Zen: Twenty-four Carat Gold – Osho

Maneesha, perhaps Zen is the only path that has led thousands of people to the ultimate reality. And in a way, it is so simple. There have been arduous ways, there have been self-torturing systems of belief. There are religions which are nothing but moralities, which are very temporary, having no relationship to the ultimate values of existence.

Zen is not a morality. It never talks about right and wrong. It never talks about the saint and the sinner. It is so respectful of reality that nothing in the whole of history can be compared with this respectfulness. It is not only respectful to human beings, but to this cricket, to these cuckoos, to these crows. Wherever life is, the Zen experience is that it is the same life. There is no categorization; nobody is lower or higher, but just different forms of the abundance of existence. It blossoms in many forms, in many colors; it dances in many ways and in many forms, but hidden within it is the same eternal principle.

Zen does not belong to the ordinary category of religions either, because it has no theology, no God, none of the nonsense questions which have troubled people for centuries. It has reduced the whole of religiousness to a single point within you. These anecdotes again and again reinforce the same point. Remember, the ultimate is within you but it is not within your mind. It is beyond the mind but within you.

Mind is a small corner in you, a small mechanism. It is useful, if you understand its ways of working; but it is otherwise dangerous, because it tends to take possession of you, to become the master, and to lead you into the ways of power, money and prestige. You are lost in a jungle of desires, longings; you live thirsty and you die thirsty, while the source of all fulfillment is within you.

Zen cuts all nonsense out. It is twenty-four carat gold, no mixture. That makes it very simple and also very difficult. It is difficult, because the simple is the most difficult thing in the world to understand. It is simple because it does not require you to do anything at all. Just sit silently, settle within yourself, and you have arrived at the place which is your home and has been always your home. It is your very being.


From Zen: The Diamond Thunderbolt, Chapter Five

Copyright© OSHO International Foundation

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

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.


Dis-identification can still see identification but identification cannot see dis-identification. No-Mind can see mind but mind cannot see No-Mind. In identification one is not aware of being identified, but in dis-identification one is still aware of the possibility of identification. Jean Klein used to say “that in order to know who one is, it is first necessary to know what one is Not”. Just to say that there is no Not doesn’t cut it. Talley ho.


This post is from a collection of essays, stories, insights and poems that have occurred to me along the Way titled Here to Now and Behind.

The Royal Process for Spirituality – Nisargadatta Maharaj

Nisargadatta MaharajQuestioner:  May I ask: so consciousness comes into awareness.

Maharaj: Of course, everything is in awareness.

Q. Yeah, okay. First there was awareness, then consciousness.

Translator: He wants you to talk. At the same time he wants you to talk at a very high level.

Q. I do not know if that question is low level or high level.

M. Either way you have to face the music.

Knowingness is consciousness, that I amness. That I amness is a product of or objective to the body.

This is the instrument that says I am, an instrument of awareness. This is like an announcer and for an announcer you have to have this instrument, a psycho-somatic instrument. Awareness is the energy or that which provides the energy.

You see now presently you are starting from the body-mind level. You are a person deeply entrenched in body-mind. You think that you are a human being. Your identity is limited to the body and whatever concepts you are continuously collecting up to now. That is your present identity.

Now when you start the spiritual course, you reject, I am the body, you reject, I am the concepts and you come to this “I am” only. When you think that “I am” only without words also, just the feeling of I am. You have discarded the body and conscious. At that level you are everything. You are not confined into this body also. Because of that feeling “I am”, the moment that feeling “I am” is there, everything is. The world is. If the “I am” is not, the world is not. I am and the world, simultaneously they appear. Therefore your “I am” is totally that world. That is that unity or unicity. When you discard your identity that you are the body and mind but you are only being that is that unity consciousness.

Understand it thoroughly.

Now would you like to feel that unicity consciousness without the body and mind or would you like to get yourself entrenched in the body and mind and become burdened?

This is the basic principle. So I am telling you again and again, understand only this. Don’t try and collect more concepts. Understand this, assimilate this and be this. Be that total unicity consciousness. Then all further things will spontaneously happen.

Give up your idea, that identity that you are the body and mind. Try to stabilize in a situation from where you can observe your body and mind.

Listen to this only, understand this. This is the basic of philosophy of spirituality. Master it, be that. Then you need not come again.

Normally nobody is open to this aspect of spirituality. This is the most important aspect.

Whatever I am giving you hold on to that, be that and the rest will be taken care of spontaneously.

Does this talk make an impact, impression on you?

Q. Yes, I think it over and then I see immediately the difficulties that arise. I try to meditate this week and soon as you meditate it is more difficult than it used to be. It is very difficult to stay in “I am” only and disregard all the concepts.

M. Don’t try to struggle and try to be that. It is as simple as looking at the flowers and to say “I am not the flowers.” I see the flowers. I am not the flowers. I am here the flowers are there. Like that, be yourself and don’t be the body and mind. You are not the body and mind. I am not the body and mind.

Having received this knowledge, important knowledge, I will not allow you to sit or hang on for longer periods because this will be obliterated.

Having got this, either accept this as the truth, the royal process for spirituality, or throw it out and go to somebody else and collect further ideas and concepts about spirituality.

Enjoy the logic and tricks of this spiritual course. Here he said, “you know you’re not the flowers.” It is as simple as that. Later on, since you are involved with the body mind, apply the same logic. Try to observe the body and mind and understand that you are not the body and mind.

Next question is: identifying body and mind, you are not trying to push it out but by understanding you stabilize in a position prior to body. Physically you are not doing anything, just to understand and be at the higher position.

Now next, by doing this step you are the consciousness. Having rejected body and mind you are the consciousness, that total consciousness.

Now the next stage is, you have to understand that this consciousness is due to body. Because of this instrument of body that feeling of consciousness is there and “I” as absolute cannot be that consciousness.

So again try to observe the consciousness as you observe the flowers, in that state, still you have to feel as in the first lesson. Having become the total consciousness or having realized that I am the total consciousness, the next step is to observe the consciousness and all the play happening in the consciousness. Just to understand, it is a critical stage because at the advent of the body and to the consciousness the outcome to the body it is very strong. So to get rid of that or to understand that you are not the consciousness, the product of the body. But that is the next step.

Is it clear?

Q. Yes I understand it.

M. Have you thoroughly understood enough?

Q. Yes I understand and at times when I am living quietly it is relatively easy to witness what is happening in the mind and happening….

M. Have you understood it thoroughly? Just say yes or no.

Q. Yes. It is a difficult stage. It is difficult to remain a witness to everything that is happening in the mind, in the heart, in the memory, all those things. We know quite well we are not those things. Our identity isn’t with those formations.

M. What is more important is the witness not whatever is witnessed. You need not keep an inventory of all that you have witnessed. There is no question of noting down in your memory because that is a wrong step again. You employ the memory belonging to the mind to note down everything. That is not important. The focus of the attention must be on the witness that you are.

Q. The difficulty is keeping the attention on witnessing because involvement in other things is very strong like Maharaj just said.

M. The moment you are caught up in the current of mind, be again back into the witnessing, back into the witnessing.

Q. There are many times when it is difficult to return to the witness.

M. Yes it is not easy that is why there are very few self-realized persons. Had it been easy there would be any number of self-realized persons. It is difficult.

Q. I’m not complaining that it is difficult. I’m saying that even though we know….

M. The difficulty, he is not going to solve. Everybody knows.

Only this much and no further will be given or elucidated by Maharaj. That’s all. It is the limit of communication. Further, you have to fend for yourself.

I have no form. I have no identity and exactly I also see you as my self. You are my self only, without form and without identity.

So wrongly you strayed into this place by mistake, you stumbled into this place. Now you are compelled to listen to this talk. So collect all the talk and use it and don’t come again. If you think it is good, use it. Otherwise throw it out.

-From a talk given on January 11, 1981

The Ultimate Subject – Jean Klein

You are looking for an experience, for God, for beauty. This means you see what you are looking for as an object. I would say: Simply inquire who is looking. When you really inquire, you will see that the looker is what you are really looking for. That is the shortest way, if one can still speak of a way.

Be clear in your mind that what you are looking for can never be an object. Because you are what you are looking for, so you can never see it, never comprehend it. You can only be it. Being it means you have no representation, no idea of it. You are free from all concepts. When the mind sees this it comes to a stop. Then you find yourself in a kind of nakedness. You are this nakedness free from all qualification. So, be it really. Be completely attuned to it.

-Jean Klein

Living Truth, page 213


When the seen points to the seeing, live the seeing. That is your homeground. When the seen points to the seeing, there is no one who sees and nothing is seen. There is only seeing. This seeing can never be objectified because you are it. It is your homeground. So every object can bring you back to your real nature. So when we ask for the reason for the existence of an object, it is only to reveal this homeground, the ultimate subject.

-Jean Klein

From Living Truth, page 220

Living Truth

No-Mind, No Time – Osho

The other day I visited Sita Ma. I looked into her eyes and felt almost as if time had stopped and exploded. Completely overwhelmed and with much reluctance I came away, laughing and crying. Can you talk about the moment when time stops, when I feel as if everything is rushing at me and at the same time, away from me, all in a split second which also seems like a lifetime and leaves me feeling like a small child?

Prem Sono, the question about time and its stopping is immensely complex. For centuries philosophy has been trying to figure out what time is. There have been many different standpoints, but none of them seems to be supported by logic and rationality.

The ordinary idea of time is that it is like a river that is flowing by your side. That which has passed is the past; that which is passing is the present; that which is going to pass is the future. It is if time is a flux, a movement, and you are standing still and time goes on moving.

But it is not true that you are standing still. Once you were a child, now you are young, now you are old, now you are dead. You are not standing still; you are continuously changing. Because of this fact there have been philosophers who propounded a second theory, that time is static, it is always the same; what changes is you. You are the flux from childhood to youth, from youth to old age, from old age to beyond. Because you cannot conceive your own changing process, it is so subtle and so quick, you project it on time.

Nobody knows what time is, where time is. Nobody has ever seen it, nobody has ever touched it. Nobody has ever come to grips with time and its existence.

Then three hundred years ago science became interested in what time is, because philosophy had not given any satisfactory answer. Science came to a point where it needed an answer about time. Without it, its many hypotheses remain simply hypotheses. It was a gap that had to be filled.

Albert Einstein proposed something which has been temporarily accepted. In science, nothing is accepted permanently – because one never knows, tomorrow somebody else may bring a better hypothesis. So science is always hypothetical. That is the beauty of science and that is the ugliness of religion. Because religion goes on insisting that whatever is written in the Holy Scriptures is true and true forever, no change is possible. How can there be any change when the holy scriptures of all the religions are written by God?

Science has a more significant attitude. Everything is, at the moment, hypothetically right. Nobody can say anything about what will happen the next moment. That is the meaning of relativity: when we say something is true, it simply means that relatively it is true. In comparison to other hypotheses, this hypothesis is relatively true. But tomorrow somebody may introduce some new hypotheses, and in comparison to them it may no longer be true. Something new may become true – but that too will remain only hypothetically true. Science is very honest.

Albert Einstein stated something very great about time, that it is only a dimension of space. We have always known that space has three dimensions; Einstein added the fourth dimension to space, and it fits very well with his physics and it fits very well with all that has been discovered, taking it as a hypothetical truth. So many things, so many discoveries, so many inventions and they all prove reflectively the truth of the hypothesis.

If time is only a dimension of space – and you never ask whether space is moving or static, nobody ever asks. Space is always there, the same. It is the same sky, it is the same space; things in it may change but space remains unchanging. And if time is also a dimension of space that means it does not change at all.

You are saying that you felt in a moment as if time had stopped. Those moments are great, tremendously great, when you experience that time has stopped. In fact, time is always in a state of being the same. It is not a flux; it is not a river – the old idea.

Time is always present – never past, never future. Things go on passing, disappearing, new things go on coming, but time itself is only a dimension of space, absolutely static. So when time stops for you, it is not time that stops; what stops is your mind.

Your mind is in a constant flux – so many thoughts, so many ideas, so many imaginations and dreams and projections, and they have all stopped. Because your mind stops, suddenly you realize time has stopped.

But in fact the stopping of the mind only reveals to you the reality of time. It is never moving, it is unmoving. It is just here, it is just now. It has never changed, and it will never change. Everything in it changes, but time itself remains absolutely unchanged.

The moment your mind stops moving, suddenly you realize that time has stopped. So it is significant to understand that it is your mind that has stopped, not time.

Krishnamurti used to say again and again, “Mind is time.” This is a strange statement, particularly for those who do not understand the state of no-mind. Because when the mind disappears, time also disappears – time that you used to think of as a flux – stopping of the mind is a revelation which appears to you as a stopping of time.

But as you grow more and more meditative and your mind becomes more and more silent, you will become aware that as your silence, your peace, your mindlessness is growing, time is disappearing.

When the mind is absolutely still, there is no time. That means there is nothing which you can think of as changing, nothing visible that you can conceive of as time. Hence the ancient most treatise on meditation says that those moments when time stops are the moments when you experience meditation. And those are the moments which have given an inclination, a vision, a glimpse of something beyond the mind. Looking at a sunset, you are so absorbed that the mind stops at the beauty of the sunset. Suddenly there is no time.

Time is a reflection of your mind. You can watch it in many ways. When you are miserable, time passes very slowly – strange, why should the time pass so slowly? And when you are happy and joyous, time passes fast.

There is a statement in the Bible which says, Those who are thrown in the darkness of hell will remain there forever. One of the great agnostic thinkers of our times, Bertrand Russell, has written a book, Why I am Not a Chistian, and he insists on that point very much. And logically – and he was a logician and a mathematician – you will be convinced when you look at his argument.

Bertrand Russell accumulated all the facts which made him decide not to be a Christian. He was born a Christian, he belonged to a large family, and he himself had the title of Earl – a very respectable man, a Nobel prize winner. One of the points is that this is absolutely unjustified.

Because Christians believe in only one life, in his seventy years, how many sins can a man commit? If you commit sins from the day you are born, without sleeping, without eating, without doing anything else, just committing sins and sins and sins to the very last breath, still, how many sins can you commit?

In the first place it is not possible. You will need sleep – even sinners need sleep – you will have to eat food, you will have to earn your bread, you will have to take time for your bath, for changing your clothes, for shaving your beard. If you count, very little time is left in a seventy-year lifespan when you can commit sins.

Bertrand Russell himself says, “I have noted down how many sins I have committed, and I have also included the sins that I wanted to commit, but could not. Even if I am punished for those sins which I never committed but only thought about, then too the hardest and cruelest judge cannot send me to jail for more than four and a half years.”

For such small crimes an eternity of hellfire…? God seems to be insane. There should be some judgment. And he has omitted the point that the same is true for virtue: how much virtue can you do? – And for that little virtue that you do, eternal paradise? There has to be some limit. And neither are there sinners who need to be eternally in hellfire.

Do you understand what is meant by eternity, unending, forever? Just think what it means – forever – and your mind will feel tired. Wherever you go, go on, go on… it never comes to an end. Hellfire just for the few small sins that you loved somebody’s wife, you picked somebody’s pocket – eternal hellfire? And just because you donated to Mother Teresa’s orphanage and you made a hospital for the poor and opened a school for the poor, you will have eternity in paradise with all pleasures, joys – unending! Is there some measure, is there some justification?

The book was published nearabout seventy years ago, and in seventy years not a single Christian theologian has been able to answer Bertrand Russell. On all other points I agree with him, he is perfectly right – in fact not only he, nobody should be a Christian – but on this point I have a disagreement because it involves the concept of time.

Perhaps he was not aware that he was talking about time, and he should take note of it. I think the Bible is right and closer to Albert Einstein than Bertrand Russell, particularly on this point, because the fire in hell will appear as if it is eternal. Pain seems to make time longer. Time seems to be something like elastic, and very cunning: when you are in pain it goes on stretching longer and longer; and when you are blissful and happy, the moment you realize you are blissful it is gone.

But this happens not because of time; this happens because of the mind. When the mind is feeling blissful, time stops. And because time stops you cannot count how many minutes, how many hours, how many days… But when you are in misery your mind is running – so many thoughts, so many worries, so many anguishes – time becomes very long. In a certain way this means that miserable people live longer lives and happy people die sooner.

Meditation is the way to stop the very idea of time as flux. Meditation is a total stillness. Nothing moves. That’s why you felt for a moment that time had stopped. It was just something else that had stopped – it was your mind.

But this is our way of looking at things. You don’t even know your own face unless you look at it in a mirror.

When you see that time has stopped, watch immediately what is happening within you. Has the mind stopped? I am giving you a clue: whenever time stops, immediately find out if your mind has stopped. In fact the mind stops first, and then only do you discover that time has stopped.

Now you have a key in your hands: let your mind stop completely and time stops completely. You start living in a timelessness.

For example, I don’t know what date today is. When Anando or Neelam come for some signature from me, they immediately tell me the date, because I don’t know what date it is. What do I have to do with dates? I use my watch only when I come to talk to you, because I am afraid I may continue for eternity! The whole day I don’t look at the watch; I don’t need to.

I don’t know exactly… In the morning when I wake up it often happens that I forget whether it is morning. I have cut every day into two days: in the afternoon I sleep for three hours so when I wake up again the problem arises, is it morning or is it afternoon? From my inside no answer comes.

For almost thirty-five years I have lived in absolute timelessness. I don’t know when the new year begins and ends. To me, the day my ego disappeared, my mind became silent, the whole existence has become silent and still, unmoving.

And you are saying, Prem Sono, “At the same time… it seems like a lifetime and leaves me feeling like a small child.”

There are two things to be remembered about the experience of being a child. One is to be childlike, which is immensely beautiful. Jesus says: Unless you are born again just like a child…

But remember, he is not saying exactly as a child, but just like a child – something similar to the child’s consciousness. But that does not mean that you are as ignorant as a child; you are just innocent as a child, but not ignorant as a child.

Childhood has two dimensions: one is ignorance, the other is innocence. Both are mixed, but we have to make a clear-cut division. And we have two different words; when we say, “You should be born again like a child,” it is one thing, and when we want to condemn somebody we say, “Don’t behave in a childish way.” That childish way is not the way of “just like a child”; the childish way takes only the ignorant part of the child, and “just like a child” takes only the innocent part of the child. We are dividing the child into two different dimensions.

“Always remember – because one can forget, listening again and again to be just like a child”; you may start being childish, but that is not the meaning.

The little boy was putting his shoes on by himself for the first time, but he put his right shoe on his left foot and vice versa. When he had finished, he ran to his mother: “Look Mummy,” he said proudly, “I put them on all by myself.”

“That’s very good,” said his mother, “but I am afraid you have put them on the wrong feet.”

The little boy looked down, and then said confidently: “No, Mummy, these are definitely my feet.”

A reporter asked Ronald Reagan, “Mr. President, with all the problems in the world today, how do you manage to sleep at night?”

“I sleep like a baby,” replies Reagan. “I cry a little and I wet the bed.”

I don’t want you to be that childish.


From Satyam Shivam Sundram, Chapter 22

Satyam Shivam Sundram

Copyright© OSHO International Foundation

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

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

Earworms and Meditation

EARWORM6A few years ago sitting and chatting together after a Satsang Meditation one of the guests brought up the subject of earworms.  I suggested that the earworms were asking for attention in order to be released. I find that often we say something with much truth in it but don’t really listen to it ourselves. This time I did listen to what had been said and began to consciously explore this earworm phenomenon. You know earworms, we’ve all experienced them; usually bits of a song that just keep repeating themselves in the mind, and they become really pesky because they won’t leave us alone.

So I decided to pay more attention when one next appeared and found that if I gave it full attention without either singing along or rejecting, it very quickly evaporated. It seemed as if a piece of consciousness had gotten unconsciously attached to a bit of music. And that the only way to release it was to make that piece of unconscious consciousness conscious. It works, at least for me, and it works every time. If it doesn’t it is telling me that I have not given full attention and when I do, poof! It is important to note here that we are not to do anything with the earworm itself. It is the unconsciousness that we are dealing with.

I suspect you have already guessed where this is going and yes, you are right. This is the whole story of watching the mind, exactly the same. We let the comings and goings of the mind appear without either singing along or rejecting them, we make the unconscious consciousness that is tangled up in the impressions of the mind conscious. And again, we are not to do anything with the thoughts themselves but it is our own unconsciousness that we are transforming. And the transformation happens by itself; as J. Krishnamurti has said, “seeing IS transformation.”


This post is from a collection of essays, stories, insights and poems that have occurred to me along the Way titled Here to Now and Behind.

Beyond the Capacity of the Mind – Osho

For the past few weeks, I have been able to sit and allow my mind to be quiet –sometimes for only a second, but sometimes for longer. Since this has been happening, I have experienced many beautiful spaces, as if this quietness somehow invites the universe in. Inside these glimpses there is no doubt, no ‘me’ to doubt. Coming out, I doubt. I do not know whether this doubt comes from my mind or simply from an inner knowledge that there is yet so much more. 

Master, can I trust that I am moving into meditation, or is my mind cunning enough to make me believe that I am?

Antar Devopama, mind is capable of creating all kinds of illusions, hallucinations. But mind is not capable of creating the illusion of meditation, for the simple reason that meditation is an absence of mind. All other illusions and hallucinations need mind to be present; they are mind projections.

Only meditation is beyond the capacity of mind. Because it is beyond the mind, mind has no experience of meditation; it cannot delude you. If you are feeling meditative, silent, thoughtless, innocent, a pure space, you can trust that you have entered the temple of meditation.

Mind is certainly cunning, but there is a limit to that cunningness, and mind finds that limit in meditation. Meditation actually is the death of the mind; the mind cannot manage it. So if something of meditation is happening, you can trust it totally.

The questions arise only when you come back to the mind. Your meditation is only for a few moments, then you are back to the mind; and mind starts creating distrust. That is the nature of mind, to create distrust. It starts creating questions. But when you are in meditation – those few moments – mind cannot speak at all. For those few moments, mind virtually does not exist; its function stops.

A Catholic priest, a Protestant minister, and a Jewish rabbi met on a golf course and decided to bet on who would win their game. But first they had to decide what proportion of their winnings should be given back to God.

“Let us draw a small circle on the ground, throw our winnings up in the air, and what lands in the circle goes to God,” the Catholic priest suggested.

“No, let us draw a large circle,” said the Protestant minister, ”throw the money up, and what lands outside the circle will go to God.”

”Wait,” cried the rabbi. ”Forget all about circles. Let us throw the money up, and what stays up God can keep.”

Mind is very clever. But as far as meditation is concerned, mind is absolutely impotent.

Your question is, “For the past few weeks, I have been able to sit and allow my mind to be quiet – sometimes for only a second, but sometimes for longer. Since this has been happening, I have experienced many beautiful spaces, as if this quietness somehow invites the universe in. Inside these glimpses, there is no doubt, no ‘me’ to doubt. Coming out, I doubt. I do not know whether this doubt comes from my mind, or simply from an inner knowledge that there is yet so much more. Can I trust that I am moving into meditation, or is my mind cunning enough to make me believe that I am?”

Mind is not capable of that. But one thing more has to be remembered: that whatever beautiful experiences may be happening to you, your inner being knows perfectly well that there is yet so much more. Mind does not know that. In a way, mind is very poor. All its experiences are very mundane – about money, about power, about prestige, about borrowed knowledge, about a thousand and one things but they are all trivia.

Mind has no understanding, or even a suspicion that there exists a dreamland within you, a golden place. Mind cannot conceive what blissfulness is, what it is to be totally conscious, what constitutes ecstasy. Mind is not meant for that.

Make the division clear: mind is for the objective world – there it has tremendous capacity. The whole of science is a creation of the mind.

Meditation is for the inner world, the subjective. That’s why in the East science could not develop, and in the West, Gautam Buddhas could not be born. The West remained confined to the mind, reached to the deeper secrets of matter but could not manage even a single glimpse of the inner world. Rather than accepting its inability, the mind simply says there is no inner world. In that way, it can hide its impotence.

For centuries, the East worked only on meditation. Meditation cannot create technology. Meditation can give you tremendous experiences of your immortality, of the universal godliness, of an oceanic ecstasy. But meditation is incapable – in the same way as mind is incapable – of knowing anything about matter. That’s why, in the East, the mystics have denied the very existence of the outside world, saying it is maya, it is illusion.

It is the same logic. Mind denies the inner world – that there is no inner world, no spiritual world, no soul, nothing divine, all is solid matter. Meditation, on the other hand, in a similar way denies that there is anything real outside – the real is inside.

That’s why the East has remained poor – at least outwardly poor; its richness is of the inner. The West has become rich outwardly; its poverty has remained of the inner.

The man I conceive of in the future should not deny either; there is no need – there is no conflict, there is no contradiction. Mind is for matter, and matter is a reality not an illusion. Meditation is for consciousness, and consciousness is a higher reality – not a by-product of matter, or just a hypothesis; it is an experiential fact.

Without any exception, whoever has gone in has found consciousness.

I want the new man to rebel against the West and to rebel against the East, because they have divided man and they have divided man’s conception.

They both have created a certain kind of poverty, when man can be rich on both the sides. There is no conflict at all. You can meditate in a golden palace; the gold in the palace is not going to disturb your meditation.

There is no need to renounce the world; in fact, it is so surprising that the people who have called the world illusory have insisted on renouncing it. If it is illusory, what are you renouncing? If it does not exist, then where are you going? What is there to renounce? Your every sense says the world is real – it is just that your meditation is incapable of penetrating the objective reality.

If the world were really unreal, then renouncing the world would not have been considered something saintly, but something stupid. You don’t renounce your dreams in the morning – “I renounce all my dreams of the night, they were all unreal.” If they were unreal, what is there to renounce? I have never heard of anybody renouncing his dreams.

But all the mystics in the past have been calling the world unreal, and yet insisting on renouncing it, going to the mountains and to the deserts. There is some fear; there is some need to escape. And the fear is that their mind and all their senses insist on the reality of the world – which goes against their experience of meditation. They find themselves in a very great dilemma. Just to have a peaceful state, it is better to call one of the two illusory, and escape from it so that you are no longer split, in a dilemma, in any problem. They are trying to make life simple.

The scientist has been denying consciousness; he has been denying anything of the inner. It is so stupid because simple logic will say if there is something outer, the inner must exist. Without the inner, how can the outer exist? They are together, inevitable, inseparable.

But the scientist’s problem is the same, the same dilemma. His whole knowledge, experience, experiments and conclusions are about the objective world. He has to deny meditation because that becomes a distraction to him. If there is something like meditation, if there is something like a divine being within man, then all his great effort in physics, in chemistry and in biology becomes trivia. It is easier to say that there is no soul, no consciousness. This way, in the past, man has been solving his conflict. But in fact this has not solved anything, it has made him both in a way rich, and in a way poor.

My own perception for the new man is that he has to be rich on both sides, there is no need to be poor. He has to be rich in science, in technology, in whatever mind can do, and he has to be rich in meditation, in love, in ecstasy. And there is no need to create any contradiction. Mind’s function is limited, and meditation’s function is limited. Their spheres don’t overlap.

Devopama, there is certainly much more to experience, and this statement will remain true forever. Whatever you experience, you will find there is still much more ahead of you. The inner is as inexhaustible as the outer.

In the Middle Ages, religious people used to think that the earth was the center of the whole universe, and that all the stars were hanging around like lanterns to give light in the night when the sun sets – they were almost touchable, very close. As science grew more and more in its understanding, it was astounding to know that these stars are far away – the closest star is four light years away.

They had to invent a new measurement, the light year, because miles wouldn’t do. One light year is the measurement of a ray traveling in one year’s time, and the speed of light traveling is one hundred and eighty-six thousand miles per second. With that speed, the closest star can be reached in four years – and we have discovered almost four million stars. With the naked eye in the night, you see only about three hundred stars. You will be surprised, because you think you see thousands of stars… try to count!

Nobody has been able to count more than three hundred. Then he gets mixed up, then he starts forgetting whether he has taken this star into account or not. But scientists say the eyes cannot see more than three hundred stars, and there are four million.

And every day new stars are being discovered which are farther away, so far away that it becomes almost unimaginable. Stars have been found whose light started coming towards the earth when there was no earth… that means four billion years, and their light has not yet reached us – four billion years with that speed. And scientists say that there are stars which will never know that the earth ever existed, because by the time their light will reach it, the earth will be gone, the sun will be dead. They started the journey when the earth and the sun were not in existence, and they will reach when both are finished. They will never know that a planet like earth ever existed.

And scientists have been shocked and surprised because every day new stars go on bubbling up. As our instruments for measuring distance become more and more subtle and refined, new stars are discovered.

Albert Einstein, perhaps the only man in history who has devoted his whole life to the stars, finally said, “Their number is infinite, and above all they are running away with the same speed as light from some center which we don’t know about. They are all spreading farther and farther away.”

It seems perhaps the idea in the Middle Ages may have been an old, ancient idea, but stars were closer! In millions of years, they have run far away – and certainly the earth is not the center; it is so small that it is almost negligible. Even our great star, which is six thousand times bigger than the earth, is a mediocre star; there are stars thousands of times bigger than our sun. And science has not been able to find the center from which they are escaping in all directions.

Bertrand Russell has a beautiful story….

A Christian priest had a dream that he had died, and of course reached heaven. But he was very shocked because the doors of heaven were so big that he could not see where they ended. In all directions, as far as he could see, there was the door. And he himself, compared to the door, looked like an ant. He was very shocked: “This is very disrespectful. I was hoping that God would be here at the gate, and angels would be playing on their harps, ‘Allelujah!’”

The gate was closed. He knocked, but he himself wondered, “Who is going to hear?” The gate was so vast; his knock was such a small sound, almost inaudible. It took him three days continuously knocking.

Then Saint Peter opened a window and looked down. He had one thousand eyes. The priest immediately fell on his knees, and said, “God.”

Saint Peter said, “I’m not God, I’m just the gatekeeper. You must have heard, my name is Saint Peter. As far as God is concerned, I have not yet been able to see him. It is a very vast space. Although I have one thousand eyes, I have not yet been able, in two thousand years, to find him.”

The priest said, “This is unbelievable. What about Jesus Christ?”

Saint Peter said, “I have not found him either, the place is so big. I have been searching for two thousand years. And who are you?”

He said, “I am a Christian priest from the earth.”

Saint Peter said, “This won’t do. What is the index number of your earth, which earth? There are millions of earths; each star has its own solar system, has its own planets, its own moons, its own earths. So you give me the index number, and I will run to the library to find out from which earth you are coming.”

The priest said, “My God! I have never heard about any index number. I’m coming from the solar system.”

Saint Peter said, “Each star has its own solar system, and there are millions of solar systems. Again, you will have to give me the index number.”

It became a nightmare. There was no question of his getting a welcome. First, he had to give his identity; only then would the doors open. Saint Peter disappeared, telling him, “I’m going to the library. Perhaps the librarian can help me.”

Waiting, and waiting, and waiting… perhaps thousands of years passed… he woke up from this nightmare, and he said, “My God! It is better to be alive; I don’t want to go to such a heaven. I cancel all the prayers that I have made before. It is so humiliating.”

But this is the situation. To us, our earth looks so big; compared to the sun, it is nothing. To us, our sun looks so big; compared to the stars, it is nothing. And the stars compared to the universe are nothing – just soap bubbles.

Just as mind is getting more and more baffled as it is approaching into the deeper realms of objective reality, in the same way, meditation goes on and on – new spaces go on opening up. It is never that you come to a place at which you can say, “This is the dead end of the street.” There is no dead end of the street – neither inwards, nor outwards. Both are infinite.

Hence, the feeling coming to you that there is “yet so much more,” is absolutely correct – and it is going to remain relevant forever! It is not that one day you will say, “Now the journey is finished.”

There is no goal, there is only a beautiful pilgrimage. Make the most of it – outwardly and inwardly. Have all possible experiences, and move on.

Gautam Buddha used to end his sermons every day with the word charaiveti: move on, move on. Never stop and think that you have come to the end.


From The Rebel, Chapter Two

The Rebel

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