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Chapter 3: Returning to the Original Mind

I have heard: A priest was going to his church. On the way, by the side of the road, he saw a man who had been stabbed, almost dying. Blood was flowing. He rushed, but when he went near and saw the man’s face, he shrank back. He knew this face well. This man was nobody else but the Devil himself. He had a picture in his church of the Devil. But the Devil said, “Have compassion on me. And you talk about compassion, and you talk about love! And have you forgotten? Many times you have been preaching in your church, “Love your enemy.” I am your enemy; love me.”

Even the priest could not deny the validity of the argument. Yes, who is more an enemy than the Devil? For the first time he became aware, but still he could not bring himself to help a dying devil. He said, “You are right, but I know that the Devil can quote scriptures. You cannot befool me. It is good that you are dying. It is very good; the world will be better if you die.”

The Devil laughed, a very devilish laugh and said, “You don’t know; if I die, you will be nowhere. You will have to die with me. And now I am not quoting scriptures, I am talking business. Without me where will you be, and your church, and your God?”

Suddenly, the priest understood. He took the Devil on his shoulders and went to the hospital. He had to, because even God cannot exist without the Devil.

Without the sinner, the saint cannot exist. They feed upon each other, they protect each other, they defend each other. They are not two separate things; they are two poles of the same phenomenon.

The original mind is not a mind. It is neither the mind of the sinner nor the mind of the saint. The original mind has no mind in it. It has no definition, no boundary. It is so pure that you cannot even call it pure, because to call anything pure you have to bring in the concept of impurity. Even that will contaminate it. It is so pure, so absolutely pure that there is no point in saying that it is pure.

Only the original mind which is born of meditation is free from desires.

Now, tatra dhyanajam: born out of meditation is a literal translation, but something is missed in it. Sanskrit is a very poetic language. It is not just a language, it is not just a grammar; it is more a poetry, a very condensed poetry. If it is rightly translated, if the sense is translated and not only the letter, then I will translate “which is re-born of meditation”; not just born, because the original mind is not born. It is already there, just reborn; it is already there, just recognized; it is already there, just rediscovered. It is always a rediscovery. Your own being is already there. It cannot be emphasized too much: it is already there; you reclaim it. Nothing new is born, because the original mind is not new, is not old; it is eternal, always and always and always.

Anasayam means: without any motivation, without any support, without any cause, without any ground.

Tatra dhyanajam anasayam.

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