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CHAPTER 3
This feeling of belonging – that you are together with these trees and the stars and the moon and the sun – is what I call trust
3 January 1977 pm in Chuang Tzu Auditorium
Veet means beyond, sandhaya means doubt – beyond doubt. And that’s how one approaches truth. Doubt never leads towards truth – only trust. Trust is the key. It is difficult. To doubt is very easy. Every child is born with doubt. Doubt seems to be very natural. One has to learn trust; one has to grow in trust. Trust is not a given property – one has to find it.
All the ingredients are there but they have to be mixed in the right proportion – then trust arises. And with trust the whole life changes, is transformed.
So there are only two types of people in the world: the doubting people and the trusting people. The doubting people can believe, but they cannot trust. Belief is a substitute trust – remember it. Belief is not real trust – it is a pseudo-coin. When you don’t have trust, you crate a pseudo-coin – belief. Somebody believes in christianity, somebody in hinduism, somebody in the geeta, somebody in the koran.
People believe because it is really difficult to live only with doubt – but to live with absolute doubt is impossible. So there is a need for trust. Don’t substitute it by belief.
I don’t teach belief. Belief is an intellectual game. One forces oneself somehow, convinces oneself, argues with oneself, represses the doubt and sits on top of it and declares one’s belief. That belief is useless, because hidden behind it is doubt – very much alive... can explode any moment.
So believers are always afraid. They know their doubt... they know it is there. They avoid it. They don’t want to face it. If somebody argues against them, they become angry. They are ready to kill or
be killed, but they don’t want to argue. Their argument is their sword. Mm? they think if you can kill a person, you have proved that you are right.
These are doubtful people – they just believe on the surface. They are afraid of anybody who can create their doubt again. They are afraid of anyone who can bring it up to the surface.
A man who trusts has no fear. And trust is not a repression. It is the ultimate in love. It has nothing to do with doctrine. It is not believing in god or not-believing in god... believing in the theory of reincarnation or not believing; that is not the point at all.
Trust is a different approach towards life. You simply trust because you are born out of life. You are living in it; you will dissolve in it one day. How can you mistrust it? You are an extension of life itself. How can the wave mistrust the ocean? If the wave mistrusts, it will go insane. And even while the wave mistrusts the ocean, the ocean is supporting it... all the while. That ultimate support is god. Whether you trust or not, he goes on infusing life into you.
So when I say trust, I mean a totally different approach to life: remembering, feeling, becoming more sensitive, becoming more aware that you are part of it – you are not separate. No man is an island. We are all joined together, so how can we mistrust, and whom?
Jesus says,‘Love your enemy.’ I say there is no enemy – there cannot be. And that is the meaning of jesus’ saying too. By’Love your enemy’ he means that he too is your friend – you have mistaken him for an enemy.
This whole life is yours. It belongs to you... you belong to it. This feeling of belonging is trust... that you are not alone, that you are together with these trees and the stars and the moon and the sun... that everything that exists is part of you and you part of it – this is what I call trust.
And this trust is religious. You don’t become a christian, you don’t become a mohammedan – you simply become religious. Then all churches are yours and all temples and all mosques. In fact then the whole existence is your temple.
This is what I mean when I give you the name’veet sandhaya’. Mm? veet means beyond, sandhaya means doubt – not against doubt, but beyond doubt. Against doubt is belief. Beyond doubt is trust. It is not a repression of doubt. It is a tremendous understanding that doubt is futile. It is looking into doubt so deeply that in that very look, doubt disappears. Not that you replace it by a beliefJust
looking deeply into the doubt you find that it was futile, it was unbased; there was no foundation to it. Suddenly it is gone, and that which is left is trust.
When doubt is no more, then that which is left is trust. It is beyond doubt – it is not against doubt. There is no fight between trust and doubt – that’s what I want to emphasise.
Trust is something far superior. Belief exists on the same plane as doubt. Trust exists on a different plane altogether. Belief fights doubt. Trust is a transcendence.
[To another initiate Osho gives the name Veetnisha.]
Veetnisha. It means, the night is over... and I can see it in your inner sky – mm? the morning is very close by. Just the first rays of the sun... the birds should be singing soon, and there will be great rejoicing.
Sannyas is a beginning of a new world. It is an abrupt change... radical, of the roots.
Up to now it was as if it were a night – the dark night of desires, ambitions, expectations, frustrations, anguish. It was a night of nightmares. Let this moment become a discontinuity with the past.
That is the meaning of sannyas – that you disown the past, that you say that from now onwards, you will not think in terms of your past – it no more belongs to you... that now you are beginning a new beginning... that you will function on a new nucleus... that you will not carry the past any more.
Sannyas is a declaration that you have decided to drop the past – hence the change of name and the change of dress. It is simply symbolic, to make it more penetrating, real, memorable.
So from this moment think of yourself as a new born child. The night is over and you are born to the morning.
It is not going to be easy, because the hold of the past is deep. The morning is very fragile and the new rays of the sun cannot be very strong, but they will be proving stronger and stronger every moment. Nourish them, nurture them,. And don’t identify with the past. If any old habit comes past, simply watch it. Remain aloof as if it belongs to somebody else... as if the postman has delivered a letter wrongly. It is not addressed to you, so you return it to the post office.
The mind will go on believing just because of the old habit, because the mind will take time to know that the address is changed. Mm? it takes a little time. The mind moves very slowly; then the unconscious moves even more slowly. The body is very lethargic. Mm? they have different time-systems.
You are taking sannyas from your conscious mind. For the conscious mind it has happened. For the unconscious mind it will take a little longer time, and for your body still a little more time. Mm? they don’t function in the same time-system. But it has started,and you can declare tO the world that the night is over.
This ochre colour is just the colour of the first morning sun rays... the redness that comes to the east. It is the colour of the east.
Veet means beyond, nirvana means enlightenment. This is a paradox, but of tremendous import – that enlightenment becomes possible only when you forget about it. When the desire for enlightenment disappears, only then does it become possible You desire money or you desire meditation – it makes no difference – the desire is the same... the nature of the desire is the same.
The object can change, but just by changing the object the nature of the desire never changes. So one can want worldly power, somebody can want spiritual power, but both persons are worldly. One desires respectability, prestige; another desires moksha, nirvana, god – but they are both the same. Their psychology is not different – they desire.
And desire means dreaming. Desire means motivation.
Desire means you are not herenow – and nirvana is always herenow. Desire means you are somewhere else – and god is always herenow, so obviously you never meet: you remain in your desire and god remains just around you.
He remains close-by, but you are never close to yourself – you are projected into great desires. And nirvana is the greatest desire a man can have – the last, the ultimate desire... to become enlightened, to come to know who he is, to know the truth. That is the ultimate desire – and a hindrance.
So if one really wants to be enlightened, one has to forget all about it, otherwise enlightenment itself becomes a new obsession. The zen people call it’the buddha disease’. One can become obsessed: one has to become a buddha or a christ.
These are not things that one can become. They don’t relate to the process of becoming. Becoming means desire. Buddha is when there is no desire and you are. Christ is when there is no desire and only being exists.
To be in the being is to be free. To be in the becoming is to be in the bondage.
To give you this feeling – that god is not to be desired – this name will be helpful. In fact nothing needs to be desired. Enjoy whatsoever comes by the way... and you will enjoy much more.
Small things of life can become of tremendous beauty. When you are not bothered about tomorrow, very small things.… This silent night... this noise of the insectsNo music is comparable to it. Even
the greatest musician will feel jealous. And it is so freely available – but nobody is ready to listen. People are rushing towards the future – and the future never comes. It cannot come – by its very nature. All that is, is already here.
‘Veet nirvana’ will mean to remain beyond the desire of enlightenment. People are rushing into the world, then one day they get fed up. Success proves to be a tremendous failure. Money simply proves, to be a rubbish heap, and all affairs of the world lose meaning one day. If a person is a little bit intelligent, he comes one day or other to know that it is all meaningless then he starts moving inwards. But now he projects a new desire. The desire now hovers around a new object. Again the desire has deceived him.
The moment one is fed up with the world, one should not be fed up with the world – one should be fed up with desiring. Because desiring is the real world – nothing else is there. When one is fed up, one should not be fed up with money but fed up with desiring. Not fed up with wife and children and the house – poor things, they have not done anything wrong to you. Not fed up with the society – that has not done anything to you.just fed up with desiring.
Looking into the nature of desiring one comes to understand that it simply brings misery. It promises bliss – brings misery. It allures and promises but never delivers bliss. Misery and anguish always come in from the back door. It is the greatest deception there is.
Knowing this, realising this, one stops desiring. Then what will you do? When you stop desiring, naturally the question arises,‘What are you going to do now?’ The energy is released. The whole energy was put into desiring – a thousand and one desires were there, and you were engaged. Now suddenly if desiring is futile, what will you do with your energy?
You delight! Now you enjoy pure energy as such. You dance, you sing, you eat, you sleep, you sit, you walk, you sing, you love... you delight! A person who moves into desires never delights. And a person who stops moving into desire is so immensely delighted. Each moment is such a benediction... and that’s what nirvana is.
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