What should we do when we feel that whatever we do is wrong?

Osho, you said that whatever we do, we will do it wrong, because we ourselves are wrong. Whatever we do turns out wrong. In such a situation, why don’t you tell us plainly what we should do?

But I understand that you don’t understand clearly. You say to me, “Why don’t you tell us clearly?” Better say: Why don’t we understand clearly? Up to there, it is right. From my side I am speaking absolutely clearly. Never has it been told more clearly, nor can it be. What more clarity could there be? Every single weave and thread I have laid out before you. Nothing has been hidden. There is no secret. All the cards have been laid out before you. Yes, I understand it isn’t clear to you, because you are not eager to understand. You are eager to quickly do something; your very approach is wrong. While listening to me, you keep calculating within, “What here is actionable so we can go and do it?” Because of that very eagerness to do, you miss understanding. A doctor used to come here. I noticed that as…

Osho, you say the same thing in countless ways. But when I listen to you, it feels as if I am hearing it for the first time. And I feel so much joy that I don’t feel like going back home. What should I do—what can I do—so that I can just keep listening to you!

You will feel as if you have been made to rise out of season, before time—as if you were not yet to go and yet had to go. And if you go in that way, your home will become even more desolate than before. I do not want to make your home desolate; I want to make your home a temple. I want that when you go home, your home’s new form is revealed. I do not want to tear you away from home, from the world, from family life. That is the newness of my sannyas: I do not want to sever you from the world; I want to join you to the world in such a way that your connection with the world becomes a connection with the Divine. Let the world no longer be a barrier between you and the Divine; let it become a means. If…

Question: OSHO, EXACTLY HOW DO YOU NOT DO IT? I said, "This feeling is not from the awareness that you are, because your consciousness has remained the same. This sense of a new birth is coming from your ego; your ego is tremendously gratified, strengthened. That is your 'gain.' But according to those who know that is your loss." What is gain to the ego is loss to the soul. What is a blessing to the ego is a curse to the soul. What seems to be of tremendous importance to the ego is just sheer stupidity to the innermost core of your being. The logic of the ego is that it is never interested in the simple things, because if you say, "I can breathe!" that is not going to bring crowds to welcome you, to say, "Teertha, you are great! Your name will remain immortal because you breathe.

Osho, when I look at you, the miracle of desireless action seems visible; but when I look at myself, it appears impossible. Why?

A man does a thousand things; one mistake happens—no one becomes a sinner because of that! Sometimes one falls ill; but illness does not become your nature. If you once had a fever, does fever become your nature? Should you, whenever you go to the temple, say to God, “I am a fever, and you are the Great Physician”? Stop this nonsense. Sometimes a man is filled with fever; sometimes he is also filled with anger—but these are accidents; they are not your nature. At most they are mistakes; there is nothing criminal in them. There will be weaknesses, but no sin. Make them secondary; do not give them too much attention. If you focus on them, you will nourish them. Give your attention to your nature, to your stainlessness, to your innocence. Slowly you will find yourself falling in love with yourself. You will fall in love with yourself;…

Osho, the other day you said, “You are not wrong in part; you are wrong in your entirety. Whatever you are, you are wrong.” What is the reason for this—ego or ignorance, vanity or delusion? And are ego and ignorance interdependent?

First, these are all just names for one and the same disease. Suppose you fall ill and go to an Ayurvedic physician—he calls it dama. You go to an allopathic doctor—he calls it asthma. Don’t worry that you now have two diseases—that you’re in big trouble: dama as well as asthma! Go to a Unani hakīm or a homeopath and they’ll give still other names; their languages and technical terms differ. The human disease is one—call it ignorance, call it ego, call it māyā, delusion, unconsciousness, stupor, heedlessness, sin, forgetfulness—whatever you like. One disease, a thousand names. So first remember this: you don’t have many diseases. Even this will lighten your mind—that there is only one. And you don’t have to treat thousands of diseases; otherwise, if the disease doesn’t kill you, the medicines will. You don’t have many diseases. Illusion, envy, greed, attachment, anger—these are not separate ailments; they…