But the first lesson has to be learned outside, remember. Unless you have known the woman on the outer plane, in all her richness, in all her sweetness and bitterness; unless you have known the man on the outside, in all his beauty and in all his ugliness, you will not be able to move into the inner dimension. You will not be able to allow the yin and yang, Shiva and Shakti, to meet inside.
And that meeting is of utter importance, of ultimate importance, because only with that meeting do you become godly – never before it.
The third question:
Although I have not been to Krishnamurti's latest discourses in Bombay, I have heard that he has talked against sannyas in them. It seems to me that this attitude is a device that helps both his work and yours, that he does not mean what he says. Please comment.
J. Krishnamurti is an enlightened man – you need not defend him. He does mean what he says, he is against sannyas. That’s his approach towards life, a very narrow approach of course. He has a very tunnel-type of vision. Of course whatsoever he says is right according to his tunnel vision, but his vision is very narrow.
He can say sannyas is wrong, he can say I am wrong. Still, I cannot say that he is wrong, because I have a wider vision, very inclusive. If I can say Buddha is right, Zarathustra is right, Lao Tzu is right, Tilopa, Atisha, and many, many more are right, I can also say Krishnamurti is right.
Yes, there are people for whom his vision will be of help, but those people will be very few. In fact the people for whom his vision is right may not need his help at all – because to need help from a master is what sannyas is all about, to need help from a master is the fundamental of disciplehood. Whether you call it disciplehood or not does not matter.
Krishnamurti is very much against the words disciple and master. But that’s what he has been doing for fifty years. He is a master who says that he is not a master. And the people who listen to him and follow him are disciples who think they are not disciples.
It does not matter what you think. What matters is what you are. He is a master and he has disciples. He denies that he is a master; that is part of his device. In this egoistic world it is very difficult for people to surrender, to drop their egos. For the egoists who cannot drop their egos he opens a door. He says, “Keep your ego; you don’t need to be a disciple, you don’t need to be a sannyasin.” The egoists feel very good that they need not bow down to anybody. But listening to him continuously again and again, deep down the bowing starts happening, the surrender starts happening.