Quantcast

Read Book

OSHO Online Library   »   The Books   »   Come Follow to You, Vol. 1
 

Chapter 4: A Very Deep Balancing

In the mind you are just the driver. It is a mechanism around you, your consciousness goes on using it. But you have never been out of your head. That’s why I insist: drop a little out of the head, go to the heart. From the heart you will have a better perspective that the car is separate from you. Or try to go out of the body. That too is possible. Out of the body you will be absolutely out of the car. You will be able to see that neither the body nor the heart nor the mind is you; you are separate.

Right now, continue to remember only one thing: that you are separate. From everything that surrounds you, you are separate. The knower is not the known. Go on feeling it more and more so that it becomes a substantial crystallization in you that the knower is not the known. You know the thought, you see the thought - how can you be the thought? You know the mind - how can you be the mind? Just drop away; a little distance is needed. One day, when you are really distant, thinking stops. When the driver is out the car stops, because there is nobody to drive it now. Then you will have a good laugh, seeing that it has just been a misunderstanding. Now, whenever you need it, think.

You ask a question to me: I respond. The mind functions. I have to talk to you through the mind; there is no other way to talk. But when I am alone, the mind doesn’t function. The mind has not lost the capacity to function. In fact, it has gained more capacity to function and to function rightly; because it is not constantly functioning it gathers energy, it becomes more clear. So “when the mind stops” does not mean that you will not be able to think again. In fact, only after that will you be able to think for the first time. Just to be engaged in relevant, irrelevant, thoughts is not thinking. It is a mad sort of thing. To be clear, clean, innocent, is to be on the right path for thinking. Then when a problem arises you are not confused; you don’t look at the problem through prejudices. You look directly at it, and in that direct look the problem starts melting. If the problem is a problem, it will melt and disappear. If the problem is not a problem but a mystery, it will melt and deepen. And then you will be able to see what a problem is. A problem is that which can be solved by the mind.

A mystery is that which cannot be solved by the mind. A mystery has to be lived; a problem has to be solved. When you are in the thoughts too much, you cannot know what is a mystery and what is a problem. Sometimes you take a mystery as a problem. Then your whole life you struggle and it is never solved. And sometimes you think of a problem as a mystery and you foolishly wait - it could have been solved.

A clarity, a perspective, is needed. When thinking - this constant inner chattering and inner talk - stops, and you have become alert and aware, you are capable of seeing things as they are, you are capable of finding solutions and you are also capable of knowing what a mystery is. And when you come to feel a mystery, you feel reverence, you feel awe. That is the religious quality of being. To feel reverence is to be religious; to feel awe is to be religious. To be so deeply in wonder that you have again become a child is to enter into the kingdom of God.