---
section: Library
booktitle: "Scriptures in Silence and  Sermons in Stones"
booktype: "Diaries"
bookcode: "SCRIPT"
dategiven: "12 November 1979 pm"
place: " in Chuang Tzu Auditorium"
chapternum: "Chapter #12"
chaptertitle: "None"
acode: "7911125"
shorttitle: "SCRIPT12"
audio: "No"
video: "No"
esttime: ""
displaytitle: "Scriptures in Silence and  Sermons in Stones: Chapter #12"
---

```style
.sutra {
  font-style: italic;
  white-space: pre-wrap !important;
}
```
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> [!info]
> Note
>
[NOTE: This is an unedited tape transcript of an unpublished darshan diary, which has been copy typed. It is for reference purposes only.]


(to five-and-half-year-old Sunny)


This is your new name: Swami Nartan. Nartan means dance, and that you have to do as much as you can: dance -- dance till you drop!

(to six-year-old Ocean)

Come here. Sit and close your eyes.

(He does, but then begins to peek)

Don't cheat! (laughter)


Come close to me. Now you can open your eyes. Look at me! You have been really cheating many times!


This is your name: Swami Prem Ocean. Prem means love and ocean means unbounded sea.

Anand means bliss. Frederique means peace.


These both have to be attained together. It is very easy to attain one, separate from the other -- very cheap, simple, but not of any significance. Peace without bliss is dead, and bliss without peace is mad. When both are attained together -- the synthesis, the symphony of the two when one is as mad as one should be and as peaceful as it is possible to be, that is the point where sanity and insanity are transcended, where ingnorance and wisdom, both, are transcended, where life and death, both, are transcended. But it is an ardous task.


In the past many people have tried to be peaceful: those were the monks. The monasteries all over the world were full of such people. But they were dead; they could not laugh, they could not love, they could not sing, they could not dance. They attained peace at the cost of their life; they became utterly cold. Their peace was not a cool phenomenon, it was ice-cold; it was the peace of the cemetery.


And there have been people who tried to attain to bliss: painters, poets, dancers, musicians -- all kinds of artists -- who lived in the world as passionately as possible. They were alive but very feverish. They were passionate, but the passion was such a fire that it only burned them. Many artists, many poets, went mad; many have committed suicide for the simple reason that they had no idea how to be peaceful. Their bliss shattered them, they could not contain it.


My sannyasin has to be a totally different person from these two. He has to become the beginning of a new man: peaceful at the very core of his being; at the center, peaceful, at the circumpherence, blissful. This is the ultimate harmony. This harmony can be called God, enlightenment, nirvana, or any name that you want to give to it: truth, beauty, liberation.

(to Trish)


My understanding is that it is only through meditation that one becomes well-born. It has nothing to do with the family, it as nothing to do with the blood. You cannot find any difference between the blood of an aristocrat and that of a beggar. There is no aristocratic blood as such; that is all rubish and nonsense.


A man certainly becomes an aristocrat when he moves into the world of meditation because now he is no more of the crowd. He is no more part of the mob and the mob psychology: he has gone beyond. And that is really becoming noble.


Remember: meditation gives you a new birth, you become twice born, and it gives you a new being -- very individual, unique. It gives you the quality of the chosen few: a Buddha, a Jesus, a Pythagoras. These people are noble, these people are well-born; these people are real aristocrats. Become a real aristocrat.
The way of transformation is meditation.

(Saritam: the river)


Life is a river. It does not something static; it is not a thing at all, but a process. Existence does not consist of things but of events. To understand it is of tremendous value because then you stop clinging. When everything is changing what is the point of clinging? By clinging we can only create frustration. When everything is bound to change one accepts it joyously, and one moves with life because not to move is to be dead. Then remains is a kind of let-go.


That is really the way of becoming free of all attachment, all greed, all possessiviness. And the man who is free of these poisons is ready to become enlightened!

(Wouter becomes Punitan, the pure one)


Purity is not something that you have to practive, it is something that is already at the very core of your being. But we have never allowed it to surface; on the contrary, we have been repressing it. Our society teaches us repression. And when you repress you become divided, you become two, you become split; then your whole life is going to be just a conflict, an inner war, a civil war. And the whole war is absolutely absurd because you are fighting with yourself. It is self-destructive.


By purity I mean innocence -- not the purity of the moralists, not the purity of the puritans, but just the simplicity, the innocence, of a child. The child remains pure till we force him, till we initiate him into our so-called society, culture, education.


One of the strangest things is that if you try to remember your childhood you cannot go beyond the age of four, or at the most the age of three. You have completely forgotten all that happened in those three or four years. You were alive -- more alive than you will ever be; you were curious -- more curious than you will ever be; you lived intensely -- more intensely than you will ever live. But what happened? Why can't you remember it? The only reason is that they left no trace behind. After those four years you became cunning, you became clever: you became a mind. Since then the mind has had memory. Before those days, before the mind started, you were a clean slate, a tabula rasa -- that is purity.


One has to become a child again. The mind is impurity. If you can attain to no-mind you will be pure again. Purity is inside, the mind is blocking it; it does not allow it to be expressed. It distorts is, corrupts it, poisons it. Hence the emphasis of all the mystics on meditation: meditation simply means a way of putting the mind aside, nothing less, nothing more simply that. Once the mind is put aside your innocence starts blossoming.


And there are such flowers and such fragrance ... which are not of this world, which belong to the beyond.

(to Inge)


In all the western languages the word "emptiness" has a very negative quality. It is not so in the East: Shunyam is absolutely positive -- empty, yet positive. One wonders how emptiness can be positive.


The East has discovered that when you are utterly empty of everything you are full of emptiness; emptiness itself fills you. So you are not in a negative state: you are overfull -- overfull with silence, overfull with purity, innocence, stillness, overfull with nobodiness. And that is the basic requirement for God to happen to you. When you are utterly empty of the world you become open to God. Otherwise our minds are so cluttered with unnecessary furniture ... what to say about God? -- even the devil cannot enter! There is no place for him.


In the West it has a very wrong connotation. They say "The empty mind is the devil's workshop". It is absolutely wrong: the empty mind is god's workshop. But in the West, the person who is not occupied with something is called empty-minded; he is not empty-minded. In fact he is more full of mind than the person who is occupied with something. The proverb has arisen to condemn his laziness.


But the East has known a totally different kind of emptiness: the emptiness of the Buddhas. They are utterly empty. If you go inside you will not find anybody there. You can go from one corner to another, you can seek and search inside a Buddha all over the place, you will not come across anybody: just a pure sky unclouded. But in that pure sky is the secret of the whole of life. That purity, that silence, is the door to God. Hence in the East we have called Buddhas, gods ... not less than that. A Buddha is a god for the simple reason that he has disappeared. He has no ego any more.


So be empty of the ego, be empty of the mind, and become a workshop of God. That's what sannyas is all about: becoming empty on the one hand so that you can become full on the other.

(to Bernard)


Purnam means the full. It is the other side of emptiness. Fullness and emptiness are two sides of the same coin. But first one has to pass through emptiness, then only can we come to fullness. Why has one to pass first through emptiness? -- because we have a wrong idea that we are already full. We are full of rubbish, certainly, but that is not our fullness, not the fullness of being; it is not a plenitude of being. Thoughts, desires, ideologies, prejudices, religions, philosophies -- we are full of all this, which is sheer nonsense. It is nonsense because it pretends to know, and it knows nothing. But we go on accumulating more and more information. Slowly slowly we think "This is foolish. This is not foolish".


We have to empty ourselves of all this in toto. The moment we have done that we are ready and immediately the whole sky drops into our being. The whole of heaven becomes loose. Suddenly we are transported and for the first time we know what fullness is. Then we are full of love and full of joy and full of god.


That is purnam: to be full of god! That fullness knows no beginning, no end; it is eternal, it is timeless. Nothing can destroy it. Once you have achieved it you have achieved something before which death is impotent.

(Divipan, the divine one)


The word "divyam" and the word "divine" come from the same Sanskrit root. They are not different, they come from div. Also from div come the English word "day" and the Sanskrit word divas that means day. Div means light, divyam means full of light ... as if the inner sun has risen and the darkness has dissipated.


Ordinarily the inside is completely dark, entirely dark; but the darkness contains the morn, the dawn. It is the womb out of which the sun rises. So don't be against it, because it is like a seed out of which the flower of light is going to bloom. The real man of understanding loves darkness as much as light, because they are not separate. He loves the devil as much as the divine, because they are not separate. The word "devil" also comes from the same root div: a fallen divinity -- that is the meaning of the devil. He was an angel and because he disobeyed, he fell from God's grace. But even though he has fallen he is divine.


That is the situation of man. Man can be in deep darkness, man can go astray; that is his freedom. Man can come back home; the home is his. If he knocks back home, the doors will be open for him. And he will be received with great joy because he had gone astray and he has come back.
That is the meaning of Jesus's parable of the prodigal son.


The blessed one is one who is a blessing to existence. Unless one is a blessing to existence one can't be blessed. We have to deserve it, we have to be worthy of it. And the only way to deserve it is to lose yourself in love with existence.


Religion is nothing but a love affair with existence. It is not ritual. It has nothing to do with churches and temples and mosques, and nothing to do with the Vedas and the Koran and the Bible. It has a totally different meaning: you become married to existence. You are in love with the stars and the trees and the mountains and the clouds, because these are the different spaces of God. You are in love with people and animals -- you are simply in love with all that is!


If that is possible great benediction happens, great showering of joy from the beyond -- you are bathed in bliss. That is the meaning of manglam -- one who is bathed in bliss.

([Ratuam]: the diamond)


The diamond is within and we are searching for it without. It is part of our being but we are looking everywhere else except there; hence the misery, hence the frustration, hence the despair.


Look within, look into yourself, and the kingdom of God is yours. We have never lost it, not even for a single moment. In fact even if we want to lose it we cannot, it is our very being. But we have become beggars through our own decision, through our own stupidity. We have forgotten how to read the language of the inner scripture, and we are searching in the Vedas and the Korans, and the Bibles .... We will become great sholars, but not rich; we will remain as poor as ever. Richness comes only in one way, and that is by going in, because is the mine, the treasure, the inexhaustible treasure.


Turn in, tune in, and then there is great joy -- unending. Life is significant only then, never before. Life is life only then, never before.

(Swami Prem Satyaparthy: love, a seeker of truth)


Logic is not the way to seek truth, love is the way to seek truth. Many people seek but very few find, because many seek through logic, through mind, and very few seek through love and through the heart. But except through the heart there is no way to God. The head is as far away as one can be. The head and God never meet. It has never happened before and it is not going to happen ever; it is impossible. But the heart and God are always in communion. They are never separate; they are always meeting, each moment. It is God who is beating in the heart.


So move more and more towards the heart and God is not far away. God has to be found, otherwise life is futile. Make it a point to find God in this life, not in the after-life, because if we cannot find him right now there is no hope of finding him after death, because we will be the same. We have been repeating the same stupid game again and again. Each time we are born we go through the same vicious circle: again we die and the same thing starts moving. Hence Buddha has called this world a wheel.
Jump out of the wheel: it is time -- the right time -- and it is right to.
			

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