[NOTE: This is an unedited tape transcript of an unpublished darshan diary, which has been scanned and cleaned up. It is for reference purposes only.]
[The very people who want to be loved are those most unlikely to be -- because they are usually miserable, Osho pointed out to Anand Ratus.]
Everybody wants to be loved -- that is one of the most fundamental desires. It is the deepest longing in the heart, to be loved.
Unless you are loved you can't see any meaning in life. The moment love showers on you it brings a transformation. You start feeling you are needed, you are not just accidental, that you are fulfilling some essential part in the great drama of the universe, that you are not just dirt -- there is some poetry in you, some stars in you, something valuable, otherwise love would not have showered on you.
Hence everybody desires love but very few people create the situation in which they can become a beloved. Only a blissful person can be loved but there is a great problem: people are miserable. They want to be loved, in fact the more miserable they are, the more they want to be loved, but misery cannot be loved. At the most one can sympathise -- and sympathy is not love. Sympathy is an insult, it is not respect. It is pity.
Nobody really likes to be in a situation where others feel pity for him, but that is the only possibility if you are miserable. People can feel pity, they can even pretend love, but a pretended love hurts very much, it creates wounds, because you can see it is a pretence.The heart cannot be deceived. The mind can be deceived but the heart cannot be deceived. Its vision is clear. It can immediately see the difference between a pretended love and an authentic love.
My sannyasins have to learn how to be blissful -- and that is not difficult. That is the most simple thing in existence, to be blissful. Trees know it, children know it, animals know it; it is only that our whole upbringing is so stupid that it destroys it. Rather than bringing our essential core to the surface it represses it. It is not education in the real sense of the word.
The word "education" means to draw out that which is already in you. But our whole education is something else, just the opposite; it forces something upon you. I don't think that anybody has geography in him which you can draw out, or history in him which you can draw it out. These things have to be imposed on you, forcibly, through punishment, through reward, through fear and greed. And slowly slowly you forget something which you already know in the mother's womb. Those nine months are the most blissful as far as ordinary humanity is concerned.
Only once in a while does a Buddha come who knows deeper bliss th an that which was known in the mother's womb -- because that bliss was unconscious; is conscious. That was in darkness, this is in full light.
It is our natural instinct to be blissful. Just a little effort is needed to drop all the nonsense that the society has imposed on you and you can start growing in bliss. And simultaneously, love starts coming towards you from all directions.
A really blissful person becomes a beloved of the whole existence. And that is the greatest experience in life. That is the experience, the miracle.
[Christ says god is love; his priests say god is your judge. But love never judges, Osho pointed out.]
Love accepts the way the other is. It has no plans to change the other, to better the other, to drop a few chunks and to add something. The other is not a thing, the other is a spiritual person.
Nobody has the right to judge. Judgement means condemnation. Love never judges, never compares. That is the meaning of Daniela: god is my judge.
It says many things. One: that I am not to be afraid of god, because god is love and love knows no judgement, so no need to be afraid of that day, the ultimate way of judgement. There is never going to be such a day. The whole idea is an invention of the priests -- that there will be a way of judgement when everybody will have to answer "Why did you do this? Why did you do that?" ... god asking you "Why did you smoke cigarettes?" -- just see the whole stupidity of it, of god asking you "Why did you once lie?" -- and that too after an eternity. The whole idea makes god look very mean.
"God is my judge" simply says something which is very paradoxical. Because god is love there is no need to be afraid of any judgement. God if forgiveness. But the priest cannot say that, that god is forgiveness; he depends on his being the ultimate supreme judge, only then can he make you afraid and scared. Between you and god he becomes the judge. And all the moralists, the puritans, the so-called social reformers, they all go on judging about everybody, that this is right and that is wrong and this should be done and this should not be done.
God is total acceptance because love is total acceptance. So there is no need to be afraid of god.
And the second thing to remember is: don't judge anybody, because if god is the judge, then who are we to bother? Leave it all to god. Don't condemn a sinner and don't worship a saint.
The saint is beautiful, the sinner is also beautiful; in their own ways they are fulfilling something mysterious, which neither they nor others are aware of. Perhaps the sinner is an absolute necessity; without him there would be no saints. The saint should be obliged to the sinner because without the sinner all the saints would disappear. The more sinners there are, the more saints there are.
I have been asked many times why there are not so many saints now as there used to be in the past. I say because now there are no more sinners! People are people -- slowly slowly the distinction is disappearing. And it is good that we start looking at people as unique individuals rather than labelling them -- because the saint has his own moments of weakness and the sinner. also has his own moments of strength. If we compare them a really great surprise is there: they are of equal weight, they compensate each other.
I have known saints and I know their sin; their greatest sin is their ego. I have know the sinners and I have known their humbleness, their simplicity, their innocence.
I used to go to the prisons to meet the prisoners and I was surprised -- I have never seen so many innocent people forced to live together in one small place. And I was also puzzled that they are the condemned ones. In fact they could commit something which the society thinks is wrong because they are very simple people, non-calculative. They are not cunning, otherwise they would have escaped, they would not have been caught.
The cunning people are never caught. They become great politicians, they become presidents and prime ministers. Alexander the Great and Adolf Hitler and Joseph Stalin and Mao Tse Tung -- these are the really cunning people, but they become great leaders of humanity. And for such simple acts of no real consequence people are condemned. The sinner has a silver lining around him just as the saint has a dark lining around him.
There is no need to judge -- leave everything to god and start loving. Judgement prevents love, judgement kills love.
And as your love grows, judgement evaporates. And when you are capable of loving the sinner and the saint equally, without any discrimination, you have attained to a certain spiritual growth; a certain integrity has come to your being. For the first time you are close to god.
[The only rebellion through which any real change can be wrought is that which Osho calls meditation. It transforms your very centre, he told Dhyan Maria.]
... And once the centre is transformed your circumference automatically follows it But vice versa is not true. You can go on changing your circumference but the centre will not be changed by that because the centre is like roots and circumference is nothing but foliage, leaves. You can go on pruning the leaves but new leaves will come; in fact the foliage will become thicker. You cut one leaf and three leaves will come to replace it. But if you cut the root then the whole tree is gone.
Our roots are in our centre. If we are weeds the roots are in the centre, and if we want to become roses we have to grow the roots of the rose bushes in the centre; the circumference will come to know the foliage and the flowers and the fragrance. But you cannot move from circumference to the centre; the movement is always from the centre towards the circumference. The circumference is just a shadow.
And it is because for thousands of years religious people, moralists, and all kinds of reformists have been trying to change the circumference that they have created a mess of humanity; the centre remains the same. The roots are of the weeds and on the circumference we are hoping roses will come -- they never come. Or, if we are very cunning, then we can purchase plastic roses and decorate the circumference. We can deceive others and finally we can deceive ourselves too. But plastic flowers are not real flowers. That's what the so-called moral character is: just plastic, synthetic. The REAl character has not to be cultivated, it is not to be practised; it comes as a natural consequence of meditation.
By "meditation" I mean slipping out of the mind, slowly slowly, without any fight, just getting out of the mind. And the simplest key is to witness the mind. That has been the greatest secret down the ages. It is very simple, just like a small key, but it can unlock a very complex lock and it can open the doors of the divine. Just witness your mind, st and aside and look at it. That's enough. Slowly slowly the distance will be bigger. You will become more and more a witness and you will see your thoughts and desires and memories coming and going like the traffic on the road -- nothing to do with you. You are completely detached from it, unconcerned.
The moment that unconcerned detachment, that coolness, arises, the whole mind disappears, the whole traffic disappears. There is great silence of infinite depth and out of that silence is the rebellion. Out of that silence one becomes a Buddha, a Christ, a Krishna, a Lao Tzu.
[Osho talked on the difference between knowledge and wisdom last night. Tonight he expanded on that.]
Become ignorant if you want to know. Two things are needed: become ignorant and become loving -- ignorance plus love and you go through the door. Then nothing can debar you from knowing the ultimate truth. And to know the truth is liberating, it is liberation. Liberation from all misery, liberation from all anguish, liberation from birth and death, liberation from all limitations. It makes you one with the whole.
But one has to change from knowledge to knowing, from logic to love, from mathematics to meditation.
[Osho renamed Waltraud Prem Anugito, love, song, and explained that the song inside each of us can express itself only in the right climate. And love is the name of the season.]
Unless your heart sings and dances you are not really living, you are only dragging -- fulfilling certain duties, going through certain rituals, somehow m an aging and maintaining a facade. But deep inside there is emptiness and a great trembling because one knows in the deepest part of the heart that life is not yet fulfilled, that one has not been able yet to sing one's song. Everybody is born with a song, his song, and unless he sings it he remains unfulfilled.
Just look at a tree when it blossoms and you will see great contentment surrounding it, great rejoicing. It is dancing because it has come home, it has fulfilled the task given to it It is no more empty, it is overflowing. Flowers come only when the tree is overflowing, only when one is overflowing.
My sannyasins are a totally different kind of religious people. They have nothing to do with the past idea of a religious monk and nun. In fact they are the opposite because those people were sad and sombre and they ware trying to kill themselves slowly. their whole life their practice, was nothing but slow suicide.
My sannyasins have to live life totally, intensely, passionately, because life is god. And when you live your life totally and intensely the song is bound to burst forth.
[Man -- animal or angel? Both are within us. Man is a ladder, Osho began in his address to Deva Anurup, a farmer from Germany.]
A sannyasin has to always remember that my ultimate goal is for him to be godlike. Less than that is not going to give you contentment because you are not supposed to be less than that. Your nature wants to attain that goal, only then will it feel fulfilled, only then will it feel "I have arrived" -- and with that arrival is rejoicing, is ecstasy.
It is difficult to believe right now that one is godlike. I am not telling you to believe it, I am simply telling you that it is a possibility. You need not believe it, but even if one hypothetically accepts a possibility then one can enquire into it.
Hypothesis is different from belief. In belief you have to blindly support a certain thing; in a hypothesis you have simply accepted it so that you can enquire into it You have not become dogmatic about it. It is just accepted so that an experiment becomes possible.
So whatsoever I say here has to be hypothetical, nobody is required to believe anything, because I know that there is no need to believe, you can experience it, The people who emphasise belief are the people who are afraid that if people don't believe then they may become godless. In fact they themselves are suspicious of the existence of god; there is great doubt in them. They have not experienced god.
My experience is that it is possible for every human being. Anybody who puts a little intelligence and a little effort into it is capable of becoming godlike. Right now it is like a seed so you cannot see the flowers, but I can. Still I say don't it because belief is dangerous. Once a person he stops enquiring; he think s "Now I believe -- there is no need to enquire."
In hypothesis enquiry begins, in belief enquiry dies. And without enquiry you will never reach the goal.
Sannyas is an enquiry into the ultimate truth, an enquiry into the very ground of our being -- and that is godlike. But when I say it is godlike, experience, and I don't want it to become your belief; I would like it to become your experience too.
[Unless he is a meditator man is simply a desire for more. Osho told a story to illustrate the point.]
A beggar went to the palace of the king and he said to the king "I have come to beg something from you but I have a condition, and my condition is such that unless one accepts the condition I don't accept any gift."
The king had seen many beggars but he had never seen such a beggar: he was so beautiful, so graceful, almost unearthly. He said "Whatsoever you say... What is your condition? I will be happy, very happy, to give something to you. What do you want?"
The beggar said, "This is my begging bow. My condition is, whatsoever you give is okay, just fill my begging bowl totally. I will not leave if the begging bowl is not totally full."
The king laughed; he said "Such an intelligent person talking nonsense! I can fill it with gold, with diamonds or whatsoever you want," and he asked his vizier to fill the begging bowl with diamonds -- "Let this man know that I am not an ordinary king, I have immense, immeasurable wealth."
But soon he realised that he had got into unnecessary trouble: as soon as those diamonds were put into the begging bowl they disappeared. Then more and more... and by the afternoon the immeasurable treasures were disappearing. The whole capital had gathered and there was great excitement: what was going to happen? The king was also very egoistic. Now he knew that it was impossible to win this battle, but he was going to try to the very last.
By the evening when the sun was just setting, all his treasure chests were empty and the begging bowl was as empty as ever; there was nothing in it . The king fell at the feet of the beggar and said "You have defeated me. You have destroyed my ego, you have destroyed my whole idea that I am a great king, a great emperor, a great conqueror. Now all that nonsense is finished. It is good that you shattered it all by such a simple strategy. But what is the magic of this begging bowl? This is a magical begging bowl because it is so small and all my treasures are gone."
The beggar laughed and he said "There is nothing special about it. I made it out of a human skull. It functions just like a human skull: put anything in and it disappears. Your mind says 'Ten thousand rupees' and one day you achieve them and again the mind asks for ten lakhs. You give it ten lakhs; you waste your whole life in fulfilling that desire -- by the time it is fulfilled the mind is again asking for more. It is never full.
Even people like Rockefeller, Morgan, Ford all die beggars. They were still hankering for more, for more. Mind means more and more and more, ad infinitum, ad nauseum.
It is only through meditation that mind disappears, this begging bowl disappears, and for the first time you discover hidden behind it the kingdom of god. Meditation makes you an emperor in the real sense.
[If you are wise you are necessarily blissful; if you are blissful, you're automatically wise, Osho revealed to Anand Gyanesh, a painter from Sweden.]
... And when both bliss and wisdom are there nothing is lacking. All that is needed to rejoice is there; bliss is there, wisdom is there. You are no more in darkness, no more in ignorance, no more groping, no more blind, and you are no more in anxiety, anguish, frustration.
Gautam the Buddha has said that meditation brings both things: on one hand it brings bliss, on the other hand it brings wisdom. And the secret is simple: silence.
We have to learn how to make this constantly chattering mind inside cease, not to function, for few moments at least. And if you can manage it for a few moments, you can manage it for a few hours, you can manage it for a few days. In fact all the meditators in the East have calculated -- and I agree with the calculation -- that if a man is capable of remaining absolutely silent for forty-eight minutes he becomes enlightened.
But ordinarily even to be silent for three seconds is very difficult. Forty-eight minutes looks. Almost like infinity -- -- just to be silent, nothing else is required. That forty-eight minute's time is just like water evaporates at one-hundred-degrees heat. It is just a natural law; this too is a natural law. Because very few people have meditated it is not so well-known in the world, otherwise forty -- eight minutes, exactly forty -- eight minutes is enough and you are transported into another world -- the world of bliss and wisdom, the world of eternity, of no time, no death. Call it the world of nirvana, god, liberation, tao -- they all indicate, the same experience. The experience itself is nameless.
Osho's Commentary
[The very people who want to be loved are those most unlikely to be -- because they are usually miserable, Osho pointed out to Anand Ratus.]
Everybody wants to be loved -- that is one of the most fundamental desires. It is the deepest longing in the heart, to be loved.
Unless you are loved you can't see any meaning in life. The moment love showers on you it brings a transformation. You start feeling you are needed, you are not just accidental, that you are fulfilling some essential part in the great drama of the universe, that you are not just dirt -- there is some poetry in you, some stars in you, something valuable, otherwise love would not have showered on you.
Hence everybody desires love but very few people create the situation in which they can become a beloved. Only a blissful person can be loved but there is a great problem: people are miserable. They want to be loved, in fact the more miserable they are, the more they want to be loved, but misery cannot be loved. At the most one can sympathise -- and sympathy is not love. Sympathy is an insult, it is not respect. It is pity.
Nobody really likes to be in a situation where others feel pity for him, but that is the only possibility if you are miserable. People can feel pity, they can even pretend love, but a pretended love hurts very much, it creates wounds, because you can see it is a pretence.The heart cannot be deceived. The mind can be deceived but the heart cannot be deceived. Its vision is clear. It can immediately see the difference between a pretended love and an authentic love.
My sannyasins have to learn how to be blissful -- and that is not difficult. That is the most simple thing in existence, to be blissful. Trees know it, children know it, animals know it; it is only that our whole upbringing is so stupid that it destroys it. Rather than bringing our essential core to the surface it represses it. It is not education in the real sense of the word.
The word "education" means to draw out that which is already in you. But our whole education is something else, just the opposite; it forces something upon you. I don't think that anybody has geography in him which you can draw out, or history in him which you can draw it out. These things have to be imposed on you, forcibly, through punishment, through reward, through fear and greed. And slowly slowly you forget something which you already know in the mother's womb. Those nine months are the most blissful as far as ordinary humanity is concerned.
Only once in a while does a Buddha come who knows deeper bliss th an that which was known in the mother's womb -- because that bliss was unconscious; is conscious. That was in darkness, this is in full light.
It is our natural instinct to be blissful. Just a little effort is needed to drop all the nonsense that the society has imposed on you and you can start growing in bliss. And simultaneously, love starts coming towards you from all directions.
A really blissful person becomes a beloved of the whole existence. And that is the greatest experience in life. That is the experience, the miracle.
[Christ says god is love; his priests say god is your judge. But love never judges, Osho pointed out.]
Love accepts the way the other is. It has no plans to change the other, to better the other, to drop a few chunks and to add something. The other is not a thing, the other is a spiritual person.
Nobody has the right to judge. Judgement means condemnation. Love never judges, never compares. That is the meaning of Daniela: god is my judge.
It says many things. One: that I am not to be afraid of god, because god is love and love knows no judgement, so no need to be afraid of that day, the ultimate way of judgement. There is never going to be such a day. The whole idea is an invention of the priests -- that there will be a way of judgement when everybody will have to answer "Why did you do this? Why did you do that?" ... god asking you "Why did you smoke cigarettes?" -- just see the whole stupidity of it, of god asking you "Why did you once lie?" -- and that too after an eternity.
The whole idea makes god look very mean.
"God is my judge" simply says something which is very paradoxical. Because god is love there is no need to be afraid of any judgement. God if forgiveness. But the priest cannot say that, that god is forgiveness; he depends on his being the ultimate supreme judge, only then can he make you afraid and scared. Between you and god he becomes the judge. And all the moralists, the puritans, the so-called social reformers, they all go on judging about everybody, that this is right and that is wrong and this should be done and this should not be done.
God is total acceptance because love is total acceptance. So there is no need to be afraid of god.
And the second thing to remember is: don't judge anybody, because if god is the judge, then who are we to bother? Leave it all to god. Don't condemn a sinner and don't worship a saint.
The saint is beautiful, the sinner is also beautiful; in their own ways they are fulfilling something mysterious, which neither they nor others are aware of. Perhaps the sinner is an absolute necessity; without him there would be no saints. The saint should be obliged to the sinner because without the sinner all the saints would disappear. The more sinners there are, the more saints there are.
I have been asked many times why there are not so many saints now as there used to be in the past. I say because now there are no more sinners! People are people -- slowly slowly the distinction is disappearing. And it is good that we start looking at people as unique individuals rather than labelling them -- because the saint has his own moments of weakness and the sinner. also has his own moments of strength. If we compare them a really great surprise is there: they are of equal weight, they compensate each other.
I have known saints and I know their sin; their greatest sin is their ego. I have know the sinners and I have known their humbleness, their simplicity, their innocence.
I used to go to the prisons to meet the prisoners and I was surprised -- I have never seen so many innocent people forced to live together in one small place. And I was also puzzled that they are the condemned ones. In fact they could commit something which the society thinks is wrong because they are very simple people, non-calculative. They are not cunning, otherwise they would have escaped, they would not have been caught.
The cunning people are never caught. They become great politicians, they become presidents and prime ministers. Alexander the Great and Adolf Hitler and Joseph Stalin and Mao Tse Tung -- these are the really cunning people, but they become great leaders of humanity. And for such simple acts of no real consequence people are condemned. The sinner has a silver lining around him just as the saint has a dark lining around him.
There is no need to judge -- leave everything to god and start loving. Judgement prevents love, judgement kills love.
And as your love grows, judgement evaporates. And when you are capable of loving the sinner and the saint equally, without any discrimination, you have attained to a certain spiritual growth; a certain integrity has come to your being. For the first time you are close to god.
[The only rebellion through which any real change can be wrought is that which Osho calls meditation. It transforms your very centre, he told Dhyan Maria.]
... And once the centre is transformed your circumference automatically follows it But vice versa is not true. You can go on changing your circumference but the centre will not be changed by that because the centre is like roots and circumference is nothing but foliage, leaves. You can go on pruning the leaves but new leaves will come; in fact the foliage will become thicker. You cut one leaf and three leaves will come to replace it. But if you cut the root then the whole tree is gone.
Our roots are in our centre. If we are weeds the roots are in the centre, and if we want to become roses we have to grow the roots of the rose bushes in the centre; the circumference will come to know the foliage and the flowers and the fragrance. But you cannot move from circumference to the centre; the movement is always from the centre towards the circumference. The circumference is just a shadow.
And it is because for thousands of years religious people, moralists, and all kinds of reformists have been trying to change the circumference that they have created a mess of humanity; the centre remains the same. The roots are of the weeds and on the circumference we are hoping roses will come -- they never come. Or, if we are very cunning, then we can purchase plastic roses and decorate the circumference. We can deceive others and finally we can deceive ourselves too. But plastic flowers are not real flowers. That's what the so-called moral character is: just plastic, synthetic. The REAl character has not to be cultivated, it is not to be practised; it comes as a natural consequence of meditation.
By "meditation" I mean slipping out of the mind, slowly slowly, without any fight, just getting out of the mind. And the simplest key is to witness the mind. That has been the greatest secret down the ages. It is very simple, just like a small key, but it can unlock a very complex lock and it can open the doors of the divine. Just witness your mind, st and aside and look at it. That's enough. Slowly slowly the distance will be bigger. You will become more and more a witness and you will see your thoughts and desires and memories coming and going like the traffic on the road -- nothing to do with you. You are completely detached from it, unconcerned.
The moment that unconcerned detachment, that coolness, arises, the whole mind disappears, the whole traffic disappears. There is great silence of infinite depth and out of that silence is the rebellion. Out of that silence one becomes a Buddha, a Christ, a Krishna, a Lao Tzu.
[Osho talked on the difference between knowledge and wisdom last night. Tonight he expanded on that.]
Become ignorant if you want to know. Two things are needed: become ignorant and become loving -- ignorance plus love and you go through the door. Then nothing can debar you from knowing the ultimate truth. And to know the truth is liberating, it is liberation. Liberation from all misery, liberation from all anguish, liberation from birth and death, liberation from all limitations. It makes you one with the whole.
But one has to change from knowledge to knowing, from logic to love, from mathematics to meditation.
[Osho renamed Waltraud Prem Anugito, love, song, and explained that the song inside each of us can express itself only in the right climate. And love is the name of the season.]
Unless your heart sings and dances you are not really living, you are only dragging -- fulfilling certain duties, going through certain rituals, somehow m an aging and maintaining a facade. But deep inside there is emptiness and a great trembling because one knows in the deepest part of the heart that life is not yet fulfilled, that one has not been able yet to sing one's song. Everybody is born with a song, his song, and unless he sings it he remains unfulfilled.
Just look at a tree when it blossoms and you will see great contentment surrounding it, great rejoicing. It is dancing because it has come home, it has fulfilled the task given to it It is no more empty, it is overflowing. Flowers come only when the tree is overflowing, only when one is overflowing.
My sannyasins are a totally different kind of religious people. They have nothing to do with the past idea of a religious monk and nun. In fact they are the opposite because those people were sad and sombre and they ware trying to kill themselves slowly. their whole life their practice, was nothing but slow suicide.
My sannyasins have to live life totally, intensely, passionately, because life is god. And when you live your life totally and intensely the song is bound to burst forth.
[Man -- animal or angel? Both are within us. Man is a ladder, Osho began in his address to Deva Anurup, a farmer from Germany.]
A sannyasin has to always remember that my ultimate goal is for him to be godlike. Less than that is not going to give you contentment because you are not supposed to be less than that. Your nature wants to attain that goal, only then will it feel fulfilled, only then will it feel "I have arrived" -- and with that arrival is rejoicing, is ecstasy.
It is difficult to believe right now that one is godlike. I am not telling you to believe it, I am simply telling you that it is a possibility. You need not believe it, but even if one hypothetically accepts a possibility then one can enquire into it.
Hypothesis is different from belief. In belief you have to blindly support a certain thing; in a hypothesis you have simply accepted it so that you can enquire into it You have not become dogmatic about it. It is just accepted so that an experiment becomes possible.
So whatsoever I say here has to be hypothetical, nobody is required to believe anything, because I know that there is no need to believe, you can experience it, The people who emphasise belief are the people who are afraid that if people don't believe then they may become godless. In fact they themselves are suspicious of the existence of god; there is great doubt in them. They have not experienced god.
My experience is that it is possible for every human being. Anybody who puts a little intelligence and a little effort into it is capable of becoming godlike. Right now it is like a seed so you cannot see the flowers, but I can. Still I say don't it because belief is dangerous. Once a person he stops enquiring; he think s "Now I believe -- there is no need to enquire."
In hypothesis enquiry begins, in belief enquiry dies. And without enquiry you will never reach the goal.
Sannyas is an enquiry into the ultimate truth, an enquiry into the very ground of our being -- and that is godlike. But when I say it is godlike, experience, and I don't want it to become your belief; I would like it to become your experience too.
[Unless he is a meditator man is simply a desire for more. Osho told a story to illustrate the point.]
A beggar went to the palace of the king and he said to the king "I have come to beg something from you but I have a condition, and my condition is such that unless one accepts the condition I don't accept any gift."
The king had seen many beggars but he had never seen such a beggar: he was so beautiful, so graceful, almost unearthly. He said "Whatsoever you say... What is your condition? I will be happy, very happy, to give something to you. What do you want?"
The beggar said, "This is my begging bow. My condition is, whatsoever you give is okay, just fill my begging bowl totally. I will not leave if the begging bowl is not totally full."
The king laughed; he said "Such an intelligent person talking nonsense! I can fill it with gold, with diamonds or whatsoever you want," and he asked his vizier to fill the begging bowl with diamonds -- "Let this man know that I am not an ordinary king, I have immense, immeasurable wealth."
But soon he realised that he had got into unnecessary trouble: as soon as those diamonds were put into the begging bowl they disappeared. Then more and more... and by the afternoon the immeasurable treasures were disappearing. The whole capital had gathered and there was great excitement: what was going to happen? The king was also very egoistic. Now he knew that it was impossible to win this battle, but he was going to try to the very last.
By the evening when the sun was just setting, all his treasure chests were empty and the begging bowl was as empty as ever; there was nothing in it . The king fell at the feet of the beggar and said "You have defeated me. You have destroyed my ego, you have destroyed my whole idea that I am a great king, a great emperor, a great conqueror. Now all that nonsense is finished. It is good that you shattered it all by such a simple strategy. But what is the magic of this begging bowl? This is a magical begging bowl because it is so small and all my treasures are gone."
The beggar laughed and he said "There is nothing special about it. I made it out of a human skull. It functions just like a human skull: put anything in and it disappears. Your mind says 'Ten thousand rupees' and one day you achieve them and again the mind asks for ten lakhs. You give it ten lakhs; you waste your whole life in fulfilling that desire -- by the time it is fulfilled the mind is again asking for more. It is never full.
Even people like Rockefeller, Morgan, Ford all die beggars. They were still hankering for more, for more. Mind means more and more and more, ad infinitum, ad nauseum.
It is only through meditation that mind disappears, this begging bowl disappears, and for the first time you discover hidden behind it the kingdom of god.
Meditation makes you an emperor in the real sense.
[If you are wise you are necessarily blissful; if you are blissful, you're automatically wise, Osho revealed to Anand Gyanesh, a painter from Sweden.]
... And when both bliss and wisdom are there nothing is lacking. All that is needed to rejoice is there; bliss is there, wisdom is there. You are no more in darkness, no more in ignorance, no more groping, no more blind, and you are no more in anxiety, anguish, frustration.
Gautam the Buddha has said that meditation brings both things: on one hand it brings bliss, on the other hand it brings wisdom. And the secret is simple: silence.
We have to learn how to make this constantly chattering mind inside cease, not to function, for few moments at least. And if you can manage it for a few moments, you can manage it for a few hours, you can manage it for a few days. In fact all the meditators in the East have calculated -- and I agree with the calculation -- that if a man is capable of remaining absolutely silent for forty-eight minutes he becomes enlightened.
But ordinarily even to be silent for three seconds is very difficult. Forty-eight minutes looks. Almost like infinity -- -- just to be silent, nothing else is required. That forty-eight minute's time is just like water evaporates at one-hundred-degrees heat. It is just a natural law; this too is a natural law. Because very few people have meditated it is not so well-known in the world, otherwise forty -- eight minutes, exactly forty -- eight minutes is enough and you are transported into another world -- the world of bliss and wisdom, the world of eternity, of no time, no death. Call it the world of nirvana, god, liberation, tao -- they all indicate, the same experience. The experience itself is nameless.