who, even if he loves a man or a woman, a person, immediately reduces them into a thing. The woman becomes a wife—the wife is a thing. The man becomes a husband—the husband is a thing, an institution. And all institutions are ugly, dead. sos204
I receive every day hundreds of letters saying "If you are really a Bhagwan then you should open hospitals, schools, houses for the poor, for orphans, for widows." But nobody asked Buddha, nobody asked Krishna, nobody asked Mahavira, how many hospitals they had opened and how many schools they had opened. All that we asked them was whether they have achieved blissfulness. If they have achieved that, then all is achieved. Then their very presence is a healing force, then their very presence is educative, then their very presence is nectar. Then their very presence gives eyes to the blind and ears to the deaf and tongues to the dumb and hearts to the dead—their very presence!
But Christianity has contaminated the whole world. Now even Hindus think that Mother Teresa is a real saint. Jainas think, Buddhists think, that unless you serve the poor, unless you serve the old, you are not a really religious person.
The East has defined the religious person in a totally different way and I insist that the East is right, Christianity is wrong. First one has to become blissful oneself, then only can one share. ultima08
Just the other day, somebody asked, "Beloved Master, are you not a hypocrite? Because you live comfortably, you live in a beautiful house, you move in a beautiful car, you live like a king."
Now, he does not understand what the word 'hypocrisy' means. This is my whole teaching—to live as beautifully as possible. I am not a hypocrite. In fact I am living the way I am teaching. If I was teaching to live in poverty, and I was living in a palace, that would be hypocrisy. But I am not teaching to live in poverty; poverty is not my goal.
You can go and tell Morarji Desai that he is a hypocrite. Or tell Sanjiva Reddy, the president of this country, "You are a hypocrite." You cannot say that to me. You can say to the president, Sanjiva Reddy, "You are a hypocrite, because you teach Gandhiism and you still go on eating meat. You talk about nonviolence and you go on eating meat! This is hypocrisy—pure hypocrisy, unpolluted hypocrisy!"
But you cannot say that to Jesus. He eats meat, but he has never propounded vegetarianism; he has never talked about that kind of nonviolence. You cannot tell him that he is a hypocrite. Jesus drinks wine you cannot tell him that he is a hypocrite, unless he teaches otherwise.
My whole approach towards life is that of total acceptance, is that of celebration, not of renunciation. How can you tell me that I am a hypocrite? I may be the only person on this earth who is not a hypocrite, because I have no ideals.
The first necessity for the hypocrite is to have ideals. I have none; I am a nonidealist. I live naturally—and it is very natural to live in comfort and convenience. It is simply stupid, if comfort is available, not to live in it. If it is not available, that is another thing. Then whatsoever is available, live in it comfortably, manage to live in it comfortably.
I have lived in many kinds of situations but I have always lived comfortably. When I was a student I used to walk to the university, four miles every day. But I loved it. I walked those four miles every day with great comfort; I enjoyed it. When I was a teacher I used to go on a bicycle to the university; I enjoyed that too.
Whatsoever has been the situation, whether I have had only a bicycle or a Mercedes Benz, it doesn't make any difference: I have lived in comfort. Comfort is an attitude of mind, it is an approach towards life. I have lived in very very poor houses. When I became a teacher in a university, I started living in one single room with no windows, no ventilation. The rent was just twenty rupees per month. But I loved it, I enjoyed it, it was not a problem at all.
Whatsoever the moment allows, I have squeezed the moment to its totality. I have drunk fully of the moment, I have never repented and I have never desired for something else; if something else started happening I enjoyed that too.
You can never say to me that I am a hypocrite. It is impossible for me to be a hypocrite, because I have no ideals to fulfill, no oughts, no shoulds. The 'is' is all that is, and I live in it. unio108
You ask: Are you not a rich man's guru?
I am—because only a rich man can come to me. But when I say 'a rich man' I mean one who is very poor inside. When I say 'a rich man' I mean one who is rich in intelligence; I mean one who has got everything that the world can give to him, and has found that it is futile.
Yes, only a rich person can become religious. I am not saying that a poor person cannot become religious, but it is very rare, exceptional. A poor person goes on hoping. A poor person has not known what riches are. He is not yet frustrated with it. How can he go beyond riches if he is not frustrated with them? A poor man also sometimes comes to me, but then he comes for something which I cannot supply. He asks for success. His son is not getting employed; he asks, "Bless him, Bhagwan." His wife is ill, or he is losing money in his business. These are symptoms of a poor man, one who is asking about things of this world.
When a rich person comes to me, he has money, he has employment, he has a house, he has health—he has everything that one can have. And suddenly he has come to a realisation that nothing is fulfilling. Then the search for God starts.
Yes, sometimes a poor man can also be religious, but for that very great intelligence is needed. A rich man, if he is not religious, is stupid. A poor man, if he is religious, is tremendously intelligent. if a poor man is not religious, he has to be forgiven. If a rich man is not religious, his sin is unpardonable.
I am a rich man's guru. Absolutely it is so….
If it were not for your money, you would not have been here. You are here because you are frustrated with your money. You are here because you are frustrated with your success. You are here because you are frustrated with your life. A beggar cannot come because he is not yet frustrated.
Religion is luxury—the last, ultimate luxury I call it, because it is the highest When a man is dying of hunger, what use is a Van Gogh painting? or a Buddha's sermon? or beautiful Upanishads, or music?—meaningless. He needs bread.
When a man is happy with his body, has enough to eat, has a good house to live in, he starts becoming interested in music, poetry, literature, painting, art. Now a new hunger arises. The bodily needs are fulfilled, now psychological needs arise. There is a hierarchy in needs: the first is the body; it is the base, it is the ground-floor of your being. Without the ground-floor, the first storey cannot exist.
When your bodily needs are fulfilled, psychological needs arise. When your psychological needs are also fulfilled, then your spiritual needs arise. When a person has listened to all the music that is available in the world, and has seen all the beauty, and has found that it is all dream; has listened to all the great poets, and has found that it is just a way to forget yourself, just a way to intoxicate yourself, but it does not lead you anywhere; has seen all the paintings and the great art—amusing, entertaining, but then what…? Then hands remain empty, more empty than they ever were before. Then music and poetry are not enough. Then the desire to meditate, the desire to pray, a hunger for God, a hunger for truth arises. A great passion takes possession of you and you are in search of truth, because you now know: unless you know what the secretmost truth of this existence is, nothing can satisfy. All else you have tried and it has failed.
Religion is the ultimate luxury. Either you have to be very rich to come to this luxury, or you have to be tremendously intelligent. But in both the cases you are rich—rich with money or rich with intelligence. I have never seen a person who is really poor—poor in intelligence, poor in riches—ever become religious.
Kabir becomes religious. He was not a millionaire, but he was tremendously intelligent. Buddha became religious because he was tremendously rich. Krishna and Ram and Mahavir became religious because they were tremendously rich. Dadu, Raidas, Farid, they became religious because they were tremendously intelligent. But a certain sort of richness is needed.
Yes, you are right: I am the rich man's guru. trans310

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