Anāshrava

Osho, what is the proof of God’s existence?

And you still ask for proof? There have been people who offered proofs, and all their proofs are futile. No proof works. All the proofs for God so far are not worth a penny. Someone says: everything that is made must have a maker; such a vast world—surely it must have a maker. But that proof commits suicide; the moment it meets an atheist, it goes lame. The atheist says: If every made thing must have a maker, if God is needed to make the world, then who made God? With that he tightens the noose around your neck. Who made God? You protest: No, no one made God. Then the atheist says: If God can be without being made, why can’t the world be without being made? The argument collapses; it falls flat. You say: just as the potter makes the pot, so that Great Potter made this world.…

Osho, the one who sees all and dwells within everyone—why does he still not come to be known? How does that Seer and Witness of all come to be known? Please explain.

Only such a light, subtle sensing will be there—a faint intimation. But you will not be able to see it. You cannot hold it in your hand. It is inexorably the Seer and cannot become the seen. So what to do? Then what to do? Only one thing can be done: bid farewell to the seen. Whatever is seen, let it be dismissed. Let no scene remain upon the screen. Have you ever noticed? You go to the cinema to watch a film. It begins—the play of light and shadow starts upon a blank white screen—and you become absorbed. When you are completely absorbed in watching, when the story grips your very life, you lose awareness of yourself—you forget that you are the watcher. The seen becomes everything; the Seer becomes null. The Seer is forgotten; the scenes become all in all. If the scene is tragic, tears stream from…

Question: HE WHO SEES THE ENTIRE WORLD OF ANIMATE AND INANIMATE OBJECTS Remember this: a sannyasin is not one who leaves his home and begins to say, "The ashram is mine." The sannyasin is one who stops using the word 'my'. It does not matter where he lives. He may sit and run a shop, provided the shop does not become 'mine'. Then the whole matter ends. But we have a habit of leaving the shop, of quitting it, and then reasserting our old habit by entering an ashram and beginning to talk of my ashram. It makes no difference then whether we live in the house or live in an ashram. Then changing the name is of no use. It is as useless as the elephant's practice of bathing in a river or pond, and then coming out and throwing dust over its body.

Osho, is there any practical process for being in the realm of existence beyond thoughts, in the void?

The way to thin them out is non-cooperation. Right now we are their makers—that is, we are the ones maintaining them. When we sit idle, some thought or other is running, because without our cooperation they cannot run. Withdraw your cooperation from whatever thoughts are running, and do nothing else; regard just this as samayik, as meditation. If all thoughts dissolve, you will feel no ego and no person within. You will know only being—only being will be known, in which the distinction “I am an individual” or “I am the whole” will not be felt. Only pure being will remain—pure existence. In truth, because of the thoughts accumulated upon that pure existence, we appear to be a person. This sense that I am “A,” you are “B,” you are “C”—the A, B, C we have pasted on—is our thought-power. We commonly say, “I will become liberated”—this is not quite…