In what we are doing now, we are getting to a feel of the world that is neither organic nor mechanical; simply what it is. We don’t—again—we don’t know the contrast, just as we don’t know the contrast voluntary/involuntary, we don’t know the contrast organic/mechanical. Neither. So we get to what the Buddhists call tathātā: ‘suchness.’ Tathātā, based on the word tat, ‘that,’ ‘da.’ Fundamentally da-da, see? Da-da-da-da-da-da-da-da-da-da. That’s what’s going on.

Well, now, this is what happens, you see, in the meditative state. As you are in that you see everything as ‘da.’ Da. And you are not saying anymore, Well, that doesn’t amount to anything, because you’ve learned that when people do take you to the place that does amount to something, eventually it all collapses. The price of being taken to the place seriously, you see—where it really does amount to something—this, at last, is the real thing. The price you paid for that, you see, is the horrors about its opposite. And to the degree you take that seriously, okay, you pay the price of the horrors. Now, that's not a matter of fact at all. So I’m not saying that you shouldn’t take it seriously—I mean, to be specific: you are tremendously in love with someone, and you plan and plan and plan how possibly you can get this person to return your love. And they do. And this is the great event, this is fantastic! But in the background of your mind is the thought that, What if this person should be killed, or some terrible thing happened? That always lurks behind the triumph of getting it so; of this intense, gorgeous feeling.

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Now, if you know that this is—in a way—an illusion, you can allow yourself to take it quite seriously, but always having a Hintergedanke; a reservation, a thought, way back. This is the game. And having that—as a matter of fact, you can take it seriously—you can allow yourself to get involved in life to the most ridiculous degree because you know it’s alright. You know, it’s just these vibrations, and so… wowee! Let’s really get into it.

That is why a person who might be enlightened—a Bodhisattva— does not always present a kind of detached and indifferent attitude, but is perfectly free to allow emotions, attachments. Why, R. H. Blyth, who was a great Zen man, wrote to me once and said, How are you these days? As for me, I have abandoned satori altogether and I’m trying to become as deeply attached as I can to as many people and things as possible.

So what I’m pointing out to you is this basic seeing that it’s all da-da-da provides a possibility for you to become involved in it much more incautiously than you normally are. To express feeling, to love, to throw yourself at the mercy of the goings-on completely, you see? So that this very perception of the illusion makes it possible to live up the illusion! And so if someone, therefore, is always—in his attitude to life—detached and reserved, it indicates, you see, that there’s still a primordial fear of getting involved. And I must say that, you see, I can’t understand that very well. I don’t understand what people expect that a so-called ‘enlightened’ person should not need this, that, and the other. It might be beautiful surroundings, it might be the love of the opposite sex, it might be… I don’t know what. But you shouldn’t need that, in other words, you should scrub everything down to basic, basic. And the end of that is, you know, Let’s scrub the planet! Let’s get all this disease called life off it and have a nice, clean rock!

I believe in color, I believe in—if you are going to do anything in the way of the illusory dance, let’s live it up! Let’s really do it! And let’s not take ourselves so damn seriously that we have to be scrubbed all the time of any kind of ornamentation or frivolity. Oh, hooray! But you see what all this is dependent on: all this is dependent upon being able to get back to the point where it’s da-da-da-da-da-da-da. Now, that’s what comes in meditation.

Now, don’t misunderstand me if I say ‘practicing’ meditation. Don’t be in a state of expectation, working day after day to ‘improve’ your meditation. Meditation isn’t like that. You just do it. But it is true that, as time goes on and you are in that state of silence, you will see this quality of the world. Now, the most difficult pains and problems to deal with are those that are monotonous. Whereas you can see the possibility of a kind of ecstatic self-abandonment in a catastrophic agony. What really gets people down are those ones that drag on day after day after day after day, like having to lie with bed sores in a very uncomfortable situation; in traction, or something of that kind. Or just a perennial difficultly that drips, drips, drips, drips like a water torture every day.

Now, this is the kind of situation in which meditation shows its value. That you are increasingly in a state of consciousness where the world is babbling. Every one of us has something, you know, that we say we don’t like to do: washing dishes, doing accounts. But when you get into the meditation consciousness, you see that nothing is more important than anything else—or less important. There is no way of wasting time, because what is time for except to be wasted? And, it would be—furthermore, you’re accustomed, now, to sitting and doing nothing. I mean, meditation itself is the perfect waste of time.