Oneness

...and then no difference remains between them?

It is not a matter of doing it for twenty-four hours. Even if you can enter perfect thoughtlessness for ten minutes, then gradually you will find that while doing all your work—there is no need to be lying down—the inner void will remain established even as you do, talk, speak. To begin with, carve out a little time—half an hour, even fifteen minutes out of the twenty-four hours. In those fifteen minutes, first of all drop every activity and go into the void. And once the experience of the void happens even once, then you can remain in the void even amidst activities. You do not have to lie there for twenty-four hours. Half an hour you should lie down—in the beginning. This is because if we are very busy with work, at the outset it will be difficult to drop thoughts. Dropping thought itself is difficult; and if you…

Beloved Osho, you seem to mixing together all of our questions. It's like puzzle pieces, where all the pieces fit together perfectly in the end. Is this one example of the oneness of all?

The truth is, with numbers, at the most I can remember up to three. After that, I don't know what number comes. Secondly, all the questions that I choose have a certain coherence, a certain inner unity. It may not be apparent to you. When I speak, if I go into one question in absolute detail, then I cannot deal with another question on that day. One question will be enough for two and a half hours. So I have my way; I introduce the first question, answer its essential points; then I take the second question, answer its essential points, and if there is any point there that can emphasize something in the first question, I bring in the first question again. And it is not done in any systematic way because I have not prepared it. It is just my sensitivity and my spontaneity. I simply go with…

So to me, meditation has two steps: first, the active, which is not really meditation at all, and second, the completely nonactive, the passive awareness that is really meditation. Awareness is always passive, and the moment you become active you lose your awareness. It is possible to be active and aware only when awareness has come to such a point that now there is no need of meditation to achieve it, or to know it, or to feel it. When meditation has become useless, you simply throw meditation. Now you are aware. Only then can you be both aware and active, otherwise not. As long as meditation is still needed, you will not be able to be aware during activity. But when even meditation is not needed.... If you have become meditation, you will no longer need it.

Osho, the witness, the seer, consciousness is always separate—virginal and unbound. And the whole play of life is nothing but the movement of the gunas within themselves. In such a situation, if a person’s qualities of sattva, rajas, and tamas are calmed in a scientific or chemical way, or if a person is made sattvic, will he then attain that ever-free witness? If the witness is forever free and present, then by chemically altering the three gunas will it not be revealed? Would the person not then become religious? What is the fundamental difference between solving the problem arising from the

Sadhana means we are dissolving the current itself, not breaking the bulb. There is no point in breaking the bulb. In fact, the bulb is useful; it tells you whether the current is flowing or not, whether there is current or not. Your anger within tells you you are still sunk in ignorance. Lust tells you your life energies have not yet become aware. If we remove these elements, anger will stop manifesting and you will also stop knowing that you are in deep ignorance. It is as if a man is sick and we snatch away the symptoms of his disease so that he doesn’t even come to know he is ill. And keep in mind, anger is an opportunity. Only the unwise say anger is simply bad; I do not say so. Anger is an opportunity; you can use it badly or well. Anger is a chance. In…