The seventeenth saying:

Jesus said:
Blessed are the solitary and elect, for you shall find the kingdom; and because you come from it you shall go there again.

Jesus said:
If they say to you, “From where have you originated?” say to them, “We have come from the light, where the light originated through itself.”
If they ask you, “What is the sign of your father in you?” say to them, “It is a movement and a rest.”

The deepest urge in man is to be totally free. Freedom, moksha, is the goal. Jesus calls it the kingdom of God: to be like kings, just symbolically, so that there is no fetter to your existence, no bondage, no boundary. You exist as infinity, nowhere do you clash with anybody else, as if you are alone.

Freedom and aloneness are two aspects of the same thing. That’s why Mahavira called his concept of moksha, kaivalya. Kaivalya means to be absolutely alone, as if nobody else exists. When you are absolutely alone, who will become a bondage to you? When nothing else is there, who will be the other? That’s why those who are in search of freedom will have to find their solitariness; they will have to find a way, means, method to reach their aloneness.

Man is born as part of the world, as a member of a society, of a family, as part of others. He is brought up not as a solitary being, he is brought up as a social being. All training, education, culture, consists of how to make a child a fitting part of the society, how to make him fit with others. This is what psychologists call adjustment. And whenever somebody is a solitary he looks maladjusted.

Society exists as a network, a pattern of many persons, a crowd. There you can have a little freedom, at much cost. If you follow the society, if you become an obedient part to others, they will lease you a little world of freedom. If you become a slave, freedom is given to you. But it is a given freedom, it can be taken back any moment. And it is at a very great cost: it is an adjustment with others, so boundaries are bound to be there.

In society, in a social existence, nobody can be absolutely free. The very existence of the other will create trouble. Sartre says, “The other is hell,” and he is right to a very great extent because the other creates tensions in you; you are worried because of the other. There is going to be a clash, because the other is in search of absolute freedom, you are also in search of absolute freedom – everybody needs absolute freedom – and absolute freedom can exist only for one.