Now I have been discussing four fundamental attitudes that are found in the various religions of the world towards the human predicament. And as you see still on the blackboard, they are given to be four R’s instead of the three r’s. Repentance opposite rebellion. And resignation opposite reincarnation, the latter word being used in a special sense. Not in the ordinary sense of rebirth, but of an affirmation of the human predicament, of getting with life. And this morning I discussed the attitude of repentance. The frame of mind in which it is self. That there is something profoundly wrong about being a self-conscious isolated individual human being and I tried to show. That when this attitude is carried to an extreme point, it results in your discovering that you are a total phony. And I said that the difficulty of the repentance attitude is that people don’t carry it too in the extreme point. And they use the attitude of repentance. And the indulgence in punishment for whatever they think is wrong about themselves. As a kind of lifestyle which assures you that you’re in the right. Because you hurt, and because you insist that you’re wrong. I’ve sometimes suggested that this statement I am a sinner is logically equivalent to the statement quote, ‘This statement is false’ unquote. Because you see, if that is a true statement it’s a false statement and if it’s a false statement it’s a true statement and so on forever. And to say I am a sinner is really the same thing because it imply that the statement itself since it is the statement after sin is a sinful statement. And it’s a trap, I call a double-bind. And so I’ve often twitted my clergy friends about those I am to their greater views from. Gaza clergy aren’t as bad as you might think. At least a good many of them, they have trouble in making it with their congregation. And they expect that their congregations will want the good old religion of wallowing in sins because when come many congregations I’ve found out love to be scolded. And if you make everybody feel temporarily guilty. But also make each individual feel assured that everybody else is more guilty than yours this is an extremely. Much sought after emotional experience.
But the point that I was making was that if you pursue this idea of being sent for being phony being insincere. To its ultimate point where you discover that all you do and all you are is a big act then this raises the question of what is reality? What lies behind phoniness? And so examined there you have an initially attic experience because it leads into the discovery of the real punish out scroll type primacy that out though. That the real you is not the isolated conscious ego. That is only a game being played all over the place by what there is a part in them. And what there is is…tat. Coextensive with the whole cosmos and is the imperishable reality and everyone is that. But the game, since we’ve started on the premise that existence is a game. The game is hide and seek the game is pretending that it’s not so. We then move on you see to another possible response, not repentance but resignation. I quit the game. I won’t to play. There are all sorts of ways of doing this. But basically, this is an aristocratic posture. You ordinary mortals, with all your desire and all your involvement are deluded. You get attached to things. But there are a certain minority of us who are above it all. And we simply resign, we’re not going to follow this now this as I say is ours to Craddick but it may be aristocratic in two ways there’s the aristocracy of the Hindu sannyasan. The people who are outside and above caste. And there’s also the aristocracy are the actual aristocrats I get so mixed up with my British and American pronunciation on the square. The aristocrat who comes on with the pose of always being bored. Who has complete Safwat. Who is imperturbable. Kaiser’s study of this mentality is marvelous in his book of Europe the essay on Hungary. That portrays the type he calls the grandstand and he always identified himself with this type in this row. The grand seigneur cannot be fazed. Who can always be can always rise to the occasion under any social circumstances whatsoever without trying to do so, or without apparently trying to do so. In other words if he goes to the opera wearing blue jeans, he will somehow make it apparent that everybody else is improperly addressed. This is a very interesting type of person you know there was an essay written by someone whose name I can’t remember in the centennial review. Which contrasted the attitude time of the aristocracy the bush was Dean and the proletariat. I said the heiress the aristocrat lives in the past. Because he is ancient forebears have achieved everything under his very a by the fact of his birth, his existence, he has nothing to ascribe for. And he somehow, he never need overdo it, he’s always cool. The bourgeois, on the other hand. Feels that it’s necessary to arrive and he’s always striving for the future whereas the heiress to crap lives of the past. On the other hand, the proletariat lives in the present, because he doesn’t care about his reputation. And he just lives and so are the two the bourgeois are the three the bourgeois is always the sucker. Because the poor poor you are is always cheated. Because well it’s going to cover some day you’re going to get it even your money when you pull it out of your pockets, says promises to pay. Watch out for that. It’s promises.
And for the bourgeoisie you see lives on promises. The whole of the whole economy of the United States being the great virtue our country is in a state of expectancy of feeling happy. Not on what you have but on what is going to come in. The aristocrat is happy of what has happened these great achievements of the past those nothing left to do except. A sort of glory of it. The proletarian wants it right now saying Amber very often gets it. But the poor board well. As my uncle once said, ‘The poor have it given to them. The rich have it anyway, but the middle classes do without.’ So, both the aristocrat and the sannyasan have resigned. Now the more interesting of the two types is of course the sannyasan who resigns from the world game.
Let me review for you the role of the sannyasan in Indian culture. You know there are four castes. The caste of priests or Brahmans, the caste of warriors and rulers are called kshatriyas, the caste of merchants call vaishyas are and the caste of workers call shudras. And to belong to a caste means that you are in the state called Grihasta, which is householder. That is to say, you are one who is involved in the world. You are engaged in what is called low cost something rough and Loca means the world Sundra means upholding. Upholding the going on of the great illusion. And so you are playing for money, for position, for status, for success. And hoping above all that you could win, you can beat the game. But it’s opposed in the same culture that every man who retains the age of forty five or so, who has now a grown son to take over his work, will quit the game, will resign. And so when you become at that age you’re supposed to move from the state of grihasta to house older to vanaprasta, which means forest dwellers. You give away all your possessions to your son. You change your name. You’ll take off your clothes and go more or less naked. Because you have abandoned status. So the sannyasan has no status he is however respected in the culture for being an upper outcast whereas the aborigines of the Indian Peninsula. Are untouchables the lower outcasts. And the upper our caste always mimics the lower For example Buddha had his disciples were oka robes because oka robes were won by convicts. So in the same way, if today in San Quentin they all wear blue jeans was special kind of pants and a kind of a blue denim jacket this could well become the uniform of. A new kind of sannyasan in the western world and to some extent this is happening.
So this guy says, the game is not worth the gamble. The richer I get, the more miserable I get. You know how this is you think that your problems maybe monetary. And you get more money. What do you do then when you’ve got enough money you start worrying about your health. And you can never never stop worrying about that. Or if you’re not worried about your health, you worry about politics or somebody is going to take your money away from. You worry about taxes about who’s cheating you. And so a person who goes through all that sees finally, I don’t think the game’s worth it. I’m going to resign. And so resignation, or renunciation, is different from repentance. It hasn’t it hasn’t got the same kind of passion and it developed. The repentant person feels he is wrong, has made mistakes has committed serious and wants to get better. But the renounced process isn’t concerned with that kind of thing. He knows that better progress whether morrow on material is an illusion. And you have to understand this when you approach for example the study of Buddhism. I think one of the most withering remarks I ever heard from an Oriental, he was Japanese. He said once you must never. Get that whereas Jesus was the son of a carpenter, Buddha was the son of the King. You know wow, take that.
And it’s true, see that is something always of that about it. That this is not that. There’s a sense you see in which Christianity historically was the protest of the slave class against the Roman establishment. Buddhism was different. It was the abandonment of position by an aristocracy. Say we’ve done it we’ve seen it all, we’ve had it. And so now, we check out. And we will be there, we will resign from all games. And if you follow this attitude to an extreme. You’re going to make because it all goes to the center of the same discovery. That is made by the personal followers repentance to an extreme. Just as the repentant person discovers that his contrition is phony. The person who tries to resign will discover that he can’t. That there is no way of not playing a game. Let’s go a little bit then into this game theory. There are a lot of games that we play. And it’s not only the game of can I get one-up on the universe. Of pretending that I’m me. This is ego. With its name and its role in the mass. But also we have what I call Meta-games. For example the game my games better in your game. I won’t play with you because your game is vulgar still for it banal, inferior. And, or one of the most therefore effective caves in saying my game is better than your game is that I am not playing games at all. You are. Now, at the lowest level we find that in the form of you’re not sincere. I am sincere. You were fooling me was I’m not fooling you I’m being honest with you now that’s a great game. And this game of resignation is a form of it. As to say, you are children playing with toys. And you haven’t ever really woke up with the important concerns of life. You haven’t reached the dimension of ultimate sincerity. Or that is to say Ultimate Reality. And in order to reach if you have to resign from distractions. You’ll hear a great deal in the literature about meditation. Of getting rid of distractions. Wondering thoughts. Well you might ask when you think about all that but. What are wandering socks What are wrong thoughts what should I be doing with my mind. Well they all say, actually every day you figure about this and then you think about that and your thoughts run on in an undisciplined way to one association to another. And you can’t keep your mind fully on the job. Or whatever it is. So you see, you’re supposed to renounce that. Because that’s triviality, all those wondering thoughts they’re not about the important thing. Now what’s important? What should you keep your mind on? Well something, just so long as you keep your mind up. In an instruction of one of the Buddhist scriptures says about concentration one may concentrate on a yellow square on the ground on the burning tip of an incense stick. On your navel. On the tip of your nose on the center between the eyes or anything. And then a footnote the commentator adds but not on any wicked thing. Of the world over, that’s commentators the world over it never having a human. With so. Anything will do just so long as you keep your mind up don’t wonder. Stick to it.
So wandering is involvement in games. By this kind of definition. So then, you try to get out. Can you now get out? Can you stop competing with other human beings? In ancient Greek society, there was a place in the center of the community called the Agom. A G O M. And this was a place of contests. Where they had wrestling matches and other athletic events. Because all the men were constantly trying to show who was the better. And from this word the agonea, which means please the contest itself held in the are gone we get our world agony. The struggle and striving to be superior. And a lot of people, that you meet among your you will recognize this among your friends all the time are not happy unless they are involved in a contest it doesn’t matter what it is so long as they are trying to beat something, they’re happy. And you may say Oh for heaven’s sakes. You know can we just sit around and talk. Instead of having to play a game or bet or do something to prove lose the stronger. I was once married to a girl who was never happy unless she was engaged in some kind of condos. Well of course I had a game. The didn’t look like one. And so it was a very superior game. Just because it didn’t look like one. But it was a form of the game my game is better and yours.
So, you can’t really not play. You may go through the motions of not playing if you still are and one of the most marvelous examples of this is the Buddhist Sangha. The Sangha means the order of what is monks of. Monks isn’t quite the right word because. The basis of Buddhist monk is a little different from Christian, but I don’t want to go into that technicality. There are these people living in save Burma, Salon, Thailand and so on who go around in yellow robes and have renounced the world. But of course they’ve become as a community very prosperous and powerful. And everybody you know makes a basis to monks and feeds them and they don’t they don’t feed just on the rice Grewal. Important monks get called into the houses of wealthy laity and get given a fine dinners because the layman feels he is acquiring merit by being so generous to the monks. And you should see the scene in Japan although today the monks have lost their power to a large extent you can see the traces of the power they once have. In the City of Kyoto, the Buddhist orders Zen. Tendai. And especially Shinju sect, have the best parts of town. If you speak day and night in a Zen monastery. As a guest. And go into one of the rooms that you are not in any hobble, you are in a palace. You live differently from the way we are accustomed to but you are liable to get shown into a room where the walls are entirely covered in gold leaf. And painted by the greatest masters of Japan. You’ll say sitting down to sleep by a car no motor no blue screen. And the landscape around you, the garden, the view, are just beyond belief. This is the life of resignation. Now it’s true. I know most about Zen monks rather than the other order. Zen monks live a pretty rough life. But it’s extremely toney [sic]. It’s healthy. It’s absolutely non masochistic. They have started the art of enjoying poverty.
Now this is a terribly important thing in the understanding of Far Eastern culture. When a man in Japan. If you sort of inherits an old fashioned tradition makes a killing in business. He doesn’t go around showing off how much he possesses, he goes around showing off how little he presented even though he may drive to his office in a Mercedes or a Rolls Royce, his house is relatively barren. And he chooses objects of art and paintings that look extremely simple. And he will as likely as not. Have a separate house from his main huge establishment. Where. It’s like a hermit. I mean it’s almost as absurd in its own way as Marie Antoinette playing shepherdess after reading Rousseau. And having a little cottage, rustic cottage in the grounds of Versailles. But it’s not quite as absurd as that, because even the main house has an austerity about it. And they learn you see, to love that hostility. To them, it has the feeling of great comfort. Now you see what happened was there not long ago the best part of Kyoto, the hills that ring the north side and the east of the city being so beautiful were owned by a bunch of Britons. Who were later the noble Daimyos, or lords of Japan, the great feudal barons. And these people work as tough as all get out. They are always fighting. And so the Buddhist monks will live. And decided they would take this property away from Medina by out-competing them. By playing the game our game is more interesting than your game. So they said all those bridges so what. You’ve attained all these conquests you have your castles you love your greatest days but then what. It all falls apart you know especially when the brigand is getting a little elderly and has stomach troubles and. Dizziness and so on and this man comes along so. You know and furthermore the monk says you can’t scare me. And the brigand so I am. And he pulls out his saw as a mark but now the point is you can’t kill them up for that then and there because if he does that he will find out whether the monk was scared on.
And so the monk looks straight in the eyes. And nothing happens, he doesn’t flinch. When the brigand has an hour and a contest thinks and he puts her saw quite right against his throat. Well the monk has it right there. But you see how in a way easier the game was. Because the monk knows. That he wins. His point. If he doesn’t if the bring in kills it. Before the monk flinches. He’s obviously cheated. Now since there is honor among thieves. That the chances are all those little sometimes be a BRIGER will feel put down by this contest of that four killed a month the chances are that he won. But you know what the monk stands to gain. If he wins Brigand says Wow, would I like to have that courage. Because if I had that courage I would be that much better. So the monk says I’ll teach you, and as a result of that the Monk does teach him. He teaches him the practice of Zen, zazen meditations and all this kind of thing and puts him through the to the works. And so he comes to understand what the monks didn’t understand anyway which was that it really doesn’t matter if you live or die because the thing goes on it’s perfectly indestructible if you happen to die it just goes on in a new way because you are the works. So fine but the monk is playing a game. And so as a result, all the zen community has got given the old palaces. The Brigands all moved to Tokyo and set up their business and all around the great court. And the gorgeous temples and grounds went to the monks, where, although none of them owns anything personally, which is a great idea you know, because you don’t have a new responsibility to the community you serve. And you don’t have to pay added taxes and since you’re a nonprofit organization if you’re not taxable anyway if I’m. Our it’s a great set up. And they they really did it beautifully but a part of what they did in effect was to carving those brigades out of the best land in Kyoto. By resignation, by playing a higher game. But you see, any one who goes through that, goes through the Buddhist process of resignation. Will come to a point, where he knows that he didn’t resign at all. And this is what makes the difference between pedestrians Buddhist monks. Who think they’ve resigned. And have feel a little bit guilty because it’s such a prosperous of. To resign because you live in the best places so on. And those ones who know will go right through the crowds to do the small. Residue great Buddhist masters who discovered that they can’t resign at all. Let’s consider an extreme example of resignation in. The life of a hermit. Far Eastern literature is full of the idealizations of the hermit’s life. The wonderful idea of an old man somewhere in the mountains far. Off in the forest. Hakuin’s book describe such an individual. Who can’t be found nobody knows where he is he leaves no trace and they consider that is admirable. Poem you know it says I asked the boy beneath the pines he says: ‘The master’s gone alone, herb gathering on the Mount. Cloud-hidden, whereabouts unknown.’ And that idea of the far off man way way. But what does a hundred at the start. If you try and get as lonely as you can get. You become aware that you can’t get away from it because when you get very lonely and very quiet you become extremely sensitive. And everything that goes on that’s all not ordinarily unnoticed comes to your attention. First of all you will find as a community of insects. And they are tremendously interested in you are not necessarily hostile they may be sometimes but but alone in the forest when you get really quiet you will notice little creatures will come and inspect you look you all over. And they will go away and tell their friends and they’ll come and look to see what it is. And you become aware of every single sound. And you realize that alone you’re in the midst of the vast money crowd. [It] may not be human. But it’s everything else.
So that the point of being a hermit, the discipline leads you to understand that you can’t resign. The lonelier you are. The more your joined together with everything else because you get more sensitive. So then I find them I cannot give up playing your game look at it to from another point of view Supposing I say everybody is playing the game me first. Now I’m going to play the game you first. To use the phrase of Bon Huerter, who called Jesus the man for others. Now let’s see if we can play that game instead of me first you first. After you please. Will you please. You know what a way this is putting everybody down. Say I’m the one you see was so generous I’m the one who’s so loving so self-effacing and all you with inferior brats could go first if you could play me out play you. Are trying to convince you to play you-first. But the success of convincing you on that is relative this law and therefore the in-group will always be the people playing you first. And therefore they will get the honors. So, when you think that through, and you say I cannot stop playing me-first. There’s no way of not doing it. Very well. And what does it mean when I’m in a trap that I can’t get out of? The no way of getting out of this trap. Well what it means is that you and the trap of the same thing. You’re not caught. Because when there’s nobody in the trap there’s no trap. So that long as you think you’re in a trap then your traps got you but when you know you are the trap then what is the trap got. If you’re trying to get out of the game, you’re trapped with no way out, but when you will have found that you are in the game are the same. There’s no game to get out of there’s no one to get out of the game. And that’s true resignation. And then you can take the point of view of the bodhisattva as to distinct from they arhat. The arhat in Buddhist terminology is the person who escapes from the wheel of birth and death. The samsara, gets out of the game, so he stands here. With both the stock price is they are past his they are gone are to find out that you’ve got to get out again all the Bodhisattva’s found over here. In other words, he goes back into the cycle of reincarnation and doesn’t bother about escaping anymore.
So, in just the same way as to repent of leads to the understanding. That you’re a phony even in repenting. Resignation leads to the understanding that even in resigning, you can’t resign. It isn’t as if someone were saying. You must play this game. And you felt yourself under some sort of compulsion. It’s rather discovering that the game is what there is. And if you get out of it, you would be to be no where. You don’t have to play. This is the point I’m going to repeat this because as is crucial it isn’t that you have to play. Because that would make you feel a victim of some process beyond just self that has been telling you. It is that. The playing is you and nobody is shoving you around. Because you are in the universe which seems to constrain you are not to think. If you play the game that you are only here, then you will feel pushed around. But when, through trying to resign from either pushing around or being pushed around you discover that it can’t be done. You then become very much aware there is no point getting away from anything. Where is away? And so it said a true zen monk has a mountain hermitage in any place that he stands on. So, let’s have an intermission shall we?