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Osho on Does being contradictory imply that one always changes their mind?

Does being contradictory imply that one always changes their mind?

Truth is moment-bound; real intelligence speaks what is true now, unburdened by the need for consistency.

— Osho
According to Osho, contradiction doesn’t mean fickle mind-changing; it reflects living from no-mind—an immediate, existential response to a constantly changing reality. Consistency belongs to computers and dullness. Truth is moment-bound: morning is morning, evening is evening. Real intelligence adapts, speaking what is true now, unconcerned with aligning today’s clarity to yesterday’s context.

Being contradictory just means you’re saying what’s true right now—like morning now and evening later—not flip-flopping, but paying attention.

In His Own Words

From the Discourses

Passages where Osho speaks to this question — each links to the complete discourse.

You are always contradictory, as you say. Does that mean you always change your mind?

If I had a mind I would not be contradictory. Mind is a computer. No computer ever contradicts; it gives always the same reply, it is always consistent. My state is of a no-mind. The mind is there for utilitarian purposes; for example, I am using it now to answer your questions. But my own being is beyond the mind; it is a state of no-mind. I contradict because life goes on changing. If you ask me in the morning I will say, "It is morning"; if you ask me in the evening, do you want me to say it is morning just to be consistent? I will say, "It is evening." I say only that which is the case. It does not matter whether it contradicts anything said in the past. When it was said, it was absolutely true for the moment; what I am saying this moment is…
The First Principle · Discourse 8Question 3 1977-04-18 Buddha Hall English

Usually I an "this way" or "that way'.' but for some time I have experienced all kinds of contradictions, simultaneously. I see women as objects of worship, and at the same time I lust after them. I am content to let life flow, and I am afraid of the future. I crave to be alone, and I crave to be always with people. I feel bizarre because these contradictions all seem equally real and true. Is there anything to be understood or done about this?

The false man cannot jump to the enlightened state; hence I teach the real man, but the real man is not the goal. That's why my work goes beyond the Encounter ideology, Gestalt ideology. The Gestalt ideology or the Encounter ideology stops at the real man. Good. Better than the unreal. But not enough. Something has yet to happen. I use Encounter groups, Gestalt groups, and all the therapies that have become available in the West. They are perfectly beautiful; they bring you from the first, false state to the authentic, real state. But my work goes beyond them. But I can go beyond only if you have gone through the second stage. From the first there is no way, from the false there is no way, to enlightenment; only from the real is there a way. You will have to go through the ecstasy of the real and the…
The Beloved Vol 1 · Discourse 6Question 5 1976-06-26 Buddha Hall English

Your contradictions used to throw me into such unhappy emotional states. Now I listen to you but without thinking, remaining tranquil. Have I escaped before the pot came to the boil?

First, one anecdote. A mother was examining a new mechanical toy at the corner shop and wondered if it were not too complicated for a small boy. "Oh, no," the salesman beamed, "it is an educational toy. It is especially designed to teach the child something about our current civilization: no matter how he puts it together, he's wrong." Don't try to put me together, otherwise you will be wrong. It is designed that way. To contradict myself is my way. To never allow you to settle anywhere is my way. To go on goading you on and on, is my way. But now, Parijat has learned the trick: listen in deep tranquility. Don't be bothered about whether I am contradicting something that I have said before. Listen to me this moment; don't bring the past in. If you don't bring the past in there is no contradiction. If you…

Why are you not consistent in your statements?

I cannot be. The purpose of my statements is totally different than that of ordinary statements. I am not telling the truth, because truth cannot be told. Then what am I doing here? If you take my statements as true or untrue, you will miss the whole point. I am using the statements to awaken you. They are neither true nor untrue. They are either useful or useless, but they have nothing to do with truth. They have a certain utility. It is just as if you are fast asleep, and I start ringing a bell; there is nothing of truth or untruth in ringing the bell. To ask the question would be utterly irrelevant. But there is something useful in it: if it helps you wake up, it has been useful. Buddha is reported to have said, "Truth is that which has utility." Truth is a device. It does…

Having listened to your talks continuously for two years now, I see that you contradict almost every single statement you make. Is there really anything one can do except watch and wait?

There is a Tibetan story about Marpa. His Master told him to make a house, alone, with nobody's help. It was difficult to bring the stones and bricks from the village to the monastery. It was four or five miles distant. Marpa carried everything alone; it had to be done. And it was to be a three storey house, the biggest that was possible in Tibet in those days. He worked hard, day and night. Alone he had to do everything. Years passed, the house was ready, and Marpa came back happy. He bowed down to the Master's feet and said, 'The house is ready.' The Master said, 'Now set it on fire.' Marpa went and burned the house. The whole night and the whole next day the house burned. By the evening there was nothing left. Marpa went, bowed down and said, 'As you ordered, the house has been…
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