“Remember this and remember it well: if you do not approve of a master, of a guru, of a sage, or a saint, leave him at once — but do not make up your mind that he is false, that he is a fake. How can you decide? If you do not approve of him, then just leave him quietly, just say to yourself that his is not the path for you. But do not pronounce judgment on him. Many people turned away from Buddha and declared that he was a fake. Many did the same to Jesus and played their part in placing him on the cross. So don’t set yourself up as being so very intelligent. All of these people were intelligent men; they were just like you — and see what happened! They said
Buddha was a fake, that what he said was not to be trusted — and they were just as intelligent as you. They had the same minds; they put forth the same arguments as you. They had the same experiences of the world as you do. How could they believe what someone like Buddha said? They had no experience of the world beyond, the other shore was not visible to them. And Buddha was speaking of that other shore.
That other shore is not only unknown, it is also unknowable. Even after knowing it, it cannot be known completely. You have to keep on trying to know it, to keep on trying more and more, and still your knowledge will remain incomplete. Its totality is such that it is always expanding.
There is no contradiction in speaking of its totality or of its non-totality. What Buddha was saying was beyond intellect, so may people did not believe what he said. Many people rejected him. But because of their disbelief Buddha loses nothing; on the contrary, it is the disbelievers who miss, who fail to realize the truth. Remember, no one loses anything because of your doubt, because of your disbelief. You are the only loser. And you are the loser because you are hindering your own progress.
So when you feel someone is not completely right for you, do not make any decision about him — just leave him quietly and seek out someone else. What is the problem? There are two alternatives open to you. You can either say, “I am leaving this man because he is wrong,” or you can say, “I am leaving this man because his path is not for me.” There is a difference between these two statements.
You have come to me. If you feel that what I have to say does not suit you, that you do not approve of what I say, then leave me quietly. Why? Then you will seek out someone whose views suit you better. But if you decide that I am false then your mind will harden, and when you go to the second man you will also decide that he is false. And when you go to the third man you will come to the same decision as well. Eventually this decision you have taken will be like a weight on your mind, and then wheresoever you go it will be an impediment on your path, it will hinder your progress; it will always cause you to find fault with others. And then you will never be able to recognize an enlightened man.”
The Great Secret, Ch.2
“Something is wrong in the body: relax and accept it, and simply say inside — not only in words but feel it deeply — that such is the nature of things. A body is a compound, so many things combined in it. The body is born, it is prone to death. And it is a mechanism, and complex; there is every possibility of something or other going wrong.
Accept it, and don’t be identified. When you accept you remain above, you remain beyond. When you fight you come to the same level. Acceptance is transcendence. When you accept, you are on a hill, the body is left behind. You say, “Yes, such is the nature. Things born will have to die. And if things born have to die they will be ill sometimes. Nothing to be worried about too much” — as if it is not happening to you, just happening in the world of the things.
This is the beauty: that when you are not fighting, you transcend. You are no more on the same level. And this transcendence becomes a healing force. Suddenly the body starts changing. And the same happens to mental worries, tensions, anxieties, anguish. You are worried about a certain thing. What is the worry? You cannot accept the fact, that’s the worry. You would like it in some way different from how it is happening. You are worried because you have some ideas to enforce on nature.
For example, you are getting old. You are worried. You would like to remain young forever — this is the worry. You love a wife, you depend on her and she is thinking to leave, or of moving with another man, and you are worried — worried because what will happen to you? You depend on her so much, you feel so much security with her. When she is gone there will be no security.
She has not only been a wife to you, she has been also a mother, a shelter; you can come and hide against the whole world. You can rely on her, she will be there. Even if the whole world is against you, she will not be against you, she is a consolation. Now she is leaving, what will happen to you? Suddenly you are in a panic, worried.
What are you saying? What are you saying by your worry? You are saying you cannot accept this happening, this should not be so. You expected it just the otherwise, just the contrary; you wanted this wife to be yours forever and ever, and now she is leaving. But what can you do?
When love disappears what can you do? There is no way; you cannot force love, you cannot force this wife to remain with you. Yes, you can force — that’s what everybody is doing — you can force. The dead body will be there, but the living spirit will have left. Then that will be a tension on you.
Against nature nothing can be done. Love was a flowering, now the flower has faded. The breeze has come into your house, now it has moved into another. Such is the way of things, they go on moving and changing.
The world of things is a flux, nothing is permanent there. Don’t expect! If you expect permanency in the world where everything is impermanent, you will create worry. You would like this love to be forever. Nothing can be forever in this world — all that belongs to this world is momentary. This is the nature of things, suchness, TATHATA.
So you know now the love has disappeared. It gives you sadness — okay, accept sadness. You feel trembling — accept trembling, don’t suppress it. You feel like crying, cry. Accept it! Don’t force it, don’t make a face, don’t pretend that you are not worried, because that won’t help. If you are worried you are worried; if the wife is leaving she is leaving; if the love is no more it is no more. You cannot fight the facticity, you have to accept it.
And if you accept it gradually, then you will be continuously in pain and suffering. If you accept it without any complaint, not in helplessness but in understanding, it becomes suchness. Then you are no more worried, then there is no problem — because the problem was arising not because of the fact, but because you couldn’t accept it the way it was happening. You wanted it to follow you.
REMEMBER, life is not going to follow you, you have to follow life. Grudgingly, happily — that’s your choice. If you follow grudgingly you will be in suffering. If you follow happily you become a Buddha, your life becomes an ecstasy.”
Hsin Hsin Ming, ch 9
“You can be miserable and die. Then you miss the point, the beauty that death can give to you, the grace that happens in the last moment, the illumination that happens when body and soul part. You will miss that because you are so much worried, and you are so much clinging to the past and to the body that your eyes ate closed. You cannot see what is happening because you cannot accept it, so you close your eyes, you close your whole being. You die — you will die many times, and you will go on missing the point of it.
Death is beautiful if you can accept, if you can open the door with a welcoming heart, a warm reception: “yes, because if I am born I am to die. So the day has come, the circle becomes complete.” You receive death as a guest, a welcome guest, and the quality of the phenomenon changes immediately.”
Hsin Hsin Ming, ch 9
When you really accept, in that attitude of suchness there is no grudge, you are not helpless. Simply you under stand that this is the nature of things. For example, if I want to go out of this room I will go out through the door, not through the wall, because to enter the wall will be just hitting my head against it, it is simply foolish. This is the nature of the wall, to hinder, so you don’t try to pass through it! This is the nature of the door, that you pass through it — because the door is empty you can pass through it.
When a Buddha accepts, he accepts things like wall and door. He passes through the door, he says that is the only way. First you try to pass through the wall, and you wound yourself in many millions of ways. And when you cannot get out — crushed, defeated, depressed, fallen — then you crawl towards the door. You could have gone through the door in the first place. Why did you try and start fighting with the wall?
If you can look at things with a clarity, you simply don’t do things like this, trying to make a door out of a wall. If love disappears, it has disappeared! Now there is a wall — don’t try to go through it. Now the door is no more there, the heart is no more there, the heart has opened to somebody else. And you are not alone here; there are others also.
The door is no more for you, it has become a wall. Don’t try, and don’t knock your head on it. You will be wounded unnecessarily. And wounded, defeated, even the door will not be such a beautiful thing to pass through.
Simply look at things. If something is natural, don’t try to force any unnatural thing on it. Choose the door — be out of it.
Hsin Hsin Ming, ch 9
“A Buddha does not live in time, does not live in space. His body moves, we can see his body, but the body is not the Buddha. The Buddha is the consciousness that we cannot see. His body is born and dies; his consciousness is never born, never dies. But we cannot see that consciousness, and that consciousness is Buddha.
This enlightened consciousness is the very root of our whole existence — and not only the root, but the flowering of it also. Time and space both exist in this consciousness, and this consciousness does not exist in time and space. You cannot say where this consciousness is — where is irrelevant. It is everywhere! Rather, on the contrary, it will be better to say that EVERYWHERE IS IN IT.
We cannot say at which moment of time this enlightened consciousness exists. No, that is not possible to say. We can say only that all time exists in this consciousness. This consciousness is bigger, and it has to be so. Why does it have to be so?
You look at the sky: the sky is vast. But the looker, the witness, is vaster, otherwise how can you look at the sky? Your awareness must be vaster than the sky, otherwise how can you look at it? The seer must be greater than the seen… that is the only way.
You can watch time, you can say, “This is morning and now this is afternoon and now this is evening. And one minute has passed and one year has passed and one age has passed.” This watcher, this consciousness, must be bigger than time, otherwise how can it watch? The watcher must be greater than the watched. You can see space, you can see time — then this seer within you is greater than both.
Once enlightenment happens, everything is IN YOU. All stars move in you, the worlds arise out of you and dissolve in you — because you are the whole.”
Hsin Hsin Ming, ch 9
MAN IS LOST because of words, symbols, language. You are not lost in reality, you are lost in a linguistic dream — because the reality is always there in front of you, but you are not always there in front of reality. You are somewhere else, always somewhere else, because you are a mind and a mind means something gone astray.
A mind means now you are not looking at that which is, you are thinking about it. The ‘about’ is the problem, the ‘about’ is the way to miss reality. Philosophy is the way to miss reality. The moment you think about it, the target will never be reached.
What is thinking? It is a substitute. If you know love, you never think about it. There is no need to think about it. If you don’t know love, you think about it — really, you don’t think about anything else. How can you know love through thinking? — because it is an existential experience. It is not a theory, it is not speculative. To know it, you have to be it.
Why does mind think about things which are not experienced? Because this is a substitute; the whole being feels the need, so what to do? Just to think about it you feel a little at ease, as if something is happening, as if you are experiencing. It happens in the dream, it happens while you are awake — because the mind remains the same whether you are asleep or awake.
All dreams are substitutes and all thinking also, because thinking is dreaming while awake, dreaming is thinking while asleep. They are not qualitatively different, they are the same process. If you can understand dreaming, you will be able to understand thinking.
Hsin Hsin Ming, ch 10
You cannot change reality, you can change only this false process of mind. Ordinarily we are trying to change reality so that reality adjusts to us. A religious person is one who has dropped out of that foolish effort. Now he is not trying to change reality to fit him because that is nonsense. The whole cannot fit to the part, and the whole cannot in any way follow the part; the part has to follow the whole.
My hand has to follow my organic body, my whole body; my body cannot follow the hand, it is impossible. The part is minute, atomic. Who are you before this vast reality? How are you going to adjust this reality to you?
This is the ego which says, “Go on making effort — some day or other the reality will have to adjust to you.” Then you become burdened with anxiety, because this is not going to happen. This cannot happen in the very nature of things: a drop trying to change the ocean, a drop trying to influence the ocean according to his ideas!
What is your mind? Not even a drop in this vast ocean! And what are you trying? You are trying to make the reality follow you, truth should become a shadow to you. This is the foolishness of all worldly men, all those who think they are materialists.
Then what is a religious man, what is a religious mind? A religious man is one who comes to understand that this is absolutely impossible, you are knocking against an impossible wall. The door is not possible there — only you will be hurt, only you will be in anguish, only you will feel frustrated, only you will become a failure. Nothing else is possible. That happens to every ego in the end; wounded, hurt, frustrated, worried — this happens to every ego in the end. Ego suffers, ego is always crucified — crucified because of its own foolishness.
When understanding dawns, when you can look and see the fact that you are just a part, an infinitely small part of an infinitely vast universe, you simply don’t try to be foolish. You stop fooling around. Rather, on the contrary, you start a new journey: you try to adjust yourself to reality. When you start trying to adjust yourself to reality, dreaming stops by and by — because this is possible, this is the only possibility that can happen, and it happens. When it happens, dreaming stops.
When you are trying to change reality according to you, you will become a thinker, because you will have to devise means and ways, artifices, to force reality to adjust to you. You may become a great scientist, you may become a great mathematician, a great philosopher, but you will be in anxiety and anguish.
You will not become a dancing Meera or a silent Buddha or an ecstatic Sosan, no, because their whole approach is diametrically opposite. They adjust to the universe, they become one with it, they flow with it, they become just shadows in it. They don’t fight, they don’t have any conflict or argument with existence. They simply say yes to all that is. They are not no-sayers, they are yea-sayers.
That is the meaning of being religious: be a yea-sayer. It is not a question of whether you believe in God or not. Buddha never believed in any god, but he is a religious man because he is a yea-sayer. It doesn’t matter to whom you say the yes. YOU say the yes — that changes the whole thing.
Whether you say it to a god with four heads or four hundred heads, with two hands or one thousand hands, whether you say it to a Hindu, Christian or Mohammedan god, or whether you say it to nature or to fate, destiny, it makes no difference. To whom you address it is not the point. If you say yes, a total yes on your part, you become religious.
If you say no, that means you will continue the struggle. You will fight the current, you will move against the river. You think that you are wiser than Tao, you think you are greater than the existence. Then of course, naturally, obviously, you will be frustrated because that is not the case.
The moment you say yes, your life starts flowering in a new dimension. The dimension of the yes is the dimension of religion. The dimension of the no is the dimension of politics, science and everything else.
A mystic is one who flows with the river, he does not push it. He does not even swim in it, because swimming also is a fight — he simply floats. He has no goals to reach, because how can YOU determine a goal? Who are you? How can YOU fix a goal?
When you let go into the river, the river moves; you move with it. The goal of the river is your goal. You don’t even bother where it is — wherever it is. You have learned a great secret of saying yes. In fact, now wherever you are you are at the goal, because yes is the goal. It is not a question of where you reach; wherever you are, you say yes and it is the goal.
And if you are addicted with the no, wherever you are it will be a journey, it will never be a goal. Wherever you reach, your no will reach with you. Even if you enter heaven the no will reach with you. Where will you leave it?
If you meet the ultimate force as you are right now, you will say no, because you are trained in it. Suddenly, how can you say yes? Even if you encounter God you will say no. You will find many faults, because for the no-saying mind, nothing can be perfect — NOTHING can be perfect. And for the yea-saying mind nothing is imperfect. Even imperfection has its own perfection for a yes-saying mind.
It will look contradictory. He will say, “How beautifully imperfect! How perfectly imperfect!” Even in chaos there is cosmos for him. And even in matter, the yes penetrates deeply and finds the divine. Then every rock is full of the divine, then everywhere he is.
One who can say yes will find him everywhere. And one who can only say no will not find him anywhere. It depends on you, it doesn’t depend on him.
One understanding which brings transformation is: Don’t fight with the whole. The whole effort is absurd. And the whole will not suffer because of it, because the whole is not fighting with you. Even if it seems to you that the whole is fighting you and trying to crush you and be victorious, you are wrong. If YOU fight against it, your own fight is reflected. The whole is not fighting with you, he has not even thought about you to fight with. It is your own mind reflected, and the whole resounds. Whatsoever you do is reflected, it is a mirror.
If you go in a fighting mood, you will see that the whole around you is trying to crush you. Try to swim upstream: the whole river seems to be forcing you downwards, as if the whole river exists there just to defeat you. But is the river there just to defeat you? The river may not know anything about you. And when you were not there, then too it was flowing the same way. And when you will not be there, it will continue flowing the same way. It is not flowing that way because of you. And if you feel it is against you, it is BECAUSE of you — you are trying to go upstream.
Hsin Hsin Ming, ch 10
Remember, I never say that Buddha is a miracle or Sosan is a miracle — YOU are the miracle! Because whatsoever they have attained is such a simple thing, it should be attained by everyone. What is there mysterious to talk about? A Buddha has seen reality, and reality is just in front of you. Why call the attainment such a big phenomenon, such a great happening? Nothing! It is simple!
The reality is as much before you as before a Buddha or before a buffalo. The miracle is you — how you have missed it, and how you go on missing it. Really, you must have devised such a technique, and so perfect, that for lives together you go on missing. And the reality cannot do anything, it is just in front of you and you go on missing. What is the trick? How do you attain it? How do you do this magic?
The magic is ‘about’. This word ‘about’ is the magic. A flower is there, you start thinking about the flower — the flower is no more there, the mind is diverted by the words. Then a film comes around you, between you and the flower. Then everything is murky and muddled, then the word becomes more important than the real, then the symbol becomes more important than that which is symbolized.
What is Allah? — a word. What is Brahma? — a word. What is God? — a word. And Hindus and Christians and Mohammedans go on fighting about the word, and nobody bothers that all these three words symbolize the same. The symbol becomes more important.
If you say something against Allah, then the Mohammedan will immediately be ready to fight and kill you or be killed. But the Hindu will go on laughing because it is being said against Allah, it is good. But say the same thing against Brahma, then he brings his sword out, now it cannot be tolerated. What foolishness! Because Allah, or Brahma, or God — three thousand languages are there, so three thousand words are there for God.
The symbolized is less important than the symbol. The rose is not important, the word ‘rose’ is important.
And man has become so word-addicted, so intoxicated with the word, that the word can create reactions. Somebody says ‘lemon’, and your mouth starts watering. This is word addiction. Even the lemon may not be so effective; a lemon may be Lying on the table and your mouth may not water. But somebody says ‘lemon’, and the mouth starts watering. The word has become more important than the real. This is the trick. And unless you drop this word addiction you will never be able to encounter reality. There is no other barrier.
Be absolutely without language and suddenly it is there, it has always been there. Suddenly your eyes are clear; you attain to clarity and everything becomes illuminated. The whole effort of all meditations is just how to drop out of language.
Hsin Hsin Ming, ch 10
With God, silence is communication; with man, language is communication. If you want to communicate with God, be silent; if you want to communicate with man, talk, don’t be silent.
Hsin Hsin Ming, ch 10
Life is an organic unity. Nothing is divided, everything is one. If you think it is divided, divisions are mind enforced. Otherwise everything intermingles, melts, merges into the other. It is happening all the time. You don’t see it because you have become completely blind with words.
You eat a fruit; the fruit becomes your blood. The tree has mingled in you, the boundary is lost. And this fruit may have remained in many people’s blood before, many animals, many plants, many rocks. This energy that is the fruit has been there always in existence — melting, merging, emerging, moving from this to that, passing all boundaries.
Just watch any phenomenon. The fruit on the tree, what is it doing? Scientists say that the fruit is doing a miracle. It is transforming the earth, it is transforming the sunrays, it is transforming water. It is a miracle, because you cannot eat earth, you cannot eat sunrays directly. This fruit, an apple, is doing a miracle. It is transforming everything and making it so that you can absorb it and it becomes your blood.
And this energy has been moving because it has always been there. The whole of the energy remains the same, because there is nowhere else to go, so the energy cannot be less OR more. Nothing is added to the universe, and nothing can be deleted. Where will you take it away? The whole remains the same.
One day the fruit was just in the earth, you could not have eaten it. The fruit was in the sun, the D vitamin was in the sun. Now the fruit has absorbed it, now the earth has transformed — a miracle is happening! Why go to a magician to see a miracle? It is happening: the dirt has changed into a delicious food.
And you eat it, it becomes your blood. Your blood is churning continuously, it creates semen. Now a seed is born, it becomes a small child. Now the fruit, the apple, has moved to the child. Where are the boundaries? The tree moves in you, the sun moves in the tree, the ocean moves into the tree, you move in the child and this goes on…
Everything is moving. The breath that is within you will be in me a little later. And the breath is life, so your life and my life cannot be different, because the same breath you breathe I breathe. I exhale, you inhale it; you exhale, I inhale it.
Your heart and my heart cannot be very different. They are breathing and beating the same ocean of vitality around. I call this my breath, but by the time I have called it, it is no more mine — it has moved, it has changed the house, now it is somebody else’s breath. What you call your life is not yours. It is nobody’s — or it is everybody’s.
When somebody looks at reality, then he sees that the whole is an organic unity. The sun is working for you, the ocean is working for you, the stars are working for you. The people milling around the world are working for you and you are working for them. You will die and worms will eat your body, you will become their food.
You are getting ready, ripe, to die, to become food for somebody else. And this has to be so — because you have made so many things your food, finally you have to become their food. Everything is food for somebody else. It is a chain… and you want to cling to life. And the apple, it also wants to cling to the life; and the wheat, the wheat also wants to remain itself. Then life will cease.
Life lives through death. You die here, somebody becomes alive there; I exhale, somebody inhales. Just like a rhythmic exhalation, inhalation, is life and death. Life is inhalation, death is exhalation.
When you are ripe you will fall down on the earth. Then the worms will eat you and the birds of prey will come and they will enjoy you. You enjoyed many foods, now you will be enjoyed in turn. Everything melts, meets, merges. So why be worried? This is going to happen, this is already happening. Only the whole lives, individuals are false. Only the ultimate lives — all else are just waves in it, they come and they go.
Osho, Hsin Hsin Ming, ch 10