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Part VIII : Osho sometimes comments on his discourses and how
he speaks:
Whatever you do, in that very doing is your reward.
For example, I am speaking to you. I am enjoying it. For thirty-five
years I have been continually speaking for no purpose. With this
much speaking I could have become a president, a prime minister;
there was no problem in it. With so much speaking I could have
done anything. What have I gained?
But I was not out for gain in the first place—l enjoyed.
This was my painting, this was my song, this was my poetry.
Just those moments when I am speaking and I feel the communion
happening, those moments when I see your eyes flare up, when I
see that you have understood the point…they give me such
tremendous joy that I cannot think anything can be added to it.
Action, any action done totally, with every fiber of your being
in it…. For example, if you bind my hands I cannot speak,
although there is no relationship be tween hands and speaking.
I have tried….
What to say about hands…if I put this leg on the other
side, and the other leg on top of it—which is the way I
sit in my room when I am not speaking…. If I have to put
it under the other leg, then something goes wrong, then I am not
at home. So the way I am sitting, the way my hands move, is a
total involvement. It is not only speaking from a part of me;
everything in me is involved in it. And only then can you find
the intrinsic SIZE=2>ignor23
Many people have asked me why I go on keeping my left leg over
my right leg the whole time. Just doing anything is difficult,
even to move the legs! I leave them to meditate. And they know
me, that nothing is going to change my approach. They go on sitting
for hours the whole day.
Somebody has asked, "Why, Osho, have You stopped leaving
your shoe on the floor?"
Just the same thing. First, taking your foot out of it, and then
putting your foot in it again—too much doing! Okay? dless35
Okay, you can ask one question more. My hands are not tired yet.
ignor25
Let me tell you one story, but don't let me drift…because
stories are dangerous, intriguing. And when I start a story I
have something in my mind, and by the time I end the story I have
forgotten why I had started it. So I have to start again from
something, where the story ends. But this story is not like that.
misery11
Did You drift away on many points yesterday?
I am constantly drifting away every day. It is something in the
very nature of things I am talking about. I cannot help it. With
each word spoken, I have so many dimensions available; I have
to choose one. Which one I choose makes no difference, the others
are left. And then there is no way of coming back to them because
each new word will be bringing new implications. So you have to
go on reminding me—don't feel shy about it.
I am reminded of a story because I told you about reminding
me…. That's how I go on drifting! Now what do you say, should
I tell it or…? Because if I tell it, then I have gone again.
If I don't tell, then too…. It is better to tell it. Whenever
it is a question of doing something or not doing something, it
is better to do it….
I am also helpless. I know perfectly well that many things are
being left out, but there is no other way. This is the problem
of language. Language is linear, and existence is multidimensional.
If I were only a thinker I would not be drifting at all because
thinking is linear, just like language. Thinking is in language,
in words. So the words move in a row—it can be miles long
but it is linear.
But existence is multidimensional. From each point…as
if it is a sun with millions of rays moving towards infinity.
Each ray can lead you to infinity, but if you choose one, of course
you have to leave others; and you can choose only one. You cannot
even ride on two horses, what to say about two dimensions? You
cannot ride on two boats, what to say about two dimensions?—because
they are going to diverge more and more, more and more; as you
go further, there will be an infinite unbridgeable gap between
them. At the source they are one. From there you can choose any
one, but once you have chosen a line then others are dropped.
I have been drifting my whole life. You have to be alert. And
if you can remind me that somewhere I have drifted, I can catch
hold of a dimension that has been left behind. But you should
not expect that I will stop drifting, because in catching hold
of the other dimension, again I will be leaving many more.
On each step there is a problem of choosing, because I am an
existential person, I am not a thinker. It is not a logical syllogism
that I am propounding to you. It is my experience that I am trying
to share with you—and experience is so vast that I can only
show you a little part of it. But you are always welcome to remind
me. Yes, I remember I had drifted on many points; perhaps a few
I can manage to catch back again. misery06
I am not a scientist. I am a mystic.
Science tries to demystify things. What does knowing everything
about existence mean? In other words, it is demystifying existence.
I do just the opposite: I mystify the rose, I mystify the cloud.
I mystify the sky, the stars. I mystify you. And remember, it
is no mystification—that is bogus. I simply reveal your
reality to you. And it is such a mystery.
I can afford contradictions, because I am not aiming at your
head. My aim is somewhere else. You can ask, then why do I talk?
I talk to keep your head engaged; meanwhile, my arrow goes directly
to your heart. Continuously I am throwing arrows to your heart;
but the head knows nothing about it, cannot know anything about
it. They are not on talking terms either. dless03
You are all listening to me, but if you all go back home and
write down what I have said, do you think you will be reporting
the same? Tomorrow morning you can look at all the notebooks and
be surprised that everybody has got something else, has laid emphasis
on something which you have completely ignored. You have not heard
it at all, but somebody else has heard only that. What you have
heard, she has not bothered about. ignor20
If enlightenment means to be beyond all dualities, not choosing,
then why are you against wars, politics and other stupidities
of mankind?
Yes, enlightenment means choicelessness—but you are not
enlightened yet. For me there is no choice. If the third world
war comes, I will be just the same as I am. If the whole world
is destroyed, it won't change anything in me—neither my
bliss, nor my peace, nor my love.
But for you…. Because you are not enlightened, I have
been talking against wars, against superstitions, against stupidities.
I am not speaking to myself—do you think I am crazy?—I
am talking to you. And for you there is at every step a choice.
Till you come to the moment of enlightenment and choicelessness,
you will have to choose; before that there is no other way.
It is just as a blind man carries a stick in his hand, groping
for his way. But if his eyes are cured, will he still grope with
the stick? He will throw the stick away.
Whatever I am saying to you is just giving you a stick till
you are ready to open your eyes. Then, throw the stick. Then there
is nothing good, nothing bad. Then whatever the enlightened person
does is right. And there is no question of choice, because he
can see. He does not choose. Choice implies thinking. He does
not think, he simply sees his way and moves on it.
My work is arduous. I have to speak from a point to you, who
are almost on another planet; the distance is vast. Remove the
distance. Of course I am not going to move close to you. The thirsty
goes to the well, not vice versa.
I am here, available. If you are thirsty, move closer to me.
And soon you will know that light, that insight, that explosion
of bliss in which there is no choice.
Enlightenment is choicelessness. But don't misunderstand me.
Before that, you will have to move very cautiously, choosing the
right against the wrong, choosing the truer so that you can reach
to the ultimate truth. false11
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