Can we think about truth without forming a concept of it?

Aren't we able to think about truth without forming some concept about it?

I am not asking you to think at all. Thinking can never go beyond what you know, and if you do not know truth how can you possibly think about it? Thinking always stays within the boundaries of your experience. It is just brooding about knowing. Thinking is never creative, it is merely repetitive. What is unknown cannot be known by thinking. If you want to know the unknown you must get out of what you know. To enter the unknown you have to leave the shores of the known. It is therefore better not to form any concept about truth at all. That concept will be totally untrue, a lifeless word without a living meaning. That word may be respected by tradition, revered by thousands, upheld by the shastras, but for your it will have no value at all. It is one thing to see the broken image of…

Therefore I say that the truth does not need imagination, but realization. The realization of the mind free from all imagination is the realization of the mind in a state of truth. We see the world when the mind is divided, when it is in a state of duality. We see the truth when the mind is an undivided entity, a unity. All concepts and all beliefs are conjecture and therefore not gateways to the truth. They are obstacles and lead nowhere. On the contrary, they block your path. The path of truth does not lie through them but beyond them. Please don't adopt any idea or concept, or form any conviction or belief about truth, because the belief you form will become an experience. And that experience is not real but mental, imaginary. These experiences are not spiritual.

Butei, the emperor of ryo, sent for fu-daishi to explain the diamond sutra. On the appointed day fu-daishi came to the palace, mounted the platform, rapped on the table before him, then descended and, still not speaking, left. Butei sat motionless for some minutes, whereupon shiko, who had seen all that had happened, went up to him and said, "may I be so bold, sir, as to ask whether you understood?" the emperor shook his head sadly. "what a pity," said shiko. "fu-daishi has never been more eloquent."

I have heard that Wittgenstein, a great Western philosopher, who comes nearest to the Zen attitude, used to say that he did not solve philosophical problems -- he dissolved them. And he used to say: "We leave things as they are but perhaps for the first time we come to see them as they are." Nothing can be done about things as they are. All that can be done is to help you to see them as they are. "We leave things as they are but perhaps for the first time we come to see them as they are." And again: "Philosophy simply puts everything before us, and neither explains nor deduces anything -- since everything lies open to view, there is nothing to explain." Yes, life is a mystery, and there is nothing to explain -- because everything is just open, it is just in front of you. Encounter…

Osho, what is the definition of God?

Words are very small. If you say God is light, then what of darkness? The scriptures have said that God is light. Suppose we accept this as a definition—then what about darkness? Where will darkness go? Darkness is too; in fact it is far more than light. Light sometimes is and sometimes is not; darkness is always, eternal. Where will you place darkness? If you say God is light, darkness is left out. If you say God is darkness, then light is left out. If you say God is both darkness and light, a contradiction arises: they cannot be together. Try to have both darkness and light in the same room. If you bring in light, darkness disappears; if you preserve darkness, you cannot have light. Then how can both be together? That becomes an impossibility. So you cannot say “both” either. Then the fourth device is to say: it…

A friend has asked: Osho, is the samadhi attained when consciousness is lost a state of swoon? Sri Ramakrishna Paramhansa would lie for days as if near death!

In the West they have invented new ways: even blows are not enough; so they set up many lights, rapidly changing, deafening sound, assorted dances and songs; a completely deranged atmosphere is created. After an hour in that derangement one feels: ah, there is some life, some experience of living! We have died so much that unless the blow is enormous, there is no experience of life. Soft tones we cannot hear at all. Yet the natural tones of life are all soft. We cannot hear the night’s silence, nor the heart’s own beat. Have you ever heard the sound of your blood’s flow? It is very soft; you cannot hear it; but there is a sound. Buckminster Fuller wrote that for the first time he went into a building—a scientific laboratory—completely soundproof, where no sound from outside could enter. Inside he began hearing two kinds of sounds. He asked…