Communion
Communion / コミュニオン（交感）
Harmony Without and Within
外側と内側の調和
commentary（解説）…
サンバドとはコミュニオン（交感）という意味だ。
Samvad means communion.
人は1つの島のように生きている、
そして
そこからすべての惨めさが生じる。
数世紀に渡り人は
存在 existence から独立して生きようと試みている。
それは自然の本質そのものの中では可能ではない。
人は
独立 independent でもなければ
依存 dependent でもない。
存在 existence は
相互依存 interdependence の状態だ、
あらゆるものは他のあらゆるものに依存している。
誰かより低くはなく、
誰かより高くはなく、
階級構造はない。
存在 existance は
コミュニオン communion（交感）であり、
永遠の愛の情事だ。
しかし
より高くあらねばならない、
優れていなければならない、
特別でなければならない、
という人のアイデア（考え）はトラブルを生む。
人は無（空）nothing にならなくてはならない、
人は物事にトータル（全面的）に溶け込まなくてはならない。
そして
私達がすべての障壁（バリア）を落とす時、
コミュニオン communion（交感）は起こる
そして
コミュニオン communion（交感）は祝福である。
『全てと一つ』であることがすべてだ。
それは宗教の核心そのものだ。
（Turn On, Tune In and Drop the Lot）
osho…
ヘラクリトゥスは言う…
もし物事がまさに人の望み通りならば
それはあまりよくはないだろう。
あなたが予期せぬことに備える限り
あなたは決して〈 真理 truth 〉を発見することはないだろう、
それは発見することが難しく、
そして達成することが難しい。
自然は隠すことを愛する。
話す speak ことでも、隠す conceal ことでもない、
…しかし、サイン signs を与える。
存在 existance は言葉を持たない…
もしあなたが言葉に依存すると
存在 existance とのコミュニケーションはできないだろう。
存在 existance はミステリーだ、
あなたはそれを翻訳できない。
もし、あなたが翻訳すると…あなたは逃す。
存在 existance は生きる live ことはできる、
しかし
考える thought ことはない。
それは詩 poetry のようであり、
哲学的 philosophy のようではない。
それはサイン signs だ、
それがドアだ。
それは表れる、
しかし、それは何も言わない。
だから
マインド（思考）mind を通すと、
存在 existance へのアプローチはなくなる。
もしあなたがそれについて考える think と、
あなたは考え、そして、考え続けることができる、
しかし
あなたは決してそれに至ることはできないだろう
…なぜなら
それはまさに思考 thinking とは障壁（バリア）だからだ。
見なさい！look！
出会いなさい！see！
感じなさい！feel！
触れなさい！touch！
…あなたは近づくだろう。
しかし、考えないように don’t think 。
思考 thinking が入ってくる瞬間、
あなたは軌道から外れている
…するとあなたはプライベートな世界の中に生きる。
思考 thinking はプライベートな世界だ、
それはあなたに属する。
すると、あなたはあなた自身の中で
閉ざし、
包み、
拘束する。
何も考えない nonthinking、
するとあなたはもういない、
あなたはもう閉ざれていない。
何も考えない nonthinking、
あなたは開いている、
あなたは通り道になる、
存在 existance はあなたに流れ込む
そして
あなたは存在 existance に流れ込む。
しかしマインド（思考）mind の傾向が解釈する。
あなたが何かと出会う前に
あなたはそれをすでに解釈している。
あなたは私を聞いている、
私が何かを言う前でさえ
あなたはすでにそれについて考えて thinking いる。
それだから聞くこと listening が不可能になるのだ。
聞く listen ということを学ぶことだ。
聞く listening という意味はあなたは
開いている open 、
影響される vulnerable 、
受け入れる receptive 、
しかし
それはなんの考え thinking も無しに聞くということだ。
考える thinking というのは積極的 positive な行動だ。
聞く listening というのは受動的 passive だ、
あなたは谷のようになり受け入れる、
あなたは子宮のようになり受け入れる。
もしあなたが聞く listen ということができれば、
すると、自然は話す
…しかし、それは言語ではない。
自然は言葉を使わない。
では、自然はなにを使うのか？
ヘラクリトゥスは言う…
サイン signs を使う。
花がある、
そこにはどんなサイン signs がある？
花はなにも言わない、
しかし
あなたは花は何も言わないと本当に言うことができるだろうか？
それはたくさん言っている、
しかし
どんな言葉も使ってはいない
…無言 wordless のメッセージだ。
無言 wordless を聞くためには
あなたは無言 wordless にならなくてはならない、
なぜなら
同じもの同士だけがお互いを聞くことができるからだ、
同じもの同士だけが同じことに関係することができるからだ。
花のそばに座るなら、
人になってはならない、
花になりなさい。
木のそばに座るなら、
人になってはならない、
木になりなさい。
川で沐浴をするなら、
人になってはならない、
川になりなさい。
そうすれば
とても多くのサイン signs があなたに与えられる。
そして
それは伝達 communication ではない、
それは交感 communion だ。
すると、自然は話す、
千と一つの舌で話す、
だが、
言語ではない。
（The Hidden Harmony）
from osho talks
oshoの講話より
from osho transformation tarot
osho transformation タロット より
Turn On, Tune In and Drop the Lot
Talks given from 1/12/78 to 31/12 78
Darshan Diary
Chapter 1
1 December 1978 pm in Chuang Tzu Auditorium
この全講話の英語のダウンロードpdfはこちら。
Turn On, Tune In and Drop the Lot : chapter 1 と
The Hidden Harmony : chapter 10 の英語の全講話です。
（上の日本語のこのカードの解説はこの講話の1部であり、
昔のこのカードについていた日本語の解説です。
今のカードには英語の解説しかありません。
以下の英語の講話はこのお話しの全てです。
英語はなんとか読めるのですが…
翻訳とかできるような実力はないので…
間違っているかもしれませんが
あくまでも趣味で独学ですが
導師 master osho との瞑想 meditation と思って和訳してみたりしていますσ(^_^;)
まだ以下の英語の講話を全部訳すことができていませんが…
いつになるかわかりませんが少しづつがんばって訳していますσ(^_^;)
素晴らしいお話しなので英語で読める方は
是非読んでみてください。）
Turn On, Tune In and Drop the Lot
Chapter 1
Samvad means communion.
Man is living as an island,
and that’s from where all misery arises.
Down the centuries man has been trying to live independently from existence.
That is not possible in the very nature of things.
Man can neither be independent nor dependent.
Existence is a state of interdependence:
everything depends on everything else.
There is no hierarchy,
nobody is lower
and
nobody is higher.
Existence is a communion,
an eternal love affair.
But the idea that man has to be
higher,
more superior,
special,
creates trouble.
Man has to be nothing:
man has to dissolve into the totality of things.
And when we drop all the barriers, communion happens,
and that communion is a benediction.
To be one with the whole is all.
That is the very core of religion.
Deva means divine,
anando means bliss.
Bliss is something which descends from the beyond.
It cannot be manufactured, man cannot make it.
There is no possibility ever.
No technology,
no methodology,
can help man to create bliss;
bliss is beyond human creativity.
But still, man can receive it;
and the whole art of being blissful is the art of being receptive.
One has to be in a kind of let-go,
then it comes.
One has to be almost absent,
then it pours in from all directions and fills you to the full
– not only that, it starts overflowing in you.
Happiness is human, can be created.
Bliss is divine, cannot be created.
It is always a gift from god, it is a grace;
but man has forgotten how to receive.
He has become too much of a doer and he feels that he can do everything:
he can go to the moon,
he can make atom bombs
and he can reach the secrets of nature.
For the first time in the history of human consciousness man has fallen deeply into the dream of being a doer.
He has lost track of something immensely valuable that can only be received.
That’s why a few values are utterly missing.
Love is disappearing,
because you cannot produce it.
It happens, it is not an activity.
And there can never be a science of love;
there is no way to cause it to happen,
it is not part of the world of cause and effect.
It is something mysterious – it happens.
But if we become too much of a doer then we are closed to that happening.
Slowly slowly those windows, those doors, become too tightly closed and slowly slowly we forget that they ever existed.
We have become focused on doing.
The doing can do many things, but not all;
and whatsoever can be done by man is bound to be mundane.
All that is great only descends.
Great poetry is not man- produced:
man becomes a vehicle for it.
Great works of art are not man-made:
it is god working through man,
man becomes possessed.
Love, meditation, all that is great, all that is sacred, comes only from the beyond.
Man is at the receiving end.
And to learn it, to be alert about it, is to be a sannyasin.
The sannyasin is not a doer.
To be a sannyasin simply means to be in a relaxed state where the mind no longer functions.
One is just open, with no defences;
one is simply vulnerable, available.
One has to become like a dry leaf in the wind:
wherever the wind blows, the leaf goes with it.
One has to leave oneself to the river of life;
and the river is already going to the ocean,
you need not swim.
You only need to trust and let the river take you.
This is the difference between science and religion.
Science is action,
religion is inaction.
Science is doing,
religion is non-doing.
Science is male,
religion is female.
Science is aggressive,
religion is receptive.
Science tries to conquer,
religion surrenders.
And the miracle is that the more you try to conquer,
the more you are at a loss,
and the more you surrender,
the more you are victorious.
Amiyo means nectar, elixir.
Down the ages man has been searching for it,
the whole search of the alchemist was for it:
to find something that can make man an immortal.
But all those searches have failed,
they were bound to fail,
because man is already immortal,
there is no need for any nectar to make him immortal.
At the very core of man’s being there is nectar.
All search is futile and bound to be frustrated.
Man is deathless, as everything else is.
This whole existence is nothing but an ocean of nectar.
Nothing ever dies.
Death is only a change of garments.
One changes bodies,
and that is beautiful
because one becomes tired of one body.
And the body has limitations;
it becomes exhausted, spent, and one needs a new body, a new garment.
That’s what death is: a change of garments;
but nothing ever dies.
The body never dies
because it is already dead.
It is made of matter; matter cannot die.
And the soul never dies, because it is life.
So all that happens in death is a disconnection between the body and the soul
– that’s all that happens;
they become untied.
The soul starts searching for a new body,
the body may wait for a new soul,
and the game goes on....
Search within yourself for the point which is deathless.
That’s what sannyas is all about:
an enquiry into one’s own being for that which is deathless.
And unless one knows it,
one remains in a fear,
one remains in trembling.
Soren Kierkegaard says
’Man is a trembling’,
and he is right!
How can it be otherwise when there is death?
Trembling is natural.
You can hide the fact of death,
you can keep it at the back,
but it goes on coming again and again;
it goes on exploding.
Somebody dies and suddenly you are aware of your own death.
Even a withering flower can remind you of your own death.
So the trembling remains there.
One can hide it,
one can be very brave and repress it,
but it is there.
And the man who lives in fear of death cannot love,
because love and fear cannot exist together.
And the man who lives in fear cannot know god,
because fear can never become a bridge to truth.
Truth needs courage, not fear;
truth needs fearlessness.
Out of fear people believe in god
– they don’t search for him.
People become superstitious.
One can be a Christian, a Hindu, a Mohammedan,
but these are not religious people at all.
They are just afraid people, in a kind of paranoia;
they cling to any belief, to any consolation.
But
god is not a belief
and
god is not a consolation.
God is neither Hindu nor Mohammedan nor Christian;
god is not even a person.
God is this whole existence:
this-ness is god,
such-ness is god.
How to know this totality that surrounds you,
that is within you and without you?
With fear it is not possible:
in fear one starts shrinking.
It is possible only when one starts expanding;
then one can have contact with existence.
That can happen only if you have found something immortal in yourself;
then there is no fear.
All meditations lead to it.
Meditation simply means a method to penetrate deeper and deeper into one’s own being.
And one has to go on digging till one has arrived at the source of nectar.
It is there.
All that one needs to do is:
one has to learn how to turn off the mind,
how to stop the inner talk,
the continuous talk,
how to stop the inner chattering,
how to get off the mind.
And the moment you get off the mind,
great energy is released.
Such tremendous energy is released that one is simply turned on.
No psychedelic can do that,
no intoxicant can do that.
You are simply aflame with such vital force that it seems impossible that it can belong to you.
It seems so huge, enormous, that you cannot believe that this is yours.
It is yours.
It is just as each atom carries infinite energy.
Once it explodes then we will know what energy it has.
If an atom of matter has so much energy,
how much more has the atom of being,
the atom of life,
the atom of consciousness?
But the mind is a dissipation,
it is continuously leaking your energy.
Once the mind is turned off,
once you are no more in the trap of the mind,
no more a victim of the trips of the mind,
when you get off the mind,
you are turned on to a new reality,
absolutely unknown to you,
of immense vitality,
of tremendous power.
It is a great explosion,
and only in that explosion does one come to know who one is,
being is revealed.
Sannyas can be reduced to a simple message:
turn on,
get off and be!
That being is deathless.
It is always there,
it has always been there with you for millions of lives,
but you have never looked within.
Now the moment has come to look within.
And all that you have been seeking outside and have not been finding will be found.
One who knows oneself has known all that is worth knowing.
[A new sannyasin says:
Well, I am very much of a hesitating person...
so, for instance, before I came to Poona I hesitated about it for about two weeks:
yes, no, yes, no.
I have that often, and I would like to change it
because sometimes I feel so hopeless about it.]
One has to learn a few things,
only then can the hesitation go.
First is:
there is nothing to lose.
Hesitation is there
because one is always afraid that one may lose something,
but one doesn’t have anything to lose!
Once this dawns in your consciousness,
that you have nothing to lose....
What have you got?
We never look into it.
We go on thinking that we have much to lose,
so we are hesitant about whether to do this
or not to do it, to be or not to be;
and we have nothing to lose!
So in your hesitation you are wasting time,
time that could have been lived,
time that could have been of immense joy.
Just see that you have nothing to lose,
then every risk is possible.
Hesitation means that you are afraid of taking a risk.
Maybe it is right,
maybe it is wrong.
There is nothing right and nothing wrong!
There are no things fixed as right and wrong.
One thing can be right in one situation and maybe wrong in another situation,
so don’t be too worried about right and wrong.
Rather than deciding whether it is right or wrong,
see the appropriateness of it,
whether it fits with the situation,
whether it is an adequate response to the situation.
Don’t be bothered about ultimate values of right and wrong;
there are none.
Every situation is momentary, and if you think of ultimate values you will be in trouble and you will go on missing life,
because by the time you decide maybe the train has already left!
[Osho recounts the story of the german philosopher, Emmanuel Kant, who having taken three years to weigh the pros and cons of marriage, finally accepted the proposal of the woman he loved, only to find her married and the mother of a child.]
... Three years thinking...
but that’s how many people are who go on hesitating, postponing, always afraid of making decisions.
Life is momentary and each moment needs its own decision.
If you wait, the moment is gone.
And even if you decide later on it is to no point.
But why does this always happen?
– because we have been taught about the ultimate values.
We have not been taught about the immediate adequateness, the appropriateness, of a certain response.
We have been told what is good and what is not good,
and what will take you to paradise
and what will take you to hell.
We have been told so many things,
but nobody has been telling us to respond to the present with our total hearts!
And never be afraid of committing errors.
If a person really wants to live,
he has to be ready to commit many errors;
they are natural.
Nobody comes with a ready-made mind.
The mind grows, and it grows through situations, challenges.
The hesitant mind never grows,
it remains retarded.
But, again, we have been taught not to commit a mistake.
We have become so afraid of committing mistakes that we hesitate.
Never be afraid of committing mistakes,
and hesitation will disappear.
In fact one should be ready to commit as many mistakes as possible.
Remember only one thing:
don’t commit the same mistake again,
that’s all;
but go on committing new mistakes,
you will learn through them.
Otherwise how is one going to learn?
Learning is through trial and error.
And there is no ready-made knowledge which can be given to anybody:
everybody has to grow in his own way.
So it is not only a question of habit;
it has many things around it.
From this moment start taking decisions.
Many will be wrong
– I am not saying that all those decisions will be right –
but that’s how one grows.
Sometimes one goes astray
– it is perfectly natural to go astray.
If Adam had not gone astray there would have been no world.
Feel thankful that Adam and Eve went astray,
otherwise there would have been no Christ, remember!
The whole credit goes to Adam.
There would have been no Buddha.
There would have been nothing
– the world would have remained empty.
The serpent who seduced Adam and Eve into committing the original sin was the greatest benefactor humanity has ever known!
He must have really been an adventurer.
The original sin is not a sin at all;
it is the way of growth.
So be ready to commit as many mistakes as possible.
Life is small
– commit as many mistakes as fast as you can so you can learn.
And the more you learn,
the more mature you become.
Never waste time in too much thinking.
Each moment needs your response.
Respond!
Whatsoever you have right now
– your understanding, your preparedness, your maturity –
respond with it totally
and then whatsoever happens is good!
Otherwise you will live a very lukewarm life,
and to live lukewarm is not to live at all.
Live dangerously!
Mm?
that’s what Friedrich Nietzsche says
’Live dangerously!’
Come back
– I will teach you how to live dangerously!
Veet means beyond,
chitten means mind.
Meditation is going beyond the mind.
In fact, that is exactly the meaning of the English word ’contemplation’.
The word contemplation comes from the root ’tem’ – tem means cutting off.
The word temple also comes from the same root ’tem’,
The temple is a place which cuts you off from the world,
hence it is called a temple,
and contemplation is the process that cuts you off from your mind.
We have become too identified with the mind.
That is the only problem that one has to face and dissolve all other problems are secondary.
And one should not get involved in solving many problems.
It is better to cut the root,
rather than to go on pruning branches and leaves.
That’s where Western psychology differs from Eastern psychology.
Western psychology is still interested in cutting leaves and branches, pruning the tree, giving it a shape, making man adjusted to the society;
and the society to which you are trying to adjust man may itself be insane.
Whenever a problem arises,
the Western approach is to solve it rather that going to the deepest cause of it.
All treatments are symptomatic.
The Eastern psychology is not concerned with individual problems at all.
It simply cuts the very root.
The root is that we are identified with the mind;
and we have to be separate from the mind,
we have to know that we are separate,
that we are a witness to the process of the mind
– whether the mind is angry, greedy, sexual, violent, etcetera... whatsoever it is.
It is not a question of how to solve violence.
The question is how to become a watcher of the violence of the mind,
how to be separate and aloof,
how to stand by and just be a spectator of it.
And a miracle starts happening:
the moment you watch the mind,
it loses all energy,
because it is you who give it energy,
and you can give it energy only when you are identified with it.
When you say
’I am the mind’
then you can give it energy.
Only when you come so close can the mind take energy from you.
When you say
’I am not the mind’,
the mind is there, impotent.
The idea of anger will be there
but it will be impotent;
it cannot harm anybody and it will disperse soon, like smoke!
Soon it will be gone.
Slowly slowly one has to learn the art of becoming
aware,
mindful,
in each mood,
in each state of mind.
And once you have learned the knack of it,
there is no need to go into psychoanalysis,
no need to go into psychosynthesis either.
By becoming separate from the mind you have dissolved all psychologies.
Compared to a Buddha the whole modern psychology looks very childish, immature.
And the art of being a Buddha is very simple:
become watchful of your mind.
That is the way to cut yourself off
– from the mind;
that is contemplation,
that is meditation.
So this is going to be the method you have to work upon.
＊ ＊ ＊
from osho talks
oshoの講話より
from osho transformation tarot
osho transformation タロット より
The Hidden Harmony
Talks on Heraclitus
Talks given from 21/12/74 am to 31/12/74 am
English Discourse series
11 Chapters
Chapter 10
Chapter title: Nature Loves to Hide
30 December 1974 am in Buddha Hall
この全講話の英語のダウンロードpdfはこちら。
chapter 10 の英語の全講話です。
The Hidden Harmony
Nature Loves to Hide
IT WOULD NOT BE BETTER
IF THINGS HAPPENED TO MEN JUST AS THEY WISH.
UNLESS YOU EXPECT THE UNEXPECTED
YOU WILL NEVER FIND THE TRUTH,
FOR IT IS HARD TO DISCOVER
AND HARD TO ATTAIN.
NATURE LOVES TO HIDE.
-- BUT GIVES SIGNS.
Existence has no language...
and if you depend on language
there can be no communication with existence.
Existence is a mystery,
you cannot interpret it.
If you interpret, you miss.
Existence can be lived,
but not thought about.
It is more like poetry,
less like philosophy.
It is a sign,
it is a door.
It shows,
but it says nothing.
That's why, through mind,
there is no approach to existence.
If you think about it,
you can go on thinking and thinking, about and about,
but you will never reach it
-- because it is precisely thinking that is the barrier.
Look!
See!
Feel!
Touch!
-- you will be nearer.
But don't think.
The moment thinking enters,
you are thrown off the track
-- then you live in a private world.
Thinking is a private world;
it belongs to you.
Then you are enclosed, encapsulated, imprisoned within yourself.
Nonthinking,
you are no more,
you are enclosed no more.
Nonthinking,
you open,
you become porous;
existence flows in you
and
you flow into existence.
But the tendency of the mind is to interpret.
Before you see something you have already interpreted it.
You hear me:
even before I have said anything you are already thinking about it.
That's how listening becomes impossible.
You will have to learn to listen.
Listening means you are open, vulnerable, receptive,
but you are not in any way thinking.
Thinking is a positive action.
Listening is passivity:
you become like a valley and receive;
you become like a womb and you receive.
If you can listen,
then nature speaks
-- but it is not a language.
Nature doesn't use words.
Then what does nature use?
Says Heraclitus, it uses signs.
A flower is there:
what is the sign in it?
It is not saying anything,
but can you say it is not saying anything really?
It is saying much,
but it is not using any words
-- a wordless message.
To hear the wordless
you will have to become wordless,
because only the same can hear the same,
only the same can relate to the same.
Sitting by a flower,
don't be a man,
be a flower.
Sitting by the tree,
don't be a man,
be a tree.
Taking a bath in a river,
don't be a man,
be a river.
And then millions of signs are given to you.
And it is not a communication
-- it is a communion.
Then nature speaks,
speaks in thousands of tongues,
but not in language.
It speaks through millions of directions,
but you cannot consult a dictionary about it
and you cannot ask a philosopher what it means.
The moment you start thinking what it means
you are already on the path of going astray.
Somebody who had come to visit Picasso, a very learned man, a critic, he looked at Picasso's paintings and then he said,
"They look beautiful, but what do they mean?
For example this painting"
-- the painting just before which they were standing --
"what does it mean?"
Picasso shrugged his shoulders and said,
"Look outside the window
-- what does this tree mean?
And that bird who is singing?
And what is the meaning of the sun rising?
And if this whole exists without meaning anything,
why can't my painting exist without any meaning?"
Why do you ask what it means?
You want to interpret it.
You want to give it a linguistic pattern.
You want to communicate, not commune.
No, it doesn't mean anything.
It is there in its total glory.
It is a meaning
but it doesn't mean anything.
The meaning is existential.
Look, watch, feel, move into it;
allow it to move into you
-- but don't ask questions.
If you ask questions, enter a university
-- you cannot enter the universe.
If you want to enter the universe, don't ask...
there is nobody to reply to you.
You will have a totally different quality of being;
only then will you be in contact with it.
It is reported of a Zen master
-- a very rare phenomenon, unbelievable because the mind boggles --
that he had done a painting in the king's palace, and the king was asking again and again,
"Is it complete?"
And he would say,
"Wait a little more, wait a little more."
Years passed and the king said,
"It is taking too much time.
You don't allow me even to enter the room"
-- because he would lock the room and then paint --
"and I am getting old.
And I am getting more and more excited as to what you are doing inside the room.
Is not the painting ready yet?"
The master said,
"The painting is ready,
but I am watching for you
-- you are not ready.
The painting was ready long ago,
but that is not the point.
Unless YOU are ready, to whom will I show it?"
Existence is there, always waiting, ready.
At every moment, at every turn of the road,
just by the corner,
it is always and always waiting.
It is an infinite patience, waiting
-- but you are not ready.
Then it is said that the king became ready and the painter said,
"Okay, the time has come."
They entered the room
-- nobody else was allowed in the room.
The painting was really wonderful.
It was difficult to say that it was a painting
-- it looked real.
The painter had done a painting of hills, valleys, and they looked almost three-dimensional, as if they existed.
And by the hills there was a small path going somewhere inside.
Now comes the most difficult part of the story. The king asked,
"Where does this road lead?"
The painter said,
"I have not myself traveled yet on this road,
but you wait, I will go and see."
And he entered the path,
and disappeared beyond the hills,
and never came back.
This is what a mystery means.
It says many things without saying anything.
If you move into nature to find where it leads,
don't stand outside it and ask because then nothing can be done;
you have to move into it.
If you move you will never come back,
because the very movement into existence...
and you are losing your ego, you are disappearing.
You will reach to the goal,
but you will never come back to relate the story about it.
The painter never came back.
Nobody comes back.
Nobody can come back,
because the more existential you become,
the more you are lost.
Existence opens millions of doors for you,
but you stand outside
and you would like to know something about it from the outside.
There is no outside in nature.
I would like to repeat these words:
there is no outside to nature,
everything is inside...
because how can anything exist outside nature?
The whole is the inner.
And the mind is trying the impossible;
it is trying to stand outside, to watch, to see what it means.
No, you have to participate.
You have to move into it and become one,
and disperse like a cloud
-- whereabouts unknown.
Now listen to these words of Heraclitus:
IT WOULD NOT BE BETTER
IF THINGS HAPPENED TO MEN
JUST AS THEY WISH.
Why?
Why would it not be better?
-- because whatsoever you wish will be wrong
because YOU are wrong!
How can you wish, desire, something right?
To desire something right,
you have to be right in the first place.
Out of ignorance, whatsoever is desired will lead you to a deeper and deeper hell
-- because a desire is part of you, it comes out of you.
How can anything else come?
All that will come will be you.
That's why your desires create problems, more and more.
The more you desire,
the more problems you create.
The more you achieve your desires,
the more you are in difficulty.
But there is no going back,
you have to go on and on and on.
Hence the insistence of all the knowers that to meet the existence,
the first point is to become desireless.
Nothing is wrong in desiring;
desiring in itself is beautiful...
if a buddha desires.
But you desiring,
how can you desire something which will lead you towards bliss?
No -- because desire comes out of you,
it is part of you,
it is a continuity.
And if you are wrong,
the desire is going to be wrong.
It will repeat you again and again;
in different situations, of course, in different worlds, on different planets, in different lives,
but your desire will repeat you.
Your desire cannot transform you.
That's why I say to people,
"If you want to take sannyas,
if you want to take a jump into the unknown,
don't think about it
-- leave it to me!"
Why the emphasis on leaving it to me?
Just so that you don't desire it.
Let it be something which has not come from you,
because whatsoever comes out of you will be you
-- modified, colored in different ways,
but it will be you.
If you are a businessman and desire MOKSHA,
it will be a business;
it cannot be otherwise.
You will be looking for profit
-- in the other world, of course,
but whatsoever comes out of your mind will be out of your past.
And a break is needed,
a complete rift is needed,
a rift which is unbridgeable.
That is the meaning of going to a master and surrendering.
What do you surrender?
You surrender your desiring
-- what else can you surrender?
Nothing else have you got.
You say,
"Now I will not desire.
Now you say something and I will do it."
You are allowing something else to enter in your past.
If you say,
"Yes, I'm convinced.
I'm ready to take sannyas,"
the sannyas will be futile.
If out of your conviction a sannyas happens,
it is meaningless.
But this is the trouble:
you would like to be convinced first;
you would like to argue about it first.
Your mind would like to settle for it.
People come to me and they say,
"Unless the desire comes to us, how can we take the jump?"
But precisely this is the problem.
You have been desiring out of yourself continuously for many lives.
It leads nowhere -- it cannot.
Can you see the point?
You are wrong,
you desire,
the desire goes wrong.
You are wrong,
you believe,
the belief goes wrong.
You have heard about King Midas?
Whatsoever he touches becomes gold.
Whatsoever you touch, even if it is gold, it is immediately turned into dust.
The question is not of a right desire or a wrong desire,
the question is of a right being or a wrong being.
The question is not of a right act or a wrong act.
There are no right acts and no wrong acts,
there are no right desires or wrong desires.
There is only a desiring being.
If it is ignorant, whatsoever comes out of it is going to be wrong.
And if the desiring being is not ignorant,
then something totally different is born out of him.
Remember:
Being matters and only being matters
-- nothing else.
IT WOULD NOT BE BETTER
IF THINGS HAPPENED TO MEN JUST AS THEY WISH.
Stop wishing!
You have been living in hells
because you have been wishing.
Stop desiring!
Stop desiring
and the doors are open.
Desiring is bringing your mind into existence.
Try to understand the nature of desire.
Desiring means projecting your past into the future,
and the future is unknown,
and whatsoever you ask will be from the past.
All desiring will repeat the past again and again.
How can you desire the unknown?
That which is in the future,
how can you desire it?
You don't know it.
The future is the unknown,
the past is the known.
If you desire,
it will be from the past.
Mulla Nasruddin was on his deathbed.
Somebody asked him,
"If you were born again, would you like to make any change or would you like to live the same life again?"
Mulla brooded long.
Then he opened his eyes; he said,
"One thing: I always wanted to part my hair in the middle
-- and that would be the only change.
I have been parting my hair on the right and I always wanted to part it in the middle.
Otherwise, everything would be repeated as it is."
It looks stupid but this is how it is.
If you think, if another chance is given to you, what will you do?
All the changes that you will want to make will not be more than Mulla is asking:
they will be just a parting of the hair in the middle.
You would like to have another woman,
but what difference does it make?
You would like another profession.
What difference does it make?
It will not be more than parting the hair in the middle.
You cannot ask from the past, and the future is unknown.
Because you go on asking from the past, you move in a vicious circle.
That circle is the world, the SANSAR,
the coming and going,
being born again and dying again.
Again and again you do the same.
Not a single basic change!
There cannot be because whatsoever you think, you think out of the known.
The known is your past.
Then what to do?
Don't desire.
Let the future come without you desiring it.
The future WILL come
-- it need not be desired.
It is already coming.
You need not force your projections on it.
Be passive,
don't be active about it.
Let it come!
Don't ask anything about it
-- that's what the meaning of desirelessness is.
It is not moving from the world,
renouncing the world
and going to the Himalayas
-- all those things are immature.
Leaving, renouncing, means not desiring,
and waiting without any desire.
Just waiting:
"Whatsoever happens we will be a witness to it."
If you can wait without desiring,
everything will happen to you
-- and then it happens from the totality,
from the whole,
from God itself.
If you ask, desire, it will happen,
but it will happen out of you.
And then you move within yourself,
never allowing existence to happen to you
-- enclosed.
IT WOULD NOT BE BETTER
IF THINGS HAPPENED TO MEN JUST AS THEY WISH.
Says Heraclitus,
"It is good that things don't happen as you wish them."
That is the only possibility of your awakening.
That's why he says it is good
-- because if every desire is fulfilled you will be completely in a coma
because there will be no disturbance.
You wanted riches, and riches are there.
You wanted beautiful women, and beautiful women are there.
You wanted success and success is there.
You wanted a ladder to reach to heaven and the ladder is there.
You will be in a coma, you will be in a dream.
If everything is fulfilled you will never try to seek the truth,
there will be no gap for you...
because only misery, DUKKHA, unhappiness, the hell that you create around you, helps you to wake.
It shocks you towards waking.
In Hindu mythology they say that in heaven, where gods exist, every wish is fulfilled immediately, with no time gap.
In the Hindu conception of heaven, there are wishfulfilling trees, KALPTARUS.
You just sit under them and wish anything, and without a time gap
-- here you wish and there it is.
Not even a single moment is lost:
you ask for a beautiful woman and she is there.
But these gods must be living in a dream,
they must be living in a drugged, stoned state.
Hindus say that from heaven there is no way towards truth.
This is very beautiful.
They say if a god wishes to be liberated completely,
he will have to come to the earth.
Why?
-- because in heaven there is no unhappiness,
there is no misery to wake anyone.
It is a long peaceful sleep where dreams are continuously fulfilled.
When every dream is fulfilled,
why should one open the eyes?
Even gods have to come to earth;
only then can they be liberated.
This is a rare conception.
Christians don't have that type of conception;
their heaven is the last thing.
But Hindus say it is not the last thing
-- it is just a beautiful, good dreamstate.
Good, beautiful, long, very long, for thousands of years it can last,
but it is a dreamstate.
If gods are to be liberated they have to fall back to earth.
Why to earth?
-- because on the earth there is misery, pain, anguish... and only anguish is needed.
Only that can shock you out of your slumber.
Heraclitus is right:
IT WOULD NOT BE BETTER
IF THINGS HAPPENED TO MEN JUST AS THEY WISH.
Something or other always goes wrong.
That's beautiful!
If nothing goes wrong,
if everything as it is,
is as you would like it to be,
then who wants truth?
Then who seeks existence?
Then who wants freedom, total freedom, moksha?
Nobody!
Through drugs, man is trying to be like gods in the Hindu heaven.
You take marijuana, or hashish, or LSD, and you are in a dreamstate, a beautiful dreamstate;
you are under a wishfulfilling tree.
Drugs are against truth
because truth needs an awakening:
awakening from the past,
awakening from the dreams,
awakening from your desires
-- to see the whole fallacy that you have created around you and to drop it.
And to drop it without any effort
-- just to see that it is wrong and to drop it.
Remember,
if you make much effort to drop it,
the very effort makes you ugly.
Understanding needs, really, no effort.
You understand a thing,
you see the reality,
and you drop it!
Can't you see that you are miserable
because of your desires?
Is it something to be argued?
Something to be convinced of?
Can't you see it
-- it is so clear that out of desires you have created a hell;
then why make an effort?
In a sheer, intense moment of understanding,
why not drop it immediately?
And if you can drop it immediately,
then you have a beauty, a grace.
This grace you will not find in so-called monks.
All over the world, in Catholic, Hindu, Jaina monks, you will not find this grace
because they are TRYING to drop it.
The very effort to drop it shows that they are still clinging;
otherwise, why make any effort?
They would like to stop desiring,
but this is again a desiring.
That's why there is effort.
They cling and they would like to drop it.
They have not come to a moment of understanding, a moment of truth.
My whole effort with you is to bring you to a moment of understanding where effort is useless.
The understanding is so intense, so fiery, that, simply, everything burns.
You see and your very seeing becomes the dropping.
This is possible
-- this has happened to me,
this can happen to you.
I am in no way exceptional,
just an ordinary man.
If it happens to me,
just an ordinary man,
why not to you?
Just make an intense search towards understanding.
Understanding is transformation,
mutation,
a revelation.
Understanding liberates.
Listen to these words:
IT WOULD NOT BE BETTER
IF THINGS HAPPENED TO MEN JUST AS THEY WISH.
UNLESS YOU EXPECT THE UNEXPECTED YOU WILL NEVER FIND THE TRUTH,
FOR IT IS HARD TO DISCOVER
AND HARD TO ATTAIN.
Let these words enter your heart:
UNLESS YOU EXPECT THE UNEXPECTED, YOU WILL NEVER FIND THE TRUTH...
... Because the truth cannot be your expectation.
Whatsoever you expect will be a lie.
Whatsoever you expect will be a projection.
Whatsoever you expect will be a part of your mind.
No, truth cannot be expected.
It takes you unawares.
In fact, it comes when you were not even waiting for it.
It is a sudden enlightenment.
Expectation means your known projecting itself into the future, into the unknown.
That's why I say if you are a Christian, or a Hindu, or a Buddhist, or a Jaina,
you will miss
-- because what does to be a Christian mean?
It means a Christian expectation.
It means a god seen through Christian eyes.
It means a conception, a philosophy.
What does it mean to be a Hindu?
It means a system of belief.
It gives an expectation:
you expect a god,
you expect the truth;
the truth will be like this,
the god will be like this
-- the face, the figure, the form, the name you expect.
Your expectation is the barrier
because God is the unexpected,
the truth is the unexpected.
It has never been theorized about,
it has never been brought into language,
it cannot be forced into words;
nobody has ever been able to and nobody ever will.
It remains the unexpected!
It is a stranger.
Whenever God knocks at your door you will not find a familiar face, no.
It is the unfamiliar, the stranger.
You never thought about it,
you never heard about it,
you never read about it.
Just the stranger....
And if you cannot accept the stranger,
if you ask for the familiar,
truth is not for you.
Truth is a stranger.
It comes without giving any intimation that it is coming.
It comes when you are not expecting, not waiting.
Remember this,
that people meditate and meditate and meditate
-- that's a must --
but truth never happens in meditation.
It happens outside.
But meditation helps:
it makes you alert,
it makes you watchful,
it makes you more aware and conscious.
And then suddenly somewhere
-- it happens in such unexpected moments,
you cannot believe why God chooses such unexpected moments.
A nun is carrying water,
and the bamboo breaks,
and the earthen pot falls on the ground,
and the water flows...
and suddenly she is awakened.
What happened?
For forty, fifty years she was meditating and it never knocked
-- because meditation means you are expecting,
you are watching for something that is going to happen.
Your mind is there, working
-- very subtly, very, very subtly;
you may not even be able to detect where it is.
You may think that now everything is silent, no thought,
but this is also a thought.
You feel absolute silence,
but even this feeling that now there is absolute silence, now soon the door is going to open
-- this is a thought.
When you become absolutely silent,
even this thought is not there, that "I am silent,"
but that means you must not be meditating.
And this is the paradox:
meditate as much as you can to bring a moment of a nonmeditative meditation.
That happened to that nun.
Carrying water, she was not worried about God;
the bamboo was old,
and she was worried about the bamboo.
She was holding it this way and that,
worried that it may break any moment.
And the pot was earthen, and it would break!
She was not at all at the door,
and the door was open
because she had meditated for forty years.
So the door was open and she was not there at all...
suddenly the bamboo breaks,
the pot falls, breaks, and the water flows.
It is a shock!
For a moment even this worry dissolves.
Now whatsoever was to happen has happened.
Now she is in a nonmeditative moment
-- and God is there.
And it happened.
It has been happening that way always
-- in such moments one never expected.
When you expect,
you miss,
because you are there in your expectation.
When you don't expect,
it happens,
because you are not there, nobody is there.
When your house is totally empty,
so empty that you are not even aware that
"I am empty"
-- because that much will be enough disturbance,
when even emptiness is thrown, he comes.
UNLESS YOU EXPECT THE UNEXPECTED....
Drop all your notions about God.
All notions are false.
You may have heard
Hindus say Christian notions are false,
Christians say Hindu notions are false,
Jainas say Christians and Hindus are false,
Buddhists say Jainas, Hindus, Christians are false
-- I say all notions are false.
Not that my notion is right -- no!
Notion as such is false,
because it makes a theory out of the unknown,
which is not possible.
All theories are false
-- without any exception.
All theories are false
-- absolutely, categorically, mine included --
because the unexpected remains the unexpected.
UNLESS YOU EXPECT THE UNEXPECTED YOU WILL NEVER FIND THE TRUTH,
FOR IT IS HARD TO DISCOVER
AND HARD TO ATTAIN.
In fact, it is not hard to attain and not hard to discover.
It is because of you that it is hard to attain and hard to discover
-- because how to put this mind aside?
Mind is subtle:
even in putting it aside it remains.
The mind says,
"Okay, I will not be here,"
but this is also mind.
The mind says,
"Now, let God knock at the door. I am not,"
but this is also the mind.
The mind says,
"I will meditate."
The mind says,
"I will drop all thoughts."
The mind says,
"Look! I have dropped all thoughts. Look! I am empty."
But this is also mind.
This is the problem:
whatsoever you do the mind stands there.
See the point -- no effort will help.
Just seeing the point -- mind exists through claims....
See the point!
Why do I say see the point?
-- because if you see the point then there is no claim.
If you don't see the point,
then the mind can claim,
"I am here without any claim."
See the point!
Emptiness is needed,
not the claim, "I am empty."
Awareness is needed,
not the claim, "I am awareness"
-- because wherever comes the "I" you have entered the dark night of the mind.
When the "I" is not there,
it is light,
everything is clear
-- a clarity,
a perception,
infinite.
You can see far and wide,
you can see the whole.
So the only thing that can be done is to watch the trickiness of the mind
-- and don't try to do the opposite.
For example:
your mind is filled with thoughts.
Don't try to fight with the thoughts,
because this fighter is the mind.
And if you fight, the mind will claim the opposite.
"Look!"
he will say,
"I have dropped all the thoughts.
Now, where is your God?
Where is enlightenment?"
Don't do the opposite,
don't create a fight,
because with fight comes the claim.
You simply watch and relax.
You simply watch and enjoy the trickiness of the mind.
Just enjoy it.
So beautiful!
How deceptive!
How elusive!
How it comes and comes and comes, again and again!
Hindus have always been saying it is just like the tail of the dog.
For even twelve years you keep it straight,
but the moment you stop the effort it is crooked again.
One small child was talking to me one day and he was saying,
"We are making many efforts to straighten out a friend
-- because he doesn't believe in Santa Claus."
Then one day he said,
"After seven days' effort,
now he has yielded and he has said,
`Okay, I believe.'
But next day again the boy said,
"Now more efforts have to be made."
So I asked,
"What is the matter?
-- because just the other day you said you had straightened him out.
Now what is the need?"
He said,
"But he is crooked again
-- we straighten him out,
he becomes crooked again and again."
This is the nature of the mind.
You cannot do anything about it
-- this is the nature of the mind.
Understand it, that's all.
Understanding is enough.
Otherwise it is a hard thing to attain.
You can go on and on and the mind will go with you like a shadow, and whatsoever you claim will be the mind's claim.
That's why all the knowers have said:
"Those who claim that they have known, they have not known.
Those who say that they have achieved, they have not achieved."
Why?
-- because the very claim is dangerous.
UNLESS YOU EXPECT THE UNEXPECTED YOU WILL NEVER FIND THE TRUTH,
FOR IT IS HARD TO DISCOVER
AND HARD TO ATTAIN.
NATURE LOVES TO HIDE.
It is a hide-and-seek game.
It is beautiful as it is!
Nature is not on the surface,
it is hidden in the center.
Nature is like the roots of the trees, deep underground
-- the most essential is hidden.
Never think that the tree is the most essential.
The tree is just the periphery where flowers and leaves and fruits come;
it is the periphery.
The real tree exists underground in the dark.
In the dark womb of the earth it is hidden.
You can cut the tree;
a new tree will come out.
But cut the roots and everything disappears.
You are not on the surface of your skin;
that is the periphery.
You are deep, hidden underground.
And God is not on the surface.
Science goes on learning more and more about the surface,
learning more and more about the skin.
Howsoever deep science goes,
it never really goes deep
because it learns from the outside.
From the outside you can learn only about the skin.
The real is hidden in the inside,
in the innermost shrine.
In you also it is hidden in the innermost shrine.
You live on the periphery, you miss it.
And existence has a center
-- that center is hidden.
NATURE LOVES TO HIDE.
Why?
Why does nature love to hide?
-- because it is a game.
In your childhood you must have played the game of hide-and-seek.
For Heraclitus, existence is a game;
it is a LEELA, a play.
It hides, and it is beautiful!
-- and you have to discover.
And in the very effort to discover, you grow.
There are two types of people.
One I call nondiscoverers:
they remain on the periphery;
and
discoverers:
they move towards the center.
People who live on the periphery are the worldly people.
The market is the periphery;
politics is the periphery;
success, achievement is the periphery.
They are nondiscoverers, nonadventurers.
Even if they go to the moon it is not an adventure
because they remain on the periphery.
The real adventure is religious.
It is to move to the very center of being.
First you have to move in yourself,
because you are a miniature world.
You move to your center,
and from that center you have the first glimpse of how things are.
The real is hidden.
On the periphery are waves,
on the periphery are dreams,
on the periphery is just a show.
Deep inside,
in the innermost core of existence,
is the hidden one.
That Heraclitus calls the hidden harmony.
Move towards the being,
the center,
the very ground.
Always seek the roots.
Don't be befooled by the foliage.
But you ARE befooled by the foliage.
If a woman is beautiful on the surface, you fall in love;
you have fallen in love with the foliage.
But the woman may not be beautiful inside;
she may be absolutely ugly
-- then you are trapped.
There is an inner grace when the light burns inside,
when the light comes to the periphery also;
you cannot see from where it is coming.
You can see a beautiful woman and yet ugly.
And you can see just the opposite also happening:
an ugly woman and yet beautiful.
When an ugly woman is beautiful,
you cannot find the source,
where the source is,
because the skin on the surface, the structure, the physiology, is not attractive,
but something inner attracts you.
When it happens that the woman is beautiful on the surface
and in the inner being also, then it is very mysterious.
Then what happens is charisma.
Sometimes you feel a charisma around a person.
Charisma means now there is some hidden harmony between the surface and the center,
and then the personality has a magnetism, something of the divine.
This meeting of the periphery with the center is a hidden harmony.
NATURE LOVES TO HIDE.
Why?
-- because only through hiding can the play go on and on;
otherwise, the play will stop.
The game continues, it is an eternal game.
And remember this also:
even if you have found,
the game continues,
but the game then has a different quality.
Never think at any moment that when you have found the innermost core, the game stops.
No, the game continues.
Now, knowingly, many times you move away from the hidden center,
knowingly you give a chance to nature to hide again
-- but now it is knowingly.
It is just like two children playing,
and the one knows where the other is hiding.
Except that place he seeks everywhere, runs around and around to give the game a quality.
He knows where you are hiding,
he can simply go and catch you,
but he will go around and around.
Buddhas continue to play,
but the game changes.
Now they know, now there is no anxiety.
Now there is no desire, now nothing to be achieved.
Now it is a simple game.
There is no goal to it... it continues.
So there are two possibilities:
an ignorant game,
that is what is happening to you....
And because you are ignorant you take the game very seriously.
Seriousness becomes a disease.
You become sad about it.
People come to me:
if they meditate and they are not attaining,
they are very serious, they feel frustrated.
I say: Don't be frustrated,
because that is the whole point to be understood
-- it is a game!
There is no hurry to finish it.
It is not a business.
Let it go on as long as possible.
Why be in such a hurry?
Why be so tense?
Infinity is there,
eternal time is there,
there is no hurry.
You will always be there,
and the game will always be there
-- it has always been there, and will always be there.
Take it easily!
Take it easy!
It is always by the corner,
any moment it can be discovered.
But why be in such a hurry?
Relax
-- if you can relax,
you reach to the center sooner.
If you are in a hurry
you remain on the surface,
because a hurried,
a tense state of mind,
cannot move to the deeper realms of being.
Only patience helps you to settle to the bottom, to the very bottom.
NATURE LOVES TO HIDE.
It is beautiful that nature loves to hide.
Nature is NOT an exhibitionist.
Nature is not an exhibitionist.
The expression that is all the foliage is just a way to hide.
In a flower God is hiding in a subtle way.
If you simply see the flower you will miss.
One English poet, Tennyson, has said, and said absolutely rightly,
"If I can understand a flower in its totality,
I will understand God."
He is right!
If you can understand a pebble on the shore in its totality you will understand God,
because these are all hiding-places.
A flower is a hiding-place.
A pebble is also a hiding-place.
He is hiding everywhere -- millions of forms.
Wherever you are,
he is there in all the forms around you.
Any form can become a door.
Once you have the readiness to enter,
once you are not expecting,
once you are not desiring,
once you are not asking for something,
projecting something,
suddenly the door is open.
--BUT GIVES SIGNS.
At Delphi there is an old Greek shrine,
it simply gave signs.
Heraclitus is using that as a parable.
He says that God, the total, the whole, never speaks in terms of yes or no
-- he simply gives signs.
He is poetic.
He gives you symbols.
Don't try to interpret them.
If you interpret,
you will miss.
Just watch,
and let the sign go deeper in you and be imprinted on the heart.
Don't try to find the meaning immediately,
because who will find the meaning?
If you find the meaning,
it will be your meaning.
Just let the sign,
the symbol,
be imprinted on your heart and some day life will reveal the meaning.
You simply live with it,
you simply let it be there.
For example,
you come to me and you ask,
"How is my meditation going on?"
You ask me, I smile; I have given you a sign.
Now what will you do about it?
You can interpret.
That is the first tendency of the mind.
You will think,
"Okay, so he smiles;
that means I am achieving;
he says yes, so everything is okay.
I am going on the right path."
Your ego feels fulfilled.
If you are in a positive mood, this will be the interpretation.
If you are in a negative mood, you will think,
"He smiles -- he doesn't say yes, was polite, but I am going nowhere."
You missed either way,
because if there was a yes to be said,
I would have said it.
I would not have put you to such trouble to find the interpretation.
If there was a yes to be said,
I would have said it.
If there was a no to be said,
I would have said it.
But I have simply smiled.
I have neither said yes nor no.
In fact, I have not said anything
-- I have given you a sign.
Don't interpret it.
Let this smile move deeper into your heart.
Let this smile be there.
Remember it sometimes,
put it back into the heart.
Let it dissolve into you,
don't try to find the meaning
-- and this will help your meditation.
Suddenly, one day, in a deep meditative state,
you will start smiling the same way I smiled,
because that moment will be the moment of understanding.
Then you can laugh,
because you will know what the meaning was.
Life is subtle.
Yes and no cannot be used.
Life is so subtle that if you say yes you falsify it,
if you say no you falsify it.
Language is very poor.
It knows only two things: yes or no.
And life is very rich:
it knows infinite postures, positions, between yes and no -- infinite gradations.
It is a spectrum of many, many millions of colors.
Yes and no are very poor -- you say nothing.
Yes and no means you have divided life into black and white;
but life has millions of colors, it is a rainbow.
Black and white, in fact, are not colors.
Except for black and white, all colors exist.
You must understand this.
Black is the absence of all colors;
it is not a color.
When no color is present,
the emptiness is blackness.
It is not a color in itself.
That's why in nature you don't find black.
It is not much.
It is an absence.
And white is not a color either,
it is a mixture of all colors.
If you mix all the colors it becomes white.
It is not a color.
White is one pole, black is the other.
The presence of all colors is white,
the absence of all colors is black.
Between these two polarities real colors exist
-- green and red and yellow and all the shades of them, millions of shades.
When I smile,
I am not saying black or white, yes or no
-- I am giving you a color in the spectrum, a real color.
Don't try to interpret,
because if you interpret you will either say it is black or white, and it is neither.
It is somewhere in between and it is so subtle that words cannot express it.
If words could express it I would have given you a word.
I would not put you in trouble unnecessarily.
You come to me and you say something and I don't answer.
Sometimes it happens that you come to see me and I don't even ask;
I simply forget about you.
I ask others and simply drop you out of the count.
You will interpret it.
Why?
Don't interpret.
Just let this gesture be deep in you.
Some day, in a very, very meditative mood, the meaning will flower.
I am sowing seeds in you, not giving you words and theories.
When I am gone,
please remember me as a poet,
not as a philosopher.
Poetry has to be understood in a different way
-- you have to love poetry, not interpret.
You have to repeat the poetry many times so it mixes with your blood,
with your bones,
with your very marrow.
You have to chant poetry many times so that you can feel all the nuances, subtle shades of it.
You have to simply sit and let the poetry move within you so it becomes a live force.
You digest it,
and then you forget about it;
it moves deeper and deeper and deeper and changes you.
Let me be remembered as a poet.
Of course, I am not writing poetry in words.
I am writing poetry in a more alive medium
-- in you.
And that's what the whole existence is doing.
Says Heraclitus:
-- BUT GIVES SIGNS.
A sign is not to be interpreted.
A sign is to be lived through.
Your mind will have the temptation to interpret.
Don't be tempted by the mind.
Just say to the mind,
"This is not your field, this is not for you.
You play with other things.
Let this go deeper in my being."
And that's what I am doing while I am talking to you.
I am not talking to your minds
-- I am talking to you as beings,
as luminous beings,
as gods incarnate,
as possibilities,
as infinite potentialities.
I am talking to your future, not to your past.
Your past is rubbish, throw it!
Don't carry it!
I am talking to your future
-- the unexpected, the unknown.
By and by you will become capable of listening to this music,
the music of the unknown,
the music in which all the opposites disappear
and a hidden harmony arises.
Yes, nature loves to hide,
because nature is a mystery.
It is not a question,
it is not a puzzle to be solved.
It is a mystery to be lived, enjoyed, celebrated.
＊ ＊ ＊
beloved osho
”The last word of Buddha was, sammasati.
Remember that you are a buddha – sammasati.”
sammasati
It means "right remembrance".
”正しく想起する”
meditation & love
osho samadhi
beloved osho
”The last word of Buddha was, sammasati.
Remember that you are a buddha – sammasati.”
sammasati
It means "right remembrance".
”正しく想起する”
meditation & love
osho samadhi
