Don't force yourself to see God everywhere; find God inside, and the sense of 'me vs. others' falls away on its own.
From the Discourses
Passages where Osho speaks to this question — each links to the complete discourse.
A friend has asked: the method I have indicated for realizing truth or God is to negate all and know oneself. Could it not be the other way—that we try to know God in everything and everyone? Should we cultivate the feeling that the same One is in all?
Have you seen someone take a torch in hand and whirl it rapidly? A circle of fire appears. It seems there is a ring of flame. In fact there is no circle—only a torch moving fast. If you go close and look carefully, the circle disappears; only the torch remains. Because of the rapid movement, the torch appears as a circle. From afar it looks like a ring of fire. It is nowhere, but it appears. Come near and you recognize: it is a swiftly moving torch. The circle is false, the fiery ring is false. In the same way, if we go near and look within, we find the ‘I’ is utterly false. The rapid whirling of consciousness creates the illusion of the ‘I,’ as the swiftly spinning torch creates the illusion of a circle. This is a scientific fact worth understanding. Perhaps you do not realize that all…Read the full discourse →
A friend has asked: you have shown us the method of negation for realizing the truth or the divine being -- the method of excluding everything else in order to know the self. Is it possible to achieve the same result by doing the opposite? Can we not try to see god in everything? Can we not feel him in all?
Actually, God is "that which is." He exists as much in a mosque as he does in a temple. He exists as much in a slaughterhouse as he does in a place of worship. He exists as much in a tavern as he does in a mosque. He is as present in a thief as he is in a holy man -- not one iota less; that can never be. Who else is dwelling in a thief if not the divine? He is as present in Rama as he is in Ravana -- he is not one iota less in Ravana. He exists as much within a Hindu as he does within a Mohammedan. But the problem is: if we come to believe that the same divinity exists in everyone, our God-manufacturing industry will suffer heavily. So in order to prevent this from happening, we keep on imposing our respective…Read the full discourse →
Another friend has asked: Osho, in sadhana, whom are we to meditate upon?
“There is no ‘vision’ of the divine; there is union with the divine. No one stands face-to-face—on this side you, on that side God! A moment comes when you are absorbed into the totality of existence, as a drop falls into the ocean. And whatever is experienced in that moment—that is the experience of the divine. “There is no sighting or darshan of God. There is the feeling of union with God—if the drop could feel as it falls into the ocean, that is how it would be.” So the sannyasin said, “This is a mistake; it is imagination.” And he said to Ramakrishna, “In the same way you have erected this image within, now cut it into two. Raise the sword of imagination and split the image into two.” Ramakrishna said, “A sword! How will I raise a sword there?” The sannyasin said, “Just as the image was made,…Read the full discourse →
Osho, whenever the feeling of remembering God wells up within, some form or other also rises—mostly Sri Krishna or Sri Vishnu or Shiva. But I am assured by your saying that all forms lie within the limits of the mind and are imaginations. So please tell me: during the day, or at the time of meditation, whenever a strong urge for the remembrance of the Lord arises, what should be its form? They are—so in what form should I experience them?
“I had thought the ruins of love were all in vain; They turned out to be towns I had taken for desolations. I had taken every glance as too heavy for a tender nature; It was right before my eyes—yet how could I understand? Little did I know He himself would emerge as an equal partner; I had taken every heartbeat to be my own tale. Life turned out to be exam upon exam unending; I had thought life to be nothing but stories. The chronicle of my own being stood before me, Which till today I had taken for the tales of others.” What you have taken as “the other” is not other. But since you do not yet know yourself, the other appears as other. When you come to know yourself, the other is no longer other. “The chronicle of my own being stood before me, Which till…Read the full discourse →
Image spirit simultaneously within and around you until the entire universe spiritualizes.
WITH YOUR ENTIRE CONSCIOUSNESS IN THE VERY START OF DESIRE, OF KNOWING, KNOW. O SHAKTI, EACH PARTICULAR PERCEPTION IS LIMITED, DISAPPEARING IN OMNIPOTENCE. IN TRUTH FORMS ARE INSEPARATE. INSEPARATE ARE OMNIPRESENT BEING AND YOUR OWN FORM. REALIZE EACH AS MADE OF THIS CONSCIOUSNESS. You are here listening to me. This very listening can become a transformation. If you are entirely here, this very moment here and now, if listening is your entirety, that listening will become a meditation: you will enter a different realm of ecstasy, a separate reality. But you are not entire. That is the problem with the human mind, it is always partial. A part is listening. Other parts may be somewhere else, or may be asleep, or may be thinking about what is being said, or arguing inside. That creates a division and division is a dissipation of energy. So when doing anything bring your entire…Read the full discourse →