Darshan 2 April 1977

Fri, 2 April 1977 00:00:00 GMT
Book Title:
For Madmen Only (Price of Admission: Your Mind)
Chapter #:
pm in Chuang Tzu Auditorium
Archive Code:
Short Title:
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Prem means love and aja means unborn. And that's how we exist: we are born like seeds - something has yet to flower. The love has yet to happen, it is not yet born; it is there, hankering to be born, it is still in the womb.

Every man is love unborn, hence the misery, the anguish. Because the seed cannot be contented as the seed. It wants to become a tree, it wants to play with the wind, it wants to rise to the sky - it is ambitious! It wants to flower, to spread its fragrance to the wind - it is ambitious!

Each human being is born with a great ambition: the ambition is to flower in love, to bloom in love.

So I see each human being as a possibility, as a potentiality, as a promise. Something that has not happened has yet to happen, and unless it happens there can be no contentment, no peace; there will be agony, suffering, misery. Only when you have come to a blooming where you feel that now you are fulfilled - that now you have become that for which you were born, that you have attained your destiny, that now there is nothing any more - only when ambition completely disappears because it is fulfilled, is a person in bliss, never before... and then a person is in god.

So when your love flowers you become part of god. Otherwise there is a separation, a gulf, and it can be bridged only through love: only the rainbow of love can become the bridge to it.

[In response to Osho's invitation to say something, a sannyasin says: Now that I'm sitting here it just seems to be a lot of rubbish.]

Right... very good! To understand rubbish as rubbish is something very valuable - then you can drop it very easily. And if a question is felt as rubbish, you have come to the answer.

Ninety-nine questions out of a hundred are rubbish, and because of these ninety-nine questions you cannot even manage to ask the really valuable question. Because these ninety-nine clamour around

you, shout, are very noisy, they don't allow the real question to arise in you. The real question has a very silent, still, small voice, and these unreal ones are great pretenders. Because of these you cannot ask the right question and you cannot find the right answer.

So to know rubbish as rubbish is a great insight. Then it starts slipping out of your hands - because you cannot hold it long if you know it is rubbish. The very understanding that it is rubbish is enough for your hands to start becoming empty, and when your hands are empty of the rubbish, only the one, the real question, is left.

And the beauty of the real question is that if only the real question is left, the answer is not far away, it is just inside the question. The very centre of the question is the answer. The question is just a capsule in which the answer is hidden, a hard shell that protects the soft answer within. It is just a crust that surrounds a seed.

[The sannyasin then says: Just one thing - I feel that maybe I need to move more on the outside. I feel blocked from the inside at the moment.

Osho checks his energy.]

You are right, mm? A little outward movement will be helpful, that will give balance.

It is always good to have balance in life - a little in, a little out. One should not become fixed to anything, in or out, because we are neither in nor out, we are both.

In is also ours and out too is ours. We are transcendental to this duality of in and out, so if you are trying to be in too much, you will become blocked. If you are out too much, then too you will become blocked. So neither be an extrovert nor be an introvert; both are perversions - excess is always a perversion.

Be in the. middle, so you are available to both the sides. When you need to go out you can go, the in will not hold you; and when you want to go in, the out will not hold you. This is freedom.

A person who is not free to move according to the moment and the situation is a slave. There are two types of slaves: the extroverts and the introverts. The extroverts are the slaves of the outer:

they cannot go in, they don't know how to go in, they have completely forgotten the route. If you talk about going in they simply look at you, bewildered. They don't understand what you are talking about; you talk nonsense, it seems to them. It is nonsense to them - it makes no sense to them, so it is nonsense.

A person who has become too introverted starts losing relatedness, responsibility, activity, and misses much. He becomes closed in himself, he is like a grave.

The extrovert becomes the politician, the introvert becomes an escapist - and both are ill, both are neurotic.

The really healthy person is not fixed anywhere. He exhales, he inhales; he exhales freely, he inhales freely. In and out are just like breath coming in and going out, breath coming in and going

out, and he is free in both. By being free of both he is beyond both, he has a transcendence. He is the total person.

[A sannyasin says: There are just all these fragments and I don't know what to do with them.]

You cannot do anything; just remain as you are. Just as they have fallen apart, they will start becoming integrated.

A man can have two sorts of unities. One unity is of the ego, and the whole work here is to shatter the ego. When the rope of the ego is cut in many pieces, the parts that it was holding before start falling apart.

Then there is another sort of unity, the organic unity, which has nothing to do with the ego but has something to do with the innermost core of your being. When the ego disappears there is a period in which you will remain fragmentary. If you do something deliberately, you will again bring the ego back - because all that you can do will be of the ego. So you simply have to wait.

It is just as if you have sown the seeds on the farm, and now you wait for clouds to come and the rains to come. the right season to come, and then they will sprout. Mm? you cannot go and persuade them and force them - that will not be of any help.

Once the ego has broken, one falls into pieces - it is a great achievement. Then you will see by and by that a new organic unity is arising and your fragments are melting and becoming one with a totally new sort of unity that has never been there before.

But that is something that you cannot do. At the most you can only allow space for it to happen.

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"[The world] forgets, in its ignorance and narrowness of heart,
that when we sink, we become a revolutionary proletariat,
the subordinate officers of the revolutionary party; when we rise,
there rises also the terrible power of the purse."

(The Jewish State, New York, 1917)