---
section: Library
booktitle: "Scriptures in Silence and  Sermons in Stones"
booktype: "Diaries"
bookcode: "SCRIPT"
dategiven: "10 December 1979 pm"
place: " in Chuang Tzu Auditorium"
chapternum: "Chapter #22"
chaptertitle: "None"
acode: "7912105"
shorttitle: "SCRIPT22"
audio: "No"
video: "No"
esttime: ""
displaytitle: "Scriptures in Silence and  Sermons in Stones: Chapter #22"
---

```style
.sutra {
  font-style: italic;
  white-space: pre-wrap !important;
}
```
<!--This file is automatically generated. Do not edit!-->
> [!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[NOTE: This is an unedited tape transcript of an unpublished darshan diary, which has been scanned and cleaned up.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.]


Shella.


Man is born blind. Eyes have to be earned. Eyes have to be achieved. Life is an opportunity to achieve eyes. Physiologically, we have eyes and ears, but spiritually, we have no eyes and no ears and no heart. The physiological is only a condition -- a necessary condition but only a condition, a context, in which the spiritual is possible.


It can happen but there is no inevitability about it. Unless we work for it, it is not going to happen. And nobody can give you eyes; you have to attain them on your own. The Buddhas only point the way.


By becoming a sannyasin you are not becoming part of a creed, because I have none; you are not becoming part of a sect, because this is not a sect at all. I believe in the individual, my belief in the individual is absolute. This is not an organization. The relationship is personal and intimate; each sannyasin is related to me directly -- there is no via. But I can only indicate, I can become a finger pointing to the moon: then you have to make the whole journey. It is a long, arduous journey but tremendously ecstatic too, with many thrills and adventures. It is not a boring journey -- arduous certainly but tremendously interesting: there is nothing more mysterious than the path of spiritual growth.


In the East philosophy is called darshan; darshan means capacity to see. The English word 'philosophy' is poor compared to the Eastern darshan. Philosophy gives the idea of thinking, of intellectual effort, Darshan is totally different, it is the existential capacity to see. And that's exactly the meaning of your name now: go beyond blindness, attain to eyes. The potential is there in everyone, the seed is there; now the time has come to sow it. And sooner or later, if one goes on following the path rightly, intensely, passionately, lovingly, the time of reaping also arrives. It will not be long.


I can see the possibility, the future. All that is needed is a total commitment. And you can do it, you are capable of it.


I ask only that which you can do, that of which you are capable. The more capable you are, the more I ask; from you I ask total commitment.


Judy.


Prayer is praising the lord for all that is.  It is an approach of a yes-saying heart which knows no doubt, no skepticism, no negativity, which can dance and sing because the world is so beautiful. It is such a gift... of which we are not worthy. We cannot repay the lord; all that we can do is praise. We can sing hallelujah and if one becomes a full hallelujah nothing else is needed, then everything is possible. Then even the impossible is possible.


So let prayer be your path. Praise in as many ways as possible, and never complain; drop the complaining mind. And it is only a question of decision. Once it is decided, one starts dropping the old habit of complaining and the whole energy starts moving in praise -- and praise brings blessings, benediction. Praise in all possible ways: praise the sunset and the clouds and the trees and the birds and the people. Don't be a miser in praising. Praise whole-heartedly, as totally as possible, and it will bring you closer and closer to God. It will become the bridge. It is the shortest route to God. Meditation is a long route, prayer is a short-cut.


Margje has two meanings; both are beautiful. One is a pearl, a precious stone, a diamond.


The other is a child of light, which means a child of god, because god is light. Down the ages light has been the metaphor for god. Both meanings are joined together, both come from Persian. To be a child of light, to be a child of god, is to be precious, 'Without god there is no value in life. Unless we are related to god, unless there is god, there is no significance in life. Without god life is only accidental, a mundane affair: a tale told by an idiot, full of fury and noise, signifying nothing. But if god is there then everything becomes meaningful; god becomes the context in which everything gains meaning, becomes precious.


Without god we are orphans, the whole existence is an orphan. With god existence is a home. Then we are children of god.


The world is suffering too much because for the first time in the history of human consciousness man has lost track of god. Nobody has ever suffered like us. People have been poor in the past, very poor, people have starved, but people have never been spiritually so poor. People have never starved spiritually so much as today.


My whole work here is to give you back an insight into god. Unless man becomes rooted in god again man has no future.


Man can live in two ways. He can live as an extrovert -- then he can have the whole world but he will miss himself. And to miss one's self is to miss all. One can become an Alexander the Great but deep down one will remain just a beggar, utterly poor. And it hurts, it hurts very much, because one cannot drown it in any oblivion. In fact the more riches you have on the outside, the more clear it becomes to you that inside you are just a wound.


The other way is to live an inward life: man can live as an introvert -- then man lives in his own being. Then one lives rooted in one's own self and a great richness arises because one is nourished.


It is from our inner core that we are joined to god, and if we live from our inner core we allow god to live through us. I am not against the world. Be in the world but don't be of it, be in the world but remain above it, be in the world but remain transcendental to it. Remain a witness -- that is true interiority.


Prashant means profound silence, deep silence -- and that is the key for you. Be as silent as possible, sit more and more in stillness. Not only in bodily stillness... that too is helpful and creates a situation but it is not the end; it is just the beginning. It is more important that the mind should be still, that the mind should stop its constant chattering. And it does stop - we have just never tried.


All that is needed is a very simple process: you sit inside yourself and watch. Let the mind do all kinds of old tricks and you simply watch non-judgmentally -- neither saying good nor bad, neither choosing nor rejecting, utterly indifferent, cool. Slowly, slowly the knack is learned by remaining cool and indifferent. First the mind tries all its old tricks and then by and by it starts feeling embarrassed because you are not getting affected in any way, this way or that. Even if you become affected against it, then too the mind is perfectly at ease; it has disturbed you. So don't be against it, don't fight with it, and don't fall a victim to its tricks; just remain aloof.


Many times you will get involved. The moment you remember, pull yourself out, again compose yourself, again start watching. A thought arises; see it. It comes in front of you; see it. The it passes by; see it. Coming, staying, going, just watch it. Take note of it, with no idea of whether it is good or bad, whether it should be or should not be -- with no moral attitude, just a scientific, cool observation.


Within three to nine months time the mind stops chattering. One day suddenly it is not there, and that day such a silence descends as you have never known before. That silence, that infinite silence that comes and overwhelms you from all sides. Then it never leaves you; it remains with you, it becomes your very soul. It is very liberating.


Sudhiro means the wise one. It does not mean the man of knowledge, it means the man of insight. It does not mean one who knows much, it simply means one who is so innocent, so open, so vulnerable to existence that nothing can remain hidden from him. Existence reveals itself to him. It does not mean a scholar, it means a seer.


And the path is taking a jump from mind to no-mind. Mind can make you knowledgeable but never wise; no-mind will never make you knowledgeable, but it can make you wise. It is wisdom that brings freedom and it is wisdom that brings god to you. It is wisdom that brings immortality to you. Knowledge is all rubbish. Avoid knowledge and enter into the world of wisdom. The way is meditation, the way from mind to no-mind is meditation.

Arthur.


Man has lived too much in war. Outside he fights with others, inside he fights with himself, as if he knows only one way to live and that is fighting: In the name of politics fight with others, in the name of religion fight with yourself.  This is why we have created misery. Fighting cannot bring peace. One has to learn how to drop these old patterns of constant fighting.


My approach is that of non-resistance, of no-fight. No fight is needed because this is our existence -- we are part of it. It is not inimical to us, it is not against us, it is not going to devour us.  It has given birth to us. It nourishes us. It is very friendly, very motherly. Your body is your friend, and your mind too -- you just have to know how to use it.


Let this be your foundation: be friendly with existence, outside, inside, be friendly with everybody, with yourself too -- which is the hardest.... People don't love themselves. That is the last thing they ever do. It is easy to love the enemy; it is very difficult to love yourself. You know yourself too well -- how can you love yourself? But the person who can love himself can love all. Love thyself, and you are bound to love your enemies and everybody else. If you can love yourself you have fulfilled the basic condition of love, and out of that love arises peace.  And peace is the door from which we start having our messages of God.

Sundram.


Think of God in terms of beauty -- not in terms of truth and not in terms of good, but in terms of beauty. Then poetry becomes prayer, then music becomes worship, then painting becomes meditation; then aesthetics is religion. And that is my first hint for you. Think of God in terms of beauty. Worship beauty: in a rose flower, a bird on the wing, a cloud floating in the sky, a rock, a river, a child playing.  Wherever you find beauty, remember God -- bow down to beauty.


Just today I was reading about a Hassidic mystic, He was so beautiful. Mystics naturally become beautiful because something inside them starts filtering through their bodies, they become luminous. He was dying, and one of his friends, another Hassidic mystic, had come to see him. The friend started crying.


The dying mystic asked, "Why are you crying? Because I am going to my home -- I am not dying! There is no death, and you know that perfectly well. You have experienced the immortal, so why are you crying?"


And the other mystic said "I am not crying for the soul, I am weeping for your beautiful body. Now it will rot in the earth." And then, the story says, both wept. I loved it... Then both the mystics wept.


Beauty is an expression of god, in whatsoever form it appears. So this is the way that you have to seek and search for your god.


Devo.


All is divine. In fact there is no God, only godliness. God is not a person but a quality, not a person but a presence.


The idea of God as a person is anthropomorphic: we have made hat image in our own image. It is nothing but man-projected; it is not the true God. That's why Buddha is silent about God. He talks about godliness but never about God.


My own experience is exactly the same: there is no God but here is godliness, the whole existence is overflowing with godliness. There is no division between God and the world; existence is divine.


Start looking at existence with this vision, with these eyes, and you will be surprised because you will start seeing things you had never sen before. You have been passing the same things every day: the same trees and the same birds and the same people. But once you have this vision, that all is divine, you start looking at things in a new light. Then the world is no more a puzzle, no more a problem, no more a question - not a question to be solved but a mystery to be lived.

Premo.


Love is the very essence of all religion. It contains all. It is the seed out of which Bibles, Korans and Gitas have grown. It is the seed out of which Jesus, Buddha, Lao Tzu have blossomed. There is no need to think fo god. That is unnecessary. There is no need to be worried about life after death. That whole thing is for stupid people.


The really religious person thinks only of love, and not only thinks of it but lives it; love becomes his life. And in that life all is fulfilled. God comes one day when the time is ripe, and insights about the other shore, the further shore, start happening of their own accord. Whatsoever is provided for your growth goes on happening to you. Everything is provided for the lover, every care is taken of the lover.
Love unconditionally -- love for love's sake.

Rikto.


The moment you are empty of yourself, you are full of God. Both cannot exist together, remember. Remember again and again: both cannot exist together; it is either you or God. And it is the foolish person who chooses himself. Choose God: disappear as an ego. Forget yourself as a separate entity from existence, and in that very disappearance you are reborn.


It is a very paradoxical state: the moment you are empty of yourself you become full, and full for the first time, overflowingly full, inexhaustibly full.


And the ego is just a shadow, it has no substance. It is a dream, not a reality. Drop the shadow so that you can attain to the substance. Drop the false so that the real can be attained. All that I teach here is how to be empty of yourself so that you can be full of God. And that fullness is fulfillment.

Veet Asmito means going beyond ego.


Ego is our hell, and the irony is that we are the creators of it. We create it and we suffer. But it is within our capacity not o create it and to move away from suffering.


The moment the ego is not there and the suffering is not there, you are in bliss. Bliss is our nature; suffering is a created phenomenon, arbitrary. Bliss is uncreated: it is there right now, underneath suffering, like an undercurrent. You need not create it, it is already the case. Just don't create suffering. and the secret of creating suffering is in the formula of the ego.


Being a sannyasin means dropping the ego. From this first moment don't think of yourself as superior, or as inferior; both are ego attitudes. Don't think of yourself as somebody or as nobody; both are ego attitudes. Try to understand the cunningness of the ego; it can even become humble, it can say, "I am humble, here is nobody more humble than me." It has come in from the backdoor.


Great understanding is needed to get rid of the ego. In fact that is the whole work. Once you are out of the ego nothing else needs to be done.

Garimo means glory...


Each being has a tremendous glory to be released, great fragrance to be released. Man looks small but he is not. He contains oceans, oceans of bliss; he contains skies, skies of freedom.


The spiritual experience is like an atomic explosion: the atom is so small, but when it explodes it is so big, so huge. The experience of one's own self is exactly like that. It is an explosion, an explosion of the atomic consciousness. Suddenly you see yourself as the whole: unbounded, infinite. That is our glory -- it has to be attained. Without attaining it we can't be contented.
			

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