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VEDANTA: SEVEN STEPS TO SAMADHI

Chapter-3

With your total heart

4-THE RISHI OF THE UPANISHAD FEARS HE MAY SPEAK SOME UNTRUTH, AND SO HE PRAYS, "MAY MY SPEECH BE ROOTED IN MY MIND." DOES THAT MEAN THAT WHEN HE COMES DOWN TO EARTH TO SPEAK, HE COMES OUT OF HIS ENLIGHTENED CONSCIOUSNESS TO DO SO, BACK INTO THE ORDINARY MIND AGAIN? IF HE IS PERMANENTLY IN DIVINE CONSCIOUSNESS, HOW CAN NONTRUTH COME IN?

 

patanjali

 

Energy Enhancement Enlightened Texts Vedanta Vedanta: Seven steps to Samadhi

 

The last question:

Question  4

BELOVED OSHO,

THE RISHI OF THE UPANISHAD FEARS HE MAY SPEAK SOME UNTRUTH, AND SO HE PRAYS, "MAY MY SPEECH BE ROOTED IN MY MIND." DOES THAT MEAN THAT WHEN HE COMES DOWN TO EARTH TO SPEAK, HE COMES OUT OF HIS ENLIGHTENED CONSCIOUSNESS TO DO SO, BACK INTO THE ORDINARY MIND AGAIN? IF HE IS PERMANENTLY IN DIVINE CONSCIOUSNESS, HOW CAN NONTRUTH COME IN?

There is no way of coming back to the ordinary state of the mind. Once you are enlightened there is no way to become blind again, no way to fall into the darkness -- because this light is not something accidental. When you become enlightened you have become the light, so wherever you go, even in darkness, it will be light there. It is not something external, the light is not something accidental. Enlightenment means you have become the light, so now there is no way to fall into the darkness again. Wherever you go, even if there was darkness before, just by your reaching there the darkness will disappear. So there is no way of falling back.

Then why is this rishi afraid? Why does he fear? He fears for a deep reason. The fear is not that he can utter untruth, the fear is that the moment the truth is expressed in language it becomes distorted. He is not going to utter any untruth, but the medium of language is such that whatsoever you express through it, it changes, its nature changes. It is just like this: a river is flowing and you push a straight stick down into the water. The moment it penetrates the water it is no longer straight, the medium of the water and the refraction of light rays change it -- the straight stick is no longer straight. Pull it out again, it is straight; push it down again, it is no longer straight. The stick remains straight, but because of the medium of water it appears as though it is not straight.

The truth is realized in a silent mind where there is no language, no words, no verbal existence... total silence, soundlessness. In that silence the truth is realized, and then it has to be expressed through language. That which has been known beyond language, that which transcends language, has to be forced again into language to communicate. And with you there is no other way to communicate it. You cannot understand silence.

I can remain here silent; you cannot understand it. If you can understand silence then there is no need to express, but then you will not be here, then there will be no need to come here also. If you can understand my silence you can understand the silence of the sky, because the language is the same. You can understand the silence of the rocks, you can understand the silence of the night. You can understand the silence with which the cosmos all over is filled. There is no need to come to me because silence is everywhere -- if you understand it.

You don't understand it. That's why you don't go to a rock, you don't go to a tree, you have come to me... because the tree cannot express it in language, the rock cannot express it in language. The rock also exists in the divine as much as I, but the rock cannot express it through language. You need language. The fear is because of you, the fear is because of the very medium of language. Truth said becomes untrue.

Lao Tzu has said, "The Tao that can be said is no more Tao. The truth that can be said is no more true." Why? -- because language, the very mechanism of language, depends on duality. For example, if you ask me whether God is light or darkness, if I say light, it is wrong, because he is also darkness. If I say darkness, it is wrong, because he is also light. If I say he is light, then the question arises, "Then darkness exists. Where does it exist? Then there must be something other than God where darkness exists." If I say God is life... then death? Who is death? If I say God is death, then who is life? And if I say God is both life and death, then it becomes a paradox. If I say God is both light and darkness, then you will say, "You are not saying much, it is a paradox. How can one be both?"

These are the four ways: either I can say God is light or darkness, or I can say God is both, or I can say God is not both, but the problem remains. And these are the only ways to express. That's why Mahavira has developed saptabhangi -- sevenfold logic. You ask one question and Mahavira will answer seven answers. And if you can stay with him to listen to his seven answers, you will be more confused than when you came to him.

If you ask about God, he will say God is; immediately he will say God is not; immediately he will say God is both, is and is not; immediately he will say God is both not, is and is not -- and he goes on. Sevenfold will be his answer, because he says, "I cannot be untrue. This is the whole truth." But you remain the same as you were and even more confused. You need a clear answer, you want that he either says God is, or God is not.

That's why Buddha remained silent. You asked about God, he would remain silent. He said that he would not answer eleven questions, and those eleven questions are the base of the whole of philosophy; all metaphysics consists of those eleven questions. He would not answer because he said, "Whatsoever I say will be wrong, or I will have to say it in such a way that nothing will become clear -- as Mahavira is doing."

This rishi is going to try to communicate exactly, meaningfully, not creating paradoxes; linguistically understandable statements he will try in this Upanishad. That's why he is afraid -- because the nature of language distorts.

Secondly, the moment something is said and you have heard it, you will destroy it. Firstly it will be destroyed by the medium of language; secondly, it has entered your mind, and your mind is a madhouse. Once it enters your mind, what meaning will come out of it no one can say. How you will interpret it, how you will follow it, what you will do according to your interpretation, no one knows.

Buddha has said somewhere that it is dangerous to talk to ignorant people, because whatsoever you say they think they have understood, and then they are the masters. You are no more in possession of your truth; they also possess it, and they will interpret it. That's why so many philosophies exist.

Buddha died. At least twenty-four systems immediately were there, twenty-four leaders saying, "This is the meaning of Buddha" -- and they all were contradicting each other. Twenty-four schools, and each school against the other twenty-three: "Those twenty-three others are absolutely wrong!" This happens even when a master is alive, nothing can be said about what happens when a master is dead.

I remember, once it happened: Freud was old, and just before he died, two or three years before.... And Freud was not a religious man at all, not a man of trust and faith, but a man of doubt, logic and reason. But still he was working in a very dangerous field -- the mind -- so he had become a master in his own right. He had disciples, a great following, a big movement, so thinking that he was going to die soon as he was ill and old, all his great disciples gathered, just to meet him for the last time.

Twenty people were there, Freud was sitting with them and they were discussing. They were discussing, and they forgot that Freud was still alive. They were discussing what Freud meant about certain principles and each one had his own interpretation. They discussed, argued, and there was chaos, and there was no possibility of their coming to one conclusion -- and Freud was sitting there! He suddenly stood and said, "My friends, you have completely forgotten -- I am still alive! You can ask me what my meaning is."

But if I had been there I would have said to Freud, "Even that will not help, because they can ask what your meaning is, but again they will interpret the meaning. Then again there will be twenty interpretations. 'What is the meaning of your meaning?'"

You cannot escape disciples. That is the fear.

Enough for today.

 

 

 

Next: Chapter 4, The Supreme Knowledge

 

Energy Enhancement Enlightened Texts Vedanta Vedanta: Seven steps to Samadhi

 

 

Chapter 3

 

 

Energy Enhancement Enlightened Texts Vedanta Vedanta: Seven steps to Samadhi

 

 

 
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