Freedom is the goal of life. Without freedom, life has no meaning at all. By freedom is not meant any political, social, or economic freedom. By freedom it is meant freedom from time, freedom from mind, freedom from desire. The moment the mind is no more, you are one with the universe; you are as vast as the universe itself.
It is the mind that is the barrier between you and the reality, and because of this barrier, you remain confined in a dark cell where no light ever reaches and where no joy can ever penetrate. You live in misery because you are not meant to live in such a small, confined space. Your being wants to expand to the very ultimate source of existence. Your being longs to be oceanic, and you have become a dewdrop. How can you be happy? How can you be blissful? Man lives in misery because man lives imprisoned.
And Gautama the Buddha says that tanha—desire—is the root cause of all our misery because desire creates the mind. Desire means creating future, projecting yourself in the future, bringing tomorrow in. Bring the tomorrow in, and the today disappears, you cannot see it any longer, your eyes are clouded by the tomorrow. Bring the tomorrow in, and you will have to carry the load of all your yesterdays because the tomorrow can only be there if the yesterdays go on nourishing it.
Each desire is born out of the past, and each desire is projected in the future. The past and the future, they constitute your whole mind. Analyze the mind, dissect it, and you will find only two things: the past and the future. You will not find even an iota of the present, not even a single atom. And the present is the only reality, the only existence, the only dance there is.
The present can be found only when mind has ceased utterly— when the past no longer overpowers you and the future no more possesses you, when you are disconnected from the memories and the imaginations. In that moment where are you? Who are you? In that moment you are a nobody And nobody can hurt you when you are a nobody. You cannot be wounded because the ego is very ready to receive wounds. The ego is almost seeking and searching to be wounded; it exists through wounds. Its whole existence depends on misery, pain.
When you are a nobody, anguish is impossible, anxiety is simply unbelievable. When you are a nobody, there is great silence, stillness, no noise inside. Past gone, future disappeared—what is there to create noise? And the silence that is heard is celestial, sacred. For the first time, in those spaces of no-mind, you become aware of the eternal celebration that goes on and on. That's what the existence is made of.
Except man, the whole existence is blissful. Only man has fallen out of it, has gone astray. Only man can do it because only man has consciousness.
Now, consciousness has two possibilities: It can become a bright light in you, so bright that even the sun will look pale compared to it-—Buddha says if a thousand suns have risen suddenly, when you look within with no mind it is all light, eternal light. It is all joy, pure, uncontaminated, unpolluted. It is simple bliss, innocent. It is wonder. Its majesty is indescribable, its beauty inexpressible, and its benediction inexhaustible. Aes dhammo sanantano—"so is the ultimate law."
If you can only put your mind aside, you will become aware of the cosmic play. Then you are only energy, and the energy is always here now, it never leaves the "herenow." That is one possibility; you can become pure consciousness.
The other possibility is you can become self-consciousness. Then you fall. Then you become a separate entity from the world. Then you become an island, defined, well-defined. Then you are confined because all definitions confine. Then you are in a prison cell, and the prison cell is dark, utterly dark. There is no light, no possibility of light. And the prison cell cripples you, paralyzes you.
Self-consciousness becomes a bondage; the self is the bondage. And consciousness becomes freedom.
Drop the self and be conscious! That is the whole message, the message of all the buddhas of all the ages, past, present, future.
The essential core of the message is very simple: Drop the self, the ego, the mind, and be.
Just this moment when this silence pervades, who are you? A nobody, a nonentity. You don't have a name, you don't have a form. You are neither man nor woman, neither Hindu nor Mohammedan. You don't belong to any country, to any nation, to any race. You are not the body, and you are not the mind.
Then what are you? In this silence, what is your taste? How does it taste to be? Just a peace, just a silence . . . and out of that peace and silence a great joy starts surfacing, welling up, for no reason at all. It is your spontaneous nature.
The art of putting the mind aside is the whole secret of religiousness because as you put the mind aside, your being explodes into a thousand and one colors. You become a rainbow, a lotus, a one-thousand-petaled lotus. Suddenly you open up, and then the whole beauty of existence—which is infinite—is yours. Then all the stars in the sky are within you. Then even the sky is not your limit; you no longer have any limits.
Silence gives you a chance to melt, merge, disappear, evaporate. And when you are not, you are; for the first time you are. When you are not, God is, nirvana is, enlightenment is. When you are not, all is found. When you are, all is lost.
Man has become a self-consciousness; that is his going astray, that is the original fall. All the religions talk about the original fall in some way or other, but the best story is contained in Christianity. The original fall is because man eats from the tree of knowledge. When you eat of the tree of knowledge, the fruits of knowledge, it creates self-consciousness.
The more knowledgeable you are, the more egoistic you are . . . hence the ego of the scholars, pundits, maulvis.
The ego becomes decorated with great knowledge, scriptures, systems of thought. But they don't make you innocent; they don't bring you the childlike quality of openness, of trust, of love, of playfulness. Trust, love, playfulness, wonder all disappear when you become very knowledgeable.
And we are being taught to become knowledgeable. We are not taught to be innocent, we are not taught how to feel the wonder of existence. We are told the names of the flowers, but we are not taught how to dance around the flowers. We are told the names of the moun-tains, but we are not taught how to commune with the mountains, how to commune with the stars, how to commune with the trees, how to be in tune with existence.
Out of tune, how can you be happy?
Out of tune, you are bound to remain in anguish, in great misery, in pain. You can be happy only when you are dancing with the dance of the whole, when you are just a part of the dance, when you are just a part of this great orchestra, when you are not singing your song separately Only then, in that melting, is man free.
It is the mind that is the barrier between you and the reality, and because of this barrier, you remain confined in a dark cell where no light ever reaches and where no joy can ever penetrate. You live in misery because you are not meant to live in such a small, confined space. Your being wants to expand to the very ultimate source of existence. Your being longs to be oceanic, and you have become a dewdrop. How can you be happy? How can you be blissful? Man lives in misery because man lives imprisoned.
And Gautama the Buddha says that tanha—desire—is the root cause of all our misery because desire creates the mind. Desire means creating future, projecting yourself in the future, bringing tomorrow in. Bring the tomorrow in, and the today disappears, you cannot see it any longer, your eyes are clouded by the tomorrow. Bring the tomorrow in, and you will have to carry the load of all your yesterdays because the tomorrow can only be there if the yesterdays go on nourishing it.
Each desire is born out of the past, and each desire is projected in the future. The past and the future, they constitute your whole mind. Analyze the mind, dissect it, and you will find only two things: the past and the future. You will not find even an iota of the present, not even a single atom. And the present is the only reality, the only existence, the only dance there is.
The present can be found only when mind has ceased utterly— when the past no longer overpowers you and the future no more possesses you, when you are disconnected from the memories and the imaginations. In that moment where are you? Who are you? In that moment you are a nobody And nobody can hurt you when you are a nobody. You cannot be wounded because the ego is very ready to receive wounds. The ego is almost seeking and searching to be wounded; it exists through wounds. Its whole existence depends on misery, pain.
When you are a nobody, anguish is impossible, anxiety is simply unbelievable. When you are a nobody, there is great silence, stillness, no noise inside. Past gone, future disappeared—what is there to create noise? And the silence that is heard is celestial, sacred. For the first time, in those spaces of no-mind, you become aware of the eternal celebration that goes on and on. That's what the existence is made of.
Except man, the whole existence is blissful. Only man has fallen out of it, has gone astray. Only man can do it because only man has consciousness.
Now, consciousness has two possibilities: It can become a bright light in you, so bright that even the sun will look pale compared to it-—Buddha says if a thousand suns have risen suddenly, when you look within with no mind it is all light, eternal light. It is all joy, pure, uncontaminated, unpolluted. It is simple bliss, innocent. It is wonder. Its majesty is indescribable, its beauty inexpressible, and its benediction inexhaustible. Aes dhammo sanantano—"so is the ultimate law."
If you can only put your mind aside, you will become aware of the cosmic play. Then you are only energy, and the energy is always here now, it never leaves the "herenow." That is one possibility; you can become pure consciousness.
The other possibility is you can become self-consciousness. Then you fall. Then you become a separate entity from the world. Then you become an island, defined, well-defined. Then you are confined because all definitions confine. Then you are in a prison cell, and the prison cell is dark, utterly dark. There is no light, no possibility of light. And the prison cell cripples you, paralyzes you.
Self-consciousness becomes a bondage; the self is the bondage. And consciousness becomes freedom.
Drop the self and be conscious! That is the whole message, the message of all the buddhas of all the ages, past, present, future.
The essential core of the message is very simple: Drop the self, the ego, the mind, and be.
Just this moment when this silence pervades, who are you? A nobody, a nonentity. You don't have a name, you don't have a form. You are neither man nor woman, neither Hindu nor Mohammedan. You don't belong to any country, to any nation, to any race. You are not the body, and you are not the mind.
Then what are you? In this silence, what is your taste? How does it taste to be? Just a peace, just a silence . . . and out of that peace and silence a great joy starts surfacing, welling up, for no reason at all. It is your spontaneous nature.
The art of putting the mind aside is the whole secret of religiousness because as you put the mind aside, your being explodes into a thousand and one colors. You become a rainbow, a lotus, a one-thousand-petaled lotus. Suddenly you open up, and then the whole beauty of existence—which is infinite—is yours. Then all the stars in the sky are within you. Then even the sky is not your limit; you no longer have any limits.
Silence gives you a chance to melt, merge, disappear, evaporate. And when you are not, you are; for the first time you are. When you are not, God is, nirvana is, enlightenment is. When you are not, all is found. When you are, all is lost.
Man has become a self-consciousness; that is his going astray, that is the original fall. All the religions talk about the original fall in some way or other, but the best story is contained in Christianity. The original fall is because man eats from the tree of knowledge. When you eat of the tree of knowledge, the fruits of knowledge, it creates self-consciousness.
The more knowledgeable you are, the more egoistic you are . . . hence the ego of the scholars, pundits, maulvis.
The ego becomes decorated with great knowledge, scriptures, systems of thought. But they don't make you innocent; they don't bring you the childlike quality of openness, of trust, of love, of playfulness. Trust, love, playfulness, wonder all disappear when you become very knowledgeable.
And we are being taught to become knowledgeable. We are not taught to be innocent, we are not taught how to feel the wonder of existence. We are told the names of the flowers, but we are not taught how to dance around the flowers. We are told the names of the moun-tains, but we are not taught how to commune with the mountains, how to commune with the stars, how to commune with the trees, how to be in tune with existence.
Out of tune, how can you be happy?
Out of tune, you are bound to remain in anguish, in great misery, in pain. You can be happy only when you are dancing with the dance of the whole, when you are just a part of the dance, when you are just a part of this great orchestra, when you are not singing your song separately Only then, in that melting, is man free.
OSHO
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