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OSHO Online Library   »   The Books   »   The Book of Nothing: Hsin Hsin Ming
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Chapter 8: Life in True Faith

He says there are seven aspects and then the thing is whole. And he is right, but the mind feels dizzy. But that is your problem, not his problem. He is right, because he says whenever you say yes, it is half. In a certain sense a thing is, but in a certain sense it is already on the way to being non-existential.

You say, “This child, is he alive or dead?” He is alive, yes. But Mahavira says he is already on the path to die. He will die and the death is certain, so let it be implied in the statement; otherwise the statement will be half, and untrue.

So Mahavira says, “Yes, in a sense this child is alive - and no, in a sense, because this child is going to die” - not only going to die, in fact he is already dead because he is alive. The death is hidden there, it is part of him. And that’s why he says it is better to say the third: he is both.

But how can a child be both dead and alive? - because death negates life, life negates death. That’s why Mahavira says let there be a fourth standpoint also: he is both not. This is how he goes, and by the time he has finished his seven-fold statement, you are even more puzzled than you were before you asked him. But that is your problem. He says drop the mind because mind cannot look at the whole, it can look only at the aspects.

Have you ever observed? If I give you a small pebble, can you see the whole small pebble? Whenever you look you see only one aspect, the other is hidden. If you look at the other then the first part is again hidden. Even with a small pebble that you can put on your palm, you cannot see the whole.

The mind cannot see anything whole. I am looking at you but your back is hidden. You are looking at me; my face you see but not my back. And you have never seen me whole, because when you see my back you will not see my face.

There is no possibility for the mind to see anything whole. It can see only half, the other half is inferred. It is an inference, taken for granted that it must be there, because how can the face be if there is no back? So we infer that the back may be there, must be there.

But if you can look at both the things together, dizziness is bound to happen. If you can tolerate it and pass through it, then comes clarity, then all clouds disappear. In dervish dancing the whole point is to give the mind a dizziness. There are many ways. Mahavira used a very logical device: seven-fold logic. That is just like dervish dancing; it gives you a dizziness.

Those who are very intellectual, for them Mahavira’s method is very beautiful. It gives a dizziness and everything becomes topsy-turvy, and you cannot really say anything - you have to become silent. Whatsoever you say looks absurd and you have to go on immediately denying it. And by the time you have stated everything, nothing is stated, because every statement contradicted the other.

This seven-fold logic of Mahavira is just like dervish dancing of the mind, it gives you dizziness. Dervish dancing is a physical method to give the mind a dizziness and this is a mental method to give the mind a dizziness.

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