Are there two opposite wheels by which liberation is made?

Osho, you say the same thing in countless ways. But when I listen to you, it feels as if I am hearing it for the first time. And I feel so much joy that I don’t feel like going back home. What should I do—what can I do—so that I can just keep listening to you!

You will feel as if you have been made to rise out of season, before time—as if you were not yet to go and yet had to go. And if you go in that way, your home will become even more desolate than before. I do not want to make your home desolate; I want to make your home a temple. I want that when you go home, your home’s new form is revealed. I do not want to tear you away from home, from the world, from family life. That is the newness of my sannyas: I do not want to sever you from the world; I want to join you to the world in such a way that your connection with the world becomes a connection with the Divine. Let the world no longer be a barrier between you and the Divine; let it become a means. If…

A friend has asked, Osho, you say that if someone surrenders himself in every way to the divine—lets himself be absorbed, accepts it—then he attains the divine. Can worldly things also be obtained in the same way?

Don’t try that; you’ll get nothing! To get worldly things you have to employ means, you have to labor, you have to strive, you have to be restless, you have to be mad. The more mad a person is, the more successful he is in the world. A very eminent psychologist has just made a statement. He said that if the minds of the world’s great politicians were tested, they would be found deranged, because their success would be impossible if they were not utterly mad. That psychologist said that the reason for England’s great politician Winston Churchill’s success was that, in childhood, an astrologer told him—and then he got fixated on the notion—that he would not live beyond forty-five. From the day this idea took hold—“I will die at forty-five”—he plunged into competition like a madman. Others, who assumed they would live at least to seventy or eighty, were…

The one who has asked wants to know: when the supreme union is experienced, do the two poles of duality merge, or does one go beyond both dualities?

Both statements are the same. Where dualities meet, they cut each other off. As when debit and credit are brought together, both are canceled. Where the two opposites meet, their energies negate one another and duality becomes zero. That very zero-ness is the going-beyond; that is transcendence; that is where one crosses over. So long as you are attached to life, there will be fear of death. If attachment to life drops, the fear of death drops in the same instant. Where there is no clinging to life and no fear of death, you have crossed. You have reached the place where there is no duality. Yet even when we speak of God, the duality of our language intrudes. We say, “God is light.” We hesitate to say, “God is darkness,” because our craving manufactures our words. We want God to be light, so we discard the dark. We say,…

Osho, however deep a devotee may go into feeling, perhaps his relationship remains dualistic right up to the end. And if duality remains, is liberation possible?

“Till the end” the relationship does remain dual, but “at the end” the relationship is no longer dual. Right up to the very last, two remain. They come close, they begin to touch; the devotee begins to feel the touch of God. Yet even when there is touch, there are still two—till the end. But at the end—that is beyond even the very last—at the end both are lost. There is no devotee, no God. Only one remains. Only devotion remains. Neither devotee remains, nor God remains. Only the feeling remains. Into that feeling, both are absorbed. Only then is there liberation. When only one remains, there is liberation. That is why we have named liberation moksha: kaivalya—the Alone; one. When only one remains, there is liberation. As long as there are two, there is bondage. Because the other will surround you. The other will define you. The other will…

Osho, the world is duality; all the laws of the world stand upon opposites. Then why are we instructed to be beyond duality? Are we outside the world?

You are not—but you can be. And no one is preaching to you to be outside the world. You yourself come asking, “I am surrounded by duality, there is great restlessness—what should I do?” If you remain in duality, restlessness will remain, because wherever there are two, there will be conflict. There is an old saying: where there are pots, there will be some clatter. Until only one remains, peace is not possible. No one is telling you, “Become beyond duality.” You come asking, “The mind is disturbed, tormented, unhappy—what should I do?” You ask; therefore I say: you are unhappy because you are still with two. Somehow the One has to be found. Find the One and the unrest will vanish. That is why Mahavira gave liberation the name kaivalya. He chose a very beautiful word. Kaivalya means utterly alone—only you, no other. Consciousness alone remains. Then with whom…