What is the impact of scriptural recitation on one's life?

Osho, you have extolled the glory of scriptural recitation. But I have met people who have the Gita or the Ramayana by heart and who recite them almost daily, yet there is no fragrance of the Gita or the Ramayana in their lives. So is there a difference between recitation and recitation? And how should one recite rightly?

They are fine instruments—remember, instruments. The real work is awakening. On the one side, let the lips repeat the Gita, the Veda, the Quran, the Bible; on the other, let the witness stay awake behind, watching. Do not drown, do not go unconscious; otherwise you will end up able to recite without even opening the book—yet no revolution will happen in your life. There is certainly a difference between recitation and recitation. Whatever passes in unconsciousness strengthens unconsciousness. Whatever passes in awareness strengthens awareness. Therefore, the more moments that pass in awareness, the better. Eat with awareness. That is why Kabir says: “Whether I rise or sit, it is circumambulation; whatever I eat or drink, that is service.” No need to go to the temple for circumambulations. Rising and sitting are enough. No need to perform worship or offer food in a temple; even when I eat and drink, that…

Osho, “Contemplation of the essence (tattva) is supreme; contemplation of scripture is middling; preoccupation with tantra is inferior; and wandering among holy places is worse than the worst. Without direct experience, the dull-witted person vainly delights in Brahman—like one pleased by tasting the fruit only as it appears reflected at the tip of a branch in the shade.” Please be gracious and explain the purport of these two aphorisms from the Maitreyi Upanishad.

Someone explain what this color of the tavern is: the cup’s fame rises because of the cupbearer’s glance. O tellers of the candle’s heat, you have not yet seen the moth’s dance. Seek the company of the intoxicated. If you want to see the dance, watch the moth, not the lecture. Where a Buddha is present, the tavern is alive. There wine-springs burst forth; there the drinkers gather. Once they gathered at the Kaaba—not for the stone of the Kaaba but for Muhammad’s presence. In Muhammad’s presence, even the stone of Kaaba intoxicated. The cupbearer’s eye—and the cup got the name! Thus tirthas are born; and for centuries people wander among them. The sutra speaks truly: Adhamā tantra-cintā ca tīrtha-bhrānty adhamā-dhamā. Anubhūtiṁ vinā mūḍho vṛthā brahmaṇi modate, pratibimbit-śākhāgra-phalāsvādana-modavat. A lovely image: “As one might, under a tree, savor the fruit that appears only in its shadow, reflected…” Sit beneath a…

Osho, I have been entangled in the scriptures all along; and you say scriptures are futile. What should I do now?

In the hands of one who knows, not only scriptures but the smallest happenings of life take on deep and grave meaning. Tattooed words, but trenches of meaning being dug— Sir is busy tattooing, tattooing and tattooing! “Malpua” scrawled across the belly, “house” written on the brow; “dhoti–kurta” written on the body— the devils laugh! On the back, “mountain ranges” inscribed, on the chest, “cremation ground”; tears labeled “pearls,” and read out as “charity”! On the ears, “sweet jaggery-balls” written, on the hands, “favor”; on the cheeks, “Ganga–Yamuna” written— and they keep taking a bath. Write “favor” on the hand—will it become favor? Write “meditation” on the forehead—will it become meditation? On the cheeks, “Ganga–Yamuna” written— and they keep taking a bath. Tattooed words, but trenches of meaning being dug— Sir is busy tattooing, tattooing and tattooing! The pundit goes on tattooing and re-tattooing. The pundit’s world is profoundly false.…

Osho, I am not saying we shouldn’t read the Upanishads or the Gita, am I?

Why would I say that the Gita and the Upanishads should not be read! I would not even say that so‑called forbidden books should not be read. I would say: read those too. How could I be opposed to reading? How could I be opposed to learning? My point is only this: read them as books, not as scripture. Do not read them as sacred, holy texts; read them as books. They are people’s experiences—understand them. But remember, their experience does not become your experience by reading. Their realization, their knowing does not become your knowing by reading. If this is kept in mind, what harm is there in reading? By all means, read. It is beneficial. These are the memories of humankind; certainly look into them—but with utter impartiality. A Hindu can hardly read the Quran properly. A Muslim can hardly read the Gita properly. He cannot. As long…

Osho, going back is now impossible for me. The seed has sprouted. But it all happened by listening to you, watching you, reading you. These scriptures have become a boat for me, carrying me into the void. Casting off fear, the drop has set out to meet the ocean. And you say that nothing will happen through the scriptures. What kind of odd thing is this that you say?

I am not a scripture yet. I am still alive. You are fortunate that you are not near a scripture. When Buddha spoke, the Dhammapada was not a scripture; it was a master. The Dhammapada then had breath in it; life was moving, the heart was beating, blood was flowing—it was alive. When Krishna spoke to Arjuna, the Gita was humming, dancing. It was not scripture then; scripture is made after the master has gone. A scripture is a line left on the sands of time. The snake has passed; the track remains on the sand. I am not a scripture yet. So there is nothing odd in what I am saying. I too will become a scripture—once I am gone, I will be a scripture. Then it will not become a boat. Scripture drowns; it does not ferry across. How can the dead rescue the living? How can what…