What is the principle of unthinkable difference and unity?

Verse (Sanskrit): अचिन्त्यं अव्यक्तं अनंतरूपं शिवं प्रशान्तं अमृतं ब्रह्मयोनिम्‌। तदाऽदिमध्यान्त विहीनमेकं विभुं चिदानन्दं अरूपं अद्भुतम्‌।।6।। Transliteration: acintyaṃ avyaktaṃ anaṃtarūpaṃ śivaṃ praśāntaṃ amṛtaṃ brahmayonim‌| tadā'dimadhyānta vihīnamekaṃ vibhuṃ cidānandaṃ arūpaṃ adbhutam‌||6|| Translation: Inconceivable, unmanifest, of infinite form, auspicious, serene, immortal, the womb of Brahmā. That One, without beginning, middle, or end, all-pervading, consciousness-bliss, formless, wondrous. ||6|| Meditation is the door. Meditation is the door to that dimension where thought has no entry; where there is no way to think, where there is no place for understanding, logic, argumentation; where only pure experiencing remains. What is attained in this meditation—this sutra points toward that. It is essential to understand each word of this sutra with great depth. The first word is: 'Achintya'—that about which no thinking is possible; about which thought cannot function; where the intellect falls short. Meditation is the door to such an experience. About what can we think?

O how may I ever express that secret word? O how can I say he is not like this, and he is like that? If I say that he is within me, the universe is ashamed. If I say that he is without me, it is falsehood. He makes the inner and the outer worlds to be indivisibly one; the conscious and the unconscious, both are his footstools. He is neither manifest nor hidden, he is neither revealed nor unrevealed: there are no words to tell that which he is.

II. 56. dariya ki lahar dariyao hai ji THE RIVER AND ITS WAVES ARE ONE SURF: WHERE IS THE DIFFERENCE BETWEEN THE RIVER AND ITS WAVES? WHEN THE WAVE RISES, IT IS THE WATER; AND WHEN IT FALLS, IT IS THE SAME WATER AGAIN. TELL ME, SIR, WHERE IS THE DISTINCTION? BECAUSE IT HAS BEEN NAMED AS WAVE, SHALL IT NO LONGER BE CONSIDERED AS WATER? WITHIN THE ABSOLUTE, THE WORLDS ARE BEING TOLD LIKE BEADS. LOOK UPON THAT ROSARY WITH THE EYES OF WISDOM. THE TRUTH IS KNOWN AND YET NOT KNOWN -- known in a sense and not known in another -- known because we are part of it, but not known because we are not separate from it. To know something, the knower has to be separate; and yet again, to know something really, how can you know it if you are separate? This is the basic…

Osho, is the experience of the Divine different for each person?

Think of it like this: you go home from this garden, and your children say, “Tell us—what was the garden like?” A painter might tell you by making a painting: “It was like this.” A poet will write a poem—of the trees, of the winds passing through them, of the sun filtering between their leaves. Now a poem and a painting differ greatly. Or perhaps someone is a musician; he will not even write a poem—he will lift his vina. Why write? The winds passed through the trees and there was sound and resonance—he will reproduce that resonance on the vina. The colors in the trees he will translate into tones. The sun and shade he will pour into music. He will play the garden on his vina. Another will write a poem; another will render it on paper. The three expressions will differ. And if you look only at…

Thus, by meditation, they achieve the ultimate reality , which is unthinkable, unmanifest; the one of endless forms, the ever-auspicious, the peaceful, the immortal, the origin of the creator, the one without a beginning, a middle and an end; the only one, the non-dual, the all-pervading, the consciousness, the bliss, the formless, the wonderful.

To use a name as a repetition has its own difficulties. It is easy to throw out all else, but then it is difficult to throw out itself. If you have used "Rama" to throw out all other thoughts, it will become rooted in you, and then you cannot throw it out. It will be very difficult and very painful. Then something else will be needed to throw it out. As far as I am concerned, I never suggest this method. It is better to begin with no word. Then how to begin? Take the total energy of your body and mind as the beginning. Let you total body-mind energy be involved in it. Make it so active -- let your body energy, your mind energy becomes so active, so active at the peak -- that thoughts dissolve, because thoughts cannot exist at the peak. When your energy is moving…

Second point: however many ways the realized may have reached, however numerous the names of paths, the path is, in truth, one; there cannot be two. This needs to be understood—it’s a little subtle. If we are creating images, a thousand forms can be made. But if we are erasing images, there is only one way to erase. If you are building a house, architects can suggest thousands of ways. But if the house is to be demolished, no architect need be consulted; however the house is built, demolition is one. What difference can there be in breaking? To attain realization, Buddhahood, is a process of dissolving the world—not building something new. In building there are differences; in dissolving what differences can there be? Forms are different; the formless cannot be different.