Sachchidanand

Beloved Osho, is not the inquiry into `sachchidanand' the same as badarayana's "athato brahma jigyasa"?

When he became absolutely certain of it, he thought for a moment -- just in the middle of millions of corpses -- "Is it worthwhile? What will be the point? Killing these brave people and just becoming victorious over a country of the dead ... You will feel repentant your whole life, because you have destroyed so much life. And not the life of ordinary people, but people of tremendous courage, who have given you absolute alternatives: `Either we will live in freedom or we will die in freedom. Slavery is not acceptable. You may be a great king, you may have great power, but we have at least the power to die -- you cannot take it away from us.'" The country was poor. It was not in any way comparable to the vast empire of Ashoka. Ashoka's empire was the biggest India has ever been -- from Afghanistan,…

Osho, in the final stage of active meditation a quietness comes, yet a kind of sadness surrounds me. You say to celebrate—how can one celebrate in this sadness, and how to dance?

The day a society forgets how to dance, that day the society becomes sick. The indigenous people in the forests dance—and their health is of another order! They dance late into the night, under the stars, beneath the open sky. They dance like the stars themselves. They fall asleep tired—but in that tiredness there is no heaviness; there is a lightness in it. Then in the morning, when such a person wakes, his awakening is different from yours. You hardly sleep at all. Even in sleep you go on dreaming; even in sleep you keep the whole business of waking life going. You continue the same nightmares you saw while awake—same market, same friends, same enemies, the same hocus-pocus. You keep tossing and turning; even your sleep is not a peaceful event. Ask the forest-dwellers, “Did you dream?” You will rarely find one who says, “Yes, once in my life…

Osho, the pace of sadhana feels baffling. In one moment the whole race seems futile, yet a unique lightness is also felt. In another moment, with the same intensity, it feels as if the goal is far away and the journey has not even begun. Does sadhana move like this?

Truth is near—nearer than the nearest. And it is far—farther than the farthest. It is close, because it is your very nature. It is far, because it is the nature of the whole existence. A drop is the ocean—and also not. The drop is the ocean because what is in the drop, expanded, is in the ocean. The drop is also not the ocean because the drop has a boundary; what boundary does the ocean have? Sadhana sooner or later brings you to a place where it seems everything has been found, and at the same time it seems nothing at all has been found. Looking from your side, it feels as if all has been attained. Looking toward truth, it feels as if the journey has not even begun. And this perception is auspicious. It indicates that you have reached a very precious point. If one feels “I have…

Invocation

IF YOU THINK THAT YOU KNOW BRAHMAN WELL, THEN YOU KNOW LITTLE INDEED, FOR THE FORM OF BRAHMAN THAT YOU SEE AS CONDITIONAL IN LIVING BEINGS AND GODS IS BUT A TRIFLE. THEREFORE, YOU SHOULD INQUIRE FURTHER ABOUT BRAHMAN. I DO NOT THINK I KNOW IT WELL, NOR DO I THINK THAT I DO NOT KNOW IT, YET I KNOW TOO. HE AMONGST US KNOWS IT WHO KNOWS THAT IT IS OTHER THAN THE UNKNOWN AND THE KNOWN. Kabir used to say that once a fish heard two scholars talking on the bank of a river, talking about what the ocean is. The fish became very much mystified; she started inquiring. It became an obsession for her -- what the ocean was. She inquired from elders, and they said that they had also heard about it, but they didn't know what it was. They had never seen it -- and…