---
section: Library
booktitle: "Scriptures in Silence and  Sermons in Stones"
booktype: "Diaries"
bookcode: "SCRIPT"
dategiven: "19 December 1979 pm"
place: " in Chuang Tzu Auditorium"
chapternum: "Chapter #30"
chaptertitle: "None"
acode: "7912195"
shorttitle: "SCRIPT30"
audio: "No"
video: "No"
esttime: ""
displaytitle: "Scriptures in Silence and  Sermons in Stones: Chapter #30"
---

```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[NOTE: This is an unedited tape transcript of an unpublished darshan diary, which has been scanned and cleaned up. It is for reference purposes only.]


(A Malaysian couple with two children, all take sannyas.)


Dhyan Yogi: Dhyan means meditation; yogi means on the path of -- on the path of meditation.


Meditation is a very simple process. It is getting unidentified with the mind; seeing the mind as separate from yourself, watching it, witnessing it, and remembering, "I am not it." Slowly slowly the remembrance becomes stronger, the distance becomes bigger, and one day you know absolutely, categorically that mind is a mechanism with which you had become identified -- and that is our metaphysical sleep.


To become awakened means to know, "I am not the mind, I am the master." Then one can use the mind but one is not used by the mind any more.

(To a child)


Prem means love, and love is the most meaningful thing, in existence; nothing is more significant than love. Now you have a name worth having!


Dhyan Yogini. It means exactly the same as Dhyan Yogi; it is the feminine form. Yogi is masculine, yogini is feminine. The meaning is exactly the same: on the path of meditation. Help each other to be on the path of meditation. In fact love cannot give more, you cannot expect more than that. If love can help in meditation then it has contributed the greatest treasure possible.


Ordinarily lovers contribute by disturbing each other, disturbing each other's peace, disturbing each other's consciousness. They manipulate, they possess, they try to dominate, and that's how love loses all glory and becomes ugly.


Love can be beautiful only when lovers help each other to be meditative, when they help each other to go towards god. That's exactly the function of love. Help each other to be more peaceful, to be more silent, and be alert not to disturb, be alert not to create misery for the other, because it will rebound on you. Whatsoever you give to the lover will come back to you manifold.


Anando. Anando means bliss. Help him from the very beginning to be blissful, create the situation where he can be more cheerful. And don't do what ordinary parents do to children; they make them sad, they make them serious. Their whole effort is to make them obedient. They enforce rules, regulations, and because freedom is destroyed, blissfulness disappears. Bliss can exist only in the atmosphere of freedom. Help the children to be free. Don't be worried about obedience, more important is their awareness. Help them to become responsible, help them to become individuals. That's all that can be done. And if parents can do that they have fulfilled their duty.


Bliss is the essential core of all prayer. If you can be blissful you are in prayer, wherever you ares in the temple or in the marketplace, cleaning your floor or reading the Bible or the Koran, reciting the Vedas or just listening to music, or to the wind passing through the pine trees or to the sound of running water. Everything becomes prayer if you are blissful.


And without your being blissful all is futile. You can know all the scriptures, you can repeat them, you can repeat the official prayer prescribed by your particular church, every day, regularly, for the whole of your life; nothing is going to be gained out of it. It is a sheer wastage of time, energy, and it is a hopeless effort because in the end you will feel very frustrated; all those prayers have simply disappeared into the desert, because the basic thing was missing, the spirit was missing.


My insistence is on the spirit and not on the clothing. What words you use doesn't matter: Hebrew, Sanskrit, Sanskrit Greek, Mohammedan, Christian, Jewish, it doesn't matter. You may not use words at all, because you are closest to god when you are utterly silent, when there is nothing to say. Ordinarily it is thought that prayer is something you say to god -- something has to be said. In fact just the opposite is the case: it is when you listen to god. And one can listen only in silence.


Be blissful, be silent, and let that be your prayer. When it is non-sectarian, then it is not concerned with any tradition. When it is purified of all garbage that gathers naturally in every tradition. When it is free of priests and their politics. Then it is simply your individual expression, and then it has intimacy, immediacy. And god has to be addressed directly, not through a mediator.


We are not the body. We live in the body but we are separate from it. The body is only the house, we reside in it. Every care has to be taken of the body -- it has to be loved, respected -- but one has not to forget the truth, that we are not it. As this insight deepens you lose all fear of death, because only the body will be dying. You will only be changing the house, you will be moving into a new body.


Our journey is eternal. We have been in many bodies and we will be in many bodies. But we are taught, brought up in such a way that we become identified with the body. That identification creates great misery, fear. And the fear cannot be avoided, because death is always there.
The only way to get rid of death is to get rid of the idea 'I am the body.'


The source is within but we go on searching for it outside, in the world; hence there is so much frustration.


We cannot find it there. The roots are within. The branches and the foliage and the flowers are on the outside, and they are beautiful. But their source of nourishment is not there on the outside, it is hidden deep in our being. And unless one understands the roots one remains ignorant, To know oneself is to know he only knowledge worth calling knowledge is self-knowledge.


So turn in, search within. The source is not very far away. We just have to turn in the right direction and immediately it is there in all its beauty and glory. And once you have known the source of your life you know that it is eternal. There is no death, there is no birth, you were there before birth and you will be there after death.


Then life starts having new values because a new perspective opens up. With this new vision of eternity you can't remain concerned with trivia. Your concerns change, you become concerned with the ultimate. And that's what sannyas is all about: the ultimate concern.


Veetrago means going beyond all detachment, all attachment, becoming utterly transcendental to attachment and detachment both, becoming so cool and unconcerned about the ordinary matters of life -- money, power, prestige -- becoming so transcendental that nothing really matters. Whether one has anything or not, it is all the same. whether one is famous or remains anonymous, it is all the same. Whether one has power or no power, there is no difference inside. A deep equanimity arises. In success and in failure one remains the same. That is veetrago -- and that is the path of a sannyasin.


Become more and more unconcerned about ordinary things of life. People become so disturbed about such small things. A one rupee note is missing and they can't sleep for the whole night. And when death comes everything will be left behind. Somebody has said something to you and it hurts. Just words... A man of understanding remains utterly transcendental to all that goes on happening. It is all just a game; whether you win or you lose, it is all the same.


Desire is the root of all misery. Desire is a trick of the mind to keep you occupied with the future so that you go on missing the present. And the present is all that really is; tomorrow never comes. And desire is always for tomorrow, hence the person who remains desiring goes on hoping but his hopes are never fulfilled. In the end only frustration is in his hands. His whole being is full of shattered dreams and nothing else.


The way to live is in the present. Now is the only time -- and desire destroys the now. So this is the choice: desire or now. If you desire then you miss the now. If you drop desiring then suddenly the now opens up all its mysteries before you. Now is another name for god. And now is the door to eternity, it is not part of time.

Anamo means the nameless one.


God has no name; all his names are arbitrary. We also have no names. We come in the world nameless, then a name has to be given; it has certain utility, it is needed in the world. But it is formal, it is not part of reality. It is labelling reality, categorising it. Certainly it is needed, but it is not true, it is a lie.


So use the name but remember constantly that the nameless one resides in you. That is your truth, the truth of your being. And the whole search is for the nameless one.


The moment you dive deep within your soul your name will disappear, your religion will disappear, your country will disappear, your race, your colour, your body, your mind -- all will go on disappearing. Ultimately what remains is a nameless consciousness. That is your true being. And to know it is to be liberated from all misery. That very knowing is a transformation.


God has no attributes. All attributes are his in a sense, and in another sense god has no attributes, no qualities. He is neither good nor bad, neither white nor black, neither this nor that. He transcends all dualities. You can't call him beautiful and you can't call him ugly; all these qualities become irrelevant. He is neither man nor woman, neither young nor old, neither close nor distant. All our words become meaningless, our words don't describe him. Our words are so small, and god's existence is so vast, it is so huge, so enormous, so unlimited, so unbounded, that it is impossible to condense him to a word, to a quality, to an attribute.


The search for god is the search for the oceanic, the immense, and the only way to find it is to dissolve yourself in it. You can't find him by remaining separate, you can't find him as an observers you nave to become him. Just as the river disappears into the ocean, you have to disappear into the attributeless, nameless existence. Then only will you have the taste of infinity, of eternity, of divinity. And that's what meditation is: a dissolution, a disappearance, getting lost in the whole, losing your identity, your separateness, your ego.


God is perfect as he is, and by god, I don't mean somebody separate from existence. I don't mean a creator separate from creation. By god, I mean the energy, the very creativity of existence; not the creator but the creativity.


God is not a person but a presence. It is better to say godliness rather than god. And the universe is perfect as it is, hence we can relax and enjoy. There is no need to improve upon it. The very idea of improving upon it is an ego project. Nothing needs to be improved, all is as perfect as it can ever be.


Once you have understood this tensions start disappearing; you can relax, you can be in a let-go. And it is not only that god is perfect, that the universe is perfect: you are also perfect as you are. Then great acceptance of yourself, of others arises. That acceptance is the fundamental religious quality. If you condemn yourself you are not religious, if you condemn others you are not religious. If you think in terms of sinners and saints you are far away from relig on. You may be Christian, Hindu, Mohammedan, but you are not religious at all. The religious person knows no distinction between the sinner and the saint. They are two aspects of the same coin, and both are absolutely needed. They are inseparable. They are like day and night. Without the sinner existence would not be so rich, neither would it be so rich without the saint. If there were only saints and saints on the earth... just conceive of the earth: only saints and saints. It would be tremendously poor. It would lose all joy, it would lose all taste; it would become stale, dull and dead.


Existence is perfect as it is, with all its duality, with all its days and nights, summers and winters, with birth and death.


To see it is one of the greatest moments of life, because after that relaxation is very easy, there is no need to be disturbed, to be worried about anything; things are being taken care of. They are already in perfect hands.


Let this become your basic approach. Buddha calls it tathata, suchness. See the suchness of things, and there is no need to be worried about anything. Accept and rejoice!
			

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