Believing the Impossible Before Breakfast Chapter 25


25 February 1978 pm in Chuang Tzu Auditorium

Deva means god, surati means remembrance ­ remembrance of god. God has not to be searched for but only remembered; because we have not lost him, he is not to be found. We have simply forgotten him; he is just to be remembered. God is there within you, but you are asleep. The moment you awake, you are god. Remembering is the way of waking up. Remember more and more, and that arrow of remembering will go deeper and deeper into the heart. It will become almost unbearable pain, but pleasant too, sweet too. One loves it when it arises. It is not pain in the ordinary sense; it is far more pleasant than any pleasure that you have known. But it is also pain because it hurts. It hurts that we have forgotten, it hurts that a few glimpses are coming but the whole is not yet achieved. The separation hurts, the distance hurts, the puzzle hurts ­ that he is so close-by and yet so distant. That is the meaning of surati. Deva means divine, kavindra means a poet ­ a divine poet And god wants everybody to be a poet. Everybody is a born poet. The poetry may not be inwards, it can have a thousand and one mediums, but poetry is intrinsic in every heart. One may paint ­ that is poetry in colour; one may sculpt ­ that is poetry in stone; one may love ­ that is poetry in love energy. One may dance, one may do a thousand and one things, but all things can be done in two ways: either in a poetic way or in a non-poetic way. If you do things in a non-poetic way you will never know what god is. The prose-like approach is a cul-de-sac. Only the poetic approach arrives at truth, because only the poet is sensitive enough, vulnerable enough, soft enough, to open the doors of the heart. So whatsoever you do ­ it doesn't matter what it is.... One can sweep the floor in a poetic way and can get high by just sweeping the floor. And one may be reading words of Jesus which may be great poetry and not get high. It depends on you. Poetry has to be brought into the world by you. If you bring it, only then do you find it. Otherwise you can read poetry and nothing will arise in you. You can see a great painting and

it is just colour and nothing much. You can see a tree in bloom and you will say, 'So what? ­ trees bloom!' Shift from prose to poetry and you will be shifting from the profane to the sacred. [An initiate wanted to keep her old name: I would like to but if you don't think it's good, I'll take what you give me.] Because that will be a wrong beginning. If you want to keep your old name it will be a wrong beginning. If you want, I can give it to you, but you will be missing something. It means that you will remain attached to your own past, it means you will remain attached to your own mind. The change of the name is just symbolic. It indicates that from this moment my advice to you will be more important than your own advice, that from this moment you will listen to me more than to your own mind, that if there is any conflict between your mind and my suggestion, then my suggestion will have to be followed. This is the beginning; the change of the name is just a symbol. Sometimes it has happened, a few people have asked for their old names. Two, three times I have given them their old name and each time those people lost out. Those people could not grow here at all, because they had taken the wrong step from the very beginning. Prem means love, mounio means silence ­ silence filled with love. Silence can be of many kinds. Sometimes a person is silent but angry; that silence is ugly. Sometimes a person is silent but dull; that silence has no value. Sometimes a person is silent because he has forced himself to be silent; that is something cultivated, false, only on the surface. The real silence has the quality of love flowing, overflowing, and when there is love in silence, there is life in it. So be loving and be silent. In silence one goes inwards, in love one goes outwards. On the surface they are contradictory, but deep down only a loving person can be silent and only a silent perSon can be loving. One who knows himself, who loves himself, who has gone deep into himself, can go deep into somebody else too. One who does not know himself, one who has not been silent with himself, cannot move into deep relationship with anybody. And one who goes deep into somebody else, naturally becomes capable of going deep into himself. So that paradox is only apparent: love deepens silence, silence deepens love. They are complementary, not contradictory. Anand means bliss, and turio means the fourth state. Consciousness has four states: one is waking, the second is dreaming, the third is sleep, and the fourth is turio. The fourth is real waking. What we call waking is only so-so; it is not real waking. We remain unconscious, we go on moving like zombies. We go on doing things too: we go on desiring, we go on possessing, we go on fighting, we go on loving, but deep down, something is fast asleep. One does not know oneself, one does not know who one is, one does not know why one is doing anything. People go on doing things which are not needed, go on hankering for things which they don't need, and when they have attained them, after great sacrifice, they are puzzled what to do with them. It is almost a kind of deep hypnotic sleep that we live in. So this ordinary waking is not real waking; the real waking is the fourth state which is deeper than sleep. The fourth is attained only when one is not only awake in waking but is awake in dreaming ­ not only that, but is awake while asleep. That becomes possible. And that is the goal of sannyas, to attain to

that state where you are fast asleep to everybody else in the world but deep down you are still aware. If you change your position in your sleep you know. If a mosquito bites you, you know. The body is still fast asleep and in deep rest ­ not that you are awake, in the ordinary sense you are not suffering from insomnia, the body is in perfect rest ­ but a light inside goes on burning, a small candle goes on burning. That small candle is called turiyo, and that is the beginning of transformation, that is the door of god. Prem means love, and siddha means one who has arrived. And you have arrived home, so that name will always remind you. Now there is no need to search for anything; you have searched enough. You have done all that you can do; now relax, drop all searching. The greatest and most miraculous experience is that when search disappears, one finds. Never trust those who say that they found through searching; they have not yet found. Trust those who say that they found only when they dropped searching ­ only they know. That is the meaning of siddha; one who finds by dropping search, one who arrives by stopping all the groping, one who arrives by stopping all journeying. Those two words are tremendously important in the East: the buddha and the siddha. They belong to different traditions but they mean the same. Buddha means one who has become awakened, and siddha means one who has arrived, but both mean the same and both happen in the same way. Gautam Siddhartha became Buddha the day he dropped all his search. Because searching is a tension, it is desiring; it keeps the mind moving, it keeps the mind occupied. It keeps the mind alive, and the mind has to die for the truth to be. [Osho asks the new sannyasin if he would like to lead some groups after he has done a few. He replies: Oh no... I feel too inadequate to do that.] No, you will become adequate, I will make you adequate. I simply transform people. Ordinary people become immediately extraordinary; don't be worried!

Add new comment

Plain text

  • No HTML tags allowed.
  • Lines and paragraphs break automatically.
  • Web page addresses and email addresses turn into links automatically.