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

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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.

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