To Loosen the Bonds of Personality – Osho

The ninth sutra:

Regard most earnestly your own heart.

For through your own heart comes the one light which can illuminate life and make it clear to your eyes.

Only one thing is more difficult to know – your own heart. Not until the bonds of personality are loosed, can that profound mystery of the self begin to be seen. Not till you stand aside from it will it in any way reveal itself to your understanding. Then, and not till then, can you grasp and guide it. Then, and not till then, can you use all its powers and devote them to a worthy service.

Regard most earnestly your own heart. The most basic thing to be understood is that you cannot understand your own nature, your own heart, your own being, because of your personality, because of a false entity that you have created around you.

We live encased in personalities. Personalities are false. They are simply masks, facades to be shown to others. But the practice becomes so deep that you forget your original face completely. Showing your false faces to others, by and by you get identified with them and you begin to think that these are your faces. Then your original face, your real face, remains hidden.

Whatsoever you do, howsoever you act, whatsoever you say, remember well whether it comes from your heart or from your personality. Make the distinction clear. It will be a great help to you in the inner search.

When you say to someone, “I love you,” from where are these words coming? From where? What is the origin of them? Are they coming from your heart? Really, is your heart filled with love? Or are they just coming from your personality, just from your false face? Are you saying them just as a way of manners, a formality, an etiquette, or are you saying them as a means to something else?

You may desire someone’s body, you may desire sex with someone, but you say, “I love you.” This saying is just a deception. It would be better if you said, “I desire sex with you, but no love is there. Your body is attractive to me, magnetic to me, but there is no love. It may grow, but right now there is no love. I am interested only in your body.”

But if someone says that only your body is attractive to him, you are not going to be in love with the man. You will escape! You will say, “What nonsense are you saying?” The false face must be there. Only then can the body be given or taken.

So you go on cultivating your personality. When you are feeling hurt within, sad, even then you go on smiling. Consider whether your smile is just a painted smile, just on the lips, an exertion by the lips, or whether it is coming from deep down and spreading on the lips. Is the source rooted somewhere deep, or is there no source, is it just a painted smile? When you smile, observe it and you will come to know when the smile is false and when the smile is real.

When someone is sad, or someone is in misery, or someone has lost a friend, a beloved, a husband, a wife, you go to him. Your face looks sad and sorrowful. Remember, and consider deep within, whether this sadness is real or whether you are just displaying it and deep down you are simply bored, deep down you are trying to figure out how to leave, deep down you are thinking of other things, not at all interested in the person: his misery, his suffering. Go on considering this and you will come to know two different layers within you. The false one is the personality.

The word ‘personality’ is very significant. It comes from a Greek word persona. Persona means ‘the mask’. In Greek drama the actors used masks, false faces. Those false faces were called personae. And from that, the word ‘personality’ comes. It is beautiful. It means that you are acting with a false face. It is not you. You are hiding behind the false face, because you cannot reveal your real face.

I am not saying to necessarily go on revealing your real face everywhere. There is no need. Somewhere, the persona is needed. But be clear that this is the persona; this is not you. Inside, you must know when you are acting and when you are real. You must not be deceived by your acting! You must not become identified with your acting! I know that faces are needed. Otherwise, it will be difficult to live in society, very difficult. Faces are good in a way. They facilitate, they work as lubricants. And in a big society with so many people, you need not reveal your reality everywhere.

Someone meets you in the morning. You feel disturbed by it. You think, “Why have I seen this man’s face this morning? His face may destroy my whole day.” But, outwardly, you smile and say, “Good morning. How happy I am to see you.” Inwardly, you are not happy at all!

But this is okay as far as manners are concerned. It will not be good to say to the man, “I am feeling very unhappy. You have destroyed my morning. Your face is dangerous. I am afraid that seeing you will ruin my whole day.” This will not be good. Unnecessary. Unnecessarily disturbing to the other man. There is no need.

But you must know what is a mask and what is real. You must be aware of what is going on within. What is within is your real being and what is going on on the surface is just a social utility. If you can make a clear-cut distinction between you and your personality, then personality becomes just like clothing. You can drop it at any moment and become naked.

If you cannot drop it, it means that you are so attached to it that the distinction is not there, the separation is not there; there is no gap. A gap is needed so that at least in your room, in your bathroom, you can put your personality away and become real. At least in meditation, you can throw the personality and become real. There, it is not needed.

Meditation is nonsocial. It is not concerned with anyone else; it is concerned only with yourself. So no mask is needed; you can be authentic. But you cannot be authentic because you don’t know the distinction. Even in meditation I feel that you are doing many false things.

Freud became aware – when he first started psychoanalysis, he was not aware of it, but by and by he became aware that patients would say things that were not real just to make Freud happy, to confirm his theories – because when Freud was happy, they also felt happy. Only after twenty years of psychoanalysis did he become aware that what they were saying was not real.

For example, Freud says that sex is the root of every mental disturbance. Patients would come to him and tell him about their disturbances. Then they would reveal that sex was the root of their disturbances. Freud thought that his theories were confirmed by thousands and thousands of examples. Only later on did he become aware that many of them were lying just to make him happy, to confirm his theory.

Sometimes I feel the same thing. When I say, “Go mad!” and you go mad, I know that you are going mad just to make me happy. But there is no need. I am already too much happy! There is no need. Don’t do anything that is not real. It is not going to help anyone. Be authentic, be real, at least in your meditation – because there, you alone are concerned.

Tillich has said somewhere that religion is the concern of the individual, a totally personal concern with oneself. It is not concerned with anyone else. Religion is individual, so you need not think of anyone else while meditating, not even of me. Be real. Throw your masks. Anything authentic will help you to move inward, anything unreal will help you to move outward.

That is the reason why Shankara calls the world illusion. The more you move away from yourself, the more you are moving into illusion; and the more you go inward, the more you are moving into reality. Your personality is the gateway toward illusion, toward an unreal dream world. Throw that gate, throw that bridge completely. At least in meditation.

I am not saying for you to go and move in society and be authentic. You will be in difficulty. If you feel happy to do it you can do it, but I’m not saying that; don’t put the blame on me. The society will create troubles for you. It doesn’t want your real faces; it wants your unreal faces.

And it is okay as far as the society is concerned. Use an unreal face when you go out, but when you go within, throw that face completely. Don’t get identified with it, don’t carry it inward. A day may come when you will become so strong that even in society you would like to move with a real face, but that depends on you. First, look inward and, at least momentarily, put aside your personalities.

For through your own heart comes the one light which can illuminate life and make it clear to your eyes.

Only one thing is more difficult to know – your own heart. Not until the bonds of personality are loosed, can that profound mystery of self begin to be seen.

The personality works as a barrier and the light from your heart cannot come to you. Discard the personality, even momentarily, temporarily and the light will flood you, and you will enter in a different world: the world of the heart.

Not till you stand aside from it will it in any way reveal itself to your understanding.

You have to put yourself aside: your personality, your ego.

Not till you stand aside from it will it in any way reveal itself to your understanding. Then, and not till then, can you grasp and guide it. Then, and not till then, can you use all its powers, and devote them to a worthy service.

And before the moment that you yourself have come into deep contact with your innermost heart, you cannot do anything that is good, that is worthy. You cannot be of any service to anyone. Whatsoever you do, even with good will, will create evil, because the doer is ignorant. What you do is not significant. Who you are is more significant.

If you are ignorant, living in total darkness – if the light from the heart has not penetrated in you, has not filled you yet – you may have good wishes, good will, but whatsoever you do will result in evil, because nothing good can come out of a dark heart.

So don’t try to be of any service to anyone unless you have come to the inner light. Then, your whole life will become a service. Then there will be no need to make it a duty, then you will not serve anyone as a duty. Then service will flow out. Of you spontaneously. And when service becomes spontaneous, with no concept of duty in it, when service becomes love – you cannot do anything else but serve; when there is no question of making others happy; when really the contrary has happened: you are so happy that now the happiness overflows in you and reaches to others – only then does good result from whatsoever you do.

It has happened that even without any goodwill, good happens – if you are filled with light and happiness. But much goodwill, without the inner light, may be dangerous for others. People who are engaged in service toward others without any inner sadhana create much mischief. The whole society is suffering from these mischievous people who go on serving others without in any way having realized their own inner light. Remember this: the first thing is your own self-realization. Serving others is secondary. And don’t think that, through serving others, you can realize your self. Through realizing your self you can move into serving others, not vice versa.

It is impossible to help others till you have obtained some certainty of your own. When you have learned the first fifteen rules and have entered the hall of learning you’re your powers developed and sense unchained, then you will find there is a fount within you from which speech will arise.

These notes are written only for those who can read what I have written with the inner as well as the outer sense.

Remember this. It is impossible to help others till you have obtained some certainty of your own. Resist the temptation to help others. It is evil unless you have obtained some certainty of your own.

Don’t try to be a guru, don’t try to be a helper. because you will disturb; you will create more problems. Remember well that you cannot help. you cannot guide anyone. unless you have got the inner light. When the inner light is there, the help, the guidance, will flow from you.

Resist the temptation. The temptation is great, because the ego feels very fulfilled. Someone comes to ask your advice. The temptation is there to give advice without knowing what you are doing, without being aware that you don’t know. If someone asks you whether God is, you are not strong enough to say, “I don’t know.” You say something. Either you say, “Yes. God is. I am a believer,” or you say, “No, God is not. I am a disbeliever,” but in both cases you give advice. In both cases you confirm something that you don’t know.

Remember this, for the spiritual seeker a very basic, very significant point: whatsoever you really know, confirm only that. If you don’t know, it is better to say, “I don’t know.” Someone asked Albert Einstein once, “What is the difference between science and philosophy?”

His reply is one of the wisest. He said, “If you come to a scientist and ask a hundred questions, about ninety-nine he will say, ‘I don’t know.’ Only about one will he say, ‘I know. But this too,’ he will say, ‘is only relative knowledge. Tomorrow it can change. It is not absolute.’

If you go to a philosopher and ask one question, he will give a hundred answers. And with absolute conviction that this is so. If someone says something else, he will be condemned to hell. “He is wrong!” That’s why philosophy leads nowhere. Answers and answers and answers leading nowhere. Answering so much and not even answering a single question. The basic thing is lacking: the philosopher is not strong enough to say, “I don’t know.”

The scientist is stronger. He can say, “I don’t know.” And even when he says, “I know,” he says, “Up until now this has been true. But I cannot say anything about tomorrow. Things may change, many new facts may become known and then the truth will have to be readjusted.” I would like to tell you that yoga is also a science; it is not a philosophy. Meditation is a science: it is not a philosophy. Remember this, don’t guide anyone unless you have a certain knowledge, a certain experience. And even then, tell others that “this is my experience. It may not be so for you. It is how I have come to it. Your way may differ; it may not prove true for you. So don’t take my advice blindly. You can experiment with it. It is an open experiment.”

Then you can be of some help. Otherwise. you can create disturbances. Don’t get tempted. Don’t advise unless you really know. Don’t guide. First be a disciple; don’t try to be a master. Mastership will come. When your discipleship has become complete and total, the master will emerge within you. But not before that moment, not before that time. Wait for it. It happens.

-Osh0

From The New Alchemy to Turn You On, 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.

Look Into the Hearts of Men – Osho

The seventh sutra:

Regard earnestly all the life that surrounds you.

Regard the constantly and moving life which surrounds you, for it is formed by the hearts of men, and as you learn to understand their constitution and meaning, you will by degrees be able to read the larger world of life.

Reverence for life, regard for life. Ordinarily, the so-called religious are life negative. They are against life. Look at their faces, look at their eyes. They are condemning everything. This negative attitude has created a denial of life all over the earth. Religion has appeared to become an ally of death not a friend of life. It appears to be against life because it constantly goes on telling you, “Leave life. Transcend it. Move to some other life which is beyond this life.”

God seems to be against you being a part of life. It is as if life has been taken as a punishment. “You are here because you sinned. You would not be here if there was no sin in your life.” But this whole attitude is ill, pathological. Really, the divine and life are not two things. Rather, they are an extension of one phenomenon.

Here and there (this and the beyond) are not two things. What is here, this life, is a step toward the beyond. If you deny this life, you will not reach the other; you cannot go beyond. To go beyond this, no denial is needed.

To go beyond, a deep insight into life is needed. How to create a deep insight into life? Unless you have a reverence for life it is impossible. Revere life wherever you find it; help it to grow. Be creative toward it; don’t be destructive.

But we are destructive in many ways. Look around you. Everything that is deeply connected to life is condemned. Sex is condemned, love is condemned, because they are the source of life.

A person who is religious must be a monk, a celibate. Why? Why should a seeker of the divine be a celibate? What is the need? Why is there so much propaganda against sex, against love, against life? It is because sex seems to be the source of life; it seems to be the original energy that moves the world. Those who are against the world are bound to be against sex. “Cut sex completely from your life!” – that is their teaching. But if you cut sex, you cut all of life. If you are against sex, you cannot revere life. You have gone against life itself.

These sutras are very meaningful. They say to revere life in all its forms because the more reverence you have the deeper you can go. God is not really beyond, but rather within this life. God is the center, the very center. and life is just the periphery. Move deeply in life and you will reach to the very center, the very ground of life itself.

God is not the creator; he is the very creativity. Christian and Mohammedan concepts about ‘God the creator’ have created much confusion. These attitudes are a little childish. Good if you are talking to children, but nonsense if you are talking to persons of understanding.

It appears from the Christian and Mohammedan dogmas that God created the world somewhere in the past. He created the world within six days and then, on the seventh, he relaxed. And after that, he has not done anything. The world started running on its own.

This concept creates a divisive attitude: that God and the world are two different things. That’s not true. God has not created the world and made it separate from himself. It is not like when a painter paints a picture. The painter is one thing; the picture is something different. The Hindu concept is deeper. It says that God is not like a painter but, rather, like a dancer: Shiva the dancer. Like a dancer, because the dance and the dancer are not two. You cannot separate them. The painter can be separated from his painting, but the dancer cannot be separated from his dance. Dancer and dancing are one.

God is not the creator, not a separate entity. God is the very creativity, the very life. So if you are against life, you are against God.

Gurdjieff is reported to have said somewhere a very paradoxical but very true statement. He has said that the so-called religions are all against God because they are against life.

But authentic religiousness is always for life, never against it.

If you move deeper in the dance, you will reach the dancer. The dance is just the form. If you move deeper in the dance, you will reach to the very heart of the dancer. And if you move deeply into life, you will reach to the life-originating principle: God.

God is creativity. Or, if you allow me to say it, I would like to say that God is the very existence itself. God is life. Jesus has said, “God is love.” That was one of the reasons he was crucified – because he called God ‘love’. Love is condemned, it is a sin, and he called God ‘love’. He must have looked very rebellious; he must have seemed to be too much in favor of the life on earth. The old Jewish mind, the old religious mind, couldn’t tolerate it. This is sacrilege! Jesus talking about God in terms of love? God is beyond life and love! You must leave everything: life, love, everything. Only then can you find him. And this man Jesus – he brings God down to earth, and he talks in terms of love.

Really, God is life, God is love. God is this very world. Don’t create a division, don’t create a dualism. Only then can you revere life. Whenever you see life anywhere – a seed sprouting, a tree flowering, stars moving, a river flowing, a child laughing – remember God is near you. When a child laughs, look at the laughter. Enter into it. You have entered the very temple. When the river flows, watch lovingly. Be one with its flow; be in a deep reverence.

Hindus have called all rivers goddesses; they have called all hills deities. They have made the earth holy. It is one of the most beautiful things that has ever happened in human consciousness. Hindus call the Ganges: Mother. This is reverence for life. Hills they call gods. This is reverence for life. They worship trees. Those who have become intellectually sophisticated think they are stupid, superstitious people, but they are not. The tree is not the thing. When they are worshipping a tree or a river, they are worshipping life.

A tree is more alive than any temple, than any church; a river is more alive than any mosque. The stone idols in your temples are dead; a tree is more alive. You may be superstitious, but the person who is worshipping a tree is not. He may not be aware of what he is doing, but a deep reverence for life in all its forms is there, a deep respect.

And celebrate. Wherever you feel that life is growing, celebrate it, love it, welcome it, and a great transformation will happen to you because if life is revered in all its forms, you become more alive. You become more receptive to life, and life begins to flow abundantly in you; it overflows in you. That is what bliss is: life overflowing.

But you are more interested in death and less interested in life. More interested in destruction, in hate; more interested in wars than in love, in life. It makes you dead and dull. Before you are really dead, you are dead. When death really occurs to you, you are already dead.

Whatsoever you revere you will become. If you revere life, you will become life and more life. If you revere death, you will become death and more death.

Remember this:

Regard the constantly changing and moving life which surrounds you, for it is formed by the hearts of men; and as you learn to understand their constitution and meaning, you will by degrees be able to read the larger world of life.

The eighth sutra:

Learn to look intelligently into the hearts of men.

Study the hearts of men, that you may know what is that world in which you live and of which you will be a part.

We never look directly into anyone’s heart. It is dangerous, insecure, because then you may become involved; you may have to do something. So we never touch anyone. We just remain aloof, far away, removed. We move without touching anyone. And when I say this, I don’t only mean physically. Psychologically also.

We move without touching anyone physically. We are afraid to touch anyone or to have anyone touch us. Psychologically also we live in a shell: enclosed, encapsulated.

There are reasons for it. If you penetrate into somebody’s heart, you will have to do something about it. You will be filled with love, you will be filled with higher, superior values. Then you cannot remain as mean as you are, you cannot remain as unkind as you are, you cannot remain as self-centered as you are. If you look into the heart of the other, you will have to melt. The very looking into the heart of the other will become a merging of your egos.

So, no one looks at anyone. We don’t even look into the hearts of our friends. We take them for granted. We never even look into the hearts of our wives and husbands, our lovers and beloveds. We create an image, and we live with the image. We never talk to each other directly, because if you talk directly, you don’t feel safe; you become vulnerable. Remember this, if you penetrate into anyone’s heart, simultaneously your own heart becomes vulnerable. Otherwise, is not possible. If I look deeply inside you, I become available to you. You can also look deeply within me.

But that feels dangerous. I don’t want anyone to look deeply within me, because on the surface I am different, a false person. Deep down, I am someone else. On the surface I go on smiling – very kind, very loving – and deep down much hatred is there, much ugliness is there. So I don’t want anyone to penetrate within me.

But if I penetrate within you, the very effort to penetrate you simultaneously makes me available to you. We are afraid. We don’t want anyone to trespass, to look within us. It is dangerous to look into anyone’s heart and to be looked into by anyone. We become encapsulated, dead. We go on moving within an imprisonment.

Then how can you know life? If even a human heart is strange to you, and you have not looked into it, how can you move deeply into the greater heart of the divine, the very center of existence? Learn to look. From looking into the hearts of others you can learn to look deeply. It is the person’s depths. The depth of the person is his heart.

We talk through the mind. That is not the depth. The mind is on the surface, on the periphery. We talk, we discuss, we communicate only with words. We never remain silent even for a few minutes. Even those who are in love go on talking constantly, because if you are silent the heart can be penetrated. So we go on talking and talking.

The husband comes home. He starts talking. Nonsense, irrelevant things. What happened in the market, what happened in the shop, what is in the news, what’s come on the radio. He goes on talking. And the wife also goes on talking: what other wives are talking about in their houses and so on. They go on talking, they go on talking, until they fall asleep. Why so much talking? What is the purpose of it? Are they really interested in communicating something? No! They are afraid to communicate. If they are silent then their hearts will start communicating, so they go on talking. Talking creates a barrier. Mind to mind they meet so that heart to heart they will not meet. A heart-to-heart meeting is possible only in silence.

This is the way we are living. Then we say that we are living in misery. What else is possible? Misery will be your fate. But it is not your destiny. It is your own created misery; it is you who have created it. Encapsulated, you will be in misery. Open, vulnerable. you will become capable of being blissful. This opening is to be learned through looking into the hearts of men.

This sutra says:

Learn to look intelligently into the hearts of men.

Intelligence is impartial: no man is your enemy: no man is your friend. All alike are your teachers. Your enemy becomes a mystery that must be solved, even though it takes ages: for man must be understood. Your friend becomes a part of yourself, an extension of yourself, a riddle hard to read.

The sutra says Learn to look intelligently . . . By intelligently is meant be impartial. If you are partial, you cannot reach to the heart. All partiality focuses you in the mind; only impartial consciousness comes to the heart.

The heart is impartial; the mind is always partial. The mind is always party-bound, sectarian, for this and against that. The heart is neither for nor against. The heart is simply an opening, a receiving, a welcoming. It has no enemies and no friends; only the mind has enemies and friends. By ‘intelligence’ is meant impartiality. Only then are you intelligent.

If you are partial, you are not intelligent. You may appear to be sophisticated, educated, logical, but you are not wise, not really intelligent. Intelligence has the quality of no prejudice, no partiality, no feeling for and against, because only then can you look at the whole.

For example, if I say that you are my friend, it will be impossible for me to enter your heart. Or if I say that you are my enemy, then too it will be impossible to reach your heart. When I say you are my friend, or my enemy, I have taken you for granted. I feel that I know you. I understand that I have understood you. Otherwise, how is friendship possible? When I say you are my friend, I show that I like you; I’m saying that I like you. And when I say I like you, I have become partial. Then I cannot reach your heart. My liking will become a barrier.

When I say I like you, I am really imposing myself upon you. My liking. I say you are good because how you are is according to my liking. Now I have entered in you, I have imposed myself upon you. I cannot reach your heart, I cannot know you as you are, because of my liking.

When I say you are my enemy, I am saying I don’t like you, I dislike you. This dislike becomes a barrier. When I say I like you, I try to find out things which I like. When I say I dislike you, I try to find out things which I dislike. Then I am just trying to prove myself, not trying to know you as you are. Liking/friendship, disliking/enmity are my interpretations, my fictions. Your naked fact, your naked facticity, is forgotten.

Intelligence means that you are neither my friend nor my enemy. You are you; I am I. I am not going to impose myself upon you. Now I will try to understand what you are. Not according to my likes and dislikes, but what you are. Every man is a mystery, every man is a riddle. If you try to solve the mystery of even one single individual, if you are capable of solving even one single riddle, you will have become capable of much more, because even one individual is understood through the heart. You have come to know the art: how to penetrate into the heart.

And the same technique, the same method, will help you to penetrate into the divine heart. The divine heart is greater, infinite, but the human heart is a glimpse of it. The human heart is a fragment of it, alive. So don’t be dead toward the humanity that is around you. Learn to love it, revere it. And, learn to look intelligently into the hearts of men.

This learning will make you more mature; this learning will make you more sensitive toward a higher learning, which is divine. The heart of the divine can be penetrated only by those who have become capable of knowing the human heart for what it is.

-Osho

From The New Alchemy to Turn You On, Discourse #13

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.

The Lesson of Harmony – Osho

The fifth sutra:

Store in your memory the melody you hear.

Only fragments of the great sound come to your ears while yet you are but man. But if you listen to it, remember it faithfully, so that none which has reached you is lost, and endeavor to learn from it the meaning of the mystery which surrounds you. In time you will need no teacher as the individual has voice, so has that in which the individual exists.

Store in your memory the melody you hear. There are moments – rare, unique, but still there are moments when you come nearer to the melody of existence. Situations may be different, but the melody is the same.

A child running after a butterfly, a child picking flowers in a garden, a child just lying relaxed on the grass, feels a certain harmony in the existence, feels a certain melody. In that moment, lying on the grass relaxed or running – running for a butterfly, or running to gather flowers – or not doing anything: just playing with pebbles on the shore – in that moment, the child is totally one with existence. There is no regret, no negativity. The child accepts the existence as it is and is accepted by existence.

When you accept existence, the existence accepts you. When you reject, you are rejected. You are echoed by existence. Whatsoever you do with it is done with you.

The child accepts. There is no past for the child, no future. The moment, the present moment is enough. The child exists here and now. Then he feels a certain harmony; a melody is felt.

That is why, later on, even when you become very old, you go on remembering childhood; you go on saying childhood was a paradise. Why? Because many moments happened when you were totally accepting. And a child is totally accepting. The moment the child starts rejecting, he is no longer a child. Childhood is lost, paradise is lost.

Remember some moments of your childhood when you had the feeling that life was bliss, that just to be was ecstatic. Just to be, just to breathe, was enough. You didn’t need anything to make you blissful. Whatsoever you were was enough to be blissful.

Gather those moments. Remember them, relive them. Sometimes, forget your age. Close your eyes and move back, regress, be a child again. Not just remembering, but reliving. Be a child again. In your memory, run as a child, sing as a child, play as a child. Just replay your childhood again and you will get a new light, a new awakening. A new life energy will run through you.

When you were young, you loved someone. Again, there was ecstasy. Again, you felt absolutely okay. Nothing was wrong. Life was good; everything was as it should be. Again, a moment. Gather, nourish, such moments. Go into them again and again.

Then you were old – sitting in some temple meditating, or in some mosque praying, or in some church. And again, you felt a silence entering you.

Collect all these moments, because they will make you more capable and sensitive to hear the greater music of the spheres. They are only fragments, but you have heard in them something that goes beyond you. Whatsoever the situation – if a certain happiness descended upon you, cherish that moment and make a part of your heart vacant from all other memories. Collect these memories of blissful music that you have sometimes heard; it will be helpful.

You cannot hear the whole of the music suddenly. You can hear it only in fragments, because the mind is such a small thing. The aperture of the mind is very small, and the sky is very big. You can only see fragments. But collect those fragments. Create a unity in them, feel a certain oneness in them, and you will become more capable, more sensitive, more alive to receive more. You will become more receptive.

But look at the human mind. It collects miseries, it collects sufferings, it collects pains. It never collects happy moments. It goes on collecting misery upon misery. Then life becomes a hell. It is your collection; it is your way of looking at things.

You go on saying that happiness is just momentary. But no one says that suffering is momentary, no one says that anguish is momentary. You go on feeling that anguish is permanent, suffering is permanent, and happiness is just momentary. This is wrong. Both are similar and equal. Both are momentary.

And ultimately, the reverse is true. Suffering proves to be momentary, and bliss proves to be eternal. But right now, with this mind, everything is momentary. Suffering comes and goes; bliss comes and goes. But you go on collecting suffering, so it appears to be permanent; and you never collect, you never cherish and nourish, happiness and happy moments so they look momentary.

This is your choice. Change this choice – because with too much suffering collected, you will gather more suffering. Suffering will increase; you are helping it to increase. Then a moment may come when you are so clouded with suffering that you cannot see any possible bliss. Then you become totally negative.

Do quite the contrary. Only that will be a help for your meditation. Whenever suffering happens, don’t collect it. Allow it to happen, but don’t nourish it. Why go on talking about it? Everyone talks about his suffering. Why is there so much emphasis on it? Why give so much attention to it? Remember one of the laws: that whatsoever you pay much attention to grows. Attention is a growth helping element. If you pay attention to something, it grows more.

Now, biologists say that a child grows more if he is loved, because through love, he gets more attention. Even a plant grows more if the gardener gives attention to it. If it is neglected, if everything else is given to it – the right soil, fertilizers, rain, sunrays; everything is given to it except conscious attention – it takes a longer time to grow. Now this is a scientific fact: observed and found correct. If you love the plant and you pay much attention to it, if you talk to it, if you sometimes say to it, “I love you,” it grows faster. Attention is a vitamin. The most vital thing in existence is attention.

If no one loves you, you start withering away. If no one pays attention to you, death settles in. You want to die. If someone pays attention to you, you become alive again. Attention is life, elan vital.

If no one loves you, you will commit suicide, because you are not capable of loving yourself. If you were capable of loving yourself, if you were capable of giving attention to yourself, you would not need anyone else’s attention. A Buddha can live alone on this earth. You cannot. If you are alone, you will immediately commit suicide. You will say, “What is the use? Why should I live? Who will love me? Whom shall I love?”

Inside also, psychologically also, the same law applies. If you pay much attention to suffering, you help it to grow. If you pay much attention to happiness, you help it to grow. Don’t be your own enemy. If you are immersed in suffering it is because you have been paying attention to the wrong things. Shift your attention. Even if you have only one memory of a blissful moment it is enough. Pay attention to it and it will grow. The seed will grow, and it will become a big tree. Then you can rest in its shade, you can dance in its shadow. You can relax under it.

This sutra says: Store in your memory the melody you hear. Wherever you have heard the melody of life, wherever . . . Happiness means a melody. Suffering means an anarchic experience, a chaotic experience. Suffering means a crowd of unrelated experiences: noise, with no music in it. Happiness means music. Not noise but an inner harmony, not chaos but an inner unity.

Store in your memory the melody you hear, and then it will grow and one day you will become capable of hearing the whole of the universal music. Then you will need no teacher. Then you will not need to learn from anyone else. Then you will be directly in contact with the divine and no mediator will be needed.

A teacher is a mediator. You cannot hear, and he can hear. You cannot see, and he can see. You cannot feel, and he can feel. He is needed only up to the point when you yourself have become capable of hearing, seeing, merging. Then the teacher is of no use. Then you are immediately, directly, in contact with the universal force. Now you are in the river itself.

And once you have become capable of remaining blissful, once you have become capable of remaining in the melody, once you have entered the river, God can talk with you directly.

I remember a story about a Sufi mystic, Bayazid, who remained in one village for many years. One day the villagers said to Bayazid, “We have been seeing you and hearing you for at least five years. You were always praying and talking to God. Now we see that you never talk, you never pray. Why this change? Have you become an atheist? Have you lost your belief in the divine? You never talk now, you never pray.”

Bayazid laughed and said, “Before, I was talking and praying. Now God has started talking to me, so I have to be silent and listen. The whole process has changed. Now I need not talk. Now, he talks to me.”

This moment comes. But this moment comes only when your heart is filled with melody and a divine silence has come into you. There is no more noise. Wherever you look you feel the music; wherever you look you feel the unity; wherever you look you feel the one in different forms. Now you have become aware of the sea. Waves have disappeared for you. There are no waves; only the ocean exists. Then, the divine talks to you directly.

It is not a metaphor. Existence speaks to you directly; it is not a metaphor; it is not a poetic expression. It happens! But you have to be ready. And that readiness means a heart filled with music, a heart filled with silence.

The sixth sutra:

Learn from it the lesson of harmony.

Life itself has speech and is never silent. And its utterance is not, as you that are deaf may suppose, a cry. It is a song. Learn from it that you are part of the harmony, learn from it to obey the laws of the harmony.

As you are right now, life appears to be a cry. It is not. It appears to be a cry because you are disturbed. Life is a song, but to hear the song you must become a song yourself, because only the like can understand the like.

You are a cry. That is why the song of life appears like a cry and like a scream. It is because of you. You destroy it, you disturb it, you distort it. When it comes to you it comes as a song, but when it hits you, it becomes a cry, because you are a cry. You are ill, you are diseased. You are fragmentary; you are not total. The song is destroyed within you.

Become a song yourself and then the whole of life appears to be a song. Then there is no negativity. When you are positive, the whole of life becomes positive.

This is what I mean by a theist. Theism doesn’t mean a belief in God; theism doesn’t mean believing in a theology. Theism means a total yes to existence, saying yes to existence.

But when can you say yes? You can say it only when you have heard the song. How can you say yes to a cry; how can you say yes to a noise, a mad noise; how can you say yes to the insanity that appears all around, the death, the misery? How can you say yes to it? But it is there because of you, because of your eyes. Your eyes are a distorting factor. It is because of your heart. Your heart is filled with suffering and misery, so it cannot find anything else. It is your own echo.

This sutra says:

Learn from it the lesson of harmony.

Whatsoever beautiful moments, whatsoever ecstatic moments, happy moments you have had – collect them, cherish them, live with them, live them. You will become more sensitive to happiness. Happiness will be more attracted toward you, love will happen to you more, meditation will come to you more easily. Life will become a benediction; existence will become a celebration. But you have to create a happy heart.

And then, in the fragmentary experience of bliss, find out the common note. A child picking flowers, a young man loving a girl, an old man sitting under a tree meditating. They all say it is blissful – there must be something common to all of them. On the periphery, from the outside, nothing appears to be common. A child picking flowers, a young man loving a girl, an old man chanting a mantra. Nothing seems to be common between them. But if they all say, “This was blissful!” there must be something common. Find out that common element. Find out the one thing that is always there and without which they cannot say that all these moments are blissful moments.

It may be that the old man will deny any common element. He may say, “This young man is just foolish. There is nothing in girls, only bones and flesh and everything dirty. This young man is just foolish. He is wasting his time.”

Or the young man may say, “This small child picking up flowers is living in a fantasy. It is not real. When he becomes more knowing he will throw these flowers. This is stupid. Collecting flowers is useless; he is wasting time. He is ignorant.”

But, still, there must be something common to all of them. If the old man says that the young man is foolish or the young man says that the child is foolish, this simply means that for the old man life has not yet become a unity. It simply means that the old man is still angry at his own childhood. He couldn’t absorb it into his life current. His youth has not become a part of his life. The old man is fragmented, divided.

If the old man is really undivided, if he has been searching for the common element in all experiences, that is wisdom. To find out the common element in all experiences, the essential element is wisdom. If the old man has come to realize what is essential in all blissful experiences, he will see that when he was sitting with a girl in deep love the same thing was happening that is now happening in his meditation. When he was picking flowers in the garden as a child, or playing with pebbles on the seashore, it was the same thing.

What is the common element? Attention, deep attention, absorption. The child was absorbed with his stones, playing with them. The whole existence was forgotten. The child forgot himself. Nothing existed in that moment, no mind existed. The child was totally absorbed. Because of that absorption, that total annihilation of the ego, bliss happened. It became a meditation.

The young man was absorbed in his beloved. The whole existence dropped away as if nothing else existed. Only the beloved existed. Even that disappeared: the lover and the beloved disappeared. Only love existed. A moment existed that was eternal, a moment that was eternity itself. No past, no future. The now was all. It was a meditation. Love is a meditation. And then bliss happened.

Now, the old man is chanting under a tree, or sitting in a temple listening to the bells of the temple and feeling very happy, ecstatic. What is happening? The same thing is happening in a different situation, in a different age, in a different experience. The same thing is happening. The world disappears. The old man is no more, the temple disappears. The present moment becomes total. He is here and now. The bells go on ringing. They don’t ring in the future: they ring in the present. No past memory enters no future desire. The old man is here and now.

Whenever you are here and now, bliss happens.

As a child playing with stones, as a young man playing with your beloved, or an old man playing with chanting and meditation. If all three experiences can be felt as harmonious, you have found one of the ultimate laws of life. You have become wise. Wisdom has happened to you.

-Osho

From The New Alchemy: to Turn you On, Discourse #12

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.

Listen to the Song of Life – Osho

The fourth sutra:

Listen to the song of life.

Look for it and listen to it first in your own heart. At first you may say it is not there; when I search, I find only discord. Look deeper. If again you are disappointed, pause and look deeper again. There is a natural melody, an obscure fount in every human heart. It may be hidden over and utterly concealed and silenced – but it is there.

Listen to the song of life. Life is a melody; existence is musical – for so many reasons. Existence is harmony; it is not anarchy. It is not a chaos; it is a cosmos, a unity. So complex, so vast, but still united. And life pulsates – from the lowest atom to the highest star. Wave lengths differ, pulsations are of different frequencies, but the whole pulsates in a deep unity, in a harmony. Plotinus has called this ‘the music of the spheres’. The whole existence is a music. It is musical in another sense also. Yoga, tantra and all the schools that have been working esoterically for the inner journey of human consciousness say that life consists of sound; existence consists of sound.

Science differs, but not very much. Science says that the basic particle is electricity not sound. But science also says that sound is a mode of electricity, a sort of electrical expression – that sound consists of electrical particles.

Yoga says that the basic element, the basic unit of existence, is sound, and electricity is a mode of sound. That’s why we have the myth that, through music, fire can be created. If fire [if electricity] is nothing but a combination of sounds, then fire can be created.

This difference between the scientific attitude and the yoga attitude is worth understanding. Why does science say that sound is nothing but electricity and yoga say that electricity is nothing but sound? Because science approaches existence through matter, and yoga approaches it through life.

The deeper you penetrate within yourself, the more you will find a new world of sound and silence. When you reach to the innermost core of your being, you will find the soundless sound. That’s what Hindus have called nad: anahat nad – sound which is uncreated, which is your very life. It is not created by anything; it is not produced. It is just there. It is cosmic.

Aum is the symbol of that sound. If you go deeply within, when the ultimate core is reached, you hear the sound aum. It is not that you produce it. It is simply there, vibrating. It is the basic element of life.

This sutra says Listen to the song of life. But you cannot listen to it unless you have already heard it within your own heart. Whatsoever you can see must be seen first within your own heart otherwise you cannot see it. You cannot hear it. The basic experience must be the inner. Only then can the outer be experienced.

Whatsoever you know in the outer world is nothing but a reflection or a projection. If you are filled with love, the whole of life appears to be filled with love. If you are sitting with your beloved or with your lover, the whole existence is okay. Nothing is wrong, there is no misery. The whole existence is filled with a deep music, because you are filled with a deep music. There is no discord in you; your heart feels a deep harmony. You are so one with your beloved or your lover or your friend that this oneness spreads all over.

But if you are in deep agony – suffering, sad, depressed – the whole existence seems to be depressed. It is you, not the existence. The existence remains the same, but the climates of your mind change. In one climate the existence appears sad. In another climate the existence seems to be celebrating. It is not; existence is always the same. But you go on changing, and your mind goes on being projected. Existence works as a mirror. You are mirrored in it.

But if you think that whatsoever you have interpreted is the fact and not just a projection, you will fall into deeper and deeper illusions. But if you can understand that it is not a fact but a fiction of the mind – that it depends on you, not on existence itself – then you can change. You can go through a mutation, an inner revolution can happen, because now it is up to you.

The world can be a chaos if you are a chaos. The world can be a cosmos if you are a cosmos. The world can be dead if you are dead inwardly; the world can be alive, abundantly alive, if you are alive within. It depends on you. You are the world. Only you exist really, nothing else. Everything else is just a mirror.

I remember one anecdote.

An emperor, a very powerful emperor, created a palace, a palace of mirrors. All around, all over the palace, there were mirrors. The emperor was a very beautiful person and he was so infatuated with his own beauty that he was never attracted in any way to anyone else. He was a narcissist. He loved only himself and he thought that everyone else was ugly.

Finally, he debarred everyone else from entering his palace. He lived alone there, looking at his own face everywhere in the palace. There were mirrors everywhere, thousands and thousands of reflections of his own face.

But then by and by he got bored, fed up. He started disliking himself. He kept meeting himself the whole day, encountering himself. He became ill; he became sad and depressed. He became so dull that he was almost on the verge of death. He was simply fed up with himself.

Then suddenly he remembered: “This palace is my own creation. I need not be here. There is no one forcing me to be here.”

So he broke one mirrored wall – he threw a chair through it. And for the first time in many years, the sky looked within. It was a full-moon night and the full moon peeped within. A fresh world, a new world, alive. He came in contact with it.

He jumped out of his hellhole, out of the prison. Now he was not dead, not dull, not on the point of death. He started dancing, he started celebrating. He forgot his face completely. And it is said that he never looked in a mirror again.

This is what is happening to each one of us. It is not an anecdote about some unknown emperor. It is about you. You live in a mirrored house. When you look at your wife’s face it is not her real face that you see. It is a projection. It is your own face reflected in your wife’s face. When you look at a flower it is not the flower you are looking at. It is your own mental flower projected onto the real flower that you are looking at.

Everywhere, you move with your own mirrors, your own images. And then, of course, you are bored, you are fed up with the whole thing, and you say, “Life is misery.” You say, “There seems to be no meaning to it.” You say, “It would be better to commit suicide. There seems to be no purpose to life. I’m going nowhere, moving around and around in a circle. It leads nowhere. Every day is the same, the same repetition.” But it is not because of existence; it is because of you.

Throw out those mirrors, break those mirrors. Come out of your palace, come out of your imprisonment, and look at the world not through thoughts, not through moods. Look at the world with a naked eye, listen to it with a naked ear. Don’t allow any mental state to come between you and the world.

This is what I call meditation: looking at the world without the mind. Then everything is new, fresh. Everything is alive, eternally alive; everything is divine. But to come to this point you will have to make deep contact, a deep penetration, into your own heart; because there, life’s juice is awaiting you. You may call it ‘elixir’. It is awaiting you.

This sutra says:

Listen to the song of life.

Look for it and listen to it first in your own heart. At first you may say it is not there; when I search, I find only discord. Look deeper. If again you are disappointed, pause and look again. There is a natural melody, an obscure fount in every human heart. It may be hidden over and utterly concealed and silenced – but it is there.

When, for the first time, one tries to enter within, one encounters noise: crowds, thoughts, madness; everything but silence. But don’t be disheartened. Be indifferent to all this noise that you encounter within.

When I say, “Be indifferent,” I mean don’t do anything about it; just be indifferent. Don’t say, “This is bad.” Don’t say, “How can I stop it?” Don’t try to stop it; you cannot. Allow it to flow – just as if clouds are floating in the sky and you are watching them. Or as if traffic is going on in the street and you are watching. Just stand aside and watch the traffic moving on, or stand on the bank and look at the river flowing. Don’t do anything; just stand there. Indifferent, not interested, not in any way involved.

If you can do this – this is what witnessing is. If you can do this, by and by you will penetrate deeper and deeper. Don’t be disheartened, because ultimately, finally, a deep musical source, a deep harmony, a deep rhythmic existence is waiting within you. Penetrate this crowd and you will reach it.

At the very base of your nature, you will find faith, hope and love. He that chooses evil refuses to look within himself, shuts his ears to the melody of his heart, as he blinds his eyes to the light of his soul. He does this because he finds it easier to live in desires. But underneath all life is the strong current that cannot be checked; the great waters are there in reality. Find them . . .

At the very base of your nature, you will find faith, hope and love – these three things. If you can make contact with your inner music, these three things will flower spontaneously within you: faith, hope and love. But these words have very different meanings. They don’t mean the ordinary things we mean by them.

When we say faith what we mean is belief. Belief is not faith. Belief means a forced thing. Doubt is hidden there, but you have wrapped yourself in a belief and pushed the doubt within.

For example, you say, “I believe in God.” What do you mean? Is there really no doubt? Doubt is there. The belief cannot cancel the doubt; it can only hide it. Really, because of the doubt you believe. You are afraid of the doubt. If you don’t believe, if you are doubtful, you will feel inconvenienced. Belief gives you convenience, comfort, solace, consolation. You feel at ease. But the belief is just a mental, intellectual facade. Behind it, the doubt is always lurking.

You will find doubt hidden within every belief. If you say, “I believe strongly,” that means you have very strong doubts behind it. Those who say, “I believe absolutely,” have absolute doubts within them. What is the need of belief? The need is because doubt is there and you feel inconvenienced by it.

That’s why so many people are theists and so few are atheists. But in reality, the world is full of atheists and to find a theist is very difficult; it is impossible. The whole thing is just false. People say that they believe in God because it seems difficult not to believe, inconvenient. Socially, formally, it is not good.

Not that they believe. They doubt, they know they doubt, but they deceive themselves. Their life remains untouched by their beliefs; their religion remains a Sunday religion. Their life is not touched at all. On Sunday they go to church and pray as a social formality, as good manners. Then, out of church, they are the same again. For six days they remain irreligious; for one day they become religious. Is it possible? Six days you remain ugly and one day you become beautiful? Six days you remain bad and one day you become good? Six days you remain evil and suddenly one day you become saintly? Is it possible?

It is impossible. The seventh day must be the false day; the six days are real. The seventh day is just a trick to deceive oneself and others. Belief is false. It is helpful, utilitarian, but untrue. Faith is totally different. Belief means doubt is hidden there; faith means doubt has disappeared. This is the difference.

Faith means the doubt has disappeared. Belief means the doubt is there and you have created a belief against it You doubt whether God exists or not but you say, “I believe,” because your wife is ill and if you don’t believe, who knows? God may be there. Or your job is in danger of being lost. Who knows? God may help. And if you don’t believe, then he will not help. Utilitarian; it has some utility for you. But doubt is there.

Faith means doubt has disappeared. It is the absence of doubt. But it can disappear only when you have known something within; when belief has not been given to you, knowing has arisen in you. When you have come to know, to realize, then faith arises.

And hope. This hope is not that of desire. This hope doesn’t mean hope for the future. It is not in any way concerned with the future. This hope means simply a hopeful attitude about everything. About everything. An optimistic view, a hopeful attitude. Looking at the golden side of things. Whatsoever happens you remain hopeful; you are not depressed.

Depression comes only if you look at the wrong side of things. Everything has two sides: the wrong side and the right side. You can look at the wrong side and then you will be depressed, or you can look at the right side, the golden side, and you will be happy. So, it depends.

The person who is hopeless always looks at what is wrong. The first thing he tries to find is what is wrong. If I tell him, “This man is a beautiful flute player,” he will first look at him and say, “No, I cannot believe that he can play the flute because he is a thief.” What is the concern? A man can be a thief and a good flute player. But he will deny the possibility. He will say, “No, he cannot be. He is a thief, a well-known thief. How can he be a good flute player?”

This is the hopeless mind. With a mind which is filled with hope, if I say, “This man is a thief,” he will say, “But how can he be a thief? He is such a good flute player?”

How do you look at things? With hope or with hopelessness? Ordinarily, unless you have touched the inner music, you will look at the world with a hopeless attitude. Then everything is wrong and whatsoever is done is wrong. And from everywhere, you will derive misery. You will become an expert at being miserable. Anything will help you to be miserable, anything.

When you touch this inner silence, this inner music, you become hopeful; you become hope. Whatever is, you see. You always touch the innermost core of it, the heart of it. And then, there is no depression.

And love. Ordinarily, love is a relationship. But when you touch the innermost being, love becomes your state not a relationship. It is not between you and someone else. Now it is that you have become love, you have become loving. It is not a relationship. Even if you are alone, sitting under a tree, you will be loving. Lonely, alone, with no one there, you will be loving.

It is just like a lonely flower that grows on an unknown path. No one passes there, but the flower goes on spreading its perfume. It is its state. It is not that when some king passes the flower will give its perfume. It is not that if some beggar passes the flower will not give its perfume. If a beggar passes, the flower gives its perfume. If a king passes, the flower gives its perfume. If no one passes, then too the flower goes on spreading its perfume. The perfume is the flower’s very state of being. It is not a relationship.

Our love is a relationship. And when love is a relationship, it creates misery. When love is a state of being, it creates bliss.

A Buddha is also in love, but he is not trying to love you. Simply because of the way he is, love spreads. Love becomes a perfume and goes to the far corners of the earth.

These three qualities will evolve: faith, hope and love. And if these three are there, you don’t need anything else. These three will lead you to the ultimate peak of life and existence.

. . . know that it is certainly within yourself. Look for it there, and once having heard it you will more readily recognize it around you.

If you can feel your inner music, inner truth, inner faith, inner love, inner hope, you will start recognizing it around you. The whole universe will change for you because you have changed. And whatsoever you feel within, now will be felt all around.

The world remains the same; but when you change, everything changes. With you, your universe becomes different. If you are rooted in the divine, the whole existence is rooted in the divine. If you are rooted in evil, the whole universe is a hell. It depends on you. It is you, magnified.

-Osho

From The New Alchemy to Turn You On, Discourse #11

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.

Obeying the Warrior Within – Osho

These are the sutras achieved by ultimate wisdom. They are deep and sometimes very complex, even contradictory, but they are the ultimate flowering of wisdom.

When a Buddha becomes a Buddha or a Christ becomes a Christ, these sutras are revealed. If you can understand them, even understanding will transform you. If you can feel the reality hidden in them, you will be a different man altogether. So try to understand them very deeply.

The first sutra:

Stand aside in the coming battle, and though thou fightest be not thou the warrior.

He is thyself, yet thou art but finite and liable to error. He is eternal and is sure. He is eternal truth. When once he has entered thee and become thy warrior, he will never utterly desert thee, and at the day of the great peace he will become one with thee.

Stand aside in the coming battle, and though thou fightest be not thou the warrior. We are in a constant fight with ourselves. The struggle continues night and day. The whole life is a battlefield, but you reach nowhere. You are neither defeated totally nor are you victorious. The struggle continues, and life energy is dissipated unnecessarily. You just waste yourself and your existence. What is the cause? Why are you never victorious? Why does the struggle never end?

You fight with sex, you fight with anger, you fight with greed. You fight with everything, but you still remain in the grip of those things you are fighting. The more you fight sex, the more you are in its grip and the more you feel you have to fight more. It is a vicious circle. You fight more and then sex becomes more attractive; sex becomes more magnetic. You take many decisions not to be angry, but every decision is a failure. And the total result is this: that in the end you feel you are guilty, inferior; in the end you feel that you are not capable of doing anything, you feel an inner defeat.

This has happened to the whole of humanity. Humanity is so sad now not because of anything else that has happened in this age but only because so many ages of religious fight, so many centuries of continuous religious struggle, have proven to the human mind that nothing can be achieved. The human mind feels a deep failure. This creates sadness and depression.

Hope has become hopeless. There seems to be no way out of it. You can struggle, but everything is futile, a wastage; no one achieves anything. This has happened not because the human mind is not capable of victory. This has happened because the base of the struggle is wrong, the whole effort of the struggle is wrong. Why? Because you are fighting with yourself. How can you win?

If I create a conflict between my two hands, left and right, I can go on fighting but there will be no victory and no defeat, because both hands belong to me. The urge for sex belongs to me and the urge to go beyond sex also belongs to me; they are both my hands. I can go on fighting, I can go on changing from one to the other – sometimes siding with the right hand, sometimes with the left – but nothing is going to happen because I am within both. How can there be defeat or victory? For defeat and victory at least two are needed and I am alone, fighting with myself. This whole fight is a shadow fight, nonsense.

Then what to do? This sutra gives you the key: Stand aside in the coming battle and though thou fightest be not thou the warrior. Stand aside. Be a witness.

Remember this word ‘witness’. This is one of the key words in the search for spirituality. If you can understand this word and practice it, you don’t need anything else. Even this one key will open all the doors of paradise. This is a master key. Any lock can be opened by it. What does it mean to stand aside?

When sex arises in you, you get identified with it. Then, when you have moved through the sex act, depression sets in, because you hoped so much and nothing has happened. You longed too much, you expected too much, and nothing has happened. The whole thing has just been a fraud. You feel betrayed, deceived. Then repentance sets in and you start thinking in anti-sex terms. You start thinking how to be brahmacharya, how to be a celibate. You think in terms of how to be a monk; you go against sex. Then you get identified with that ‘anti’ attitude.

Witnessing means that when sex arises, stand aside and look at it. Don’t get identified. Don’t say, “I have become sex.” Say, “Sexual desire has arisen in me. Now I must observe it.” Don’t be for it and don’t be against it. Remain quiet and calm – just an observer.

That doesn’t mean to suppress it, because suppression will not allow you to know what it is. Don’t suppress it. Suppression means that you are identified with the ‘anti’ attitude. Remember this: if you suppress, you are identified with the ’anti’ attitude. Don’t suppress, don’t get identified. Allow it to happen. Don’t be afraid; just wait and watch.

Move in the sex act but with a watchful eye, knowing well what is happening and allowing it to happen. Not disturbing it, not suppressing it – allowing it to become manifest in its totality, but standing aside as if you are watching someone else.

The act will move to its peak. Go with it, but always standing by the side. Know whatsoever is happening in detail. Be alert; don’t lose awareness. Then, from the peak, you will start falling down and the ‘anti’ attitude will set in. Be alert again. Don’t get identified with the ’anti’ attitude. Look at what is happening: the wave has gone up to a peak; now the wave is falling down. Sex is the wave arising. brahmacharya, the ‘anti’ attitude toward sex, is the wave falling down.

Be aware, be alert. Don’t be for or against; don’t condemn; don’t make any judgement. Don’t be a judge; just be a witness. Don’t say, “This is good. That is bad.” Don’t say anything. Just be alert and watch what is happening. Be true to the facts; don’t give any interpretation. That’s what witnessing means.

If you can be a witness to sex, and to the anti-sex attitude, you will come to a great understanding. That understanding will tell you that sex and anti-sex are two poles of one wave. They are not really opposite to one another. They are just the rising and falling down of the same wave. They are one, so there is nothing to choose. If you choose one you have already chosen the other, because it is part of it, the hidden part of it. If you choose one you have already chosen the other because the other cannot be separated from it. They are one, so there is no choice. Then, choicelessness happens to you.

That choicelessness is the path of victory. Now you don’t choose; there is nothing to choose. And a miracle happens: when you don’t choose, both fall down. Sex and brahmacharya both disappear and for the first time you are not in their clutches, for the first time you are not in the hold of the opposites.

Witnessing is the beginning, and witnessing is the end. The first step and the last step are one. Witnessing is the means and witnessing is the goal. Then the fight goes on, but you are not the warrior. Now the fighting is on a different level. What is that level?

Now, sex and anti-sex are both present to you simultaneously. This simultaneous presence of the opposites is the fight. They fight with each other, and you remain a witness. Because they are opposites, anti-poles, they destroy each other completely and both disappear. They are of the same strength and the same energy. They cut each other, they negate each other.

This is the fight. But you are not the warrior; you are just a witness. You are just looking from without: a watcher on the hills. Down in the valley the fight will go on, but now you are just a watcher on the tower. You just look down and you know they are fighting; the opposites are fighting. But they negate each other, because they are of the same strength.

Remember this: only a very deeply sexual person can become a brahmacharya. Much sexual desire can be converted into brahmacharya. If you are just ordinarily sexual you cannot become a brahmacharya because to become a brahmacharya much energy is needed. And the opposite energies are always equivalent, so only very deeply sexual persons become brahmacharyas. Ordinary persons, with ordinary, natural sex, never move to that extreme. They cannot. The energy to move comes from sex. Opposite energies are equivalent.

You need not fight; you need not take part from this side or that side. That is the way of defeat. Just remain aside, get out of the circle – be a witness.

It is difficult, because the mind wants to choose; the mind always chooses. Mind is the chooser because, without choosing, there will be no mind; you will fall out of the mind. That’s why it is so difficult not to choose.

Even what I am saying . . . Many of you may choose to follow what I am saying, but you will choose to do so for a reason. People come to me and when I say, “Be a witness,” they immediately ask, “If I become a witness will sexuality disappear?” Then they cannot become a witness because they have already chosen. They ask, “Will sexuality disappear if I become a witness?” They are even ready to become a witness if sexuality will disappear!

But they have made a choice. They have decided that sexuality is bad and brahmacharya is good. They ask me, “If I become a witness will I become brahmacharya, will I become celibate?” They are missing the whole point. I am saying, “Don’t choose,” and they have already chosen. They want to use witnessing as an instrument for their choice. But you cannot use witnessing that way.

One man came to me. He was a seeker, a serious seeker. But stupid. There are many stupid seekers: serious. And when I say stupid I mean this: they can’t understand what they are doing.

The man was suffering from sex. Everyone is suffering because of sex. The suffering has gone so deep that you don’t only suffer because of your own sexuality; you suffer because of others’ sexuality also. This seems to be madness. You suffer because of your own sexuality and you suffer because of others’ sexuality also, because of what others are doing.

Enough misery can be created by your own sexuality. Why be concerned with others? But that misery doesn’t seem to be enough for you so you go on collecting what others are doing: who is doing wrong and who is being good. Who are you to decide? From where have you been given the right? Who are you to become a policeman?

The man who came to see me was a policeman. He was suffering because of what everyone else was doing. But I told him, “Don’t be worried about others. The real problem must be within you. You have not yet come to terms with your sexuality, that is the problem. Why suffer because of others? Why create other problems? Just to escape from your own problems? Just to be occupied? Who has appointed you to be a policeman? Why waste your life? You must be deeply sex-obsessed; that’s why you are concerned with others.”

So he said, “You have touched the right wound. I am now sixty-five, and I am still suffering. As I become older, I suffer more. It seems that sexuality is growing with my age. The energy is less, but the sexuality is more. As death is coming near, I feel to be more and more sexual. My whole mind, for twenty-four hours, is obsessed with sex.”

I told him, “You have been fighting sex continuously.” He is a great seeker. He has remained with so many saints, so many gurus. I told him, “They have destroyed you. You have reached nowhere. Whatsoever you have been doing is wrong. Now, don’t fight sex anymore.”

The man became afraid. He said, “I have been fighting sex. And this is the reason: even with fighting I am so sexual. Now you say, ‘Don’t fight it!’ Then I will become completely mad.”

So I told him, “You have tried fighting. Now try the other. You have reached nowhere. Now, don’t fight!”

“Then what,” he asked, “am I supposed to do?”

I told him, “Be a witness.”

He asked, “Will sexuality disappear then?”

I told him, “If you become a witness with a partisan view – for brahmacharya, against sex – you cannot become a witness. And if you cannot become a witness, sexuality cannot disappear. Become a witness. Sexuality will disappear, but remember, brahmacharya will also disappear with it.” There is no need of brahmacharya when sexuality disappears. It is part of the same game. When the disease has disappeared, what is the use of the medicine? You will throw the medicine with the disease. So I told him, “Brahmacharya will also disappear. But remember not to choose.”

He said, “I will try.”

After three months – I told him to come back after three months – he came and he said, “But sex has not yet disappeared.” This is what I call stupidity. “Sex has not yet disappeared, and I have been practicing witnessing for three months.”

The unconscious choice remains: sex must disappear. Then you cannot be a witness. Witnessing means no choice, choiceless awareness. This is one of the most fundamental keys for all the diseases of the human mind. If you can become a witness, the opposites fight against each other, kill each other, and both are dead, both disappear. But if you choose one thing over the other, you cannot be a witness.

The second sutra:

Look for the warrior and let him fight in thee.

. . . Look for him, else in the fever and hurry of the fight thou mayest pass him; and he will not know thee unless thou knowest him. If thy cry meets his listening ear, then will he fight in thee and fill the dull void within.

Look for the warrior and let him fight in thee. Don’t be the warrior; there is no need. The warrior is this phenomenon: presenting to your consciousness both of the opposites simultaneously.

Ordinarily, only one is present. When sex is present? you are not thinking of brahmacharya. When brahmacharya is present, you are not thinking of sex. One is present and the other is hidden. This is the misery.

Bring out the other simultaneously and this will become the warrior for you. Bring them out simultaneously. When you are filled with anger, bring in repentance immediately. You always repent – but later on. When you are angry, you are angry. When the anger has done its devastation, then repentance comes in and you start taking oaths that you are not going to be angry again. But the anger and the repentance never meet. Allow the opposites to meet. They will negate each other.

If you go on moving from one opposite to another, you will never be victorious. You have wasted many lives like this, and you can waste infinite lives. But this is the secret: bring the opposites out simultaneously; allow them to be present before you simultaneously. Don’t follow one. If you follow one, the other is waiting for you. When you are bored, when you get fed up with one, the other will catch hold of you.

If the opposites cannot meet, they cannot negate each other. You need not do anything. This is the miracle; this is the inner chemistry. Bring the opposites together and just watch them. They will fight; allow them to fight. You need not get involved in it; just remain by the side. They will disappear together. Once they are present together, they will not persist; both will disappear.

So a Mahavir is not a brahmachari. Sex and brahmacharya have both disappeared. He is just innocent; he’s just like a child. A Buddha has not become nonangry; anger and non-anger both have disappeared. He is innocent; both are not there. A Krishna is neither a sansari nor a sannyasi; he neither belongs to the world nor belongs to the other anti-world of renunciation. Both have disappeared; he is innocent. The perfection, the wholeness of consciousness, is in innocence.

And when I use the word ‘innocence’ I mean absence of the opposites. Absence of the opposites is the purity. If you have chosen one, you are not pure. The other is hidden in the unconscious; both are there.

Both will be there if one is there. The other cannot be separated; it can only be hidden. And if the one is not there, the other cannot be there. Both will disappear; the whole field of opposites disappears. Then you are innocent. That innocence is liberation, that innocence is divine, that innocence is nirvana.

The third sutra:

Take his orders for battle and obey them.

Obey him not as though he were a general but as though he were thyself, and his spoken words were the utterance of thy secret desires, for he is thyself, yet infinitely wiser and stronger than thyself.

Find out the witness and then obey him. First find the witness and then obey him, because to find the witness means to find one’s own innermost core.

We live on two layers, two levels. One is the periphery: the world of action. The other is the inner being, the world of no-action: the world of existence, not of doing.

All that we do is on the periphery and all that we are is at the center. We have to continuously move from the center to the periphery to do some thing. Whenever you are doing something, you are on the periphery. Whatsoever you are doing, you are on the periphery. When you are non-doing, not doing anything, then you are at the center.

Witnessing is a non-act. Meditation is a non-act.

We are doing meditation here. For thirty minutes you are on the periphery doing something: breathing, catharsis, the hoo mantra. You are doing something; you are on the periphery. When I suddenly say, “Stop!” I mean: now be in the non-act, in non-doing. When you suddenly stop you are thrown from the periphery to the being, to the innermost center, because when you are not doing anything, you are not needed on the periphery. You need to be on the periphery only while you are doing something. Now you are thrown back to your center. That center is your witness.

Once you know this center, once you recognize this center, once you have felt this center – follow the orders. You will be directed; you have found your master. Now follow whatsoever is said to you from the center and don’t listen to the periphery. The periphery is cultivated by others and your center is untouched, virgin; it is from the divine.

The periphery comes from the society. That’s why we say that a sannyasin goes beyond society. Not against society, beyond society. Now he follows his own innermost center; he’s not following anyone else. All orders from others are meaningless now.

You have found your own inner being, and now that being can direct you. That being is infinitely stronger and wiser than thyself. The ‘you’ on the periphery is a weakling; the ‘you’ at the center is infinitely potent. The ‘you’ on the periphery is just a worldly thing; the ’you’ at the center is God himself.

But first find out:

Jesus has said, “First seek ye the kingdom of God. Then all else will follow.” Don’t bother about other things. First find out the innermost core of the kingdom of God. Then you need not worry about anything; all else will follow.

Just follow the inner voice. But how? You don’t know what the inner voice is, you don’t know what the inner is. Society has confused you deeply. It goes on saying that its own voice is your inner voice. The society has placed many voices in you just to control you from within.

It is a social need. Society controls you in two ways. One, by outer arrangements: the policeman on the street, the court, the judge, the law, the government. This is the outer arrangement, but it is not enough. You can deceive the law, you can manipulate the court. And the policeman, of course, is just another human being. So that arrangement is not enough. You can do whatsoever you like and you can play tricks with the law; you can find loopholes because human-made laws can be violated by other humans very easily. All that is needed is more intelligence, more intelligence than the law makers. Then you can deceive it. So society cannot rely on the outer law because there are intelligent people, more intelligent that law-makers. They will find loopholes, and they will be illegal in a legal way, and you cannot do anything. And the more laws you create, the more loopholes.

Then society tries another way – and that is a more effective thing. It creates a conscience in you: the inner policeman, the inner court. It gives you a feeling “This is wrong” – and from the very childhood it goes on reinforcing it: “This is wrong. Don’t do this. Don’t be a thief. Don’t deceive your wife. Don’t love another’s wife,” it goes on saying.

This becomes an inner conditioning, so whenever you feel an attraction toward another’s wife, the inner voice . . . This is not the inner voice. This is society’s voice playing within you. The voice comes: “This is wrong, this is a sin!” and you start trembling. This is the social trick: the policeman outside and the policeman within.

I am not saying to and love someone’s wife – I am not saying that. I am simply saying that this is a social mechanism, a social device to make you a slave through yourself. And it is more successful, remember. It is more successful.

Today’s world has become less moral because this “inner voice” is not so strong; society has become incapable of reinforcing it. The outer law is greater, more complex, but the inner law has weakened for many reasons: when people, societies lived aloof and along it was easy to create the inner conscience. Now, the whole earth has become a village, with many societies, many inner voices conflicting. Now no one can rely on . . . Every child knows that whatsoever you say is “good” in India is “bad” in Pakistan.

What is good for a Hindu may not be good for a Jain. No matter what you say is true, the contradictory is also true somewhere; it is not absolute. Now we have become aware of the whole complexity of the human conscience, we know that your conscience is just a social product.

So many societies exist together that the hold has become weak. Human societies are less moralistic now because the inner policeman is dead, almost dead. You know that what it says means nothing: don’t bother about it. Just observe the outer law . . . and try to find a way around it. What I’m saying is that the voice of the inner policeman is not your voice. Find out the witness. Only then will you find out the inner voice.

The inner voice will direct you. Its directions will be absolutely different from what society says – absolutely different. But for the first time you will become religious, not simply moral. You will be moral in a much deeper sense.

Morality will not be a duty; it will not be something imposed upon you. It will not be a burden; it will be spontaneous. You will be good, naturally good. You will not become a thief – not because society says, “Don’t be a thief,” but because you cannot be. You will not kill because it is impossible. You love life so much now that violence becomes impossible. It is not a moral code; it is an inner direction.

You affirm life, you revere life. A deep reverence comes to you, and through that reverence everything follows. That is what Jesus says. “Find out the kingdom of God first, and then everything will follow.”

Find the inner voice, and then everything will follow.

-Osho

From The New Alchemy: to Turn You On, Discourse #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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Thou hast Reaped – Osho

The spiritual search starts as a seeking for eternal bliss, as a seeking for eternal liberation, as a seeking for divine light and divine life. But the center remains with you. In the beginning it is a self-centered search. Whatsoever you are seeking you are seeking for yourself.

This self-centeredness ultimately will prove a barrier, because you cannot be in total ecstasy if you are self-centered. This self-centeredness is a deep hindrance, but in the beginning, it is bound to be so. It’s natural that one should start the search for himself. There is no other way. You cannot start for someone else.

It has to be self-centered in the beginning, but it must not be so in the end. In the beginning it is okay. In the end it is dangerous. A point comes where your self-centeredness must cease. Only then your being will flower into total bliss.

It is just like this: you take breath in, you inhale. This is half a breath. You also have to exhale. That is the other half. And both breaths – inhaling and exhaling – make it a circle, a total breath. If you think only to inhale, and you see no point in exhaling – “What is the use?” – you will die. Inhaling, which is necessary for life, will become dangerous for life if there is no exhaling. The breath must be released.

The same happens when you start receiving blissful moments, when you start receiving ecstatic moments, when the eternal starts pouring into you. The first thing is inhaling – you will inhale blissfulness – but then, exhale it. Otherwise, you will die of your own blissfulness. That blissfulness will become poisonous. Exhale it, distribute it, give it to others.

When you feel that you are filled with bliss, express it. Share it; don’t try to conserve it within you. Don’t force it, don’t make it a point that it is your own. Don’t try to own it; allow it to be shared with everyone. Really, celebrate it in such a way that the whole existence shares it. A flower blooms and the perfume spreads. The winds take it away, far away, to the far comers of the earth. Allow your perfume, your bliss, to be taken far away from you, to be shared, to be shared by the existence itself.

Why? Because then bliss has become total: inhaling and exhaling both. It becomes a circle. And the more you distribute it, the more you get. The more you throw it away, the more you find it, because now you are in contact with the infinite source.

Don’t be a miser. Otherwise, you will kill the whole process. In the beginning it is okay if you are self-centered, but when the bliss starts happening, it is dangerous.

This sutra is concerned with this exhaling.

Out of the silence that is peace a resonant voice shall arise. And this voice will say, it is not well, thou has reaped, now thou must sow. And knowing this voice to be the silence itself thou wilt obey.

You have reaped. You have reaped bliss, you have reaped ecstasy. Now sow it for others. In the world, you sow first and then you reap. In the spiritual dimension, everything is just the reverse. First you reap, and then you sow.

You have reaped what Buddha has sown, what Jesus, Krishna and Mohammed have sown. They have sown seeds and you have reaped them. Now, sow seeds for others. And remember well that sowing is just exhaling. It is part of the whole process. You will remain half, incomplete, imperfect, unless bliss has started flowing from you toward everything.

This is a very necessary law. When you become silent, you hear it. No one else is saying it to you. Your own heart, your own innermost being, tells you this. This indication, this teaching, this message is not from without. It is from your own innermost self. That’s why: thou wilt obey. There’s no possibility of not obeying it; it is your own. But if you know it well, it will be easy.

It will be easy if you know that it is part of the process: that bliss should be distributed and shared; only then will it grow more. If you don’t know this law, your miserliness, your old self-centeredness may delay the completion of the process.

It can only be delayed; it cannot be disobeyed forever. But why delay it? So remember this: whenever you feel any moment of bliss happening, share it.

That’s why my insistence, so much insistence, that after meditation you must express your bliss; you must celebrate it. You must make it a point that whatsoever happens to you – allow it to be shared. Dance and sing. These are just symbolic; they are just to serve as a continuous remembrance.

When you have gone from here, many things will happen to you if you continue meditation. But whenever something happens to you, don’t keep it to yourself. Share it. Even if you cannot do anything else, just smiling, smiling to some stranger, may be enough. Just taking the hand of some stranger in your hand and feeling the friend.

Or if there is no one there and you are sitting under a tree, then dance and feel that you are dancing with the tree. Sing, and feel that you are singing with the birds. And sooner or later you will come to understand that when you share, even a tree is ready to share back with you.

They have done some recent research in a Russian university. Through many experiments, one psychoanalyst, Pushkin, has come to conclude that trees have similar emotions as man. Not only that – trees can be hypnotized. Not only that – if a person is hypnotized under a tree and under hypnosis it is suggested to him that “you are very sad,” the person will become sad and, simultaneously, the tree will become sad.

These are experimental conclusions. Now there are mechanical recording devices that can record whether you are sad or happy, whether you are depressed, whether you are angry, whether you are sexual. With every emotion, a different electrical wave is released from your mind. That electrical wave can be recorded.

But this has been a very strange conclusion: that the same wave is recorded from the tree also. You are dancing under a tree, happy. Your mind will give an indication that you are happy and it will be recorded. If the device is connected with the tree also, the tree also records the same wave. So Pushkin says that if you are dancing under a tree, very happy, the tree shares it. It is very happy, with you.

And if a tree can share, why not birds? They are more alive. Why not animals? They are still more alive. And why not the whole existence? Sooner or later we will find that even stones share. Their soul may be hidden very deep, but it is there; and one day we are going to find out instruments which will give us indications that even a stone, a rock, has emotions.

So wherever you are, whenever you feel that some ecstatic emotion has happened to you, dance to its tune, sing to its tune, and share your happiness in whatsoever way it happens to you, in whatsoever way you feel to share it. But share it! It will grow more. With sharing, it grows. With miserliness – with not sharing – it dies down, it shrinks.

Death is a shrinkage. Shrinkage is death; life is expansion. Allow it to expand. And once you know the feeling of expansion you will allow it to happen, because it is your own innermost self-dictating.

Thou who are now a disciple, able to stand, able to hear, able to see, able to speak, who hast conquered desire and attained to self-knowledge, who has hast seen thy soul in its bloom and recognized it, and heard the voice of the silence, go thou to the hall of learning and read what is written there for thee.

To hear the voice of the silence is to understand that from within comes the only true guidance; to go to the Hall of Learning is to enter the state in which learning becomes possible. Then will many words be written there for thee, and written in fiery letters for thee easily to read. For when the disciple is ready the Master is ready also.

To hear the voice of silence is to understand that from within comes the only true guidance. When you are silent, really silent – after the storm has passed, when you have fallen into silence spontaneously – you have not cultivated it; it has come to you, it has arisen in you spontaneously – in this silence you will come to feel and understand and realize that now the true guidance is possible from your own innermost being. Now the master, the inner master will appear to you.

Your own innermost center is your real master. Outer masters can help, but their help is basically directed toward finding the inner master. And when the inner one is found, there is no need for the outer master. You have become master in your own right.

But this happens only when you have come to realize a total inner silence, without any thoughts, without any words, without any imagination, without any ripples of any kind. When you have come to understand and feel a rippleless silence, a thoughtless, nonmoving silence – this silence becomes your inner master. Now, out of this silence, guidance will be given to you.

For when the disciple is ready the Master is also ready. When you are ready to receive the inner guidance, the inner guidance comes naturally, automatically. But the disciple must be ready.

What is meant by the disciple being ready? It means to become totally receptive, humble, egoless, surrendered, in a deep let-go. When you are not saying anything but are just receptive to listen, when you are not imposing any theories upon truth – you are naked, vacant and ready to allow the truth to reveal itself in its own way; you are not in any way, consciously or unconsciously, forcing anything upon the truth; you have stopped forcing; you are ready to be carried away to wheresoever the truth leads you – then, you are a disciple.

There is a difference between a student and a disciple. A student is hankering for information. A disciple is not hankering for information. His search is for knowledge, authentic experience. He is not interested in what others say. He is interested in what he can feel. The student will collect information; he will train his memory. And the more his memory is trained, the more information is accumulated, the more egoistic he will become. A student can never be humble, a scholar can never be humble. His basic search is egoistic.

Someone accumulates riches and someone else accumulates knowledge. There is no difference. Every accumulation feeds the ego. Whatsoever you accumulate – the greater the quantity, the more egoistic you will feel. So a student or a scholar is not a disciple. The very dimension is different.

A disciple is not in search of accumulation. Rather, on the contrary, he is ready to throw all accumulations. If the truth happens only in that emptiness, he is ready to throw all accumulations, all knowledge. In his old age, Socrates is reported to have said, “Now I can say that I do not know anything. I am ignorant.” He was a disciple.

It happened that one seer declared Socrates to be the wisest man in Athens. Those who heard the seer came running to Socrates. They said, “Socrates, have you heard or not? The seer has said that you are the wisest man in Athens.”

Socrates said, “There must have been some error. Go back and tell the seer that Socrates says he knows nothing. He is absolutely ignorant.”

The people went back to the seer and told him, “Your prophecy has been denied by Socrates himself. He says, ‘I do not know anything. I am ignorant.’”

The seer laughed. He said, “Because of this I say he is the wisest man – because only a perfectly wise man can say, ‘I do not know.’”

Ignorant people always claim knowledge. The more ignorant, the more they claim they know. This is part of ignorance. A student, a pundit, a scholar – they are all claiming knowledge. They are not disciples.

And remember, if you are a student, you can become a teacher but never a master. Only a disciple can become a master. If you are a student, a scholar, you can become a teacher – never a master. Only a disciple can become a master. Discipleship means egoless surrender. And once you surrender, your innermost self is revealed to you. That is the master who is waiting for you. He has been waiting for you for lives and lives.

In any moment of surrender, the master will be revealed to you. And that master is no one. It is your own innermost self; it is your own atman. So really, this can be said: when you are a perfect disciple you have become a master. You are no longer a disciple at all. Discipleship achieved; you are now transformed into a master.

-Osho

From The New Alchemy: to Turn You On, Discourse #9

 

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.

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