From Ignorance to Innocence - Osho - Oshorajneesh.com
From Ignorance to Innocence - Osho - Oshorajneesh.com From Ignorance to Innocence - Osho - Oshorajneesh.com
CHAPTER 23. CONSCIENCE: A COFFIN FOR CONSCIOUSNESS The king got so puzzled that he left without asking the questions he had come to ask. When he went back to his court, his advisers asked what happened. He said, ”What happened it is better to forget about. This Master Nan-In seems to be absolutely insane! He was cutting wood; he said, ’I am a woodcutter and Master Nan-In is not available right now.’ Then the same man came in a Master’s robe and I asked him, and he said, ’A similar man was cutting the wood, but he was the woodcutter; I am the Master.’” One of the men in the court said, ”You have missed the point of what he was trying to say to you – that when cutting wood he is totally involved in it. Nothing is left which can claim to be Master Nan-In; nothing is left out, he is just a woodcutter.” And in Zen language, which is difficult to translate, he was saying not exactly that ”I am a woodcutter,” he was saying, ”Right now it is wood cutting not a woodcutter – because there is not even space for the cutter.” It is simply wood being chopped, and he is so totally in it, it is only wood cutting: wood cutting is happening. And when he comes as a Master, of course, it is a different configuration. The same parts are now in a different accord. So with each action you are a different person, if you get totally involved in it. Buddha used to say, ”It is just as the flame of the candle looks the same, but is never the same even for two consecutive moments. The flame is continuously becoming smoke, new flame is coming up. The old flame is going out, the new flame is coming up. The candle that you had burned in the evening is not the same candle that you will blow out in the morning. This is not the same flame that you had started; that has gone far away, nobody knows where. It is just a similarity of the flame that gives you the illusion that it is the same flame.” The same is true about your being. It is a flame. It is a fire. Each moment your being is changing, and if you get involved totally in anything then you will see the change happening in you – each moment a new being, and a new world, and a new experience. Everything suddenly becomes so full of newness that you never see the same thing again. Then naturally, life becomes a continuous mystery, a continuous surprise. On each step a new world opens up, of tremendous meaning, of incredible ecstasy. When death comes, death too is not seen as something separate from life. It is part of life, not an end of life. It is just like other happenings: love had happened, birth had happened. You were a child, and then childhood disappeared; you became a young man, and then the young man disappeared; you became an old man, and then the old man disappeared – how many things have been happening! Why don’t you allow death also to happen just like other incidents? And actually the person who has lived moment to moment lives death too, and finds that all the moments of life can be put on one side and the one moment of death can be put on the other side, From Ignorance to Innocence 334 Osho
CHAPTER 23. CONSCIENCE: A COFFIN FOR CONSCIOUSNESS and still it weighs more. In every way it weighs more because it is the whole life condensed; and something more added to it, which was never available to you. A new door opening, with the whole life condensed: a new dimension opening. Okay. You can ask your second question. Question 2 OSHO, ON THE FACE OF AMERICAN MONEY IS THE PHRASE, ”IN GOD WE TRUST.” THE PRIESTS HAVE LIED AND SAID THAT THERE IS A GOD. THE POLITICIANS HAVE LIED AND SAID THAT THE AMERICAN CONSTITUTION AND CIVIL RIGHTS WOULD ENSURE SOCIAL JUSTICE FOR ALL. HOW CAN I NOW TRUST IN A RELIGIONLESS RELIGION? I have never asked you to trust in a religionless religion. How can I ask you? – because that very asking has been religion up to now. To boycott it I am calling it religionless religion, using an obvious contradiction. But the reason is clear. Calling it religionless means that I will not ask you for any faith, any belief, any trust. If trust arises in you, that is a totally different thing. The religions ask that you believe in one God, one messiah, one book. I do not ask you; but how can I prevent you if trust arises in you? Then trust is nothing but a kind of love. It is not belief, it is not faith, because belief has to be forced to repress doubts; faith has to be continually indoctrinated in you. You hear it so many times that slowly slowly you start forgetting that you have only heard it, that you don’t know anything about it. You have a tendency – and a comfortable tendency – to forget your ignorance and cling to your knowledge. Faith is conditioned knowledge given by others to you, forced upon you. But slowly, slowly, it goes so deep in your mind, it becomes part of you. You start thinking it is ”my faith”. Trust is neither. Nobody can ask for trust, just as nobody can ask for love. Can I ask anybody, ”Love me”? The person will say, ”But how?” If love arises, it arises; if it does not arise then what can be done? Yes, you can pretend, as the whole world is pretending. Trust can also be pretended if asked for. I am not asking. I want you to be completely saved from any kind of pretension, hypocrisy. But if trust arises I cannot help it, you cannot help it. Nobody can do anything about it if it arises. You suddenly feel a new heartbeat in you – what can you do? In my religionless religion, trust is not required. Trust is not demanded, not ordered, not commanded. It happens. From Ignorance to Innocence 335 Osho
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CHAPTER 23. CONSCIENCE: A COFFIN FOR CONSCIOUSNESS<br />
The king got so puzzled that he left without asking the questions he had <strong>com</strong>e <strong>to</strong> ask. When he went<br />
back <strong>to</strong> his court, his advisers asked what happened. He said, ”What happened it is better <strong>to</strong> forget<br />
about. This Master Nan-In seems <strong>to</strong> be absolutely insane! He was cutting wood; he said, ’I am a<br />
woodcutter and Master Nan-In is not available right now.’ Then the same man came in a Master’s<br />
robe and I asked him, and he said, ’A similar man was cutting the wood, but he was the woodcutter;<br />
I am the Master.’”<br />
One of the men in the court said, ”You have missed the point of what he was trying <strong>to</strong> say <strong>to</strong> you<br />
– that when cutting wood he is <strong>to</strong>tally involved in it. Nothing is left which can claim <strong>to</strong> be Master<br />
Nan-In; nothing is left out, he is just a woodcutter.”<br />
And in Zen language, which is difficult <strong>to</strong> translate, he was saying not exactly that ”I am a woodcutter,”<br />
he was saying, ”Right now it is wood cutting not a woodcutter – because there is not even space for<br />
the cutter.” It is simply wood being chopped, and he is so <strong>to</strong>tally in it, it is only wood cutting: wood<br />
cutting is happening. And when he <strong>com</strong>es as a Master, of course, it is a different configuration. The<br />
same parts are now in a different accord. So with each action you are a different person, if you get<br />
<strong>to</strong>tally involved in it.<br />
Buddha used <strong>to</strong> say, ”It is just as the flame of the candle looks the same, but is never the same even<br />
for two consecutive moments. The flame is continuously be<strong>com</strong>ing smoke, new flame is <strong>com</strong>ing<br />
up. The old flame is going out, the new flame is <strong>com</strong>ing up. The candle that you had burned in the<br />
evening is not the same candle that you will blow out in the morning. This is not the same flame that<br />
you had started; that has gone far away, nobody knows where. It is just a similarity of the flame that<br />
gives you the illusion that it is the same flame.”<br />
The same is true about your being.<br />
It is a flame.<br />
It is a fire.<br />
Each moment your being is changing, and if you get involved <strong>to</strong>tally in anything then you will see<br />
the change happening in you – each moment a new being, and a new world, and a new experience.<br />
Everything suddenly be<strong>com</strong>es so full of newness that you never see the same thing again.<br />
Then naturally, life be<strong>com</strong>es a continuous mystery, a continuous surprise.<br />
On each step a new world opens up, of tremendous meaning, of incredible ecstasy.<br />
When death <strong>com</strong>es, death <strong>to</strong>o is not seen as something separate from life. It is part of life, not an end<br />
of life. It is just like other happenings: love had happened, birth had happened. You were a child, and<br />
then childhood disappeared; you became a young man, and then the young man disappeared; you<br />
became an old man, and then the old man disappeared – how many things have been happening!<br />
Why don’t you allow death also <strong>to</strong> happen just like other incidents?<br />
And actually the person who has lived moment <strong>to</strong> moment lives death <strong>to</strong>o, and finds that all the<br />
moments of life can be put on one side and the one moment of death can be put on the other side,<br />
<strong>From</strong> <strong>Ignorance</strong> <strong>to</strong> <strong>Innocence</strong> 334 <strong>Osho</strong>