Cancer Provided the Poke I Needed – Devageet

Devageet left his body on January 26, 2020. A beautiful tribute page can be found on OSHONEWS.

 

I have a cancer.

It has stripped away my tomorrows.

My tree of life has been stripped down to essentials.

There is a new purity of intent.

Priorities are put to the test.

Cancer has dissolved procrastination, and

I am left joyous and grateful.

Cancer stole my baggage,

Now, unexpectedly, I fly higher.

Perhaps I am fooling myself.

How can I know?

Simply by reaching deep into my heart.

There I find joy, good humour, gratitude and delight.

Alone in the night; I wake several times nowadays, the cancer reveals itself as an awakener.

My sleep has been deep but now,

Thanks to oncology, I have surged beyond psychology.

What a Laugh!

I do not need to know what comes next.

I do need to simply be present here-now.

Laughter, joy, meditation, love, friendship,

Are with me on this surprising journey.

They are here, now, as I write.

Even this chemotherapy is proving an unexpected friend.

Who could have guessed? Not me.

I remember Osho saying,

Never act out of fear.

Acting out of fear, even if it appears to be right, it is always seen, sooner or later, as wrong.

I search myself for fear.

Is it hiding?

I have not found it yet.

But the search has found another unexpected jewel:

Meditation and awareness can now penetrate even my sleep.

Cancer provided the poke I needed.

I had long regarded myself as chairman of the ‘slow learners’ club.

Slow or not, cancer has shown something has happened, and continues to happen.

Yes, I may be fooling myself.

So what!

I am in truth, consciousness and bliss.

Sitting here-now, an ancient meditator, full of cytotoxic drugs, quietly grieving over the loss of his beard,

I find myself smiling, then laughing out loud.

I am dancing inside.

I love the ridiculousness of this paradox that is happening.

Who would have guessed?

Not me.

But then, didn’t Osho say, Death comes dancing.

This here-now does not feel like death, more like enhanced life.

Whatever comes, whenever, I am ready,

Grateful far beyond these poor words.

-Devageet

Do Not be a Beggar – Osho

In one of your talks you said that the effect of shaktipat diminishes gradually; thus the seeker must maintain a regular contact with the medium. Does this not mean dependency upon some person in the form of a guru?

This can become a dependency. If someone is eager to be a guru and if someone is eager to get a guru, this state of dependency can happen. So do not make the mistake of becoming a disciple or making somebody your guru. But if there is no question of a guru or a disciple, there is no fear of dependency. Then the person from whom you are taking help is simply a part of your own self that has traveled ahead on the path. Then who is the guru and who is the disciple?

I often tell the story that Buddha told of one of his previous lives. He said, “I was an ignorant person in my previous life. A wise person had attained enlightenment, so I went to see him. I bowed down to touch his feet in reverence. But no sooner had I lifted myself up than I found to my astonishment that the old man had bent to touch my feet.

“‘What are you doing?’ I exclaimed. ‘That I should touch your feet is right and proper, but it is not fitting that you should touch mine.’

“The old man said, ‘If you touch my feet and I do not touch yours it would be a great mistake, because I am nothing but a part of you a few steps ahead of you. And when I bow at your feet I remind you that you did well to touch mine. But do not be under the misconception that you and I are two. Also, do not make the mistake of thinking that I am wise and you are ignorant. It is a matter of time. A little more time and you too will be enlightened. It is just as when my right foot comes forward, the left remains behind to follow: actually, the left foot remains behind in order that the right may go forward.’”

The relationship of guru and disciple is harmful. However, a nonrelated relating between a guru and the disciple is very beneficial. Nonrelated means there are not two; relationship is where there are two. We can understand if a disciple feels the guru to be a separate entity from him, because the disciple is ignorant. But if the guru also feels the same, that is too much. Then it means that the blind is leading the blind – and the blind man who is leading is more dangerous, because the second blind man has total trust in him.

There is no spiritual meaning to a guru-disciple relationship. Actually, all relationships are the relationships of power. They are all relations of power politics. Someone is a father, someone is a son; if this were a relationship of love it would be a different matter. Then the father would not be conscious of his being the father, nor the son of being a son. Then the son would be the preceding form of the father and the father would be the subsequent form of the son – and this is the truth of the matter.

We sow a seed and a tree grows. Then this tree gives rise to thousands of seeds. What is the relationship between these seeds and the first seed? One came first and the others followed later. It is the journey of the same seed that fell to the ground, sprouted and dissolved in the soil. The father is the first link and the son the second in the same chain. But then there is a chain, not individual persons. Then if the son touches his father’s feet he is showing his respect for the previous link. He is showing his reverence for that which is going out, because without him he could not have come into the world. He has come into existence through him.

And if the father is bringing up his son, feeding him and clothing him, he is not taking pains for someone else; it is his own extension he is nurturing. If we say that the father becomes a youth once more in his son, we would not be wrong. Then the matter is not one of relationship; it is a different matter. It is love, not a relationship.

Generally we find the relationship between father and son to be a political relationship. The father is strong and the son is weak, so the father dominates the son. He tries to make him feel, “You are nothing; I am everything.” But he does not realize that soon a time will come when the son will be the strong one. Then he will dominate the father in the same way.

These relationships between the master and the disciple, the wife and the husband are perversions. … Otherwise, why should there be any relationship between a husband and a wife? Two people have felt oneness between them, so they are together. But no, this is not so. The husband dominates the wife in his own way; the wife dominates the husband in her own way. Both are playing their own strength as a power politics on each other.

The same is the case with the guru and the disciple. The guru oppresses the disciple, and the latter waits for him to die so that he may become the guru. If the guru would delay dying there would be plotting and scheming against him. So it is difficult to find a guru whose disciples do not rebel against him or become his enemies. The chief disciple is bound to be the enemy of the guru. So one must be careful in choosing the chief disciple. It is almost inevitable, because the pressure of power is always met with rebellion. Spirituality has nothing to do with it.

I can understand a father pressuring the son: it is a case of two ignorant people, and they could be forgiven. It is not good but it can be excused. The husband oppressing the wife and vice versa is usual – not good, but it is very common. But when the guru suppresses his disciple it becomes difficult. This area at least should be free of any claim that “I know and you do not.”

What is this relationship between a guru and a disciple? One is a claimant: he says, “I know, you do not know. You are ignorant, I am wise. The ignorant must bow to the wise.” But what sort of a wise man is he who says, “You must bow in reverence”? He is the most ignorant person. He knows a few inherited secrets, he has studied some scriptures and he can repeat them from his memory. There is nothing more to him than this.

Perhaps you have not heard this story:

There was a cat who became all-knowing. She became famous among cats – so much so that she came to be looked upon as a tirthankara. The reason for her becoming all-knowing was that she had found a way of sneaking into a library. She knew everything about this library. By everything I mean the means of entrance and exit from the library, which set of books was the most comfortable to snuggle against, which books gave warmth in the winter and which were cool in the summer, et cetera.

So the word went around among the cats that if anybody wanted any knowledge about the library, the all-knowing cat could provide the answer. Naturally, there was no doubt about such a one who knew everything about the library being omniscient. This cat even had followers. But the fact remained that she knew nothing. All she knew about books was whether she could sit behind them comfortably, which books had cloth binding, were warm, and which ones did not. More than this she did not know. She had not the least idea of what was inside the book. And how could a cat know what is inside a book?

There are such all-knowing cats among men too, who know how to shield themselves with books. You attack them and they will at once take refuge in the Ramayana and try to strangle you with its verses. Or, they will say, “So says the Gita.”

Now who is to fight with the Gita? If I were to say, “This is what I say,” you can debate with me. But if I bring the Gita in I am safe. I take refuge behind the Gita. The Gita gives warmth in the cold; it gives me a vocation and becomes a protective shield against enemies. It even becomes an ornament and can be played with, but a person who does this only knows as much about the Gita as the cat in the library; he knows no more than she does.

It may be possible that by long association the cat might come to know what is inside the books, but these knowledgeable gurus will not know at all. The more they learn the book by heart, the less need there will be for them to know. They will then be under the illusion that they know all there is to know.

Whenever a man claims the authority of knowing, know that it is only ignorance that has become outspoken, because assertion is ignorance. But when a man hesitates even to mention that he knows, then know that he has begun to receive a glimpse, a ray of wisdom. Such a man, however, would not become a guru, he would not even dream of becoming one, because with becoming a guru comes the authority of knowledge. The meaning of guru is one who knows: he is sure that he knows, and now you need not know; he can impart his knowledge to you.

So this claim and this authority kill the sense of quest and inquiry in others. Authority cannot exist without suppression, because he who wields authority is always afraid of your finding out the truth. Then what would become of his power? So he will stop you from finding out. He will gather followers and disciples around him, and within the disciples also there will be a hierarchy of chief disciples and lesser disciples. This is again a political web and it has nothing to do with spirituality.

When I say that a happening like shaktipat – which is the descent of the energy of the divine – takes place easily in the presence of a particular person, I do not mean that you should cling and get fixed with this person; nor do I say that you should be dependent upon him or make him into a guru. I also do not say that you should stop your search. On the contrary, whenever this event takes place through a medium you will feel that if this experience through an indirect source could bring so much joy, how much more blissful it would be to experience a direct descent of the divine energy! After all, when a thing comes through someone it does lose some of its freshness; it becomes a little stale.

I go to a garden and I am filled with the fragrance of the flowers, and then you come to see me and you feel the fragrance of the flowers through me. You will find that it will also be mingled with my body odor, and it will also have become faint by then.

So when I say initially shaktipat is very beneficial, what I mean is that first you should get the news that there is a garden and there are flowers so that you maybe are encouraged to set out on the journey. But if you acquire a guru you will stagnate, so do not stop at a milestone. The milestones tell us much more than the ones we call gurus. They tell us exactly how many miles more are left for the destination. No guru can give such precise information. And yet we do not worship the milestones or sit near them. If we did we would prove ourselves to be less than stones, because the stone is there to indicate how much more of the journey is left. It is not there to stop you.

If a milestone could speak, it too would call out, “Where are you going? I have given you the necessary information. You have traveled ten miles and you have twenty more to go. Now you know, so you have no need to go further. Be my disciple; follow me.” But the stone cannot speak, so it cannot become a guru.

Man speaks; therefore he becomes a guru. He says, “I have shown you so much; be grateful to me. You must show your gratitude, your indebtedness to me.” Remember, he who demands gratitude has nothing to give you. He is merely giving you a piece of information just like a milestone. A milestone does not know anything about the journey. There is only one piece of information engraved on it which it gives to all who pass by.

Likewise, if gratitude is demanded and expected from you, beware. Do not get stuck with an individual. Move beyond individuality towards the formless, the eternal, the infinite. However, a glimpse is possible through a person who is just a vehicle, because ultimately the individual also belongs to the divine. Just as the ocean can be known through the well, so can the infinite be known through the individual. If a glimpse can happen to you, then realization can also happen. But do not depend on anybody or be enslaved by anything.

All relationships are binding, whether they be of husband and wife, father and son, or guru and disciple. Where there is relationship, there is slavery. So the spiritual seeker has not to form relationships. If he keeps the relationship of husband and wife there is no harm; it is not a hindrance because this relationship is irrelevant. But the irony lies in the fact that he renounces and drops out of husband-wife, father-son relationships to form a new guru-disciple relationship. This is very dangerous.

The idea of a spiritual relationship has no meaning. All relationships belong to the mundane world. Relationship as such is worldly. If we say that relationship is the world, it would not be wrong. You are alone, unassociated. This is not an egotistical statement because others too are alone and unassociated. Someone is two steps ahead of you; if you have heard the footsteps, then you have already known the direction of your journey that far. There are some who are two steps behind you, there are some others traveling along with you. So an infinite number of souls are traveling on the path. In this journey we are all fellow travelers; the only difference is that somebody is a little ahead or a little behind. Take maximum advantage of those ahead of you, but do not turn it into some kind of slavery.

Keep away from dependence and relationships, and especially from “spiritual” relationships – always. Worldly relationships are not dangerous, because the world as such is a relationship. It is not a problem. Receive the message and indications wherever they are available.

I do not mean that you should not be thankful for them. This should not create any complication in your mind. What I am saying is that if gratitude is demanded it is wrong, but if you are not grateful it is equally wrong. One should thank the milestone also for giving us information, whether it hears or not.

When we say that the guru should not ask or expect gratitude, it deludes the listener and feeds his ego. He thinks, “It is absolutely correct. There is no need even to thank him!” There we make a mistake, because then we grasp the statement from the opposite extreme. I am not saying that you should not even be grateful. What I mean is that the guru should not demand gratitude. So if you are not grateful it will be equally wrong on your part.

You must be grateful, but this gratitude will not bind you because that which is never asked for never binds. If I thank you without your asking it is not binding. But if you demand thanks, whether I thank you or not, it will bind you and create troubles.

Take the hint or the glimpse from wherever you get it. It will disappear again and again. It cannot be permanent because it comes from another. Only that will last which is yours.

So you will have to undergo the happening of shaktipat again and again. If you are afraid of losing your freedom, seek your own experience. It is of no use being afraid of bondage, because if I bind myself to you it is bondage, and if I run away from you with the fear of being bound then also I am linked with and, hence, bound to you.

So take what you get silently; be grateful and move on. And if you feel something had come but has been lost again, then seek the source within, from where it can never be lost. There is no way of losing then, because our own treasure is infinite. With that which has its source in another there is the chance that it will be lost.

Do not be a beggar who keeps asking from others. That which you receive from another should start you on your own search. And this becomes possible only when you do not get stuck at having a relationship. Receive, offer your thanks, and move on.

-Osho

From In Search of the Miraculous, Discourse #14

Copyright© OSHO International Foundation

You can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

The One in Which Everything Appears

In order to dis-identify ourselves from the body/form we make the body an object and watch our activities. We watch the body in the world without judging it and by doing so we become aware of the One in which all bodily activities appear.

In order to dis-identify ourselves from the mind we make the mind an object and witness the activity of the mind without judging, without jumping into the fray and by doing so we become aware of the One in which all activities of the mind appear.

In order to dis-identify ourselves from the heart we make the heart an object and feel the emotions, the moods without judging, without pushing away and without grasping. By doing so we become aware of the One in which all activities of the heart appear.

When we are able to let go of all identification and remain conscious, all objects disappear and we become aware of consciousness itself, consciousness without an object. And it is here that we experience,not as an object but as experiencing, the One in which everything appears. This is the non-dual.

-purushottama

 

 

 

 

 

 

 

Osho speaks on this dis-identification in Make Thoughts Your Objects.

More from the collected and uncollected posts of Prem Purushottama.

Your Identification Breaks in the Fifth Body, Now You will be the Master – Osho

On which plane does the meditator reach the no-thought state? Are thoughts possible without identifying the consciousness with objects or is identity essential for thought?

The perfect no-thought state is attained in the fifth body but small glimpses begin from the fourth body. Thoughts continue in the fourth body but one begins to observe the gaps between two thoughts. Before the fourth there are thoughts and thoughts and only thoughts; we do not see the gap between the thoughts. In the fourth the intervals begin to appear and the emphasis changes. If you have observed gestalt images you will be able to understand this. Suppose there is a picture of a flight of steps: it can be so drawn that if you look attentively you will observe the steps going up; then if you look again you will see the steps coming down. But the most interesting part is that you cannot observe the steps going up and down simultaneously. You can see only one of the two. When you observe the second picture the first picture will have vanished.

We can make a picture in which two faces can be seen facing each other, complete with nose, eyes and beard. First it will appear as if two men are facing each other. Now paint the faces black leaving the intervening space white. Now you will say that there is a flower pot in this intervening space, and the nose and eyes become the outlines of the pot. You will not be able to see the pot and the two faces at one time. When you see the two faces the pot will not be seen; when the pot is observed the faces will vanish. No matter how hard you try to see them all together the gestalt will change its emphasis. When your emphasis shifts to the faces the pot will vanish; when the emphasis is on the pot the faces will vanish.

Up to the third body the gestalt of our mind has its emphasis on thought. Rama comes, so Rama is visible and his coming is visible. The empty space between Rama and his coming, or the empty space before Rama’s coming and after Rama’s going, is not visible to us. The emphasis is on Rama’s coming; the intervening space is not observed. The change starts from the fourth body. All of a sudden it will strike you that Rama’s coming is no longer very important. When Rama was not coming there was the empty space; when Rama has gone there is the empty space. The empty space begins to come within the focus of your mind: faces disappear; the pot becomes visible. And when your attention is on the empty space you cannot think.

You can do only one of the following two things: as long as you see thoughts you will think, but when you see the empty space you will be empty within. However, this will keep alternating in the fourth body. Sometimes you will see the two faces and sometimes the pot: that is, sometimes you will see thoughts and sometimes the gap. Silence will come and so will thoughts.

The difference between silence and emptiness is only this: silence means thoughts have not yet ended, but the emphasis is changed. The consciousness has shifted from thought and takes pleasure in silence, but thought still remains. It is only that the consciousness has shifted: the attention has shifted from thoughts. Then the attention is on silence. But thought returns sometimes – and when it manages to draw your attention, again silence is lost and thought begins.

In the last moments of the fourth body the mind will keep alternating between the two. On the fifth plane all thoughts will be lost and only silence will remain. This is not the ultimate silence, because this silence exists in comparison to thought and speech. Silence means not speaking; emptiness means a state where there is neither silence nor speech. Neither the faces remain nor the flower pot; only the blank paper. Now if you are asked whether the faces are there or the flower pot, you will say neither.

The state of no-thought occurs in its totality in the fifth body. At the fourth we get glimpses of this state; it will be observed off and on between two thoughts. At the fifth the no-thought state will become evident and thoughts will disappear.

Now the second part of your question is, “Is identification necessary for the formation of thoughts, or can thoughts occur without any identification?” Up to the third body identification and thought come simultaneously. There is your identification and there is the coming of thought: there is no interval between the two. Your thoughts and you are one – not two. Now when you are angry it is wrong to say that you are angry. It would be more correct to say that you have become anger, because in order to be angry it should also be possible for you not to be angry.

For instance, I say, “I am moving my hand.” Then suppose you say, “Now stop your hand,” and I say, “That is not possible; the hands keep moving” – then you may well question what I mean when I say, “I am moving my hand.” I should say, “The hand is moving,” because if I am moving the hand I should be able to stop it. If I cannot stop my hand I cannot claim to be its owner. It has no meaning. Because you cannot stop your thoughts, your identification with them is complete up to the third body. Up to there you are thought.

So up to the third body, by hitting someone’s thoughts we are hitting the person himself. If you tell such a person, “What you say is wrong,” he will never feel that what he says is wrong; he will feel he is wrong. Quarrels and fights take place not because of a statement but because of the ‘I’ – because there is complete identification. To attack your thoughts is to attack you. Even if you say, “It is all right if you do not agree with my way of thinking,” within you will feel that you have been opposed. Many times it happens that the idea in question is left aside and we begin to fight for it merely because we put forth the view and not for any other reason. You support it merely because you have put it forth as your viewpoint – because you have declared it as your scripture, your principle, your argument.

Until the third body there is no distance between you and your thoughts. You are the thought. In the fourth wavering begins. You will begin to get glimpses of the fact that you are something apart and your thoughts are something apart. But so far you are unable to stop your thoughts, because deep within the roots the association still exists. Above on the branches you feel the difference. You sit on one branch and the thoughts on the other and you see they are not you. But deep within you and thoughts are one. Therefore, it seems that thoughts are separate, and it also seems that if my association with them is broken thoughts will stop. But they do not stop. At some deeper level the association with thoughts will continue.

Changes begin to take place on the fourth plane. You begin to get a vague notion of thoughts being different and you being different. You still cannot proclaim this, however, and the thought process is still mechanical. You cannot stop your thoughts, nor can you bring them about. If I can say to you, “Stop anger and show that you are the master,” it can also be said, “Bring about anger and prove that you are the master.” You will ask, “How can this be done? We cannot bring about anger.” The moment you can you are its master. Then you can stop it at any moment. When you are the master the process of bringing on anger and stopping it are both in your hands. If you can bring on anger you can stop it also.

It is also interesting to note that stopping it is a little difficult, but bringing it on is easier. So if you want to be the master first begin by bringing on anger, because this is easier. In the situation of bringing it on you are tranquil, but in the situation of having to stop it you are already angry and so you are not even aware of yourself. Then how will you stop it? Therefore, it is always easier to start the experiment by bringing on anger rather than by stopping it. For instance, you begin to laugh but then you find that you cannot stop laughing; it is difficult. But if you are not laughing and you want to bring on laughter you can do it in a minute or two. Then you will know the secret of laughter – from where it comes and how – and then you will know the secret of stopping it also, and it can be stopped.

At the fourth plane you will begin to see that you are separate and thoughts are separate; that you are not your thoughts. Therefore, whenever the no-thought state occurs – as I said before – the witness also comes, and wherever there are thoughts the witness will be lost. In the intervals between thoughts – that is, in the gaps between thoughts – you will realize your separate identity from the thoughts. Then there is no association between you and the thoughts. But even then you will be a helpless observer. You will not be able to do much, though all efforts are to be made in the fourth body only.

So I have defined two possibilities of the fourth body – one that is natural and the other that is obtained through meditations. You will be alternating between these two. The first possibility is thought and the second is understanding. The moment you attain the second potential of the fourth body – vivek, or understanding – the fourth body will drop as well as the identification of consciousness with mind. When you attain the fifth body two things will drop: the fourth body and this identification.

In the fifth body you can bring on thoughts or not bring them on, as you wish. For the first time thoughts will be a means and will not depend on identification. If you wish to bring on anger you can bring on anger; if you wish to bring on love you can do so. If you do not wish to bring on anything you are at liberty not to do so. If you wish to stop anger that is half-formed you can order it to stop. Whatever thought you want to bring will come to you, and that which you do not wish to bring will not have any power to invade your mind.

There are many such instances in the life of Gurdjieff. People considered him a peculiar man. If two people were sitting before him, he would look toward one with the utmost anger and toward the other with the utmost love. So quickly would he change his expression that the two would carry away different reports about him. Though both had met him together, one would say, “He looks like a dangerous man,” while the other would say, “How full of love he is.” This is very easy on the fifth plane. Gurdjieff was beyond the understanding of people around him. He could instantly bring any kind of expression to his face. There was no difficulty for him in this, but there was difficulty for others.

The reason behind this is that in the fifth body you are the master of yourself; you can bring about any feeling you please. Then anger, love, hatred, forgiveness, all your thoughts, become mere play things; therefore, you can relax when you please. To relax after play is very easy but to relax from life is difficult. If I am only playing at anger I will not sit in anger after you leave the room.

If I am playing the game of talking I will no longer be talking after you go. But if talking is my life-breath, then I shall keep on talking even after you leave. Even if nobody listens, I will listen. I will keep on talking because that is my very life; it is not a play after which I can relax. It is my very life, it has taken hold of me. So such a man will talk even at night. In dreams also he will gather a crowd and speak. In dreams also he will quarrel, he will fight and do all that he has been doing in the daytime. He will keep doing this all the twenty-four hours, because that is his life; that is his very existence.

Your identification breaks in the fifth body. Then for the first time you are at peace, you are empty, by your own free will. But when the need arises you think also. So in the fifth body, for the first time you will be putting your power of thinking to use. It would be better to say that before the fifth body thoughts make use of you; after the fifth you make use of thoughts. Before that it is not correct to say, “I think.” In the fifth body you also come to know that your thoughts are not your own: thoughts of people around you also enter your mind. However, you are not even aware that the thoughts you think to be your own could be someone else’s.

A Hitler is born and the whole of Germany is permeated with his thoughts – but each German feels it to be his own thought. A very dynamic person diffuses his thoughts into the minds of others and they become echoes of the same. This dynamism is as serious as it is deep.

For example, it is two thousand years since Jesus died. The thought waves that he left in the world still grasp the minds of Christians who think that these are their own thoughts. The same is the case with Mahavira, Buddha, Krishna and others. Any kind of dynamic person’s thoughts, whether they are of a good person or an evil one, can catch the hold of the human mind.  The hold of Tamerlane and Genghis Khan upon our minds has not yet been released, nor has the hold of Krishna and Rama. Their thought waves move forever around us, and you are able to catch those thought waves that are conducive to your particular state of mind.

It always happens that a man who is very good in the morning becomes evil by noon. In the morning he moves in the waves of Rama; in the afternoon he may be caught by the waves of Genghis Khan. Receptivity and time cause the difference. The beggar always comes to beg in the morning, because the effect of evil vibrations is at the minimum at the time of the rising sun. As the day progresses and as the sun gets tired of its long journey in the skies the influence gains strength, so the beggar has no hope of charity from others in the evening. If a beggar asks a man early in the morning to give two rupees he will not be able to refuse right away; as the day progresses it is more difficult to say yes to the beggar. By evening the man is tired with the day’s work so now he is fully prepared to refuse. The condition of his mind is quite different now; so also is the entire atmosphere of his surroundings. So the thoughts we feel to be our own also do not belong to us.

This you will experience only in the fifth body, and you will be surprised to see the way thoughts come and go. The thought comes, then it goes; it catches hold of you, then it leaves you alone. There are a thousand kinds of thoughts – and very contradictory ones too; therefore, there is confusion in our minds. Every single person is confused. If thoughts were entirely yours there would be no question of confusion. Your one hand catches hold of Genghis Khan and the other catches hold of Krishna, so there is bound to be confusion. Both of these sets of thought waves lie in wait for you, and as soon as you show your readiness they enter within. They are present all around you.

All this you will come to know when your identification with thoughts breaks completely. The biggest change will be that until this time you will have thoughts, but now you will have thinking. There is a difference between the two. Thoughts are atomic: they come and go and they are always alien. To say that thoughts are always alien is quite correct. Thinking is ours, but thoughts are alien. This thinking will start within you after the fifth body. Then you will be able to think; you will no longer be merely collecting the thoughts of others. Therefore, the thinking of the fifth body is never a burden upon you, because it is your own. This thinking that is born in the fifth body may be called wisdom or understanding or whatever you like to call it.

At the fifth plane you have your own intuition, your own understanding, your own intelligence. At the fifth the influence of all outside thoughts will end, and in this sense you will be the master of yourself; you will attain your being; you will become your self. Now you will have your own thoughts, your own power of thinking, your own eyes and your own vision. After this only what you wish will come to you; what you do not wish will never come near you. You can think just what you want to think; other thoughts cannot invade you. Now you will be the master. Here the question of identification does not arise.

In the sixth body thinking is also not required. Thoughts are necessary up to the fourth body; thinking and wisdom are necessary in the fifth. On the sixth plane even these end, because there they are not required at all. You become cosmic; you become one with the Brahman. Now there is no other.

In fact, all thoughts are always related to the other. The thoughts before the fourth body are unconscious links with others. The thoughts of the fifth body are conscious links but they are still related to others. After all, why are thoughts necessary? They are required only to establish a relationship with others. Until the fourth they are unconscious links; at the fifth they are conscious links. But at the sixth no “other” remains for establishing links. All relatedness is finished; only the cosmic remains. I and thou are now one. Now there is no place, no reason for thought to exist.

The sixth is the Brahman – the cosmic reality, where there are no thoughts. In the Brahman there are no thoughts; therefore, it can be said that in the Brahman there is knowing. Actually, the thoughts which exist up to the fourth body are unconscious thoughts; they contain a deep ignorance. It shows that we need thoughts to fight with this self-ignorance. At the fifth there is knowing of the self within, but we are still ignorant about that which is other to us; the other is still there for us. Therefore, there is the need to think in the fifth body. At the sixth there is no inside or outside, there is no I or thou, there is no this or that. Now there is no distance to justify thoughts. Now what is, is. Therefore, at the sixth there is only knowing, not thoughts.

At the seventh knowing also does not exist, because he who knew is no more and that which could be known is no more. So even knowing is not on the seventh plane. The seventh plane is not knowing-less, but beyond knowing. If you like you can call it a state of ignorance also. That is why it is always the case that a man of ultimate consciousness and an absolutely ignorant person seem identical – because their behavior is often similar. This is why there is always a great similarity between a small child and an old man who has attained enlightenment: they are not actually the same but superficially they seem alike. Sometimes an enlightened sage acts in a childlike way; sometimes in the behavior of a child we get a glimpse of saintliness. Sometimes an enlightened one looks like an absolutely ignorant person, an absolute fool, and it would seem that no one could be as foolish as he. But the sage has gone beyond knowledge and the child is still below knowledge. The similarity lies in the fact that they both are outside of knowledge.

-Osho

From In Search of the Miraculous, Discourse #20, Q3

Copyright© OSHO International Foundation

Related post: Mysteries of the Seven Bodies

You can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Enlightenment is Not Superhuman – Osho

In discourse I followed past words, disregarding feelings, into air and the pattern of my being.  Is it really this simple? Now moving into mysterious depths, no universal visions – just me, here amongst the birds, the trees, the people – In all its suchness. No searching, no longing, just living me… I know this to be true, but I also need your answer. In this context, then what is enlightenment?

Dhyan Sarvam, the question that you have asked is not a question, but an expression of what you are feeling. What you are feeling is, “no universal visions – just me, here amongst the birds, the trees, the people – in all its suchness. No searching, no longing, just living me… I know this to be true, but I also need your answer.” Then your knowing is not complete. Your knowing has hidden behind it a doubt; otherwise there is no need of any answer. If you know, then what is the need of my answer?

But I can understand your problem – on the one hand you know the beauty of this moment, the blissfulness of here-now, and yet there is a suspicion underground raising the question, “Is it really true? Is it all? Or is there something more?” And this doubt is arising because of a simple thing. If you had looked at your question a little more deeply, you would have found, “No universal visions – just me.” This “me” is the source of your doubt. If you had said, “No universal visions, no me, here amongst the birds, the trees, the people – in all its suchness. No searching, no longing, just living me….” That “me” is the block. In suchness there is no “me,” only a pure isness – no “I,” no “thou.” And when there is no searching, no longing, the ego cannot exist even for a split second. The searching, the longing, the desiring – these are the very heartbeats of the ego.

You say, “I know this to be true.” You do not know, your mind is deceiving you, because you are still there – in knowing you cannot be. Knowing drowns the “I” and then there is a certainty, “This is true.” But wherever you find the “I” lingering in some way, beware of it. Its deception is going too far.

You are asking, “In this context, what is enlightenment?” In this context there is no enlightenment. But if the “I” and the “me” have also dissolved in the suchness of things, in the isness of existence, then this would have been the enlightenment. Just a little more awareness… you are very close to it. But don’t take it for granted that you have arrived. The old mind tries to the very end; when you are entering the boundaries of enlightenment, then too, it goes on trying with all its power to hold you back.

The experience is beautiful, but your ego is making it not reach to its ultimate climax. You drop the “me,” you drop the “I”, and there will be no need to answer there will be no need for recognition – you will know. But you will not be there, only the knowing will be there, that, “This is it.”

Everybody has to remember about the old mind. It is such a long habit; for many, many lives you have remained attached to it. So it is not surprising that when you are departing from it, it clings to you – perhaps just the last hug, but the hug can go on being prolonged.

I have heard…. An old Jew is run over in front of a church. A priest runs out and whispers in his ear, “Do you believe in the Father, the Son, and the Holy Ghost?” The Jew opens his eyes and says, “I am dying and he is asking me riddles!”

Although he is dying he has a Jewish conditioning and the priest is asking from the background of a Christian mind.

You were very close. You just missed by inches, not even miles. When you again feel this – and you will feel this…. It is a great achievement to feel the pure space of no searching, no longing, no universal visions, to feel only the birds singing in the trees, the people all around. But you are missing; you are no more there. Just gather courage not to be, and this very experience becomes enlightenment.

Enlightenment is not something superhuman; it is your basic right. But your ego goes on postponing it, goes on bringing itself between you and your enlightenment. And in such subtle ways that unless you are very alert, you are going to be deceived. When you felt no searching, no longing, you could have felt just life, just living. Why just “living me”? Why confine living to a small prison of “me”?

Feel the heartbeat of the whole universe and let your own separation be dissolved into it. Then you would have said, “The knowing has happened; this is it and there is no other enlightenment.” The absence of the ego and the presence of universal consciousness is what enlightenment means.

-Osho

From The Razor’s Edge, Discourse #18

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

No Time Left for Any Device – Osho

In the last few weeks you have been talking a lot about the world running fast towards a dead end, without showing any more hope that things will ever change. On the other hand, up to one month ago, you talked on the possibility that the presence of two hundred enlightened people, or even one, could save the world. Why this shift of emphasis? Did you give up on the other possibility? Dis something happen within the last few weeks that made your vision change?

Chidananda, it is true that I have been talking a lot about the world running fast towards a dead end. The reason is, factually it is running towards an end. But it was running towards its end before, too. Now I want it to be absolutely emphasized on your consciousness, so that you stop postponing your own transformation. Man’s mind is so stupid that if there is a little possibility to postpone, then he will postpone for tomorrow – unless he comes to a dead-end street where there is no way to go forward and he has to take an absolute about-turn.

But things in the world are not visible to you. You may go on sleeping and the world may die. It is urgent that you take it seriously that the world may not be there tomorrow. You don’t have time to waste for anything else other than your own awakening.

I still know if there are two hundred enlightened people in the world, the world can be saved; but I have never told you that just one enlightened man can save the world. It is a heavy load. One single enlightened man cannot carry it; two hundred is the minimum. But from where to bring those two hundred people? They have to be born amongst you – YOU have to become those two hundred people. And your growth is so slow, there is every fear that before you become enlightened the world will be gone.

You are not putting your total energy into meditation, into awareness. It is one of the things that you are doing, amongst many; and it is not even the first priority of your life. I want it to become your first priority. The only way is that I should emphasize, deeply into your consciousness, that the world is going to end soon.

And if you are not awakened before its end, you will be lost in a long journey, because evolution will start from the very beginning on some other planet. On this planet it took four billion years for man to arrive. His life began in the ocean as a fish. On another planet, if this planet is destroyed, life will continue, but it will have to begin from the very beginning – and after four billion years you may be again a human being. It is a great risk to take.

Nothing has changed in the world; everything is going exactly in the direction of death – a little faster of course – and the moment of total annihilation is coming very close. It all depends on what your priorities are. If being awakened has become your priority, and you are ready to sacrifice everything for it, then there is hope.[…]

I have been telling you that two hundred enlightened people can save the world. Existence is very generous; it cannot destroy two hundred awakened people, who have reached to the highest peak of consciousness – which has taken four billion years of evolution. But you have to become those two hundred people! To wake you up, I have been insisting that the end is very close. And this time it is not a parable.

Jesus used it as a device, that the end of the world is very close and the last judgment day is very close. His disciples asked him at the time of his departure – before the enemies got hold of him and when it was certain that he would be crucified the next day, their last question was, “When will we be seeing you again?” He said, “In this very life, because the end of the world is very close – but do what I have told you.”

And even Christians don’t know what he has told them. The last night before he was caught they were in the mountains and he told his disciples, “This may be the last night we are together, and I am going to do my prayer. While I am praying behind the bush you should remain awake. It is absolutely essential, to support my prayer, that you are awake. Don’t fall asleep.”

In the middle of his prayer he came back – and almost all were fast asleep. He woke them up and said, “Have you not heard me? I had told you, you have to remain awake. Can’t you remain awake just one night? – because I will not be here with you again. Even my death tomorrow cannot help you to remain awake?” They were very sorry. They said they would try, and he went again. This went on four, five times – he would come back and they would all be fast asleep.

According to me this was his last teaching: to remain awake. But Christianity has completely forgotten about it. And I have not seen a single commentary by Christians on the implications of why Jesus was so insistently saying, “Be awake!” He was trying his hardest because once he was gone, there was every possibility they would all fall asleep, just as the whole of humanity is asleep, and they would start doing in their dreams things that are not t be done. But things that are not to be done can be prevented only when you are aware, alert.

His last teaching was awareness, but the disciples failed him – not only those twelve intimate disciples failed him, for two thousand years all his disciples have failed him. The very word “awareness” has disappeared from the Christian idea of transforming human beings. Jesus was continually saying, “The end is very close.” That was a device because if you feel that there is enough time, why not sleep a little more? What is the hurry? But if there is no time left at all, perhaps the shock of it may wake you up.

What was only a device to Jesus, to me is not a device. It is a reality. The world is going to end.

I have been giving you hope, because I have to do two things: on the one hand I have to make it clear to you that the world is coming to its final suicide; and on the other hand, I have to give you the hope that still there is a possibility at least for you to become awakened.

Your awakening is of tremendous importance; it has never been so important before – neither with Jesus nor with Gautam Buddha – because there was enough time. Time has run out. We are at the far end of time.

To make you aware of the reality – so that you can make some effort to remain awake, to make some effort to be more conscious and not to get lost in trivia – is absolutely necessary. That’s why my insistence will go on growing, because every day the end is approaching closer.

Man is so asleep he is almost in a coma, and all his actions are arising out of this state of coma, otherwise, there is no necessity for the world to end. But we are carrying nuclear weapons within our souls. The end is going to come because of our own ignorance, our own deep sleep. […]

Such is the situation of humanity. At least YOU have to come out of it – and you need a constant hitting on your head to remind you that the times are no longer ordinary. And there have never been, in the whole history of man, such dangerous moments as those through which we are passing. It is no time for quarreling, arguing about theological matters; it is not intelligent to console yourself that some miracle will happen and the world war will be postponed. It is not only the world war – the attack is multidimensional.

The ecology of the earth is breaking down.

There are thousands of submarines moving around the earth in the ocean – and each submarine is carrying nuclear weapons so powerful that even the whole energy that was used in the Second World War is nothing compared to the energy of one submarine carrying nuclear missiles. The Soviet Union has its own submarines; America has its own submarines. Just by accident two submarines can collide, and the whole life on the planet will evaporate into smoke. And the politicians of the world are continually piling up more and more nuclear weapons.

The population of the world is growing so fast that just the growth of population will be enough to kill half of humanity out of hunger and thirst.[…]

These are the multi-dimensional ways that death is approaching the earth.

Because we have cut so many forests, a thick layer of carbon dioxide has gathered on top of our atmosphere, miles away from the earth, where the air ends. The layer is so thick that it has already increased the temperature more than it has ever been on the earth; and that rise of temperature is melting the ice of the north and south poles. If that ice goes on melting – and there is no way to prevent it – all the oceans of the world will rise four feet higher. And all your big cities are ports; they will be flooded with water, will become unlivable.

If this carbon dioxide becomes a little thicker, then the Himalayas and the Alps, which have eternal snow which has never melted, will start melting. The Himalayas alone have so much ice that if it melts completely, it will raise all the oceans of the world forty feet higher. All your cities will be drowned, and this is not a flood that is going to recede.

One of the most dangerous things happening is that carbon dioxide is going to accumulate more and more. The trees go on inhaling carbon dioxide. If you cut the trees you are cutting two things: the supply of oxygen for your life, and the place for carbon dioxide to be absorbed. It is a double-edged sword – and absolutely unnecessary.

Man has been trying to reach to the moon and to Mars, and before that, we were never aware that where the air ends, miles above earth… all around the earth there is a thick layer of a certain gas, ozone, O3, which is a very protective layer. Because of that ozone, life has been possible on earth. That ozone has only one function: it does not allow any sunrays which are destructive to life; it returns them. It allows only those rays which are life-giving.

Because of our rockets moving towards the moon and towards Mars, we have made holes, for the first time, in the layer of ozone. Now those holes are allowing in all the rays of the sun towards the earth –and death-rays are also included.

So when I say the end is not very far away, it is not like when Jesus says it – just a device. By the end of this century, you will see all these dimensions bringing death to you. It has to be emphasized: unless you become absolutely clear about death, you are not going to concentrate your whole energy on transforming your being.

People change with difficulty; they find it easier to remain as they are – just like stones,  like rocks. Change means a determined effort, a commitment to transform your energies, to take your being in an absolutely serious manner – it has not to be wasted in stupid things.[…]

Being alert means you have to stop being robots. Change your routines, move more consciously; let every act become an object of awareness. Then even these few years that are left are enough – more than enough. If you put your total energy into transformation, the destruction of the earth will not be your destruction. If you can die consciously, you have found the key to a higher life, to an eternal life, to a divine life.

-Osho

From The Hidden Splendor, Discourse #14

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Underlying Great Doubt there is Great Satori – Osho

Zen is the only revolutionary religion in the world. All the other religions are traditional, orthodox, superstitious, fundamentally based on belief. Any religion that is based on belief is a fiction, because belief simply means a repressed doubt.

Zen is an exception: it does not believe in anything – not even in the scriptures, not even in the sutras of Gautam Buddha. Belief, as such, is denied completely. I agree with it, without any condition; that has been my own whole approach.

Truth has to be experienced, not believed. Once you believe in it you will never experience it. Truth has to be searched for. Out of necessity, you have to doubt all the theories and ideologies propounded by the scriptures and others. If you don’t doubt them, you will be in a sheer confusion. If you believe in them you will stop there, at your belief. Your god will be a belief, not a truth. Your own very self will be just a belief, not something that you have lived, not something that you have danced, not something that you have touched. All beliefs take you away from yourself.

To find out the truth, you have to learn the art of disbelief.

Hence Zen has a very special position. Atheists also disbelieve, but they stop at their disbelief, just as theists stop at their belief. The atheist’s disbelief is only negative belief; it is nothing different. But when Zen talks of disbelief or doubt, it simply means a challenge to explore; not something to settle at, but to begin from there. You have discarded and eliminated all beliefs, all disbeliefs: then your pure consciousness asserts itself on its own accord. And the beauty of spontaneous flowering is the only beauty in the world.

Hakuin says – and Hakuin is one of the masters to be listened to very carefully – My humble advice to you distinguished persons who study the profound mystery of the  Buddha-dharma is this: your close examination of yourself must be as urgent as saving your own head were it ablaze. 

He is saying that your inquiry should be so intense and total… as if it is a question of life and death. If you don’t find it, your life is futile and fruitless. Unless you find it, you cannot blossom and dance and sing in joy. There will not be any rejoicing, any celebration, any festivity in your life. Your life will be a dark, unending night where the sun never rises.

Your efforts to penetrate into your own nature must be as tireless as the pursuit of an indispensable thing; your attitude toward the verbal teachings of the buddhas and patriarchs must be as hostile as that toward a deadly enemy. 

This can be said only by a great master, a buddha himself. He is saying that your attitude toward the verbal teachings of the buddhas and patriarchs must be as hostile as that toward a deadly enemy. The implication is that you should not believe in the word, but look for the experience. The word may be coming from the greatest master, but still, it is a word. And howsoever Buddha may have found himself, his nourishment is not going to be your nourishment. If he has quenched his thirst, all that he can say is, “Water has helped me to quench my thirst.” You can go on repeating ”H20” as a mantra but your thirst will not be quenched.

Zen says: Think of all the great words and great teachings as your deadly enemy. Avoid them, because you have to find your own source.

You have not to be a follower, an imitator. You have to be an original individual; you have to find your innermost core on your own, with no guide, no guiding scriptures.

It is a dark night, but with the intense fire of inquiry, you are bound to come to the sunrise. Everybody who has burned with intense inquiry has found the sunrise. Others only believe. Those who believe are not religious, they are simply avoiding the great adventure of religion by believing. 

In Zen, he who does not bring strong doubt to bear upon the koans is a dissolute, knavish good-for-nothing. Therefore it is said: “Underlying great doubt is great satori; where there is thorough questioning there will be a thorough-going experience of awakening.”

This is a unique quality of Zen. It says that hidden behind a great doubt is your satori, your enlightenment.

What exactly is doubt? Doubt means eliminating anything that is borrowed. It is not saying that something is not true, it says that “It is not my truth. And unless something is my truth, I am not going to discontinue my search.”

Doubt means a great love for truth, which never compromises for any cheap beliefs which are available in the marketplace, in every temple, in every church, in every synagogue. All the religions are telling you just to believe and you will be saved. This is pure nonsense, because millions of people have believed and nobody seems to be saved.

Millions of people are believing today, but the world is a mess. Their belief does not change the world, their belief does not change them, their belief makes no difference at all in their character. It does only one thing: it functions as an umbrella. It keeps them hiding from a great inquiry that is our basic right. They go on repressing the inquiry with belief, saying, “What is the point of knowing the truth? – Krishna has known it. Just read Shrimad Bhagavadgita every day, and that’s all.” Why should you bother to inquire yourself?

Or they say that Buddha has found it and he has told it: now there is no need for you to find it again.

This is what belief means. It takes your individual inquiry away from you. But remember, with the inquiry gone, the individuality is also gone. All the religions together have conspired to take away the dignity of man, because they have taken man’s individuality. They have made people into a crowd, a crowd of believers.

Zen wants you to be an individual seeker. Throw away all the scriptures, burn all the scriptures, never take anybody’s word as your truth. It is a great challenge, and it needs strength, it needs integrity, it needs a love for truth at any cost. Only those who gamble everything for truth are the blessed ones.

The world of religion is not the world of the businessman. It is the world of the gambler, who risks everything on the unknown – he does not know what is going to happen.

I am reminded… A Japanese actor earned much money in Hollywood, and after earning so much money he thought to go back home and relax: “Enough is enough – there is no point to going on earning. There is a little time before death knocks on the doors, and it will be good to rest.”

But before returning to Japan he thought he should go around the world to have a look before he settled in Japan. He went to Paris, and in a gambling place he risked everything that he had earned – millions of dollars, just in one go. Even the owner was trembling, every gambler there was perspiring: “My God, what kind of man is this?”

He did not save a single dollar, he gambled everything, and lost. And then he went to his room and went to sleep.

The next morning, in the newspapers, there was news that a Japanese man had jumped from the seventh floor of a building and had killed himself. In the hotel everybody thought that it must be the Japanese who risked everything, but in this hotel there were not seven stories. And he had gone to his bed, so they went and knocked on the door. The man opened the door. Those people were shocked to see him – he was perfectly alive. They said, “Have you seen the morning newspaper?”

He said, “Yes, I see that some Japanese has committed suicide from a seventh floor. And I knew you all would think I was going to commit suicide, but I’m not the one to accept defeat. I will earn money again, and I will come back to this hotel to put down just as much money – more than this time!”

And he went back to Hollywood. When he came back after earning enough money, more than the first time, that gambling place had closed. It was too risky. The man said, “What is the matter? Just a day before you were open and now you are closed.”

They said, “You can gamble somewhere else. There are many gambling places in Paris, but don’t frighten us. You are a man of strange steel.”

A man who can gamble everything for the unknown result – that’s exactly the situation of a religious man. You are renouncing all the scriptures and all the great masters’ words, and you are going into your own inner world without any guide, without any map, without any companion, alone, on a path never walked by anybody. Your inner path is your path; nobody else can walk on it.

But if one can doubt totally, denying all that is not his own, it creates an immense purity and creates great power, it gives a tremendous freedom – all which are absolutely necessary to inquire into your own being. What is there? Nobody can say it. Only you have to go there, and only you can go there. Hakuin is saying that there will be a thorough-going awakening where there is thorough-going questioning.

Go on questioning everything that the religions have been telling you to believe. Belief is the greatest barrier to the religious man. But just the contrary has been preached: faith and belief are praised by all religions. And the world that we see is the result of this stupid teaching – believing and having faith. Out of a thousand years of believing what have you gained? Where are you? The world has never been in more of a mess than it is today. If you want to get out of the mess, please throw out all that you have believed up to now.

Be utterly naked of belief, and the truth is not very far away. Just turn in and it is there. It does not come by faith, it comes by turning in. Faith is outside, belief is outside. Only turning in brings a transformation in being. 

Do not say, “Since my thoughts are always flying about in confusion, I lack the power to apply myself to genuine concentration on my koan.” 

Suppose that, among the dense crowd of people in the hurly-burly of the marketplace, a man accidentally loses two or three pieces of gold. You will never find anyone who, because the place is noisy and bustly or because he has dropped his pieces of gold in the dirt, will not turn back to look for them. He pushes any number of people about, stirs up a lot of dust, and weeping copious tears rushes around searching for his gold. If he doesn’t get it back into his own two hands, he will never regain his peach of mind.

Hakuin is saying that the loss of even two or three pieces of gold is enough to make you look for them, but you don’t know what a treasure is hidden inside you, what a splendor you are carrying. 

Do you consider the priceless jewel worn in the hair, your own inherent, marvelous Tao, of less value than two or three pieces of gold?

You never bother about who is hidden inside you, what is the source of your being.

Those who have known the source, they are unanimously in agreement that it is the most precious experience that can happen in this world. It is the most universal which gives you a deathlessness, and which gives your life a tremendous freshness, and in each moment a radiance, a grace, a beauty. Your whole life becomes a celebration.

And this is something that nobody can steal away. This is something that nobody can destroy. Even death is incapable of touching it. It is your eternal treasure. From eternity to eternity, it is yours – but you never look at it.

Dangai wrote:

Earth, river, mountain:
Snowflakes melt in air.
How could I have doubted?
Where is North? South? East? West? 

Once you know, doubt commits suicide on its own accord. Never believe; let the doubt die. That is a totally different situation. When you believe, doubt remains alive – in fact, very forcibly alive.

One Christian missionary, Stanley Jones, said to me, “My faith in Jesus Christ is absolute!”

I said, “You simply analyze your own statement. Is not faith enough? Has it to be absolute? What is the purpose of the word ‘absolute’? Faith is enough, if it is there. But it is not there. Just by the side of faith are disbelief, unfaith, doubt – all are there. To cover them up you have to bring a bigger umbrella. Absolute faith simply shows that your doubt is very great. Ordinary people have small doubts; their faith is small. You are a learned scholar, a world-famous scholar – naturally your doubt is going to be very great.”

He said, “I had never looked from this angle, but perhaps you are right.” He was a very honest man. He said, “I will have to think it over.”

When somebody says to somebody else, “I love you absolutely,” then you have to be aware. Don’t get caught in absolute love affairs – just temporary is good. Absolute is going to be a constant murder!

The real lovers don’t even say “I love you.” They will not use the word ‘love’ for their great experience. The word is very small and used too many times; it has lost its freshness. It is my experience that when love starts disappearing, people start saying to each other, “I love you very much.” It is only when love starts disappearing, when they become aware that love is no more there, now only words can continue the misery that they used to call love. Now they have to repeat it continuously.

But if you know, then the moment you have dropped all belief, including disbelief; when your doubt is total, suddenly there is an explosion, as if the fire of your being, which was hidden, has come to its fully-fledged form. Its flames are even reaching out of you. You are on fire! In this case there is no question of doubt and there is no question of belief. You simply know.

Once a Western journalist asked Shri Aurobindo, “Do you believe in God?” It is a very common question. Shri Aurobindo said, “No.”

The man was very much puzzled. He had come to see him from far away just because he had heard that he was a man of God. So the journalist was not going to just leave Shri Aurobindo at that.

He asked, “What do you mean by saying no?”

Aurobindo said, “When you know something, you do not believe. Do you believe in the sun? Do you believe in the starry night? Do you believe in the roses? You see they are there: there is no question of belief.”

Belief arises only in darkness, when you don’t know. And belief keeps you in darkness – because of belief you never try to discover on your own what is the truth.

A haiku:

Butterflies setting out
To cross the sea,
Have disappeared:
My self comes back to me.

He is saying that all our thoughts are nothing but butterflies trying to cross the sea: they will disappear somewhere. Have you watched your thoughts? If you have lived forty or fifty years, how many million thoughts have crossed the sea and disappeared? Every day, you go on creating new thoughts and they go on disappearing into the dust. Only one thing remains with you, and that is your am-ness. Only you remain.

As a Zen poet has said, “Clouds come and go and the sky remains.” It never goes anywhere, it never comes from anywhere. You are the sky. Anything that happens in this sky is just a traffic – no need to be concerned about it, no need to be identified with it.

-Osho

From Turning In, Discourse #6

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.