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Upanishads

THE SUPREME DOCTRINE

Chapter 7: Meditation and the Inner Eye,

Question 1

 

 

Energy Enhancement                Enlightened Texts               Upanishads                The Supreme Doctrine

 

 

The first question:

Question 1

BELOVED OSHO,

IN THE MORNING YOU SAID THAT THE BRAHMAN IS NOT TO BE FOUND THROUGH THE WORSHIPPED, BUT IN THE WORSHIPPER HIMSELF. BUT THE SADGURUS -- THE SPIRITUAL MASTERS -- HAVE ALWAYS BEEN WORSHIPPED BY THEIR DISCIPLES AS GOD. PLEASE EXPLAIN THE SIGNIFICANCE OF THIS.

The masters have been worshipped as God, but this is only the beginning, not the end. The master is really a master if he makes his disciples ultimately free from all worship. But in the beginning it will not be so because in the beginning the relationship between the master and disciple is a love relationship, it is passionate. And whenever you are in love, the other appears to be divine.

Even in ordinary love the beloved appears to be divine. And the relationship between a disciple and a master is a very deep love relationship. Really, you fall in love with the master and nothing is wrong in that. And when you fall in love with the master you start worshipping. But the master takes it only as a game. If he is also interested in it and takes it seriously or significantly, then he is not a master at all. To him it is just a game -- but a good game, because it can help the disciple.

How will it help the disciple? The more the disciple worships the master, the nearer he will come to him, the more intimate he will become, the more he will be surrendered, receptive, passive. And the more he is passive, receptive, surrendered, the more he can understand what the master is trying to do. And when the intimacy comes to the last point, when only an inch separates, when just a minute separation remains, when the intimacy has become so deep that now the master can lead the disciple toward himself, then the master can help the disciple to become free from him.

In the beginning it is impossible. You will not understand if the master starts trying to free you from himself -- you will not be able to understand. In the beginning you need someone to lean upon, in the beginning you need someone to depend upon; in the beginning you need someone to whom you can be a total slave. This is an inner need. And you cannot be made a master from the very beginning; the beginning will be a sort of spiritual dependence.

But if the master also feels satisfied that you are depending on him, then he is not a master. He is harmful, he is dangerous; he doesn't know anything at all. If he also feels gratified, then this dependence is mutual. You depend on him, he depends on you. And if the master depends on you in any way, he cannot be of any help. But if he rejects you from the very beginning there will be no intimacy. If there is no intimacy, the final step cannot be taken.

When you trust your master so much that if he says, "Leave me," you can leave him, only then will you be able to be freed. If you can trust your master so much that if the master says, "Kill me," and you can kill him, only then will you be able to be freed -- not before that. And this has to be brought about by and by. It is a long process. Sometimes the whole life, and sometimes many lives, the master goes on working with the disciple.

The disciple is not aware, he doesn't know; he moves in darkness. The master is leading him toward the point where the disciple will not be a disciple but will become a master in his own right. When you have become a master, when this need to depend has completely disappeared, when you can exist alone, when you can be alone and there is no pain, no suffering, no anguish, when you can be alone and in ecstasy, only then are you free.

Really, when a disciple happens to be near a master, the master appears to be God. For the disciple this is a fact because such love flows from the master, such high vibrations flow through the master. He becomes a source and just by his presence you are uplifted. Just by being in touch you are different. Just by being near him you vibrate in a different dimension altogether.

So if the master appears to be God it is a fact for the disciple and nothing is wrong in it. The master is God. It is only wrong when the disciple is not aware that he himself is also God. He is not wrong about the master, he is wrong about HIMSELF. And if the master says, "I am not God," he is closing the very possibility to say to the disciple someday, "You are God also." The master will not say it because this has to be revealed.

Even if the disciple has come to feel that the master is God, it is a great step. Now the second step will be that the disciple has come to feel he himself is God. When the disciple has come to feel that he himself is God, then the whole existence will become godly. Then there is no need to even say that the master is God. It is irrelevant. The whole existence is God so what is the use of calling the master a god? But in the beginning it is significant.

Remember, for the disciple truth has to be revealed in many steps; it cannot be revealed totally because you will not be capable of bearing it. You will not be capable of bearing it. It will be too destructive. It has to be revealed slowly, part by part. Only that much can be revealed to you which you can absorb, which can become your blood, your bones, your heart, which will not prove destructive.

Hence, many things will be said later on. The master will go on saying things. The more you become capable, the more he will say. And when really you have become so capable that now you can be independent, the last thing the master will say is, "I am a bondage to you. Now leave this last fetter; now leave this last slavery."

When Zarathustra was going away from his disciples, moving to the hills to disappear forever, he said to his disciples, "Now the last message, and the last message is this: Beware of me; I am dangerous. You may become dependent on me and my whole effort is to make you independent. You may take my word as truth and my whole effort is to tell you that no word can be truth. Now beware of me."

The last message of any real master will be, "Beware of me" -- but this cannot be said in the beginning. So masters have allowed their disciples to worship them. They must have been laughing within because they know what game is going on. But the disciple is very serious; he thinks what he is doing is something very significant. But the master is just playing. It is just like when you are playing with your children, with their toys, and you also pretend to be serious: the master is really amidst children. They live on such different levels that if the master has to do something to be of any meaning he has to speak the language of the children. By and by he will drag the children toward a different world of a different language. This is going to be a long process.

But the Upanishads are saying the last; they are the essence of all religion. Really, they are not for the beginners, they are for those who have left the beginning far behind. Really, they are for those who have been struggling for a long time -- meditating, searching, inquiring. Only then can the Upanishads be helpful. I am speaking on the Upanishads because you are meditating. Through your meditation you may have a glimpse which will make the Upanishads easy to understand. But if you are not meditating then the Upanishads will just pass over your head, they will not mean anything. Only with a meditative heart will you be able to make a contact with the message.

The message of the Upanishads is the most simple but the most supreme, the highest. The language used is very simple, the simplest possible, but the content -- that which is said through that language -- is the last word. It cannot be improved upon. Nothing can be said which the Upanishads have not said already. If even one Upanishad can be saved and all other religious scriptures are burnt, nothing will be lost because all the seeds are there. Sow these seeds and you can reap the whole human religiousness through them. But you will be able only if you are meditating deeply, moving side by side into the heart, the innermost center, and not simply making an intellectual effort to understand.

Someone has said that the Upanishad seems repetitive; it goes on saying the same thing about this sense and that sense -- and again about eyes and about ears. Why does it go on repeating? Is there some significance in it? Yes, there is. It is because the master is speaking to children. Your memory cannot be depended upon so the truth has to be repeated constantly and still it is only a hope that it may be understood.

Buddha goes on repeating the same thing again and again. The Upanishads go on repeating the same thing again and again. They are talking to children -- to children who are not attentive. They may miss many times. It is hoped that sometimes their attention may be caught, so things have to be repeated. You are not alert, that is why; otherwise the ultimate can be expressed even in a single word. And that too is too much. It can be expressed through silence. Not even a single word is needed to express it. But then you will not understand silence.

Someone came to a Zen mystic, Rinzai, and he asked, "Tell me only that which is very essential, because I am in a hurry. I am a big official in the government and I have no time. I was just passing by your hermitage and I thought it would be good to go in and inquire. This has been on my mind for a long time. So tell me in essence, what do you think religion is basically, foundationally?"

Rinzai remained silent. The great official felt uneasy. He said, "Have you heard me or not? You seem to be deaf. I am asking you to give me a key word about religion."

Rinzai said, "I have given it. Now you can go."

The official said, "But I have not heard."

Rinzai said, "That which can be heard will not be essential. I have given you the key; silence is the key. Now you go. You are in a hurry."

But now the officer started to be interested. This man looked interesting. He said, "Please elaborate a little more. It is too short, it is too condensed, it is too seedlike. A little elaboration will be helpful."

Rinzai said, "But that will be a repetition because all that can be said I have said. Now you are forcing me to repeat."

The officer said, "Let it be a repetition, but elaborate a little."

So Rinzai said, "DHYANA -- meditation." It is again the same because meditation means silence. What else can it mean? Now it is a word. Before it was simple silence -- that was more real. Now it is a word -- meditation.

The man said, "It is still a little difficult for me. I am a worldly man. Explain it to me; it is still a puzzle."

Rinzai said, "Now if I elaborate more, it will be false. The truth was given at first; now it is just a repetition in words. Already it has become half false, but now if I elaborate more it will be totally false. So do not force me to commit a sin. Now you can go. You are in a hurry."

The Upanishads go on repeating FOR YOU because your attention is not reliable. Buddha had a very tedious way: he would repeat every sentence thrice -- but only because of compassion. You may not have heard once, you may not have heard twice. The hope is that you may hear it the third time.

Jesus goes on using parables. I myself go on using parables, anecdotes, stories. Not that they are essential -- they are a sheer wastage of time -- but I use them just for you because children can understand stories better than anything else. It is hoped that if nothing is understood, at least the stories will be carried in the mind and just around the story some flavor of the real thing may also be carried unconsciously. But if you will not forget the story, if you can remember the story, then just by association something else may also be carried in remembrance. Jesus used so many parables because talking to children no other way is possible. Buddha goes on telling stories....

It is because of you that the Upanishads repeat. There is no significance other than that. It can be said in a single sentence that senses will not lead to the ultimate but the Upanishads go on saying that sight will not lead to it, hearing will not lead to it, the hands will not lead to it.

A single thing has to be repeated because of you and still you do not understand; that is the mystery. You hear it -- and not only do you hear it, you feel that it is a repetition. But no understanding happens yet. Try to understand; do not try to analyze. Do not try to think about the mind of the rishi -- why he is repeating. Think about your own mind, why it is repeating. And be alert so that rishis won't need to repeat.

I have heard, once it happened that one Zen priest gave his first sermon, and the next week he again repeated the same sermon and the third week also he repeated the same sermon word for word. The congregation became uneasy; it was too much. Religious sermons are by themselves boring but then he repeated the second time, he repeated the third time, exactly the same thing in exactly the same words. So the congregation thought that something had to be done.

A spokesman was appointed. He went to the priest and said, "What is the matter? Do you have only one sermon to preach?"

The priest said, "No, I have quite a few."

Then the spokesman said, "Then why have you been repeating the same sermon three times? We are fed up with it."

The priest said, "But you have not done anything about it yet. Unless you do something about it, I cannot go to the second. I have got quite a few but what have you done about the first? I have been preaching it three times -- what have you done about it? You have not done anything. And unless you do something about the first, I cannot move to the second."

It is said that the congregation, by and by, stopped coming. And it is said that the priest went on preaching the same sermon. Even to the vacant temple, when there was no one, he would preach the same sermon. Then people stopped coming that way because sometimes, just passing by the temple, they would hear the same sermon being taught. Then people started to feel afraid, scared of the man. They would not meet him in the street or anywhere. If they saw him they would just avoid him because he would stop and ask, "Have you done anything about the sermon?" He became like a haunting phenomenon around the village.

That is why the Upanishads go on repeating -- because you have not done anything about the first thing. You have not done anything about the first, so they repeat a second time, a third time. There are one hundred and eight Upanishads. They do not say anything new; they go on repeating the same thing again and again. One Upanishad is repeated one hundred and eight times. But still, nothing has been done about it. You need more Upanishads.

Do not think about the mind of the master. Think about your own mind.

 

Next: Chapter 7: Meditation and the Inner Eye, Question 2

 

Energy Enhancement            Enlightened Texts           Upanishads                The Supreme Doctrine

 

 

Chapter 7

 

 

 

 
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