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Chapter 23: Consciousness is Total, Pure Energy

Just think, this question has arisen in you. This is a change. How many people are there who ask this type of question? This question is not an ordinary question; it is not out of curiosity. I can feel the pain, the agony; I can feel your tears, I can see your frustrations in it, I can see all that misery and suffering you must have gone through. It is almost tangible.

Nothing changes in the world. But, falling again and again, something changes in you - and that is revolution. Even to ask such a question is on the verge of a revolution. Then a new adventure is needed. Old adventures failed, and a new one is needed - not in the sense that you have to search for a new man or a new woman - a new one in the sense that you have to search in a new dimension. That dimension is the dimension of the divine.

I say to you I am fulfilled and contented. Atisha is fulfilled and contented, not by any relationship of the world, not by any love affair of the world, but having a love affair with the whole existence is utterly fulfilling.

And when one is fulfilled, one starts overflowing. He cannot contain his own contentment. He is blessed, and so blessed is he that he starts blessing others. He is so blessed that he becomes a blessing to the world.

The fifth question:

What is a contemporary mind?

Contemporary mind is a contradiction in terms. The mind is never contemporary, it is always old. Mind is past - past and past and nothing else; mind means memory. There can be no contemporary mind; to be contemporary is to be without mind.

If you are herenow, then you are contemporary with me. But then, don’t you see, your mind disappears; no thought moves, no desire arises. You become disconnected with the past and disconnected with the future.

Mind is never original, cannot be. No-mind is original, fresh, young; mind is always old, rotten, stale.

But those words are used, they are used in a totally different sense. I can understand your question - in that sense, those words are meaningful. The mind of the nineteenth century was a different mind; the questions they were asking, you are not asking. The questions that were very important in the eighteenth century are now stupid questions. “How many angels can dance on the point of a needle?” was one of the greatest theological questions in the middle ages. Now can you find such a stupid person who will think that this is an important question? And this was discussed by the greatest theologians, not small people; great professors were writing treatises on it, conferences were arranged. How many angels? Now, who cares? It is simply irrelevant.