You Are the Abode of the Ultimate – Osho

Patanjali says, “Kaivalya is the state of enlightenment that follows the remergence of the gunas, due to their becoming devoid of the object of the Purusa. In this state the Purusa is established in his real nature.” You have come back home. The journey has been long, torturous, arduous, but you have come back home. The fish has jumped into the ocean which is pure consciousness.

Patanjali does not say anything more about it, because more cannot be said. And when Patanjali says, “Finish; the end,” he does not only mean that the Yoga Sutras finish here. He says, “All possibility to express ends here. All possibility to say anything about the ultimate reality ends here. Beyond this is only experience. Expression ends here.” And nobody has been able to go beyond it – nobody. Not a single exception exists in the whole history of human consciousness. People have tried. Very few have even reached to where Patanjali had reached, but nobody has been able to go beyond Patanjali.

That’s why I say he’s the alpha and the omega. He starts from the very beginning; nobody has been able to find a better beginning than him. He begins from the very beginning and he comes to the very end. When he says, “Finish,” he’s simply saying expression is finished, definition is finished, description is finished. If you have really come with him up to now, there is only experience beyond.

Now starts the existential. One can be it, but one cannot say it. One can live in it, but one cannot define it. Words won’t help. All language is impotent beyond this point. Simply saying this much: that one achieves to one’s own true nature – Patanjali stops. That’s the goal: to know one’s nature and to live in it – because unless we reach to our own natures we will be in misery. All misery is indicative that we are living somehow unnaturally. All misery is simply symptomatic that somehow our nature is not being fulfilled, that somehow we are not in tune with our reality. The misery is not your enemy; it is just a symptom. It indicates. It is like a thermometer; it simply shows that you are going wrong somewhere. Put it all right, put yourself right; bring yourself in harmony, come back, tune yourself. When every misery disappears one is in tune with one’s nature.

That nature Lao Tzu calls tao, Patanjali calls kaivalya, Mahavir calls moksha, Buddha calls nirvana. But whatsoever you want to call it – it has no name and it has no form – it is in you, present, right this moment. You have lost the ocean because you have come out of your Self. You have moved too much in the outer world. Move inwards. Now, let this be your pilgrimage: move inwards.

It happened: A Sufi mystic, Bayazid, was going on a pilgrimage to Mecca. It was difficult. He was poor and somehow he had managed the travelling expenses by begging for years. Now he was very happy. He had almost the necessary money to go to Mecca, and then he travelled. By the time he reached near Mecca, just outside the town he met a fakir, his Master. He was sitting there just under a tree, and he said, “Oh fool, where are you going?” Bayazid looked at him; he had never seen such a luminous being. He came near him and the man said, “Give me whatsoever you have! Where are you going?” He said, “I am going to Mecca for a pilgrimage.” He said, “Finish. There is now no need; you just worship me. You can move around me as many times as you like. You can do your parikrama, your circumlocution, around me. I am Mecca.” And Bayazid was so filled with this person’s magnetism that he gave all his money, he worshipped. Then the old man said, “Now go back home”; and he went back home.

When he went into his town people gathered and said, “Something seems to have happened to you. So really it works, going to Mecca works? You are looking luminous, so full of light.” He said, “Stop this nonsense! One old man met me – he changed my whole pilgrimage. He says, ‘Go home,’ and since then I have been going home, inwards. I have arrived. I have arrived, I have reached to my Mecca.”

The outer Mecca is not the real Mecca. The real Mecca is inside you. You are the temple of God.You are the abode of the ultimate. So the question is not where to find truth, the question is: how have you lost it? The question is not where to go; you are already there – stop going.

Drop from all the paths. All paths are of desire, extensions of desire, projections of desire: going somewhere, going somewhere, always somewhere else, never here.

Seeker, leave all paths, because all paths lead there, and He is here.

-OSHO

From Yoga: The Path to Liberation, Chapter Nine (previously published as Yoga: The Alpha and the Omega, V.10)

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 online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

Freedom and Interdependence – Osho

For forty-five years I lived in prison, mostly made by myself. Now I know it is possible to become more and more free. But what to do, when you feel you need a safe place, a good climate to grow? Another prison? How to be free anywhere, any time? I feel sorrow and rebellion in me about that.

Yvonne, freedom has nothing to do with the outside; one can be free even in an actual prison. Freedom is something inner; it is of the consciousness. You can be free anywhere—chained, in a jail, you can be free—and you can be unfree outside the jail, in your own home, visibly absolutely free, but you will be a prisoner if your consciousness is not free.

You are confusing outer freedom with inner freedom. As far as the outside is concerned you can never be absolutely free—let it be clear once and forever. As far as outside is concerned you are not alone, so how can you be absolutely free? There are millions of people around you. On the outside, life has to be a compromise. If you were alone on the earth you would have been absolutely free, but you are not alone.

On the road you have to keep to the left. And Yvonne will feel this is a great bondage: “Why? Why should I be forced to be on the left? I am a free man. If I want to walk on the right I will walk on the right. If I want to walk in the middle of the road I will walk in the middle of the road.” In India you can do it—India is a free country, remember! It is the greatest democracy in the world, so right, left, middle, anywhere you can walk!

But one man’s freedom becomes so many people’s problem. You are free to be yourself, but you should not be an interference in other people’s lives.

A man of understanding will respect his freedom as much as he will respect others’ freedom, because if nobody respects your freedom, your freedom will be destroyed. It is a mutual understanding: “I respect your freedom, you respect my freedom, then we both can be free.” But it is a compromise. I have not to interfere with your being, I am not free to trespass on you.

You want to sing loudly in the middle of the night. Of course you are a free person, and if you cannot sing loudly in your own house, what kind of freedom is this? But the neighbors have to sleep too; then there has to be a compromise.

On the outside we are interdependent. Nobody can be absolutely independent. Life is an interdependence. Not only with people are you interdependent, you are interdependent with everything. If you cut all the trees you will die because they are constantly supplying you with oxygen. You are dependent on them—and they are dependent on you because you are constantly giving them carbon dioxide. We take oxygen in and exhale carbon dioxide; the trees do just the opposite, they exhale oxygen and inhale carbon dioxide.

So when people like Mahendra are smoking, trees must be feeling tremendously happy because more carbon dioxide is being created for them! Listening to me these trees will be feeling very sad that I am telling you to go to the root cause of it and then smoking will disappear. That means trees won’t get as much carbon dioxide as they were getting before!

We are interdependent, not only with the trees—with the sun, with the moon, with the stars. Everything is an interdependence.

Just tomorrow there is going to be a solar eclipse, a total eclipse. It will have tremendous effects on the life on earth. If you look at the sun directly you can go blind forever. Avoid looking at the sun—in fact, don’t come out. There will be every temptation to come out because in the middle of the day, near about four-thirty in the afternoon, you can see stars in the sky; just as in the night you have always seen them, in the middle of the day you can see stars. There will be great temptation to come out and see, but avoid it, don’t come out. It is dangerous to the eyes, it is dangerous to your nervous system, it is dangerous to your mind mechanism. Many people will go berserk, many people will go blind. Women who are pregnant should avoid coming out absolutely because the child in the womb is very very vulnerable. He has no safeguards yet; he is soft, so soft he can be affected by anything. And in the solar eclipse, when it is total, dangerous rays enter into the atmosphere.

So when the eclipse happens I would like all my sannyasins to go inside their rooms, close the doors, sit in deep meditation. It will last only a few minutes. Avoid the temptation of coming out, and don’t try to find out devices through which you can see it without being harmed. No device is absolutely foolproof; it is better to avoid it.

Now life is so interdependent… the sun is so far away. It takes ten minutes for the rays of the sun to reach to the earth, and rays move with tremendous speed—one hundred eighty-six thousand miles per second. But we are related to other suns and other solar systems too. Everything in existence is interdependent, so you cannot be absolutely free on the outside—and there is no need either.

Enjoy this interdependence. Don’t call it bondage. It is not dependence, it is INTER-dependence. You are dependent on others, others are dependent on you. It is a brotherhood, it is relatedness. Even the smallest grass leaf is related to the greatest star.

But in the inner world, in the inner kingdom, you can be absolutely free. So the whole question is of the inner. And then, Yvonne, you will not feel sad and rebellious; there is no need. Understand that the outer interdependence is a must, it is inevitable; nothing can be done about it. It is part of how things are. Accept it. When nothing can be done about it, acceptance is the only way. And accept it JOYOUSLY, not as a resignation. Accept it! This is our universe; we are part of it. We are not islands, we are part of the whole continent. We are not egos.

Yvonne, your idea of freedom is rooted somewhere in the idea of the ego. We are not egos. The ego is a false entity—because we are not separate, how can we have egos? It is good as far as language is concerned; it is utilitarian to use the word ‘I’, but it has no substance in it. It is pure shadow, utterly empty. A useful word, utilitarian, but not real.

But inner freedom IS possible. It happens as you go deeper and deeper into awareness. Watch your body, watch your thought processes.

Just the other day Buddha was saying: Watch, witness the whole process of your thoughts. And slowly, slowly, you will see you are neither anger nor greed, neither Hindu nor Mohammedan nor Christian, neither Catholic nor communist. Slowly, slowly, you will be aware that you are not any thought—you are not mind at all. You are a pure witness. The experience of pure witnessing is the experience of total freedom, but it is an inward phenomenon. And a man who is inwardly totally free has no hankering to be outwardly free. He is capable of accepting nature as it is.

Yvonne, create inner freedom through witnessing. Sannyas is only for the inner freedom. And live out of inner freedom and then you will be able to see the interdependence on the outside. It is beautiful and it is a blessing. There is no need to rebel against it. Relax into it, surrender to it. And remember: only a person who is really free can surrender.

-OSHO

From The Dhammapada, the Way of the Buddha, V.9, Chapter Four

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 online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

What Is God – Osho

What is God?

Prem Sukavi, God is not a person. That is one of the greatest misunderstandings, and it has prevailed so long that it has become almost a fact. Even if a lie is repeated continuously for centuries it is bound to appear as if it is a truth.

God is a presence, not a person. Hence all worshipping is sheer stupidity. Prayerfulness is needed, not prayer. There is nobody to pray to; there is no possibility of any dialogue between you and God. Dialogue is possible only between two persons, and God is not a person but a presence – like beauty, like joy.

God simply means godliness. It is because of this fact that Buddha denied the existence of God. He wanted to emphasize that God is a quality, an experience – like love. You cannot talk to love, you can live it. You need not create temples of love, you need not make statues of love, and bowing down to those statues will be just nonsense. And that’s what has been happening in the churches, in the temples, in the mosques.

Man has lived under this impression of God as a person, and then two calamities have happened through it. One is the so-called religious man, who thinks God is somewhere above in the sky and you have to praise him to persuade him to confer favors on you, to help you to fulfill your desires, to make your ambitions succeed, to give you the wealth of this world and of the other world. And this is sheer wastage of time and energy.

And on the opposite pole the people who saw the stupidity of it all became atheists; they started denying the existence of God. They were right in a sense, but they were also wrong. They started denying not only the personality of God, they started to deny even the experience of God.

The theist is wrong, the atheist is wrong, and man needs a new vision so that he can be freed from both the prisons.

God is the ultimate experience of silence, of beauty, of bliss, a state of inner celebration. Once you start looking at God as godliness there will be a radical change in your approach. Then prayer is no more valid; meditation becomes valid.

Martin Buber says prayer is a dialogue; then between you and God there is an “I-thou” relationship – the duality persists. Buddha is far closer to the truth: you simply drop all chattering of the mind, you slip out of the mind like a snake slipping out of the old skin. You become profoundly silent. There is no question of any dialogue, no question of any monologue either. Words have disappeared from your consciousness. There is no desire for which favors have to be asked, no ambition to be fulfilled.

One is now and here. In that tranquility, in that calmness, you become aware of a luminous quality to existence. Then the trees and the mountains and the rivers and the people are all surrounded with a subtle aura. They are all radiating life, and it is one life in different forms. The flowering of one existence in millions of forms, in millions of flowers.

THIS experience is God. And it is everybody’s birthright, because whether you know it or not you are already part of it. The only possibility is you may not recognize it or you may recognize it. The difference between the enlightened person and the unenlightened person is not of quality – they both are absolutely alike. There is only one small difference: that the enlightened person is aware; he recognizes the ultimate pervading the whole, permeating the whole, vibrating, pulsating. He recognizes the heartbeat of the universe. He recognizes that the universe is not dead, it is alive.

This aliveness is God!

The unenlightened person is asleep, asleep and full of dreams. Those dreams function as a barrier; they don’t allow him to see the truth of his own reality. And, of course, when you are not even aware of your own reality, how can you be aware of the reality of others? The first experience has to happen within you. Once you have seen the light within you will be able to see it everywhere.

God has to be freed from all concepts of personality. Personality is a prison. God has to be freed from any particular form; only then he can have all the forms. He has to be freed from any particular name so that all the names become his.

Then a person lives in prayer – he does not pray, he does not go to the temple, to the church. Wherever he sits he is prayerful, whatsoever he is doing is prayerful, and in that prayerfulness he creates his temple. He is always moving with his temple surrounding him. Wherever he sits the place becomes sacred, whatsoever he touches becomes gold. If he is silent then his silence is golden; if he speaks then his song is golden. If he is alone his aloneness is divine; if he relates then his relating is divine.

The basic, the most fundamental thing is to be aware of your own innermost core, because that is the secret of the whole existence. That’s where the Upanishads are tremendously important. They don’t talk about a God, they talk about godliness. They don t bother about prayer. their whole emphasis is on meditation.

Meditation has two parts: the beginning and the end. The beginning is called dhyana and the end is called samadhi. Dhyana is the seed, samadhi is the flowering. Dhyana means becoming aware of all workings of your mind, all the layers of your mind – your memories, your desires, your thoughts, dreams – becoming aware of all that goes on inside you.

Dhyana is awareness, and samadhi is when the awareness has become so deep, so profound, so total that it is like a fire and it consumes the whole mind and all its functionings. It consumes thoughts, desires, ambitions, hopes, dreams. It consumes the whole stuff the mind is full of.

Samadhi is the state when awareness is there, but there is nothing to be aware inside you; the witness is there, but there is nothing to be witnessed.

Begin with dhyana, with meditation, and end in samadhi, in ecstasy, and you will know what God is.

It is not a hypothesis, it is an experience. You have to LIVE it – that is the only way to know it.

-OSHO

From I Am That, Chapter Two

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 online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

Then Know That Nothing Disturbs – Osho

You said that noise and disturbances are not outside in the world, but are because of your own minds and ego, but why do the saints and mystics always live in unnoisy crowded places?

Because they are still not saints and mystics. They are still endeavoring, still working. They are seekers, not siddhas. They have not reached. Noise will disturb them, the crowd will disturb them.

The crowd will pull them back to its own level. They are still weak, they need protection. They are still not confident. They cannot move into temptation. They have to protect themselves in the lonely solitude where they can grow and become strong. When they are strong there will be no problem.

Mahavir moved into the wilderness. For twelve years he was alone, silent, not talking, not moving in villages or cities. Then he became enlightened. Then he came back to the world. Buddha was in total silence for six years. Then he came back to the world. Jesus or Mohammed, or anyone – when they are growing they need protected conditions. When they have grown, then there is no problem.

So if you find a mystic afraid of moving in a crowd, then know well that he is still a child, growing. Otherwise why should a mystic be afraid of moving in crowds? Nothing can be done to him by the crowd, by the noise, by the world, by the objects of the world. With all this madness around him, nothing can be done to him. He cannot be touched. He can move and he can live – anywhere it happens for his emptiness to live, he can live.

But in the beginning it is good to be alone, to be in a harmonious, natural surrounding. So remember, don’t think that because you live in a noisy Bombay you are a mystic, or you have grown up and have become a siddha. If you want to grow you will also have to move sometimes, for some definite periods, into loneliness – out of the crowd, out of the concerns of the world, relations of the world, objects of the world – into such a place where you can be alone and not disturbed by others. As you are now you can be disturbed, but once you have the strength, once you have the inner power, once you are crystallized and you know that now no one can shatter your inner center, you can move anywhere. Then the whole world is lonely. Then wherever you are is wilderness. Then the space of silence moves with you because you are the creator of it. Then around you, you create your own inner silence, and wherever you move, you are in silence. No one can penetrate that silence. No noise can disturb it.

But unless the crystallization has happened, don’t believe that you will not be disturbed. You are disturbed, whether you know it or don’t know it. Really, you are so disturbed that you cannot know it. You have become accustomed to disturbance. Every nerve is on edge; you are continuously disturbed. Right now you don’t feel the disturbance – to feel the disturbance sometimes you need to be not disturbed. Only then can you feel it in contrast. You are continuously disturbed but you have become accustomed to it, habituated to it. You think this is how life is. It would be good if you move into the Himalayas for some time. It would be good to go into some remove village, a remote forest, and be alone for a few days’ silence – as if the whole of humanity has disappeared. Then come back to Bombay. Then you will know what disturbance you have been living in. You will be suddenly disturbed. Now you have a contrast. You had an inner music, now it is shattered. For seekers solitariness is good; for siddhas it is irrelevant.

And there are two types of wrong people. With the first type, if you say to them that it is they who are disturbed, the situation is irrelevant, then they will never go into solitariness to have a glimpse of what silence is. Then they will remain here and they will say, “Nothing disturbs us. It is us really, not the surrounding. So we remain here.” And they are disturbed but their theory will become a rationalization.

Then there are other people, the other type of wrong people, who, if you tell them to move into silence, to solitude, because it will help, they will move – but then they will never come back. Then it becomes an addiction and they will remain weak forever, they will always feel afraid of coming back to the world. Then their solitariness has not been a help; rather, it has become a hindrance. They are not stronger through it, they have become weaker. Now they cannot move in the world. Both these types are wrong.

Be the third type, which is the right type. In the beginning, know well that you are disturbed by circumstances; so sometimes try, manage, to move out of them. Then when you are out of them, whatsoever silence you attain, bring it back to your circumstances and try to preserve it. If you can preserve it in the circumstances, then only will the theory have become an experience. Then you know that nothing disturbs. Then you know it is you ultimately who are disturbed or not disturbed.

But make it an experience – just as a theory it is useless.

-OSHO

From The Book of Secrets, Chapter 80

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 online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

Silence and Blissfulness – Osho

Can you talk about the relationship between silence and blissfulness? Is silence all that is needed? Does everything else follow?

Prem Samarpan, there is no relationship between silence and blissfulness; they are two names of the same thing.

Silence is blissfulness, not in the dictionaries, but in actual experience. And I don’t see that in actual experience it can be different to different people. As you become silent, you cannot be worried, you cannot be tense; you cannot be miserable, you cannot be noisy, you cannot be chattering continuously. Otherwise, how can you be silent?

And when all these stupid activities are gone, silence simply clears the ground for blissfulness to be discovered. They are almost the same phenomenon because they happen simultaneously. As you become silent, a certain sweetness, a certain fragrance, a certain beatitude spontaneously arises in you.

But your silence should not be a repressed stillness; you should not be silent by force. If you are silent by force, if you have repressed your mind then rather than doing meditation you are doing gymnastics, fighting with the mind. It is possible you can force the mind to be silent, but then there will be no blissfulness. There will be just emptiness and a silence of the graveyard, not the silence of the garden; something empty, not something overflowing.

The silence that comes out of meditation is not an empty experience, it is very positive—it is overflowingly positive. And what is there to overflow in silence except blissfulness? So, please check. If your silence is not bringing blissfulness then you are trying to have a wrong kind of silence—blissfulness is the criterion—then stop doing what you are trying to do.

In meditation, silence comes on its own accord. You simply go on watching the mind without any control, without any repression, and silence comes suddenly just like a breeze, and with the silence, the fragrance of the flowers—that is your blissfulness; it is your own fragrance which you were not capable of knowing because there was so much noise.

The mind was creating so much fuss, thoughts were creating so many dark clouds, emotions and moods, it had become a thick barrier between you and your real self. When the barrier is removed, it is as if you have removed a rock which was preventing a stream, a fountain.

And the moment you remove the rock, suddenly the fountain bursts forth in a great dance of joy. Your blissfulness is not something that comes from outside, it springs from within you. Just the rock of your mind—thoughts, miseries—has to be removed. It is not that you have to repress it, because by repressing it you will be repressing the fountain behind it too.

So the question can arise, Samarpan, if your silence is a wrong kind of silence. You are asking, “Is silence all that is needed?” Yes, absolutely yes. Silence is all that is needed, and everything else follows on its own accord.

-OSHO

From The Invitation, Chapter Twelve

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 online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

No Self, No Other – Osho

Osho, say something more about self-knowledge. That’s my whole interest and inquiry. 

Self-knowledge is a contradiction in terms. When it really happens, there is no self and there is no knowledge. If the self is there, it can’t happen. If knowledge is there, it has not happened. So a few preliminary things to be understood.

First: for self-knowledge to happen, the self has to go. You have to forget all about your ego. You have to be in a state of egolessness.

And the second thing: you have to forget all about knowledge too. If you are continuously hankering to know, that very hankering will prevent you. God reveals himself only to those who are not hankering for anything, who are not desiring anything – not even to know God. Mysteries are revealed only to those who simply wait, who make no demand on God. They wait with open eyes, they wait with open heart, but with no demand.

Your demand is basically ego-oriented. Why do you want to know? Because knowledge gives power. Try to understand it. Knowledge is power. The more you know, the more powerful you become. Ego is always interested in becoming knowledgeable. If you know about nature, you become powerful over nature. If you know about people, you become powerful over people. If you know about your own mind, you become powerful over your own mind. If you know about God, you will become powerful over God.

The search for knowledge, deep down, is really the search for power. And how can you be powerful over reality? The very idea is ridiculous. Allow the reality to be powerful over you… relax. And allow the reality to take possession of you, rather than you trying to take possession of reality.

To be really in a state of self-knowledge, one has to forget self and forget all inquiry into knowledge. Then it happens! And only then it happens.

There have been three efforts in the whole history of human consciousness concerning self-knowledge. The first effort is of the realist. The realist denies the self; he says there is no self inside, no subject; only the object exists, the thing, the matter, the world. That is his way to avoid the inner journey.

The inner journey is dangerous. You will have to lose all! Self-knowledge and all, root and all – you will have to lose all. The realist cannot take that risk. He finds an explanation. He says, “There is no soul. There is no self. All that exists in the world is objects.” So he becomes concerned with knowing the objects. He forgets the subjectivity and becomes occupied with the objectivity. That’s what science has been doing for three hundred years. It is a way of escaping from oneself.

The second way is that of the idealist who says there is no object: the world is maya – illusion. There is nothing to know outside, so just close your eyes and go in. Only the knower is true – the known is false. The realist says only the known is true and the knower is false; the idealist says only the knower is true and the known is false. And just see the absurdity of it – because how can there be a knower if there is no known? And how can there be a known if there is no knower?

So the idealist and the realist are only choosing half of the reality. About the other half they are afraid.

The realist is afraid to go in, because to go in means to go into emptiness, into utter emptiness. It is to fall in a bottomless pit, in an abyss… unpredictable. Where one will land nobody knows, or whether there is any landing at all.

The realist is afraid of the knower, so he denies it. Out of fear he says it is not: “My whole concern is with the known, the object.” And the idealist is afraid of the object, of the world, of the enchantments of the world, of the magic of the world. He is afraid of getting lost into the desires and passions. He is afraid of getting entangled into things – money, power, prestige. He is so afraid that he says, “All is dream. The world that is outside is not real. The real world is inside.”

But both are being half true. And remember: a half-truth is far worse than a total lie. At least the total lie has one quality about it: it is total – the quality of totality. And one thing is beautiful about a total lie: it cannot deceive you long – because it is such a lie, even the stupid person will be able to see sooner or later that it is a lie. But the half-truth is dangerous – even an intelligent person can get lost into it.

And then there is the third way: the way of the mystic. He accepts both, and rejects both. That is my way. He accepts both because he says, “On one plane both exist – the knower and the known, the subject and the object, the inner and the outer. But on another plane, both disappear and only one remains – which is neither the known nor the knower.”

The mystic’s approach is total. And I would like you to understand the mystic’s approach as deeply as possible. On one level both are right. When you are dreaming, the dream IS true, and the dreamer is true. When you are awake in the morning, it is no more true. Now the dreamer is gone, the dreaming is gone – both have gone. Now you are awake. Now you are existing on a totally different level of consciousness.

The world is true, the ego is true, when man is ignorant, unconscious, unaware. When man becomes aware, when Buddhahood happens, then the world is not there, neither is there any ego – both have disappeared. “Both have disappeared” does not mean that nothing is left: both have disappeared into each other. Only one is left now, two are not left. The knower and the known have become one.

That oneness is what is really meant by self-knowledge. But the word is not right. No word can be right. About such great experiences which go beyond duality, no word can be right.

Man tries in two ways to overcome the epistemological dichotomy which is inherent in self-knowing.

One way is to confine his knowing to objects of the world of the non-self. This way is to escape from self-knowledge. The people who want to escape from self-knowledge condemn it as introverted, unsocial, abnormal, even perverted. They call it a kind of intellectual masturbation, navel gazing: they call these people lotus-eaters, dreamers, poets, mystics, somehow gone astray from reality.

How much of the pursuit of research in the natural sciences is motivated by the effort to keep our attention off ourselves? This question has to be asked.

People become interested in scientific research – why? Are they really interested in some scientific project? Or are they simply trying to avoid going in? The greater possibility is that they are avoiding going in.

Albert Einstein said before he died that if God were going to give him another chance to be born, he would not like to become a scientist again. A friend who was by the side of the bed asked, “Then who would you like to become?”

And he said, “Anybody, but not a scientist. I would like to become a plumber even, but not a scientist.”

Why? Albert Einstein was a man of great sensitivity, of great intelligence; a man who could have easily become a Buddha. Had all the potential, and missed – because he poured all his intelligence into the objective world. He became too much concerned about the stars and time and space, etcetera, and he forgot completely about himself. He became so much engaged with other things and other problems that he forgot completely who he was, or that some time has to be given to oneself too.

One of the socialist leaders of India, Dr. Ram Manohar Lohia, went to see him. He was telling me that when he went to see Albert Einstein he had to wait six hours. The time had been fixed by Albert Einstein himself, and again and again the wife would come and bring tea and other things and would say, “We are sorry but he is taking his bath.” So long?

Dr. Lohia asked, “How long is he going to take his bath?”

The wife said, “Nobody knows, because when he sits in his tub he starts thinking of great things. And he forgets completely where he is. And we are not allowed to disturb him, because he may be chasing some subtle train of thought, and if we disturb him it may be a loss to humanity.”

Dr. Lohia became more interested. He said, “But what does he go on doing sitting there?”

The wife said, “Please don’t ask… he plays with soap-bubbles. He keeps himself engaged with soap-bubbles, and goes on thinking. All the great problems that he has solved, they have been solved in his tub.”

You must have heard of great scientists becoming absent-minded. Those are not just jokes – there is a truth in it. They lost track of their own being. It is said of Immanuel Kant: one night he came back home, he knocked on the door, it was getting dark, and the servant looked from the window, from the top floor, and said, “The master is not at home.”

It is Emmanuel Kant’s house, he is the master, but the servant thought somebody had come to see the master. So he said, “The master is not at home. He has gone for a walk.”

And Immanuel Kant said, “Okay, then I will come later on.”

And he went! After walking for one hour, then he suddenly realized, “What nonsense has this servant been playing with me? I am the master!”

If you become too much engaged in outer things, there is a possibility your whole consciousness will start moving into extroversion. Nothing points to yourself.

Another night, Immanuel Kant came back home. He used to carry a walking-stick. He went in the room and forgot what is what, so he put the walking-stick on the bed, and he himself stood in the comer. Only in the middle of the night, suddenly he recognized the fact that something was wrong.

This IS possible. One can become really so much obsessed with the objective… one can lose all track of oneself. One can fall in a shadow. Scientists live in that kind of shadow. Philosophers live in that kind of shadow.

Subjectivity is eliminated when objects and objective interests take over. The ontological imperialism of scientific methodology is a pressing danger. It is one matter to hold that if something cannot be known by scientific methods, it cannot be known, but it is quite another matter to hold that if something cannot be known by scientific methods it does not exist.

And once you become too much obsessed with the objective, then naturally you become obsessed with the methodology of science too – then that is the only valid method to know. If something is not available to that method, then not only do you say it cannot be known, you start saying, slowly, slowly, unconsciously, unawares, that if it cannot be known through scientific method it cannot exist.

That’s why scientists go on saying God does not exist. Not that God does not exist – it is just their methodology. Their methodology is for the object and God is your subjectivity. Their methods are meant to catch hold of that which is separate from you. And God is not separate from you: God is your innermost being, your inferiority.

Through scientific methods, love cannot be proved. That does not mean love does not exist. For it, a different methodology is needed, a different approach, a different vision, a different way of seeing. The scientist avoids the problem of self-knowing by getting more and more interested in the objective world. By getting more and more into things, he goes farther and farther away from himself.

And there is a third effort also to overcome the subject/object dichotomy, and that is the way of the mystic. One way to avoid this problem of subject and object is that of the scientist: only object exists. The other way to avoid the dichotomy – because it is insoluble – is that of the idealist: to say that the world is illusory, it doesn’t exist, it is maya, close your eyes. Both are wrong. The third is the method of the mystic: he transcends. He does not deny reality to the object, he does not deny the reality to the subject – he accepts the reality of both. He bridges them.

That is the meaning of the famous Upanishadic statement: Tat-Tvam-Asi – That art thou. This is a bridging. In this bridging, self-knowledge happens. Self disappears, knowledge disappears – knowing remains; a clarity, a transparency. All is clear. There is nobody to whom it is clear, and there is nothing which is clear – but ALL IS clear. It is only clarity and clarity…. This is called by the Buddhists: The Lotus-Land of Buddha. All is clear and fragrant, and beautiful, and graceful. Then the splendor opens its doors.

The mystic transcends the problem by attempting a form of knowing in which the knower and the known are merged into one unit. Now nothing is left in the concept of ‘knowledge’.

Knowledge cannot be divided into direct and indirect. All knowledge is indirect. Knowledge is a salute, not an embrace. It is a representation, a symbolization, a universalization, an analysis. In a sense, knowledge is a form of falsifying; for reality is concrete, particular, specific, unanalyzed. Knowledge is a dry and dead fact – it is not wet experience. And experience is not knowledge but knowing.

That’s why Krishnamurti always uses the word ‘experiencing’ rather than ‘experience’. He is right. He turns the noun into a verb: he calls it experiencing. Remember that always: transform nouns into verbs and you will be Dover to reality. Don’t call it knowledge: call it knowing. Don’t call it life: call it living. Don’t call it love: call it loving. Don’t call it death: call it dying. If you can understand that the whole life is a verb, not a noun, there will be great understanding following it like a shadow.

There is no self and there is no other.

The great Jewish mystic and philosopher, Martin Buber, says that prayer is the experience of I and thou, a dialogical experience a dialogue. Yes, in the beginning prayer is so, but not in the end. For the beginners, prayer is a dialogue between I and thou. But for those who have arrived, prayer is not a dialogue because there is neither I nor thou – only one. Dialogue cannot exist. It is not communication: it is communion. It is not even union, but unity.

Self-knowledge is of great importance. Nothing else is of more importance than that. But remember these two pitfalls: one is denying subjectivity and becoming a realist; another is denying reality and becoming an idealist. Avoid these two pitfalls. Walk exactly in the middle.

And then you will be surprised – the self has disappeared, the knowledge has disappeared. But then descends knowing. Great light descends, and a light that not only transforms you but transforms your whole world.

Buddha is reported to have said: The moment I became enlightened, the whole existence became enlightened for me. This is true. I am a witness to it. Exactly that’s how it happens. When you become enlightened, the whole existence becomes full of light and remains full of light. Even darkness becomes luminous, even death becomes a new way of living.

-OSHO

From The Perfect Master, V.2, Chapter Two

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 online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

Without Ripples – Osho

Anything I see happening in myself is false, illusory, and a mind trip, right? And my recognition of the mind trip is a mind trip too?

RIGHT. As far as thoughts go, everything is a mind trip. When thoughts cease and you see without any thoughts crowding in your mind, when you see clearly with no smoke of the thoughts surrounding you, when your look is simple, innocent, uncorrupted by thoughts, then it is not a mind trip. Only meditation is not a mind trip; everything else is a mind trip. Or, love is not a mind trip; everything else is a mind trip. If love or meditation has happened to you, you will know what I am indicating towards. In a deep moment of love, thinking stops. The moment is so intriguing, the moment is so tremendously powerful, the moment is so intensely alive, that thinking stops. You are simply in awe, a great wonder surrounds you. Or in deep meditation, when the moment of silence has come and you are absolutely silent, still—no flickering, no wavering, no trembling, the flame of your consciousness is straight—then thinking stops. Then you are outside the grip of the mind. Otherwise, everything is a mind trip.

Remember it: one has to go beyond the mind because the mind is samsar, the mind is the world. It is because of your thinking that you are missing the truth. Once thinking is stopped you are face to face with the reality. It is the continuous screen of thinking that is distorting reality. It is as if you are looking in a lake full of ripples. It is a full moon night, and the lake is reflecting the beautiful moon—but it is full of ripples. You cannot gather it together; the moon goes on splitting into a thousand fragments. The whole lake seems to be spread over by the moon, silvery, many fragments of the moon all around. Then the wind stops, the ripples disappear: those fragments start falling into one moon. The silver that was spread all over the lake becomes more concentrated in one place. When the lake is completely without ripples, the moon is reflected perfectly.

When the mind is with thoughts, the lake is with ripples; when the mind is without thoughts, the lake is without ripples. God is reflected perfectly when there is no ripple in you. Forget all about God—the only thing to be done is how to become ripple-less, how to become thoughtless, how to drop this constant obsession with thinking. It can be dropped—it is because of your cooperation that it continues. It is your energy that you go on giving to it that keeps it alive. It is just like a man on a bicycle: he goes on pedaling—it is his energy that keeps the cycle going on. Once he stops pedaling, the cycle may go a little further because of the past momentum, but then it has to stop.

Don’t give energy to your thoughts. Become a witness—indifferent, aloof, distant. Just see the thoughts, and don’t be in any way involved in them. Note the fact: the thoughts are there; but don’t choose this way or that, don’t be for or against, don’t be pro or con. Just be a watcher. Let the mind-traffic move, just stand by the side and look at it, unaffected by it, as if it has nothing to do with you.

Sometimes try it: go on the busiest street where the traffic rush is too much. Stand by the side of the road and see the traffic—so many people going hither and thither, and cars and bicycles and trucks and buses. You just stand by the side and look, and do the same inside: close your eyes and see—the mind is a traffic of thoughts, thoughts rushing here and there. You watch, you just be a watcher. By and by, you will see that the traffic is becoming less and less. By and by, you will see that the road is empty, nobody is passing. In those rare moments, first glimpses of samadhi will enter in you.

There are three stages of samadhi. First, when you achieve glimpses through gaps—one thought comes, then it has gone and another has not come for the time being. There may even be a gap for a few seconds; in that interval reality penetrates you—the moon becomes one. The reflection is there only for a single moment, but you will see the first glimpse.

This is what in Zen they call satori. By and by, the gaps will become bigger, and when the gaps become bigger and you can see reality more clearly, that vision of reality changes you. Then you cannot be the same because your vision becomes your reality also. Whatsoever you are seeing affects your being. Your vision, by and by, is absorbed, digested. That is the second stage of samadhi.

And then comes the last stage: when suddenly the whole traffic disappears, as if you were fast asleep and dreaming and somebody has shaken you and awakened you, and the whole traffic of dreaming has stopped. In that third stage you become one with reality, because there is nothing to divide. The fence that was dividing you has disappeared. The wall is no more there. The wall is made of the bricks of thoughts, desires, feelings, emotions; once it disappears—it is a China wall, very ancient, and every strong—but once it disappears, there is no fence between you and God. When for the first time the third stage happens, that is where the Upanishads announced, “Aham Brahamasi“—I am God, I am the Brahma. It is where the Sufi mystic, Mansur, declares, “Ana’l Haq“—I am the truth. It is there when Jesus declares, “I and my God are one, I and my Father are one.”

-OSHO

From The Beloved, Chapter Ten

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.