But you cannot change Jesus, and you cannot change Socrates, and you cannot change Sarmad, and you cannot change al-Hillaj Mansoor. They are ready to die – because their knowing is of the heart, there is no question of its being wrong. There is no doubt anywhere, it is indubitable.
To be with a master, you need to learn how to listen. Hearing is not enough.
It is a mystery to open the doors for listening, because everywhere only hearing is needed. In the marketplace, in the universities, in the churches, only hearing is needed. Listening is something out of this world; only lovers know something of it, only poets know something of it. Only mystics know the whole miracle and the whole magic of it.
And the master is only a door. Once you have started listening to him you will be able to listen to the sound of the running water, you will be able to listen to the wind passing through the pine trees. You will be able to listen to the music of silence in the dark night, you will be able to listen to the music of the birds in the early morning. You will start listening to so many things that you will be in a state of immense amazement that this world was available to you – and so close – but you were not available to this world.
As far as I am concerned, right listening is the only way to be religious, because right listening makes you wonder about everything around you: the whole existence becomes a mystery, poetry, a song, a dance.
Gone are the days of misery, anguish, tension, death. You have entered on the path of eternal benediction.
The other night you told the story of the Buddha and his disciple, Ananda. Ananda had thought that the Buddha had given contradictory answers concerning the existence of God to three different questioners. When challenged on this by Ananda, the Buddha had retorted, “The answers were not for you. Why do you listen to answers not intended for you!”
Osho, when we sit with you, we listen to many answers to questions we have not asked. How should we listen?
There are a few significant things to be understood. One: you may not have asked the question; still it may be yours, because human beings are not suffering in unique ways – their misery is the same, their problems are the same. Somebody has the guts to ask; somebody cannot gather the courage, because to ask means to expose your ignorance.
So when I am answering questions asked by someone, it does not mean that it is not your question. If I were in Buddha’s place I would not have said to Ananda, “Why are you disturbed?” In fact the very disturbance shows that those questions were also bothering him; otherwise there was no need for him to be worried.
Buddha said to him, “Those questions were not your questions. Why did you listen?”