Believing the Impossible Before Breakfast Chapter 28


28 February 1978 pm in Chuang Tzu Auditorium

Prem means love, kavina means poet. Poetry is the way to god ­ not logic, not mathematics, but poetry. The vagueness of poetry, the mystery of poetry, opens the door. To have poetic eyes is to have a religious vision. All those who have attained were poets. Whether they wrote poetry ever or not is immaterial, but the way they looked at life was the way of poetry ­ aesthetics, sensitivity, love. Logic dissects; love unites. Logic can know about the part; for logic the whole remains unknown. Only love can know the whole. For love, parts disappear into the whole. The parts are not taken as separate but part of a bigger unity. The gestalt is that of unity, the vision is of organicness. Logic is like a sword. There was a great mystic in India, Farid. Somebody brought him a pair of golden scissors, very valuable, studded with diamonds. A disciple wanted to present him with something and they were a rare piece of art. But Farid said, 'What will I do with them? These won't fit with me, because I am not a logician. A logician needs scissors. If you want to give me something, you can give me a needle and thread, because I am a lover: I join things together.' I loved that story! Be a poet... look at life with the eyes of poetry and you will find god. When the heart is full of poetry, the world is full of god, overflowing. Prem means love, maggo means the path, the way ­ path of love. And all other paths are poor substitutes.. If one cannot love, only then has one to choose some other path. If one can love, then there is no need to choose anything else; love is enough unto itself. All other paths are secondary, second best; Love is the natural path. Every human being is born with the capacity to love and with the desire to be loved.

When all religions have disappeared from the earth, then too one religion will remain: the religion of love. When all gods are dead, one god will be still alive: the god of love. That cannot be destroyed, because that is intrinsic. All other gods are our fabrications; they are fictitious dreams. Prem means love, sutta means a sermon, a discourse. Life can become a sermon of love. There is no other way tO speak about love. One can speak only by being in it. Christ is a sermon of love. The way he walks, the way he talks, the way he looks at people, the way he touches their hearts and moves them, is the real sermon, unrecorded. There is no way to record it. The real sermon always remains unrecorded because it is so subtle; it is non-verbal, it is existential. Buddha is a sermon of love: everybody can become a sermon of love. And unless one becomes a sermon of love, one remains frustrated, unfulfilled. So let your life be centred around the nucleus of love. Let love be the deity at the centre, and let him dominate everything else. Let love become your dominating characteristic; everything else should be servile to it. Mm? that brings great transformation. Prem means love, saddhen means trust ­ and those are the two greatest qualities of life. One who knows love and trust knows all. Then no mystery will remain unrevealed to him. They go together, they are aspects of the same coin: on one side it is love, on another side it is trust. Wherever love iS hidden behind it you will find the spring of trust, and wherever trust is, hidden behind it you will find the spring of love. If love is without trust then it is lust. If trust is without love it is only belief. Those are false entities. Trust makes love true, love makes trust true. Together they create truth, between them truth is created. It needs guts to love and to trust. Only very rare courageous people do it, but they are the salt of the earth. And I would like all my sannyasins to be the salt of-the earth ­ not mediocre people but flames of life... aflame, afire, with the unknown. [Osho gives a sannyasin a new name for a centre in the West.] Good. And much can be done through it. You can do it, you have the potential. Just the idea has to get into your heart and then things will start happening. This will be the name: Dassana. It means insight, vision. In the East, particularly in India, we don't have anything parallel to philosophy. What we have is dassana, but dassana is a totally different phenomenon to philosophy. Philosophy is love for knowledge, search for knowledge. Dassana is search for insight, not for knowledge, a search for eyes. And the difference is great. The West searches for truth as if truth is an object there somewhere and you have to find it. The East does not search for the truth; it searches for the insight. It is somewhere inside. You have to open there, you have to start seeing there; then only will truth be revealed. Philosophy is like a blind man searching for light. At the most he can think about it, and those thoughts will also not be true; they will be borrowed. He will have to believe. Dassana is like a blind man going to a physician so that his eyes can be cured. He is not worried about light, he does not bother whether the sun exists or not that is irrelevant; his eyes have to be cured. Once his eyes are

cured then he will be able to see what is the case. Philosophy is stumbling in the dark. Dassana is creating a light within. The philosopher thinks, thinks much, goes on thinking and thinking and creates systems of thought. In dassana you stop thinking, you start throwing thoughts out of your being; you unburden yourself. You come to a moment of thoughtlessness where the mirror is pure and nothing is reflected: that is called insight. When consciousness becomes a simple mirror, without a particle of dust on it, that is dassana. Then all is known and all is seen. [A sannyasin who is leaving says: Thank you for stopping me from becoming a monk.] Continue to meditate, and continue to dance and sing. See life in as many ways as possible, in all its colours. Celebrating, you come closer and closer to the heart of reality. The moment you stop celebrating you are cut, disconnected. Celebration is the bridge. When you dance, it is not only you who is dancing; the whole existence is dancing with you ­ the earth and the sun and the moon and the stars. It is a celebrating existence... it is continuously dancing. The moment you stop celebrating and you become serious, you start taking yourself too seriously. That's what a monk is: taking yourself too seriously, being too self-obsessed. Self-obsession makes a person a monk. He is too worried about the past and the future and the karma and the result, about hell and heaven and nirvana; but everything revolves around the self, his small self. How can one attain to nirvana when the whole effort is just centred on the self? In celebration the self disappears. That's the beauty, that's the divinity of it. When you are celebrating, you are not; celebration is, you are not. Slowly, slowly the realisation dawns on you that when you are not, nirvana is. Then one day one simply forgets all about oneself. To forget oneself is to know oneself. Not to be is the way. To be comes out of not to be. Being arrives through nothingness, but how to be nothingness? There are two ways that have been practised. One is the false way, you make effort. But this creates the ego and the I; the monk becomes one of the most crystallized egos. That's a false, pseudo path. The only real path is when you start dancing and singing. You start losing yourself, you abandon yourself, you become drunk. Then small glimpses start coming to you. Suddenly something happens: for a few moments you are and you are not. As if a door opens, you see a totally different vision of reality. The gestalt changes: there is no matter, there is only consciousness. There is no bondage, there is only freedom. And there has never been any misery; it was just imagination. All is joy and bliss. These moments come, and slowly slowly the track is created in you. They become frequent visitors, and then suddenly one day they decide to reside in you. Then for twenty-four hours of each day one is in a kind of dance.

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