---
section: Library
booktitle: "Don't Bite My Finger, Look Where I'm Pointing"
booktype: "Diaries"
bookcode: "BITE"
dategiven: "11 March 1978 pm"
place: " in Chuang Tzu Auditorium"
chapternum: "Chapter #10"
chaptertitle: "None"
acode: "7803115"
shorttitle: "BITE10"
audio: "No"
video: "No"
esttime: ""
displaytitle: "Don't Bite My Finger, Look Where I'm Pointing: Chapter #10"
---

```style
.sutra {
  font-style: italic;
  white-space: pre-wrap !important;
}
```
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Maya means illusion, veet means beyond -- beyond illusion. Maya in itself is not good. Maya means that which only appears but is not; it is an hallucination. The English word 'magic' comes from this root 'maya'... Veet Maya -- it means one who has gone beyond illusion, mm? Good, Maya!


Nirguno means the formless, the attributeless, the quality-less. It is a definition of god.


God has no form, no attributes, no limitations. And that unlimitedness is hidden behind everybody; that is our within. God is not without. The formless is hiding in the form, the bodyless is residing in the body and the no-mind is the very core of the mind. To find god one has to go within; search without and all search is in vain.


Just have a look inside and all is found, even without searching all is found, because it is already there. But the mind tends to look outside, it is thrilled by the outside. There are millions of things there to attract its attention and it goes on running from one sensation to another. That is an endless process, one never comes to any end. One can go on and on; that's how we have gone on life after life: sometimes searching for money, sometimes for power, sometimes for respect, sometimes for fame.


It is time now to look inwards, to close your eyes and see within. In the beginning it is difficult because the habit is to look out. One finds oneself very restless if one stops looking outside and starts looking in. Mm? just to sit for thirty minutes, forty minutes with closed eyes, unmoving, seems such an impossible task. But slowly slowly the habit changes and one starts feeling the joy, the silence, the tranquillity, that arises from within and one becomes more and more attracted towards it.


Once the taste has started happening then there is no problem. Then the without is just useless, futile; one knows it through one's own experience. So one goes without only reluctantly, when it is almost a necessity; one goes when it is inevitable, otherwise one remains within oneself. Whenever one finds time one closes oneself inwards. There is the joy of all joys, there the ultimate resides. That ultimate's definition is nirguno.


Sanmarga means the right path. And the right path basically is a no-path. All paths are wrong because all paths take you away from yourself. A path is really needed to go away. When one wants to come to oneself no path is needed because one is already there. Just a recognition and the revolution happens. Just a remembrance, 'I am already there' and all has happened instantly in that very moment. The path joins you with something that is far away. You are not far away from yourself; you are that self.


So sanmarga means right path, but right path means no-path. In following no path one comes to one's own self; in dropping all paths one arrives. Search and you will be going astray from yourself. All search is desire; desire creates distance. No search is desirelessness, and when there is no desire, where can you go? How can you go? In that non-going something explodes. In Japan that explosion is called satori; in India we call it samadhi. That is enlightenment. If one can just stop all going for a single moment the energy converges upon oneself and explodes. And the sun is not as bright as that explosion is; it is as if thousands of suns have suddenly arisen on the horizon. It is the very source of light and life and love.


That's how one centres: leaning this way and that way, left and right, slowly slowly one centres in the middle. That's perfectly true! Anything to say to me?

[Osho gives a name for a centre in the west.]


Mouna. It means silence, absolute silence -- not only of the tongue, not only of the lips, but of the inner being too. It is not only that you don't speak, but at the deepest layer there are no ripples of thought; then it is mouna. There is no outer expression, there is no inner thought emerging, nothing emerges. Within, without, there is complete silence. That is the goal of all meditations. To come to that point is to come home.

[A sannyasin says: My heart is beating!]


Yes, that is how it should be: when you come to me your heart has to beat fast! You have to go through a heart attack when you come to me, and one day the final thing happens -- heart failure!

[She then says that her mind is wavering whether to stay here or leave.]


I know -- just trust me! You can be here and start working. It happens to everybody in the beginning: the mind wavers. But once you get into this family, soon that disappears; then even when I want to send people for a few days they don't want to go....


Even if only for a few days some work is there they don't want to go, nobody wants to. One just has to get in tune with the family here. Once the tune has happened then this is your home and nowhere else.
			

> [!info]
> Copyright 1964-1990 Osho (Bhagwan Shree Rajneesh)
>