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‌Chapter title: None‌

25 October 1980 pm in Chuang Tzu Auditorium

Archive code: 8010255 ShortTitle: THUNK25 Audio:

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[NOTE: This is an unedited tape transcript of an unpublished darshan diary, which has been scanned and cleaned up. It is for reference purposes only.]

(Osho talks of true nobility to Anand Heidi.)

Misery brings a callous quality, it brings cunningness. The miserable person is bound to be ignoble. He cannot afford to be noble; he has nothing to share, he is a beggar.

We can give only that which we have got. If we are miserable we are bound to give misery to others, whether we intend to or not is immaterial. Only the blissful person can be noble for the simple reason that he cannot harm, it is impossible for him to harm. And he has so much joy that he is bound to share it -

- what else can he do with it? Just as the sun has to radiate its light the blissful person has to radiate his blissfulness; it is a natural, spontaneous phenomenon.

So to me nobility cannot be cultivated. A cultivated nobility will be superficial, pseudo, a mask, and behind it will be hiding an ugly face; hence my insistence is on bliss. If you are blissful nobility will come as a shadow of it, as a by-product. When a flower opens there is fragrance and when bliss opens there is nobility; we need not bother about nobility. The whole concern of sannyas is how to create bliss, then everything comes of its own accord.

So to me to be blissful is the only morality in the world, the only religion.

(Osho adds 'Dhyan' to Hannelore and says that now her name is really international.) And that's what my sannyasins are supposed to be -- not bounded by any nationality, religion, race, color or creed.

'Dhyan' comes from Sanskrit, one of the most ancient languages. It means meditativeness, a quality of profound silence where mind dissolves just like an iceberg melting into the ocean and becoming one with it.

The mind is just like an iceberg: it can melt and become part of our being.

'Hannelore' consists of two words from two languages. 'Hanne' comes from Anna; Anna is Hebrew -- it means prayer, grace, mercy. And the second part, 'lore', comes from Helen; Helen is Greek -- it means light.

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So now you really have an international name. One part comes from Sanskrit, the other from Hebrew and the third from Greek. The three most ancient languages of the world and the most cultured, the most refined.

Meditation brings all these qualities naturally. Prayer is an attitude. It means a loving quality, a loving relationship with existence. To be in love with existence is prayer and out of that loving relationship with existence grace arises. A man who is prayerful is bound to be beautiful; and his beauty will not be of this world, it will belong to the beyond, it will be grace. And when there is grace there is compassion, compassion for all those who have not yet arrived -- that is mercy.

And the last part means light. When one is absolutely silent, in meditation, when the mind has dissolved like an iceberg melting and becoming one with the ocean, great light is released; one becomes just light.

That is the experience of ultimate truth. But everything depends on meditation. Everything depends on a single phenomenon: how to be absolutely silent so that the mind melts and one becomes a flow of energy.

Mind is an obstruction like a rock. Once it melts there is great joy, a dance, a new kind of drunkenness: one is utterly drunk with joy and yet absolutely aware. This contains the whole message of my sannyas.

(Love is the foundation that makes for real beauty, Osho tells Prem Annette.) Without love one can be beautiful but there will be no grace in it. Something will be missing, something very essential will be missing. You can see that: you can find a beautiful prostitute -- physically she is beautiful but something is ugly, something is fundamentally wrong. You can see it in her eyes, her face, her body. She is beautiful but her beauty seems to be dead, it is not alive. It seems to be like a plastic flower with no fragrance. It looks like a flower but, it is not really a flower. Grace comes only with love, and because the prostitute has no love she cannot be blissful. Even though she is beautiful there is something fundamentally ugly, so the beauty will be only skin-deep and behind it there will be just ugliness.

Just the opposite also happens: even an ugly person can have grace. And then you will be surprised that his ugliness is not taken note of; he becomes beautiful in a subtle way, beautiful in a very profound way because he has grace. That happened with Jesus Christ.

There are two traditions about Jesus. One tradition says that he was one of the ugliest men who has ever walked on earth, and Christians say he was one of the most beautiful men. There has been a constant quarrel for the two thousand years about what the truth really is. Both the parties have their own reasons for their argument.

Those who were against Jesus saw only his physical part -- and I agree with them that he was not a beautiful man. His height was only four feet, five inches, and to add insult to injury he was a hunchback. He was certainly ugly as far as the physical form is concerned, but none of his disciples describe him as ugly; they describe him as one of the most beautiful men -- and I agree with them too. Because they were disciples -- available, open -- they could see deeper than the skin. They could see this man's profound beauty, they could see his grace.

So I don't see that there is any conflict between these two ideas. I may be the first person who says that both traditions are right. Those who thing he was ugly are right because they saw the outermost part and those who say that he was one of the most beautiful men who ever walked on earth, they are also right because they saw his depths, his heights -- and they were really of immense dimensions, in fact, immeasurable.

It is only through love that one becomes graceful. I teach very few things to my sannyasins; love is one of the most fundamental qualities. If you are full of love then grace comes of its own accord and following grace comes god.

God is not a person but the ultimate in gracefulness, the ultimate in beauty.

(And love is not a theory but an experience, Osho goes on to say to the next sannyasin.) And so is truth and so is god and so is bliss and that is valuable.

Beware of theorising, philosophising -- that is the only way to go astray. Insist on experiencing. Always remember that the only way to understand anything is to experience it. There has never been another way, there is none and there will never be -- just experience.

Just as in science experiment is the way, in religion experience is the way. Experimenting is extrovert and experiencing is introvert. Experimenting is done by the head and experiencing is done by the heart. And truth, love, bliss -- all that is really valuable -- happens in the heart, not in the head.

If one thing is always remembered -- that we are not to waste our life in theories, in words and our 1/08/07

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whole emphasis has to be on experience -- then one cannot miss this great opportunity life has given to us.

Then miracles become possible, and everybody is entitled to miracles. If we miss, we miss because of ourselves. God has given us every opportunity to

blossom, to flower, to become fruitful, but all that happens through experience.

There are foolish people who go on thinking about love. Love -- -never think about it. Thinking is a sheer wastage of time and a wastage of energy. Put the same energy into love and then you will be gaining something, some treasures will become yours. Don't think about meditation. There are many who go on thinking about meditation -- meditate. There is no need to think about dance -- dance, be realistic and then the impossible becomes possible.

(The teacher from America who is next becomes Ma Satyam Celia.) Satyam means the ultimate truth -- not the truth of the philosophers but the truth of the mystics, not the truth of Aristotle, Plato, Kant, Hegel, Bradley, Russell, but the truth of Socrates, Pythagoras, Heraclitus, Jesus, Buddha, Lao Tzu, Nanak, Kabir. These are two different approaches.

Philosophy thinks about truth, but what can you think about truth? Either you know it or you don't know it. Thinking about truth is like a blind man thinking about light. What can he think about light? He does not even know anything about darkness, what to say about light?

Ordinarily people think that blind people live in darkness -- they are wrong, because to see darkness you need eyes. Without eyes you cannot see darkness. And the blind man has no eyes so he cannot see even darkness. This fallacy persists all over the world that the blind man lives in darkness -- because when we close our eyes we see darkness; but to see that darkness the eyes are absolutely needed. Even when your eyes are closed, they are there so you can see darkness. But the blind man cannot see darkness, he cannot see light, because he simply cannot see; the seeing faculty is missing. What can he think about light? There is no possibility of thinking anything. And whatsoever you say to him will remain only in his head, it can never become his experience.

Philosophers are like blind people.

In the East we have the famous story of five blind men who went to see the elephant and of course they touched the elephant in different places. Somebody touched his leg and they said 'My god, this animal is like a pillar,' and somebody else touched the ear of the elephant and said 'What nonsense are you talking about? This animal is like a fan'... and so on and so forth. They quarrelled and they argued and they started wrestling with each other and a crowd gathered.

The crowd somehow managed to pacify them and told them, 'Whatsoever you are saying is only partially true. None of you has seen the elephant, you just have touched a few parts -- those too you have not seen yet and you are trying to give a picture of the whole animal.'

In the East we say those five blind people were five philosophers. That's what philosophers have been doing down the ages from Aristotle to Wittgenstein, for two thousand years in the West and for at least ten thousand years in the East. They are suffering from the same disease. The disease is that they don't recognise that they are blind.

The mystics' approach is totally different. 'Socrates, Plotinus, Heraclitus, Pythagoras or Lao Tzu, Zarathustra, Jesus -- their approach is totally different. It is not a question of thinking about truth -- because thinking can lead you nowhere, it goes round and round in circles. Their approach is to see truth. The question is how to have eyes, not what to think about truth. The most fundamental thing is how to create eyes.

So when I talk about truth I mean the truth of the Buddhas, of the Christs, not the truth of the philosophers.

And Celia means from the sky. Truth always descends from tHe beyond; it is not an achievement. You can see light but light is not your achievement. It is there coming from the sun or from the stars or from the moon; it is coming from the sky, from the beyond. In the same way truth comes. All that you need is eyes and then truth descends. The light falls on the blind person too, it falls on his eyes too, but they are blind, non-receptive, unwelcoming.

I only teach the simple art of how to see. In the East we don't have any word exactly parallel to

'philosophy'. The word that we have is 'darshan', which is a totally different word.

Philosophy means thinking about truth and darshan means seeing the truth. So I never translate darshan as philosophy but as philosia. 'Sia' means to see, 'philo' means love -- love of seeing; not love of thinking but seeing. The truth is always there, coming continuously, knocking on your doors -- but your doors are 1/08/07

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Sannyas means the art of opening your doors, the art of opening your eyes, becoming receptive, available. All that is needed on the part of a sannyasin is to be available to the beyond, to be in a yes mood with the beyond -- and truth comes, it inevitably comes and liberates.

(And the seeker of truth needs no knowledge but innocence, Osho tells Nirmal Satyarthi.) One needs an absolute empty mind to know truth -- not a scholarly mind, not a bookish mind, not a mind full of scriptures, theories, philosophies, ideologies. The people who are too full of such junk and rubbish can never find truth for the simple reason that they already believe they know;and they know nothing, all their knowledge is borrowed.

So the first thing a sannyasin has to do is renounce knowledge, to just clean oneself completely of all rubbish -- and by rubbish I mean all that is borrowed. If it is your own experience, good; if it is not your own experience then simply throw it out -- it is unnecessarily occupying your inner space.

And when you are absolutely innocent, all scriptures burned, all theories dissolved, when you suddenly realise that you know nothing, a miracle happens: in that state of not-knowing, truth descends in you.

That's what Socrates says: I know only one thing: that I know nothing. That is the beginning of the true search, that is sannyas.

(Osho compares the state of meditation to an absolutely calm lake in which the sky above is reflected undistorted.)

The whole reality penetrates you.

It is the mind that does not allow that. Mind means the lake is disturbed by waves and winds. The moon may be there, the full-moon, but still the lake cannot reflect it. By the time the rays of the moon reach the lake the waves have

distorted them. On the lake they spread like silver but no moon is reflected. If the lake were conscious it would not have any idea of how the moon looks unless it came to a silent state.

Dhyano means an absolute silent state of consciousness. And Lucretia means light. The moment you are silent suddenly the light from the beyond penetrates you. It is not just an experience of light; it also transforms you, so much so that by knowing light one becomes light. It is an alchemical change. One becomes part of the infinite light. Then there is no death, no anxiety, no fear, no darkness. Then life has no beginning and no end. In fact that beginningless, endless life is called god.

God is only a word denoting a certain experience, not indicating a certain person. There is no such person as god anywhere. It is the ultimate experience of light, of life of its eternity, of its deathlessness, of its immortality.

All that is needed on our part is:to be utterly silent so that knowing and seeing become possible.

(His name, Antun, has three meanings, Osho tells the psychiatrist from Yugoslavia, and they are : inestimable, immeasurable)

Of course their ways are very unconscious, hence the possibility that they will find it is very rare. But in that very effort they start moving upwards on higher planes. That's how man has happened.

Man has passed through all these stages. Charles Darwin was the first man in the West to introduce the idea of evolution but in the East it is one of the very ancient ideas. In the East it has existed for at least ten thousand-years, but in a very metaphorical way, in a poetic form. It was bound to be so because it could not be scientific in those days.

In the East the idea has existed in the form of the incarnations of god. The first incarnation is that of a fish -- and that's what Charles Darwin came to realise and later on what science started discovering and found out that life must have started in the ocean. The beginning of life must have been in the ocean; and that idea, that the first incarnation of god was of a fish, has existed in India for at least ten thousand years.

And then there were higher forms of life. A moment came in the long story of

incarnations -- there are twenty-four reincarnations of god... In the middle of the whole story one reincarnation is called 'nari' -- half man, half lion. That seems to be the point where man was divided off from the animals.

It is far more true than the idea that man has come from the monkey. Even todays' scientists are working to find the link between the monkey and man because there must be a link, a stage which is in between both.

So far it has not yet been discovered. Many efforts have been made but all have failed. But in the East the idea has existed that there was a point where man was only half man and half animal. Maybe as far as the major part of humanity is concerned people are still at that stage -- half man, half animal. And the ultimate 1/08/07

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transformation is not only the creation of man but the surpassing of man.

The moment a man surpasses humanity he becomes pure consciousness. In the East we have called it satchidananda. Three words: 'sat' means truth, 'chid' means consciousness and 'anand' means bliss. That seems to be a far more beautiful idea of the trinity. Before it, the Christian idea of god the father and the son and the holy ghost just looks stupid, childish, good for the kindergarten to explain to small children, but satchidananda -- truth, consciousness, bliss... this seems to be the ultimate triangle. And bliss is the highest, bliss is the search.

Animals are searching unconsciously, and unfortunately ninety-nine per cent of human beings are also searching unconsciously. Sannyas means the search for bliss in a conscious way, deliberate, making it a target, making it your only target in life. And once bliss becomes your only conscious target it is not difficult to attain. Man remains unfinished for the simple reason that he never takes anything as a deliberate aim; he remains a victim of winds, accidental.

And the moment you start experiencing bliss it is inestimable; there is no way to measure it -- it is oceanic. It is priceless. You cannot purchase it, you cannot sell it.

The third meaning of Antun is beyond praise. No words can do any justice to it, no poetry can express it, no song can sing it. Even the highest music -- Beethoven, Mozart, Bach, even they are far away from it, are far away echoes. Even they fall short. But they come closest. My own observation is that music comes closest to expressing bliss but even that is miles away. Language is very inadequate.

One great Zen master, Rinzai, was sitting on the bank of a river. A seeker came and he asked 'Master, can you tell me very precisely what exactly one has to do to attain self-realisation?' Rinzai remained as if he has not heard, as if nobody had come, as if he were still alone.

The man was very much puzzled. He said 'Are you deaf or something?' He almost shouted and Rinzai said 'There is no need to shout, I have heard you. That was my answer -- remaining silent. I was telling you that's the shortest way to attain, and to express the ultimate only silence can do justice.'

The man said 'That is too mystical for me. Make it a little more clear.' So Rinzai wrote on the sand with his finger 'Dhyan -- meditation.' He said 'If you cannot understand silence try to meditate, then one day you may be able to understand silence.' But the man said 'Even that is not comprehensible to me -- just a single word, "meditation"?' So Rinzai wrote 'meditation' twice but the man was still insistent so Rinzai wrote

'meditation' thrice. And the man said 'You must be mad because you go on writing the same word again and again.'

Rinzai said ,'I know that it will look mad to you but what can I do? Lower than that I cannot fall. The first answer, to be absolutely silent, was the truest because it is beyond words. But if you insist then at the most I can compromise by saying 'meditation'. Lower than that I cannot fall, it is impossible. I cannot be so unjust to truth just because of your insistence. Rather than pulling me down to you, you start rising towards me.'

Move from meditation to silence and then bliss becomes possible. And bliss is the real god, the real truth, the real search.

(Osho puts across the same point in terms of victory over the inner kingdom.) The real victory is of the inner kingdom. The outer victory is absolutely useless. Even if you become Alexander the Great, if you conquer the whole world, still,

it is pointless.

Alexander the Great died when he was thirty-three, and he died because of too much drink. He was an alcoholic. Why was he drinking too much? He was a successful man, the most successful man the world has ever known, the greatest conqueror -- why did he drink too much? He was feeling more and more miserable, more and more defeated, deep inside he felt like a beggar. All his victory was proving only one thing, that it was all in vain. And the more he realised the stupidity of his life and the wastage, the more he started drinking; he died of too much drink. He was young and healthy but he committed many crimes because of his drunkenness.

Many cities he simply burned down because he was too drunk; he just ordered them to be burned. He killed one of his greatest friends, murdered him, because he was drunk. Later on he felt very guilty but the man was gone. And the more victorious he became, the more he became addicted to alcohol.'

It is very significant. It shows the futility of outer success, the utter futility and the stupidity. But this is not told to the students in the colleges and the schools -- that he died as an alcoholic. Every effort has been made not to say it, because in the schools and colleges we are teaching nothing but ambition -- and Alexander's life proves the failure of ambition.

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My sannyasins have to become victorious over the inner world. That is the only true victory. All else is just a game, and a very dangerous game because you are wasting precious time and you will not gain anything out of it. Tomorrow is uncertain -- who knows whether tomorrow will come or not? -- so don't waste time. Put your total energy into the inner conquest. That's what sannyas is all about, a decision to make the inner conquest.

I Am Not As Thunk As You Drink I Am

Chapter #26

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