Absolute

Osho, doesn’t that which is absolute also become relative in relation to the relative?

It does not. It does not, because—what does “relative” mean? That which is other than the absolute. No, no! Here is the real difficulty: not “other than the absolute.” The relative does not mean separate from the absolute. Relative means that for its experience a second is needed. Understand this clearly: for its experience, the other is required. It cannot be experienced on its own; it can only ever be a relative experience. For example, I say, “This water is hot.” The word “hot” can never be absolute, because without “cold” it has no existence. It could even happen that I warm up one hand and cool the other on ice; then I put both hands into the same water, and to one hand the water feels hot, to the other it feels cold. That is the relative. The same water, the same vessel, one hand warm and one cold—when…

Last night you said that the absolute cannot be defined by any system. However, in the relative domain of life on earth, are not seeds and seasons part of a discernable mechanism through which this limited existence functions?

He used to write letters to the president, to the prime minister, to the governor... and he would show me his letters -- ten pages, twenty pages of dictionary... just words. You could not make any sense of what he was writing, because not a single sentence was there. And he would say, "What is the matter? I go on writing to these people -- nobody answers me." I said, "Nobody can understand your letters, they are so mysterious. You do one thing." He brought a letter -- twenty pages he had written to Pandit Jawaharlal Nehru. I said, "You write a small summary, because the prime minister may not have the time for twenty pages. So give a small summary -- half a page of just the essential points." After seven days, he said, "That is not possible. I cannot make the summary, because I don't know myself what…

Question: BELOVED OSHO, HOW DO YOU EXPERIENCE YOUR ENLIGHTENMENT? Milarepa, enlightenment is not an experience. Experience always divides the experiencer from itself. But enlightenment knows no duality; hence it is not an experience but simply experiencing. It may not be right language; in fact, it cannot be right language because the linguist will not understand what you mean by `experiencing'. One has to know it. But some effort can be made; some indications and hints can be given. When you are in love, is it an experience? Is it objective? Is it separate from you? Is it something that you can exhibit? Is it something for which you can give some evidence, proof, argument? No, love simply knows itself. It is self-evident. It needs no proof and no witnesses. It needs no evidence, no arguments, no philosophy. Enlightenment goes even deeper than the reaches of love.

I absolute and relative -- he who knows these two together, through the relative leaves death behind and through the absolute gains immortality.

THE THRESHOLD OF REALITY IS VEILED BY GOLDEN LIGHT. REVEAL IT, O LORD, FOR MY DHARMA IS TO KNOW THE TRUTH. O LORD OF LIGHT, THE KNOWING ONE, THE GOLDEN GUARDIAN, GIVER OF LIFE TO ALL, SPREAD APART THY RAYS, GATHER UP THY BRILLIANCE, THAT I MAY PERCEIVE THY FINEST AND MOST SPLENDROUS NATURE, THAT COSMIC SPIRIT WHICH LIES AT THY HEART. FOR I MYSELF AM THAT! LET MY BREATH MERGE WITH THE COSMIC BREATH, MAY MY BODY BE AS DUST, REMEMBER, O MIND, REMEMBER WHAT HAS BEEN DONE. REMEMBER, O MIND, REMEMBER WHAT HAS BEEN DONE. O AGNI, SHOW US THE RIGHT PATH, LEAD US TO ETERNAL FREEDOM, THOU WHO KNOWEST ALL. MAY WE NOT BE DIVERTED FROM OUR GOAL, FOR WITH ALL DEVOTION WE SUBMIT OURSELVES TO THEE. AUM PURNAMADAH PURNAMIDAM PURNAT PURNAMUDACHYATE PURNASYA PURNAMADAYA PURNAMEVA VASHISYATE. When I was a student, one of my professors in the…