---
section: Library
booktitle: "Scriptures in Silence and  Sermons in Stones"
booktype: "Diaries"
bookcode: "SCRIPT"
dategiven: "09 December 1979 pm"
place: " in Chuang Tzu Auditorium"
chapternum: "Chapter #21"
chaptertitle: "None"
acode: "7912095"
shorttitle: "SCRIPT21"
audio: "No"
video: "No"
esttime: ""
displaytitle: "Scriptures in Silence and  Sermons in Stones: Chapter #21"
---

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[NOTE: This is an unedited tape transcript of an unpublished darshan diary, which has been scanned and cleaned up.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


Wisdom is rare, knowledge is cheap. Knowledge is available everywhere; you can gather it from the books, from the schools, from the teachers. It is a simple process: it is just feeding your biocomputer, your brain, with information, and the brain goes on accumulating it. The brain is really a very sophisticated complex instrument, the most sophisticated. Man has not been able to make any computers so complicated yet.


A single man's brain cells can contain all the information available in all the libraries in the whole world. But you remain the same. Your memory goes on growing but your being remains a cipher.


Wisdom means the growth of the being; knowledge means the growth of memory....


Forget knowledge and get deeper and deeper into wisdom. Obviously nobody can teach it to you. You have to open your heart to the wind, to the rain, to the sun, to the whole of existence, in deep trust. And in that very opening wisdom arises. In that very opening, in that very surrender to the whole, one starts seeing, one is no more blind.


David means beloved of god. It comes from a Hebrew word dodavehu. Dodavehu means beloved of Jehovah. It is one of the most important things to remember, and to remember constantly: god loves you. One tends to forget.


There are problems in life and there are agonies to be encountered and to be surpassed. Life is not just a bed of roses; hence many times one tends to forget that god loves you. In fact great doubt arises: "How can there be a god if I am in such suffering? How can god allow such suffering? If he is omnipotent, omniscient, omnipresent, then why does suffering exist at all? He can see that it is there because he is omniscient, he can feel that it is there because he is omnipresent, and he can change it immediately because he is omnipotent. Then why does the world go on living in suffering?"


There is every reason to disbelieve in god and there is no reason to believe in god. The mind can supply a thousand and one reasons why god cannot be, but the mind cannot supply even a single reason for god's existence. In fact, from mind there is no way towards god. Mind is just the opposite of god: it is keeping your back towards god -- and if you keep your back towards god how can you see? Hence the importance of constantly remembering that god loves you, that if there is suffering then there must be meaning in suffering, otherwise there would be no suffering. And there is meaning in suffering. It is through suffering that one becomes integrated.


Suffering is a challenge. It is not a disease to be destroyed, it is a challenge to be accepted, it is an adventure. In the very effort to transcend suffering one arrives at one's real being. It has a purpose: without it there will be no evolution of consciousness. Pain is not without purpose; hence whatsoever the world is, it is as it should be. It is the most perfect world there can be. It cannot be improved upon.


But I can understand -- it is very human to forget that god loves you. When you are in misery how can you remember it? But those are the moments to remember that god loves you. And if misery has come to you, then it is because he has sent it. It has to be accepted with gratitude.


At the last moment on the cross Jesus said "Why? Why have you forsaken me?" Even Jesus questioned. In a way I love his questioning. It shows his humanity, it shows that he was just part of us, one of us. He asked god "Why? Why have you forsaken me? Why am I going through such suffering? What is the purpose of it? What wrong have I done? For what am I being punished?"


But immediately he remembers -- immediately, instantly, he remembers. Only for a moment does the agony, the suffering, possess him; again he transcends it and he says, "Let thy kingdom come, let thy will be done." He has remembered that god loves, that if the cross has happened, if he is crucified, then it is god's will; then there must be something hidden behind it, then it must be a blessing in disguise. He has become surrendered. Just a moment before, the last part of the human mind was still trying to struggle; now he has dropped that too. He dies enlightened, he dies a Buddha, he dies a Christ.


So go on remembering. You may not be crucified, but the whole of life is a cross and every moment there is suffering and there are problems, there is anguish, anxiety. In fact to suffer crucifixion is easier because it is only a question of minutes or, at the most, hours. In Jesus' time it was a question of a few hours, because the Hebrew way of crucifying a person was very ugly. The person would remain hanging for hours: six hours, eight hours, twelve hours. Now there are electric chairs. We have found better ways: you can simply relax in a chair and you are gone! Not even for a single moment will you be able to say "Why? Why have you forsaken me?"


But the whole of life is a crucifixion. Each moment, at each step, there is suffering, there is agony.


Remember: god loves you, and all that happens has to be accepted with gratefulness. That's what sannyas is all about.


God is always new, never old, always young. Truth is always fresh -- as fresh as the dewdrops in the early morning sun, as fresh as the newly opened bud of a rose.  Truth is not a tradition, because tradition means the old. Truth cannot be contained by any scripture because all scriptures are old. Truth has no past and no future; truth has only one tense, the present. And to know the truth you also have to be as fresh as truth, only then is there the possibility of communion.


So drop the past, forget the past, and don't brood about the future.  That which is no more is no more, and that which is not yet is not yet. Live in the moment. In that very living one penetrates into the very core of existence. One comes to know God and one comes to know what liberation is.


They say, "You reap as you sow." If we are miserable that simply means that we have ben sowing misery. Nobody else creates misery for you. Of course there is a gap between sowing and reaping, and because of that gap we think that somebody else is responsible. The gap deceives us...


Take the whole responsibility for your life. If it is ugly feel responsible for it. If it is nothing but anguish take responsibility for it. In the beginning it is hard to accept that "I am the cause of my own hell"... but only in the beginning. Soon it starts opening doors of transformation, because if I am responsible for my hell, then I can create my heaven too. If I have created so much anguish for myself I can create so much ecstasy too. Responsibility brings freedom and responsibility brings creativity..


The moment you see that whatsoever you are is your own creation, you are freed from all outer causes and circumstances. Now it is up to you: you can sing a beautiful song, you can dance a beautiful dance, you can live a life of celebration, your life can be a constant festival; nobody can disturb it. This is human dignity. God is a great respector of individuals, and a person becomes an individual only when he takes the whole responsibility for himself upon himself.


It is only through bliss that one can be really noble. It is only through bliss that one can have a really noble birth. Physically al births are the same: you may be born a king or to a beggar, it doesn't matter. Physiologically nobody is noble or ignoble, nobility is something spiritual. It is not given to you with birth, it has to be earned, it has to be created. One has to work for it. It is an arduous journey, an uphill task. One has to rise above many things.


It is easy to fall; it is difficult to rise, because when you fall nature helps you, gravitation helps you. It is like a rolling stone from the hill: gravitation is enough. But when you are rising towards the peaks you are moving against gravitation. Although there is another nature, a higher nature, which will help you, you will become aware of it only later on. The initial work has to be done first, then you will become aware of another law -- the law of grace -- which pulls you upwards just as gravitation pulls your downwards. But for that one has to be utterly pure. One has to learn how to trust, how to love, how to surrender. Then a moment comes in life when falling upwards is really falling -- although it is falling upwards. There is no effort needed: you simply relax and some grace starts taking you, starts pulling you up. You are given wings.


Sannyas is the initial work to purify you, to help you learn how to be available to the beyond so that grace can possess you. Sannyas is a new birth; one becomes noble, in the real sense of the word.


So let this be a second birth. Jesus says 'Unless you are born again you shall not enter into my kingdom of god. What does he mean by 'Unless you are born again'? He is indicating the birth of initiation. He is talking about sannyas in his own way.


So now the real journey starts. Up to now you have lived only in sleep -- now there is a possibility of waking up. And without waking up one never becomes aware of the meaning of existence, of the great poetry of life, of the great ecstasy of existence. It is tremendously beautiful, but we are fast asleep and we go on missing it. God goes on knocking on the door but we are snoring inside.


So now let sannyas become a real effort, real work to be born again.

Herman.


A warrior can be of two types: one is engaged in external war, war with others; the other is interior war, war with one's own sleep, unconsciousness, war with one's own stupidity, lethargy.


Don't be a warrior in the external sense of the word, that is violence; but certainly be a warrior in the internal sense, because there is much which has to be overcome and there is much which has to be transformed and there is much which has to be released.


One is almost in prison and a great fight is needed to get out of it. The prison consists of our mind. Consciousness is the prisoner; the mind is the prison. The whole process of meditation is to dissolve the mind, to dissolve the walls of the prison, to help you to become no-mind. and the moment you know that even for a single moment you can become a no-mind, you have known your potential, you have recognized your possibility, your future has dawned. Now you can move with the absolute guarantee that the morning is not far away, because the first ray has been experienced. The first ray is difficult. The whole difficulty consists in the first glimpse. we have lived in the mind for centuries, we have become so accustomed to it. Day in, day out, we are surrounded by thoughts, desires, memories, imagination.


Seek the gaps between two thoughts and start moving deeper and deeper into those intervals, into those gaps: those gaps are the windows into God. That is going to be your war from now onwards.... attain to thoughtless moments, to contentless consciousness, and then everything else follows of its own accord.
You create the space of no-mind and god comes and fills it.

Melanie.


In the beginning it is very difficult to understand that darkness can also be divine. But it has to be because only God exists, so whatsoever is, is divine. Light is divine, so is darkness; white is divine, so is blackness; life is divine, so is death. It is difficult to accept because for centuries we have been taught this dichotomy: that light is good and dark is bad, white has some nobility about it and black is evil. But that is sheer stupidity. You can't divide life in that way -- it is all one. The day turns into night, the night turns into day; the young person becomes old, the child becomes a young man; life turns into death and death opens the door for a new birth. Things are not separate; all divisions are utilitarian, artificial, arbitrary. Life is an undivided whole.


The Old Testament says that god created the world in six days and then he looked around, he saw his own creation and he said "Good, very good!"


My sannyasins ask me why I say "Good, very good!" so many times -- it is an old habit!


He must have seen darkness, he must have seen death, he must have seen thorns. He must have seen everything, because in those six days he created everything. All that we see in life was created, and he said "Good"; he blessed it all. That is a tremendous statement. That means that nothing is bad. Even the bad has something good in it; there must be something hidden in it. We may not have been able to discover it -- that's another thing, that is our fault. Otherwise even in darkness one can see a kind of luminosity and in death one can see eternal life.


Remember it: life is an undivided whole. And the devil is also divine. In fact the words "divine" and "devil" come from the same root: they both mean divine, they both come from the Sanskrit root div, which means divine.


The devil was also an angel first. God created him and he must have created in him the desire to rebel, otherwise from where could the desire have come? He must have seduced him to rebel, persuaded him to rebel; there is no other explanation possible. The devil is nothing but God's agent, CIA, working in secrecy.


Once we can see the wholeness then our inner divisions also disappear. Our condemnations, that this is bad and this is good and this is higher and this is lower -- they all disappear. Then a beautiful chaos arises. Yes, a chaos, but a chaos which contains the cosmos in it, a chaos out of which stars are born.


My effort here is to teach my sannyasins to love the whole as it is, without any condemnation, without any renunciation, without any rejection... a total affirmation, an absolute yes, a categorical yes. That's my whole message to my sannyasins: a categorical yes to the whole of life. and then there is joy, then there is only joy, then there is no other possibility. Then even in sadness you will be able to find something beautiful to dance about, to sing for, to be thankful for. That is the beauty of the religious man: he can be thankful in every situation -- he is grateful in every situation.


Veetkarmo means transcending action, going beyond action. It does not mean becoming inactive. it simply means knowing that you are only a witness of the action, not getting identified with the action. There is no need to escape from life into a monastery, into the Himalayan caves. Live in life and live intensely and passionately, but still remember that your consciousness is only a mirror which reflects and which is never identified with anything that it reflects. The mirror can reflect the tree-it never becomes the tree; it can reflect the cow -- it never becomes the cow. It never clings to any reflection; it remains empty, it remains pure.


Our consciousness is an absolutely pure, mirrorlike phenomenon, just reflecting. Don't get identified with your actions. Act, and act totally, but without identification.... Once I was asked, "Is God a Hindu or a Mohammedan or a Jaina or a Buddhist or a Jew or a Rajneesh sannyasin?"


I said: God is not a Hindu because he is not so lousy. If he were a Hindu the world would be a chaos, it would have disappeared long ago. Nothing would have worked out, everything would have gone wrong, everything would have been topsy-turvy. He is not a Mohammedan because he is not a fanatic. He allows for even those who don't believe in God, who are against him. He allows them as much freedom and as much life and as much energy as those who are devotees. He is not against the atheist: he can't be a Mohammedan. He is not a Christian either. Christians cannot say of him that he is a saint. He is not so long-faced, he is not so sad. He is in tremendous love with the whole of life, from the lowest to the highest. He is not a Jaina, otherwise he would have renounced the world. He is not a Buddhist, otherwise he would have turned away.


The only possibility is that he may be a Jew... because who else works six days a week? And he is not a Rajneesh sannyasin, certainly because they work eight days per week! They have out-jewed Jews! But he is totally in the world, working, just taking one day's rest. He is not against action, but he is beyond action.


In the East we have a metaphor for him: God is like a lotus leaf. The lotus leaf is in the water but remains untouched by the water. Be in the world but remain untouched by it.


Man tries to be a master. His whole life is an effort to attain mastery, power, prestige. He tries to accumulate money to be powerful, to have fame, or to make a great empire. This is the worldly man's effort, this is how Alexander the Great moves, he is the paradigm. But there is a totally different approach to life toot the life of a Buddha or a Christ. They don't try to be the masters of the world; on the contrary they try to become just servants of the whole. The miracle and the paradox is that Alexander dies a beggar and Buddha, the beggar, lives like an emperor and dies like an emperor. The paradox is that those who try to be the masters are reduced to servants, and those who try to be the servants become masters.


Jesus says: Those who are the last here will be the first in the kingdom of my god. That's exactly the meaning of your name -- let it become your life too.


Premdas means a servant of love -- and that is going to be your work on yourself. Just dissolve yourself into a loving energy, just become a loving energy -- not in love with something in particular ;but just having love for each and everything, even for nothing! It is not a question of an object of love but of just an overflowing loving energy.


If you are sitting silently in your room let the room be full of loving energy, create an aura of love around yourself. And you can do it, that's why I am saying it. I only give things to you which I can see are possible. I don't ask the impossible -- never! I only indicate what is going to happen to you very naturally. It is very simple and very naturally possible for you to become just love. That will be your prayer and that will be your meditation.


If you are looking at the trees, you are in love with the trees; if you are looking at the stars, you are in love with the stars. You are love, that's all. So wherever you are go on pouring your love... onto rocks, and when you pour love on rocks even rocks are no more rocks. Love is such a miracle, such magic, that it transforms everything into the beloved. You become love and existence becomes your beloved, existence becomes god


People seek and search for god without becoming love. How can they find him? They don't have the necessary equipment, the necessary context and space. Create love and forget all about god. Suddenly one day you will encounter him everywhere.
			

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