Pervasiveness

Has he become all-pervasive? He has indeed, he has indeed. Just as a drop falls into the ocean and becomes all-pervasive, because it has become one with the ocean. And as long as he clings to any direction, he cannot be all-pervasive.

Jesus has said, those who try to save themselves will be destroyed; those who lose themselves will gain all. Do not save yourself—lose yourself. But only one can lose himself who no longer has any banks; one must have the courage to let the banks go. If the river keeps clutching its banks, how will it enter the ocean? Then it will just stand at the delta, lamenting, “Everything is being lost, every bank is slipping away!” Directions have boundaries, but the Divine is dimensionless, without any dimension; therefore there is no boundary there. The capacity to lose that much—that very capacity is called kevala-jnana, where only knowing remains and one is immersed. Then one no longer gets into the effort to know. Here there are two possibilities: either he is drowned in the Divine, which is what generally happens; or, for one life, he returns and brings news of…

And someone has asked: Osho, who is it that thinks when one is witnessing?

As it is now, whenever we know, three things are present: the one who knows—the knower; that which is known—the known; and the relationship between the two—knowledge. Knowledge is bound and burdened by the knower and the known. Keval-gyan means the known dissolves—the object disappears. And when the known dissolves, where will the knower be? He was bound to the known. When the known dissolves, the knower dissolves. What remains then? Only knowledge remains. In that moment of pure knowing there is the sense of liberation and of freedom. So keval-gyan means to experience pure knowledge. What I have called samadhi is the experience of pure knowing. These are different names in different traditions: what Patanjali called samadhi, the Jains called keval-gyan, and Buddha called prajna. Keval-gyan does not mean telling what is going on in your head. That is very easy—a simple thing. That is ordinary telepathy, thought-reading; it…

In the state of nirvichara samadhi, an object is experienced in its full perspective, because in this state knowledge is gained direct, without the use of the senses. The perception gained in nirvichara samadhi transcends all normal perceptions both in extent and intensity.

WHEN THIS CONTROLLING OF ALL OTHER CONTROLS IS TRANSCENDED, THE SEEDLESS SAMADHI IS ATTAINED, AND WITH IT, FREEDOM FROM LIFE AND DEATH. This is where all the paths culminate, all the Buddhas meet: Tantra and Yoga, Zen and Hassid, Sufi and Baul -- all the paths. Paths may be different -- they are -- but now this comes, the peak; here paths disappear. WHEN THIS CONTROLLING OF ALL OTHER CONTROLS IS TRANSCENDED... because Patanjali says that it is still a controlled state. Thoughts have disappeared: you can perceive now the existence, but still the perceiver and the perception, the object and the subject... With the body, the knowledge was indirect. Now it is direct, but still the knower is different from the known. The last barrier exists, the division. When even this is dropped, when this control is transcended, and the painter disappears in the painting and the lover disappears…

So put all your energies into one efforts How to be more aware. And if one puts one's total energies into awareness It is bound to happen -- it is our birthright. But one should not be half-hearted. It can't happen half-heartedly It happens only when You are one hundred per cent in it, into it When nothing is being held back, When you have put all your cards on the table The trump card included. When you are not hiding anything When you put yourself in totally It immediately happens. And that happening is a great revolution. It transforms you from the lowest to the highest From the gross to the subtle From the visible to the invisible, It takes you from the mind to the no-mind. And to live in the no-mind is to be wise. To function out of no-mind Is to function out of wisdom.