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OSHO Online Library   »   The Books   »   The Dhammapada: The Way of the Buddha, Vol. 1
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Chapter 1: We Are What We Think

And after the last ten days of silence, it is exactly the right moment to bring Buddha back, to make him alive again amongst you, to let him move amongst you, to let the winds of Buddha pass through you. Yes, he can be called back again, because nobody ever disappears. Buddha is no longer an embodied person; certainly he does not exist as an individual anywhere - but his essence, his soul, is part of the cosmic soul now.

If many, many people - with deep longing, with immense longing, with prayerful hearts - desire it, passionately desire it, then the soul that has disappeared into the cosmic soul can again become manifest in millions of ways.

No true master ever dies, he cannot die. Death does not appear for the masters, does not exist for them. Hence they are masters. They have known the eternity of life. They have seen that the body disappears but that the body is not all: the body is only the periphery, the body is only the garments. The body is the house, the abode, but the guest never disappears. The guest only moves from one abode to another. One day, ultimately, the guest starts living under the sky, with no shelter - but the guest continues. Only bodies, houses, come and go, are born and then die. But there is an inner continuum, an inner continuity that is eternal, timeless, deathless.

Whenever you can love a master - a master like Jesus, Buddha, Zarathustra, Lao Tzu - if your passion is total, immediately you are bridged.

My talking on Buddha is not just a commentary: it is creating a bridge. Buddha is one of the most important masters who has ever existed on the earth - incomparable, unique. And if you can have a taste of his being, you will be infinitely benefited, blessed.

I am immensely glad, because after these ten days of silence I can say to you that many of you are now ready to commune with me in silence. That is the ultimate in communication. Words are inadequate; words say, but only partially. Silence communes totally.

To use words is a dangerous game too, because my meaning will remain with me, only the word will reach you; and you will give it your own meaning, your own color. It will not contain the same truth that it was meant to contain. It will contain something else, something far poorer. It will contain your meaning, not my meaning. You can distort language - in fact it is almost impossible to avoid distortion - but you cannot distort silence. You either understand or you don’t understand.

And for these ten days there were only two categories of people here: those who understood and those who did not. But there was not a single person who misunderstood. You cannot misunderstand silence - that’s the beauty of silence. The demarcation is absolute: you either understand or, simply, you don’t understand - there is nothing to misunderstand.

With words the case is just the opposite: it is very difficult to understand, it is very difficult to understand that which you don’t understand; these two are almost impossibilities. And the third is the only possibility: misunderstanding.

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