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Author Topic: From Dependence towards Truth  (Read 2316 times)

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moses

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From Dependence towards Truth
« on: March 16, 2009, 07:59:57 PM »

Something about Mental Slavery and Emancipation and Liberation...

^^^

Enchanted by the song of a bird singing happily on the branch of a tree, a king had it caught and kept in a cage. Even singing is wrong in the presence of wrong people. The poor bird could not have imagined that his song would get him behind bars! The bird that flew in abandon in the free skies and flitted from one branch to another as he wished, now found himself in a golden cage, inlaid with precious stones to one who has tasted the freedom of the skies? A cage is a cage, whether of gold or iron.

The bird cried and cried, but the king and his courtiers thought he was singing aloud with joy! Some people can cry only like the bird did but to those who cannot perceive the cry would be an expression of joy. The bird was filled with agony and anxiety and he began to think: "Will my wings remember how to fly if I remain in this cage too long?" If he forgets the sky then of what use even if he were to be freed from the cage!
Only those that have the knowledge and the joy of freedom within their souls know what it is. By merely becoming independent, freedom cannot be known. The bird longed to be free before he lost memory of the sky.
One, morning the bird heard a fakir sing: "For him who seeks liberation, there is only one way -- the path of Truth. For him who seeks freedom there is only one way -- the way of Truth. And what is Truth?" The mendicant asks in his song.

Posted on: March 16, 2009, 08:26:53 PM
"Truth is to see things as they are; to know things as they really exist and try to live with them as they are and reveal them as such -- this is Truth; and he who attains Truth is liberated."
This was the Fakir's song Thus he sang in the streets each day. No one heeded him except the little bird for, a bird still knows the joy of vast spaces through its flights. Man does not know it any more. Man is completely oblivious of the wings he has which can take him to some unknown space.
And so the saints and seers of yore tirelessly called out to mankind but who hears? But this little bird caught the Fakir's message and that very day it decided to try....

The king was in the palace when someone came to see him. He sent word through his servants to say that he was not within. The bird shouted: "No, no! The king is in his palace and he has ordered his guards to say he is not at home." The king was angry.

People tend to be displeased when truth is spoken, for all people live in untruths and falsehoods. And those who are the sovereigns, be they of kingdoms or wealth or religion; those that wield power of any kind are displeased with Truth, for power is always installed on the throne of falsity. Therefore those that hold power always crucify Truth, for if a Truth is allowed to live, it becomes the cross for the governors
The king ordered that this bird be removed immediately -- how can Truth reside within palaces? Truth can have a place on the branch of a tree, but within the precincts of the royal abode -- it stands no chance.

 The bird was thrown out of the palace -- but that was its cherished desire! He began to dance in the open and said: "The fakir is right -- if you want to be free, Truth is the only way."

A parrot watching from a distance cried out: "Stupid bird, you lost a golden cage and you are happy about it? Not even one is fortunate to have it! It is only obtained by good deeds of our past lives. But you ignorant fool, you do not know the art of living in a golden cage. The first and foremost rule is to do exactly what the master says without thinking about right and wrong: for he who falls into this error cannot stay within it, Thinking begets rebellion and whosoever begins to think, cannot remain in captivity. Why did you commit the mistake of thinking, you silly bird? To think is dangerous. Sensible people never think. They stay within their prisons and call it their home, their temple. At the most, you could have decorated the bars from within; a decorated cage give the impression of a house." Remember, the majority of people adorn their cages in just this fashion and look upon them as their homes.

The bird paid no attention; he was mad with ecstasy, his wings fluttering in the gentle breeze -- for he was once again out in the open air. But the parrot continued to give his unasked, for advice. "Learn the art of retaining the golden cage from us parrots. We always say what the master says.

We never say the truth. In fact, we do not care to think that is truth. We say what the master says. What he does, is not to be mentioned. We see with the master's eyes and thing with his thoughts. We never use our eyes or our brains." Saying this the parrot quickly went and occupied the open cage. The guard shut the door.

The parrot is still within the cage, saying just what the master says. He will remain closed in that cage forever, for the parrots speak everything but the truth. The parrot is a bird after all, but among human beings too, the likes of parrots are numerous. These parrots too, repeat what their masters have said; and for thousands of years they have gone on repeating and to repeating what they have been told. There are parrots of scriptures, there are parrots of sects and cults, there are parrots of temples -- the whole of mankind is pestered with the noise these parrots make! And their voices, heard incessantly, capture our minds, so that gradually we too, become parrots. Then we are not even aware that there are open skies and that we have wings to soar into them; we are not even aware of that thing called soul or beatitude!

If you want to maintain peace in your captivity, do not ever mention the word "Truth." If life is accepted only as an existence in subjugation and confinement, never ever make the mistake of liking your eyes towards Truth.

Consider him your enemy who talks about truth, for truth is dangerous; for truth leads to freedom and freedom offers no security.

There is great security in bondage. How safe is the cage? There is no fear of storms and high winds. The pouring of clouds and the flash of lightning hold no terror. No, there is no fear, man is safe within the bars of his cage.

In the vast skies are many dangers. Imagine, a tiny bird in the endless skies with their terrible storms and mighty gales -- there is no protection, there is no safety. That is why the majority of people prefer bondage. If you desire security, ask yourself -- do you want to be a captive? If that is so, do not ever talk of Truth. Then captivity, bondage, is the only answer. For be it of politics or religion of wealth or of words, if security is desired, it is best to be dependent.

The quest of Truth is not for those who believe in a safe and secure existence. It is a quest for eager and fearless souls... for those who have not forgotten their wings and the open skies. Deep within them, some lost remembrance stirs to break ties, pull down walls and fly... fly to that element where there are no walls, no fetters!

How few who feel stirred thus Look into thousands of eyes -- and this thirst for freedom may perhaps be found in the eyes of one in a million. Knock at a million hearts and perhaps one heart may resound with the resonance of Truth.

What has happened to mankind? Security has become everything in life. Security has become our religion -- live in security and die in security.

There is the story of a king who once built a special palace. He made it so impregnable that no enemy could enter it. We also, in life, make just such castles and take all precautions to keep the enemy away and be absolutely safe. What does man do all his life, after all? Why does he amass wealth? Why does he yearn for position and fame? So that he may feel safe and secure and life holds no terror for him. But the fun of the whole thing, and also the secret, is that the more measures he takes to safeguard himself, his fear increases in the same proportion. The king had also conquered all there was to conquer. No the only fear was to guard himself from the enemy; for the enemy conquered is still the enemy.

He who tries to conquer others, makes enemies of all. Only he who is ready to accept defeat from another man alone be a friend in this world. The king wished to conquer the whole world so the whole world was his enemy and his fear had increased a thousandfold. When fear increased, it became necessary to make provisions for safety. He built a big palace with only one door. There were no other doors and no windows; not even a hole for the enemy to work through. Only one door -- guarded by thousands of soldiers with naked swords.

The neighbouring kind came to see this much-talked-of palace. He was terribly impressed and determined to make a similar palace for his own safety. While taking leave, he praised the king for his foresight and wisdom and reiterated his desire to follow his example. An old beggar sitting by the roadside heard this talk. He laughed aloud. The owner of the palace chided him saying: "What makes you laugh, fool?"
"Since you ask, Sire, I shall take the opportunity of telling you," said the beggar. "There is only one flaw in this marvellous structure. It is impregnable except for the door. The enemy can come through the door. If you step in and have the door covered with brick and mortar, it will be completely secure. Then no enemy can ever enter it."

"If I do as you say, you fool, this palace will become my grave," said the king.
"It already is," said the fakir, "except for the door. Through this door the enemy can come, and if not the enemy, death is bound to come."

"But I will be dead before that!" raved the king.

"Then understand this well." said the fakir. "As many doors as you had in your palace, so much of existence was with you. As you decreased the doors so also life diminished within you. Now one door is left -- one lone opening to life; close it and shut out life forever. Therefore I say, there is only one flaw." And he broke into peals of laughter again.

"I too had castles, your majesty,"the fakir continued. "Then I felt that they were no more than prison-houses. So I began to widen the doors and separate the walls. But I found that no matter how much I widened the doors the walls still remained, so I got out of the walls and came out in the open. Now I stay beneath the open skies and am alive in the perfect sense of the word."

But have we not all built as many walls around us as we possibly could? The walls that are made of brick and mortar are not that dangerous, for they can be seen. There are other walls -- subtle, imperceptible walls.... These are the hard screens -- glass screens of concepts, of doctrines, of scriptures. Absolutely invisible!

These walls we have built around our souls for complete security The thicker the walls, the farther it keeps us away from the open skies of Truth. Then the soul becomes restless and struggles; and the more agitated the soul is, the more we strive to strengthen the walls. Then a fear grips us -- perhaps this struggle, this restlessness, is due to the walls? The answer is "Yes." As long as the soul is confined, it cannot attain bliss. There is no sorrow except in captivity.

And remember, the subjugation forced on you by others, is never more than superficial; it never touches you within. But the subjugation you accept yourself, enters your soul. We have accepted this subjugation over a very long period.

Who has told you that you are a Hindu? Who has told you that you are a Muslim? And who asked you to be bound to Gandhi or to Marx? Who asked you to bind yourself? No, no one. You bound yourself with your own hands Who binds you to the Geeta? Who binds you to the Koran? Who ties you to the Bible? Nobody but yourself.

Certain bondages others heap on us, but there are certain others that we take on ourselves. The serfdom of others is very external and is no more than physical, but the slavery we accept of our own free will will tie even our souls in fetters. And so we are all held captives.

How can we set out in quest of truth with a mind in subjugation? A mind in bondage cannot traverse the path and the fettered soul never rises to the skies. More than trees are rooted in the soil, is man rooted with all his seeming mobility. The roots of our soul are deeply imbedded in tradition and society.

I therefore wish to speak on the first rule in the quest for truth, and that is that we should fully perceive our state of bondage. Man is a slave -- whose slave? He is a slave to his follies, his ennui, his ignorance and insensibility all his own. Only when this becomes a vivid realization can he take steps to eradicate this slavery.

The most unfortunate slave is he who does not even know that he is a slave. Wretched is the man who considers the prison his home.

He is the most confirmed of slaves who looks upon his shackles as ornaments, for then instead of breaking away from them, he is ever eager and watchful to protect them.

I have heard of a magician who used to rear sheep to sell to the slaughter house. He would feed them well and when they were fatted up, he would kill them and sell their flesh. What was more he would hypnotize his flock and make them believe they were lions, so that when the fatlings were killed before them, they were not afraid. They thought: "Well, these lambs, they are to be killed. We are lions and the question does not arise."

So every day one lot was killed and the rest remained blissfully unaware of their fate. It was only when their turn came that they realized the truth; but then it was too late. There was no way of escape. If they had pondered a little when they saw the others being killed, perhaps they would have run away. But the poor things had completely forgotten their origin. And when a lamb is under the illusion that it is a lion, it becomes the most Feeble and debilitated specimen of its kind. When someone asked the magician what he had done that his lambs did not run away, he said: "I have done to them what each man has done to himself. We believe ourselves to be what we are not. I made the lambs believe themselves to be what they are not."

Each man considers himself to be independent, and this is the biggest of falsehoods.

As long as man believes he is a free soul, he will do nothing towards attaining freedom. Therefore it is very necessary to be aware first -- that we are not free. And when I say "we", I do not refer to my neighbours alone. I include myself.

I am a slave and it is absolutely necessary that I undergo the entire pain and anguish of this slavery. It is necessary to experience all its different dimensions as well as the various directions from which this holds us in thrall. In what shape and manner it rides over us; what the links are that holds us captive -- all this must be known. It is impossible to break down this spiritual slavery without being fully acquainted with it.
If a man wants to escape from prison, what would he do? First of all he has to understand and accept that he is a prisoner and that he is in prison. Then he has to know his prison, every nook and corner of it, for then only can he plan his escape. The more familiar he is with the prison house, the easier will be the escape. That is why care is taken that the prisoner does not know the lay-out of the jail. Once he knows, he is dangerous and can break through anytime; for knowledge always liberates.

Even the knowledge of the prison liberator and therefore this knowledge is dangerous in the bands of the captive. The best way to keep the prisoner in the dark is to delude him into believing that the prison is a temple of God and no jail, and he is a free human being; and that all the world exists within its four walls; outside these walls there is nothing.


Posted on: March 16, 2009, 08:35:31 PM
And if he finds things unbearable, let him paint the dirty walls. Make a garden, grow flowers -- its fragrance will become a source of joy. Beautify the prison, for it is a house. And the captive who believes all this, will he ever be free?

First and foremost, we do not even remember that we are within a prison. How many kinds of prison-houses we go through from birth to death! Everywhere there are walls -- the walls of the prison. When a Hindu says: "I am a Hindu" and when a Muslim asserts that he is a Muslim, they both do not say they are imprisoned within their respective walls. They assert with such conceit, as if to be a Hindu or a Muslim or a Jain is a matter of great pride. When a man declares "I am an Indian" or "I am a Chinese" it is a matter of great pride for him. Little does he know that these are walls that prevent all men from merging into "One Mankind".

Whatever obstructs, is a barrier. If I refrain from meeting you, whatever stands between us is a barrier. If the Hindu fails to meet a Muslim, it is this wall that comes in the way; and it is the same between the Indian and the Chinese; the outcaste and the Brahmin. Whether this barrier is visible or invisible, whatever stands in the way of union is a wall -- and how many walls there are between man and man!

These walls as exist between a Hindu and a Muslim, defy detection and we are not even aware of their presence.

This is why they are dangerous, for we can see through them but we cannot extend our hand in friendship because of them. If a Hindu tries to extend his hand towards a Muslim, the wall stands between and the hand turns back. So is the case between the low-caste Sudra and the high-caste Brahmin. Therefore there is no meeting-ground and we do not realize that it is due entirely to the fact that each of us is enclosed within the walls of his own concepts and dogmas, and is incapable of seeing beyond them.
In Russia it is taught that there is no God. The children there grow up with this concept. An irrevocable line is drawn round his soul -- there is No God. Now this child will pass through life within the boundaries of this concept; and he will view the world only through this concept -- that there is no God. Now all his actions will be oriented by this concept.

If a man has to be held captive, he has to be enclosed within the walls of the prison but these prison-houses of the soul are very strange. They encircle you and go along with you wherever you go. Now when the ideas of non-existence of God is implanted in the mind of a person from childhood, he will live his entire life within this concept. Then he will not find God anywhere; for we are only capable of seeing that for which we are ready. And the person whose capacity of observation is stunted, is closed, comes to the conclusion that there is no God, he will be incapable of seeing anything.

You may turn round and say: "Then we are better off for we believe in the existence of God." It is not so. We are in an equal, if not worse, peril than they are. A man has taken for granted that there is God. He is convinced and so he will take no trouble to find him. He believes, that is enough -- there is nothing more to do. He believes -- and his belief that God is, becomes his prison-wall. He who believes that God is not, get bound within the boundary of his denial of God. So one is closed ,in theism and the other in atheism. Both are enclosed in their own sheaths. But only he can progress in the quest of truth who refuses to be bound within any of these walls He will say, ''I do not know yet whether God is or is not but I will set no wall around me. I shall not lean on any scriptures or dogmas. for these only serve to bind the person and make it difficult for him to find Truth."

During his sojourn at a village, a fakir was approached by its people who asked: "Will you not come to our temple, and tell us whether God is or is not?"

The fakir replied: "God? What has that got to do with you? Go, do your work. No one has anything to do with God. If it were so, this world would be a different place altogether Then this world would not be so ugly, so vile, so arrogant. If we had any purpose with God, we would have made a different world altogether. No, we have no interest in this direction, nor do those who sit in temples.

The priests, the sadhus, crowds of sannyasins and gurus that have gathered together in His name, not even they have any interest in God; nor those that offer flowers and break coconuts on the temple walls. If God meant anything to us, this would have been a different place altogether. Go do your work; what business have you with God? Do not waste your time."

But the people would not leave him: "Today is a holiday, please do come."

Said the fakir: "So that is it: Now I understand. Because today is a holiday, you have time to spare for God. Man cannot sit without work, so when he has nothing to do, be thinks of God, and he tells his beads. So today is a holiday? Alright I shall come. But what will I tell you about God? For nothing could ever be said about God up to now. Those who said, made a mistake. Those who know, remained silent. I would be foolish if I said anything, for that will prove that I do not know. And you insist that I go with you? All right I will."

They went to the Masjid. There was a big crowd there. Crowds create illusions. It appeared as if people were eager to know about God. So the fakir said, "Since so many of you are eager to know about God, may I ask you: Do you believe in God? Does God exist?" All the people lifted their hands in acquiescence -- they knew God is and believed in Him.

"Then the matter ends there," said the fakir.

"Since you are convinced that God is, there is no need for me to say anything. I must go back." And he left.

The people were nonplussed. They did not know what to do! Since they had raised their hands in favour of His existence they could not possibly turn round and deny Him. And who knows? Do you? But if anyone asks, you too will raise your hands.

This act is a lie! Truth cannot descend by any means into the life of a man who thus lies before God. And when a man gives false evidence of God's existence, when he has not the slightest idea of His whereabouts, he closes all doors of life to let him in. Then no ray of the eternal spirit descends in him. No light of the Supreme Reality will ever burn within him; no prayer v ill ever flow from within him; no flowers of divinity will ever bloom within him -- and yet he is convinced of God's existence! For this man does not take the trouble to look within himself and realize that he is uttering an atrocious lie; that he knows nothing whatsoever!

And thus fathers prevaricate untruths to sons, and gurus to their disciples, and religious heads to their followers. None of them know of the existence of God. If you ask for clarification, they are shaken and their God-concepts crumble to bits, for no voice from within will corroborate their statement. Perhaps as he tells you that God exists, a voice within him reprimands him: "What is this you say? You do not know at all!"

The fakir said: "Since you already know that God is, the matter is finished.

But it surprises me that a village where so many people believe in God should be no different from any other village It is just the same!"

The village folk were now worried. What should they do? The next Friday they went to him again with the same request. The fakir said: "Last time you said you know God is. Now there is nothing left to say."
"Those were different people. We do not know God. Please come and enlighten us," they said.

The fakir exclaimed: "Oh wonderful Lord! These are the same people, I recognize their faces -- but they have changed!" The fact is, it does not take long for a religious man to change. A more dishonest person than he, would be hard to find: be is a different man in his shop and quite another in the temple: and no sooner he leaves the temple he is a completely different person.

This kaleidoscopic art should be learnt from the temple-goers, They can change their souls at a moment's notice. Even screen actors are not that skilful, for at most they change their faces or their clothes; but the temple-going man changes his very soul according to his needs. See him at his shop, look into his eyes -- he is a different man. See him as he sits in the temple, telling his beads -- he is another man altogether. Then as he leaves the temple, he is again totally different. He who was reading the Koran in the Masjid just an hour before, will feel no qualms to knife a man on the call of "Islam in danger!" He who was reading the Geeta a while ago, will feel nothing it setting fire to houses in the name of the Hindu religion.

It does not take men of such religiousness long to change; and as long as such people are considered religious people, irreligion cannot be wiped out from this world. To continue our story, however.
The fakir said: "Praise be to the Lord! How these people have changed! Never mind, if you are different people, I shall go." He went to the Masjid and said: "Friends, I ask the same question again, for today I am told there are different people, though many faces look familiar. 'Is there God?'"

The people replied in one voice: "No, God is not. We do not believe in Him, now you explain."
The fakir said: "Then the matter is over. When there is no God, where is the need to talk about Him? When He does not exist, then to what does your question relate? Is it in connection with that which is not? Which God, What kind of God, do you ask about?"

The people were floundered. It was difficult to get anywhere with this man. He told them: "Go back home. Why do you come at all in search of that which is not? What is your quest when you have found out He does not exist? Forgive me now and let me go."

The wise men of the village were now all the more anxious to hear him for they were convinced he held a secret. He was no ordinary fakir -- for an ordinary person is always eager to talk; give him a chance and he will speak. But this man turns down all occasions to speak! There is a mystery about this man.

On the third Friday they went to him again and put the same request, "But I have already been twice and the matter is ended," the fakir said.

The people said: "Today it is quite a different affair. Please come, for this time we shall give quite a different answer.

To this the fakir said: "He who comes prepared, his answers are always untrue. It only shows that you do not know the answer. He who knows, needs no preparation. Only he who does not, needs to be equipped.

Remember, all the answers you have come armed with, are false. Answers that "come" are the correct answers in life. All others are false. Truth is never prepared. Truth comes; untruth is always fabricated. Whatever the compound, is false; whatever comes, is the Truth. Truth is never provided, therefore whatever man prepares is anything but Truth. That is why all scriptures and doctrines and sects of the world are false, for man has made them. Man is not capable of creating Truth. Truth comes when this illusion falls that he can produce Truth. When man leaves all the man made tenets, Truth descends into him
.

The fakir said: "I can tell you without your telling me, that your answers are false. But still, I shall go with you."

He went for the third time. Perhaps the village pundit thought they were very clever. They little knew that cleverness does not pay in the realm of Truth.

But the wise men of the village were confident. They were bent upon pinning the fakir down today. But they did not know that the very word fakir meant one who has broken all bridges that ensnare. They also did not know that when a man tries to ensnare another he gets trapped himself.

The fakir, however, went to the masjid. He addressed the gathering: "Friends, for the third time, the same question again. 'Does God exist or does He not?'"

Half the congregation raised their hands and said "God is" and the other half raised their hands and said "God is not." And on this they requested the fakir to speak. The fakir folded his hand and looked up at the sky: "Lord, this village is very entertaining!" Then he turned to the crowd: "You fools, since half of you know and half of you don't, why don't those of you who know tell the others who don't? Why do you drag me in between? You decide among yourselves." And he left.

Then the village pundits did not go a fourth time. They tried very hard to coin the fourth answer but they could not. The fact is, there are only three answers -- yes, no, or both.

The fakir tarried long in the village, hoping they would come again but they did not. When someone asked him why he still stayed on, he said: "I am waiting for them. They might come for the fourth time, but they have not come."

"How can they?" the man asked.


Posted on: March 16, 2009, 08:47:36 PM
"What answer they could give you for the fourth time, they do not know."

The fakir, said, "If I were to tell you, my answer would also become useless, because for you, it will again become a ready-made reply."

The fakir then writes in his autobiography: "I waited for them to come and take me once more to the temple; and if they gave no reply when I asked the question, and if they waited in silence, I would have had to speak -- for their silence would have proved the sincerity of their quest."

They should be people with no pre-conceived notions, who set out on this quest with an open mind. Those who are burdened with beliefs can never never set out on this journey. Therefore, the first thing I want to stress in this matter is that only those who are able to break the prison-walls of doctrines and concepts can set out in quest of Truth.

We are all captives in the hands of dogmas and words and scriptures -- Truth cannot be for us. These dogmas are of gold, inlaid with precious stones. A cage can be of gold and of precious stones but that does not make it less of a cage. The lure in fact makes it more dangerous for one strives to break through an iron cage but a golden cage might still be attractive. We have thus bound our own minds ourselves, and until we free ourselves from all these bondages, we can never rise towards Truth; for till then, we cannot see that which is.

We shall, till then, try to see things as we want them to be, and as long as we desire something, we cannot know that which actually is. As long as we design Truth in our own fashion, till then we implant ourselves on Truth.

As long as we say God should be like this -- playing the flute, carrying the bow and arrow -- till then we endeavour to impose our own imagination on God. Then it can be that we get visions of Krishna playing the flute or of Rama with his bow and arrow or of Jesus hanging on the cross. But all these are projections, of our own mind and have not the remotest connection with Truth. It is a play of our desires. These are our own dreams and he who takes dreams for reality destroys all possibilities of realizing Truth.
No -- Truth is known by only those who are not influenced by doctrines; by those who are prepared to face all eventualities and are willing to break off all shackles for its attainment. The wonder of it is, that truth asks only for the shackles that bind us: "Leave all subjugation, and you will attain me," It says. But we are not ready to surrender our fetters. We get attached to them: the older they are, the more we are attached, and those that come down from our ancestors are the hardest to give up. The father passes them on to his son and the son to his son for safe custody.

Men die but the shackles continue from generation to generation, so that they are thousands of years old; so much so that we have forgotten that we are tied to them.

But remember that you cannot realize Truth as long as you hold on to even one dogma; be it of a theist or an atheist, of a Hindu or Muslim or a Christian, and say: "I consider this doctrine as right." For where is the sense of any doctrine being correct before attaining Truth? Until I attain Truth, how can I say which doctrine is correct? If you have seen me and seen pictures of me, you will know which is the real picture, but if you have not seen me how can you point me out from a number of pictures and say it is mine? Without having seen me, you cannot point at my picture and if you do, it will be false.

Which scripture, which doctrine, which Teerthankar, which incarnation, which son of God is the right one. How will you know until you know the Truth? You have no knowledge of Truth but you have come to know the authenticity of the Shastras and dogmas. This is how we are tied to untruths and it is not possible for us to know the Truth.

So the first thing to do is to look intently for our mental fetters. That the fetters do not appear as such makes the search immensely difficult. But once what binds one is identified then it is not difficult to break loose. It is not difficult to gather courage.

How are these chains to be broken? We shall think on this later. For today, you just ponder on this: "Am I a slave? Is my mind imprisoned? Have I made any walls around me? Do I hold any doctrine as Gospel Truth?" It is necessary to be alert and aware.

Attachments, if any, are to be broken. Once a person summons courage, a powerful energy gets born within him. Let him dare once, and a great soul is born within; and once he is settled within himself, no force on earth can enslave him. God begins to draw close to the man whose eyes inclined towards the open skies.

The Eternal Spirit is like the open skies. He who opens his wings and flies, invariably attains him. But alas, souls locked in cages cannot reach Don't you ever feel: "Where are my wings?" Don't you feel the thirst for freedom within your soul? Don't you feel your slavery at times? With these questions, I close my talk for the day. Keep asking yourself these questions as you leave the hall. Ask again and again, even as you sleep, "Am I a slave? If I am, then am I happy to be one?" Tomorrow I shall talk on the second formula.

THE END.

^^^ O S H O
        The Beginning Of the Beginning
        Chapter 1: From Dependence Towards Truth
        Discourse given on 29th February 1969

Blessed Love


« Last Edit: March 16, 2009, 08:04:43 PM by moses »
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If I speak in the tongues of men and of angels, but have not love + If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love = I am nothing. 1 Corinth 13

Human

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Re: From Dependence towards Truth
« Reply #1 on: March 16, 2009, 11:48:37 PM »

Excellent Moses, you have posted some nice things here for reasoning and i respect you bredrin, but, i must say that is by far the best for me, give thanks, could you name the book for me, would love to check it out, nuff wisdom.
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Re: From Dependence towards Truth
« Reply #2 on: March 17, 2009, 12:26:23 PM »

That's why for so many, ignorance is indeed bliss.
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moses

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Re: From Dependence towards Truth
« Reply #3 on: March 22, 2009, 09:39:34 AM »

Blessed love bedrin Human and knowledgge... Iman Appreci-love your delightful concern and comments.

The above is the excerpt from an ebook which can be downloaded or read at http://www.oshoworld.com/onlinebooks/index.asp?p4=2; a website of lovers and friends of Osho. Not quite sure if the book is in printed format right now, nonetheless it is available and convertible to hardcopy if one wishes at his/her convenience. Originally it was from Hindi and was published as a pamphlet of his discourse given in his early years of community alerting before he switched into individualistically dealing with people as a guide and master to help them knowing themselves and tending his garden towards his last exit.

Now a continuation...

^^^

One expansion is external. The eyes look out; the hands feel the touch of external objects; the ears hear the outside sounds. But there is an expansion within also, which the eyes cannot see the ears cannot hear, and bands cannot touch. That is why, perhaps, what is within remains unknown and unfamiliar. Or perhaps it is because it is so close to us that we cannot see it.

What is at a distance can be seen; that which is close lacks perspective. To see, there must be some distance between us and the object. I can see you because there is a distance between us. I cannot see myself because there is no distance whatsoever between me and myself. The eye can behold all except itself. We who know all, are unable to Know ourselves. Al d in the quest for Truth, he who does not know himself, what else is he capable of knowing? And for he who knows himself, what else is left to know in the quest for Truth.

The first experience of Truth is within one's own self for that is the nearest point of access. We can know everyone externally but have no way to penetrate the internal being; and for this there is only one point of approach -- one's own intrinsic self. Hence the first door to the temple of truth is the self within. But it is a strange enigma -- life passes away and there is no trace of one's self, not even a faint suggestion of it! A whole lifetime is wasted without a hint Or the self!

There was a thinker by the name of Schopenhauer.

One night he went to a public park for a walk. It was about three in the morning and quite dark as yet. He was so engrossed in a problem that he did not know when he reached the garden, but the night-watchman saw him. He came with his stick and lantern to investigate. He could not see him clearly but he was sure that the man who had stolen into the garden at this time of the night, and was talking loudly to himself, was a madman. He thumped his stick and called out "Who are you? From where do you come and why have you come here?"

Schopenhauer laughed and said: "That is a difficult question you ask, my friend. All my life I have been asking myself this question: Who am l? From where do I come and why? And this is what you ask me too! Would that I had an answer to your question!" The gardener was convinced he was mad for he knew not from where he came or why -- but do we know?

We too may laugh at Schopenhauer but our plight is just the same. We too do not know who we are, from where we come or why and to what purpose is this journey of life. We are not acquainted with a single essential factor of life. The nature of life is a closed book to us. The greatest wonder is that we are strangers to our own selves! Who am I? -- and if I do not know this basic fact, how will I know the other aspects of Truth? To know one's self is the first unconditional step in the direction of Truth, without fulfilling which, this search is impossible.

People ask me all kinds of questions: "Does God exist? Is liberation a fact?"... and many more such queries are made but never one asks: "Who am I What am I?" The basic question of religion is not God but the being of the Self. The journey of Truth is inward and not outward. Whatever the search in the outside world, it does not lead to Truth. At the most, it reveals knowledge for day-to-day life. Truth is known only by going within.

It happened that a city-beggar died. Deaths occur every day and the death of the beggar was nothing unusual. But his death made news! For thirty-five years this man had stood at the same spot and begged. In deference to his perseverance, the people of that town decided to bury him in the same spot. So they began to dig a pit and lo, to there amazement, they found a vast treasure buried right under the spot where the poor man stood and begged all his life! People derided his fate and condemned his foolishness. If he had dug the ground underneath instead of stretching out his hand for alms, he would have been the owner of this fortune! But it did not occur to anyone among them that perhaps he too was in the same plight! Deep within him too, there are vast treasures that he has never explored, and he has spent all his life in trying to gain them from outside.

Where we stand, where our Existence is, our very Being, is a priceless treasure-house.

But we dig into scriptures, catch hold of the feet of gurus, get involved with words and doctrines and never search where iI actually is. No one looks within -- one looks in the Koran, one looks in the Bible; one refers to Buddha or to Mahavira but never to where it exists in his own Being.

Whenever Truth is attained, it is attained from our own self. The attainments of Buddha or Mahavira or Christ, were individual attainment that had no outside source. Whenever Truth has been realized, it has been realized within the self; and because our search is always outside of the self, we spend ourselves in vain and fail to attain this treasure.

Therefore the first part of the second rule must be well understood: TRUTH IS WITHIN ONE'S OWN SELF. It therefore cannot be acquired by asking others. Truth is never dropped into a beggar's bowl, nor obtained on credit. Truth cannot also be learned from others, for all our knowledge is the knowledge of the outside -- all our demands are sought outside. Truth is within us. It has neither to be studied, nor learned, nor demanded -- it has to be dug out from within us. That ground where we stand has to be excavated and the treasures of Truth will reveal themselves.

Yet another story comes to my mind: It is said that soon after making the world, God made Man; but no sooner had He made him than God became worried! He called all the devatas and expressed His fears.

He said: "Perhaps I have made a mistake in creating Man. He will not let me be in peace. Every minute I find him at my door with some complaint or the other. What shall I do? Where shall I hide that he cannot find Me?"
The devatas made many suggestions. One said: "Hide in the peaks of the Gaurishankar!"
"You do not know," said God, "Soon Tensing and Hillary will be there -- very soon."
"Another said: "Hide in the Pacific Ocean."
God said: "But very soon the scientists will probe the five mile depth of the Pacific."

Some others suggested the moon and the stars. God said: "You do not know. Man will acquire means to reach there too. All these places are vulnerable."
Then an old devata whispered in His ears: "Hide within Man's own being for he will never go there."

And he accepted his advice and withdrew into Man's heart; and it is a fact that Man never goes there. With the exception of his heart, Man explores all avenues but his steps never lead him to the realm within him. Perhaps we are completely oblivious of this path within; perhaps we do not know of the door within; perhaps we are unaware that within also there is something, and missing which, we fail to reach the Truth.

If someone asks: "Where is the temple of Truth? Where does Truth abide?" there is only one answer: "That which is the 'Inner-ness' the 'Being-within', is the temple of Truth, its abode, its haven."

We plant a seed in the ground; it sprouts into leaves and branches and becomes a big tree. Have you ever thought that this big tree, under which so many people rest... from where has it come? Where is its being? Is it in the little seed from which it started? Break the seed -- there is no sign of the tree, but it is very much there, hidden in the being of the seed. This vast expanse of the world -- this too is hidden in the seed of this "being within" and it grows and spreads all around from there. We too are hidden within ourselves, in the folds of the seed of our Being. From there, we appear, expand, then shrink and fade away.

All motion of life is from within to without. All things grow from within and spread without -- the expansion is always outside. The reverse never happens: nothing goes within from without. And our attention is only drawn towards this -- our being, our soul -- when we are completely relieved of the outside world. When the eye is freed of the world outside, then only is it free to look within.

It is natural then, that as long as we project our vision on the objects outside, we are unable to see within. A wandering eye cannot delve within. We are habituated to see the outside, for we think that whatever is obtained is from the outside. All our attachments are outward oriented and hence this illusion. We can only start to look within when it becomes clear to us that no one has ever attained anything from outside.

Those who have looked without have looked in vain; they have laboured in vain for they have reached nowhere.

Perhaps you know the story of Alexander -- that when he died his hands were kept dangling outside of his bier. People began to wonder at this gross oversight on the part cf his ministers, for Alexander was a mighty emperor. But no one seemed to take note of this omission, though great kings and soldiers were taking turns to shoulder his bier! By evening things became clear. Before he died, Alexander had asked his friends and ministers to keep his hands outside the shroud, for he wished the world to know that even the mighty Alexander, the conqueror of the world, left empty-handed. A whole life time was spent in seeking and striving in the outside world all in vain.

We too will go empty-handed, for nothing is ever attained outside of ourselves. But we live always in the hope of attaining from the outside world. Life comes to a close, and hope changes Into despair. Not a single man on the face of this earth has been able to claim that he achieved what he sought outside; and not a single one, who sought within, has ever said that he searched within but did not find.

Therefore I call religion the Ultimate Science. The meaning of science is, knowledge without exceptions. And though we may find exceptions in science -- in the realm of religion, there has not been a single contradiction.

All those who searched outside without a single exception, attained nothing; and all those who searched within, without exception, attained everything.
Therefore I wish to lay stress on the second rule -- that the treasures of Truth are not outside of you. The truth of life is within. Once this becomes clearly evident, the journey within begins. But we are so outside-oriented -- the vast expanse of the world without and all that it contains -- That somewhere within us, we feel that everything is outside, and what could possibly be within?
 
The within seems so small and insignificant compared to the magnitude of the world that spreads beyond the horizon infinite! Within? There seems to be nothing It appears too small nd insignificant for our attention when viewed against the vast outside world. But the question is not of great or small, and besides, we have not travelled within to know what it is like. It is only when we go within that we realize that the inside is capable of holding infinite worlds within itself. It is limitless.

Go within and you shall know; delve within and you shall find. It is the experience that will prove the validity of the statement. Things outside have their boundary but the within is limitless. However, there is no other way of finding this out except by going into one's own self. There are things in life which can only be known by experience.

If there is a pain in my arm, I cannot explain the quality of the pain, no matter how much I try; nor can I show to you by any means that "Here is the pain." Even if the arm is dissected, the pain cannot be drawn out for inspection.

The mind thinks incessantly, but on opening the skull, we shall find the brain and the nerves but no thoughts. Thoughts have never been seen, but if we insist on a concrete proof of their existence we shall have to state that there is nothing like thoughts. We all, however, know that thoughts are. We all know that love is, thought it is impossible to point it out physically anywhere in the heart, for this is no gross matter that can be presented to view. Thus, though these things like love and pain cannot be displayed, we still know for certain that they exist within us.

And this little flame of love, when it manifests itself in a person's life, is small no longer. When love awakens within, all the world becomes too small, too insignificant, before it. When agony rises within, it reduces the world outside to a grain of sand. When bliss awakens within, all joys of the world pale into insignificance.
The greatness and smallness of things can only be gauged when we experience that which is within. And when the Truth within is realized, we experience its magnificence and magnitude and find that the vast expanse of the universe stands nowhere near it! We are totally ignorant of this experience for we have never tried to step in this direction.

We are like the blind man who could never know light no matter how hard he tried. All books on the subject of light would only cause confusion and false conceptions and never lead to the comprehension of light.

Ramakrishna used to tell a story: A blind man was once invited to dinner by his friends. There were various dishes prepared in his honour and he enjoyed them all thoroughly. Then he picked up a piece from the dish he liked best and asked to be told what it was. The host said it was a milk preparation. "What is milk?" asked the blind man.

"Have you seen a sea-gull? It is as white as the wings of a sea-gull," he explained.
"What is a sea-gull?" asked the blind man again. "And how do I know what its wings are; and what do you mean by white?"
The host was nonplussed. How could colour be explained to a blind man? But the blind man insisted -- he had to know. Then one man came forward; he curved his hand and held it in front of the blind man and said: "Feel my hand. The sea-gull's head is as shapely and graceful.

The blind man felt his hand and his face lit up with delight! "Now I know what milk is like -- a curved hand!" His friends were filled with despair, for now it was worse than before. He who knows not from within cannot be made to understand from without. If initially the man knew what colour was like, he could be made to understand from the outside -- but then there is no need to make him understand!

This is the problem -- the greatest problem in life: those who, know, need no explanation and there is no way of explaining to those who do not know.

In trying to explain to the latter, more problems are created. WHAT IS KNOWN, IS ALWAYS KNOWN FROM WITHIN; AND WHAT IS IMPARTED, IS ALWAYS THE SUPERFICIAL KNOWLEDGE. Therefore, Truth cannot be expressed; it can only be known. To know, one should have some grasp, some acquaintance within; to be instructed means to be taught and explained by one who has this grasp.

Buddha was a guest in a village. The people there brought a blind man and requested Buddha to explain to him what light was, for this man refused to believe there was anything like light. He would only concede to its existence if he could touch it with his own hands. A blind man's knowledge of life is through the sense of touch. For him, for anything to exist, it should be felt by touch. And he is not wrong. That is the only way he knows; touch is the only proof of being. What he cannot feel, does not exist. The blind man laughed at their chagrin. "You cannot bring light, why do you then indulge in useless talk? There is no light," he said.

His friends had brought him to Buddha in the hope that he may be able to convince him. His demand was plain: "If your light exists I must be able to feel it, I must be able to taste it, hear it. And if it has any fragrance, I should be able to smell it." But all this is impossible with light -- it can only be seen. Then the blind man asks: "What is this seeing?" If he knew what it was to see, he would not be blind -- and so he merely scoffs at others; and blames them for their mean tricks to prove him sightless.

"I cannot see light nor can you -- for there is no such thing as light," he asserts.
Buddha said: "It is futile to explain to him and I shall not commit that folly. What this man needs is a doctor and not a philosopher. He needs treatment for his eyes and not sermons for his soul. Get his eyes treated that he may see; then he will know. A thousand Buddhas will not be able to convince him."
The man was taken to an eye-specialist and was cured within six months. When Buddha passed that way again, the man went to him. "Light is," he said and fell at Buddha's feet.

"Where is it?" Buddha asked, "I want to touch it."
"It cannot be known by touch or taste."
"Let me smell it," Buddha insisted.

"Please do not laugh at me Sire! The past is over. Now I can see that it is."
"Why did you not believe your friends when they told you?" asked Buddha.
"The fault was not mine," said the man, "for how can a blind man understand light? And if I had taken their word for granted, I should still have been a blind man, and then I should never have known."

TRUTH IS TO BE KNOWN; IT CANNOT BE SUPPOSED. It can neither be inculcated nor communicated. There is no "learning" of Truth. Therefore there are no schools where truth is taught and people can learn. But there is a remedy -- the eyes can be treated How? We shall discuss this tomorrow in the third rule.

For the present, in the course of the second rule, it is necessary to know that Truth can be known, but this knowing comes always from within. What we call knowledge always comes from outside, whereas 'knowing' always comes from within. We can obtain the knowledge of light from books but not the "knowing" of light; that has to come from within. Thus there is a difference between knowledge and knowing. Knowledge makes a man learned but not wise. Wisdom comes only by knowing -- knowing oneself.
A man may read all the books on swimming. He may become an authority on all the information regarding swimming. He may even qualify to lecture on the subject -- but do not ever push him into water, for whatever his qualifications, he cannot swim! To know swimming and to know about it, are two entirely different things. It is quite possible that one who knows swimming may be unable to explain it. He might say: "All I know is that I jump into water and -- I swim! You too, will swim if you jump. If you insist on him clarifying his statement, one will say: "How is it possible to speak about it? I can jump in the water and demonstrate. What discussion can there be in the matter of swimming?"

So also, we can know about truth but that is not knowing truth. There is a great number of such learned pundits who know about truth, but those who "know" truth are few and far between.

And invariably these learned pundits become the enemies of the saint and the seer. This is natural, for the superficial knowledge of the pundit, holds no ground before the lofty knowledge of self experience. One who "knows," knows there is no need to discourse; knowing is enough. Of what worth is the knowledge if one cannot swim?
There was a fakir, Mulla Nasrudin. He used to ply a boat to earn a living For two paise he would take a person across the river. Once a pundit got into his boat. As they were going along the pundit asked the Mulla: "Mulla, have you any knowledge of mathematics?"
"Mathematics?" asked the Mulla, "What does it look like?"

The pundit was shocked. "You do not know the science of numbers? Your life is spent in vain. Four annas worth of your life has gone to utter waste."
After some time he asked again. "Mulla, do you know astrology?"
"What in the name of heaven is that?" asked the Mulla.

The pundit shook his head in despair. "Mulla!" he said, "Eight annas worth of your life is wasted. If you do not know astrology, what else can you know?" And then a storm arose. A strong gale began to blow and the angry waves tossed the boat up and down. The Mulla asked; "Punditji, can you swim?"

"Not at all!" said the pundit. "Then sixteen annas worth of your life have gone completely to waste!" And so saying the Mulla jumped into the water and swam ashore.

Posted on: March 22, 2009, 10:27:32 AM
This "knowing about things," is not of much value in life. To stand before Truth holds some meaning, but to go about acquiring knowledge of Truth is meaningless. Whatever we know about the outside is always relative and never the truth about Truth, for it is not possible to know this way. Once we understand this, we can take out first step towards Truth. If someone comes and tells you that Truth is like this or God is like this -- what can you possibly know except words? And there is nothing in words.

We do not make such mistakes in our day to day life: Take for instance the word "horse." We look it up in the dictionary and it says "it is an animal we ride on" -- but we do not take hold of that word and ride on it! We know that only the horse in the stable can be used for riding. The dictionary horse is a mere word. We never take words on their face value in the ordinary course of things, but in spiritual matters, we have placed our full trust in them.

The word "God" is written in a book and w e bow before that book! It is just like riding the dictionary horse! If our feet happen to touch the holy book, we are filled with remorse. The feet have only touched words and not God. There is nothing in words. Words are mere lines drawn on blank paper. Some even carry the holy scriptures on their head. No scriptures are religious, for they are nothing more than words.

We do not take the word for the horse but we have no hesitation in taking the word for God. Then we worship these words, learn them by heart; and by repeating them again and again, we want it to be known that we know!

If a man learns the Geeta by heart, he is supposed to be learned. How is that possible? That, on the contrary, is the mark of a stupid person.
If someone rattles off the Geeta or the Koran, he is looked upon with great respect. What has he got? A mere recording of words. Take away these and he is left with nothing. He has u much God with him as one who repeats the word "horse." If a man has the word "horse" well planted in his mind, that is no reason to believe that the man has a horse! But if someone repeats the word "God" several times, we readily belive that God is with him.

In the matter of truth also, we have readily accepted words. Nothing but words can come from the outside; truth comes from within. When this becomes absolutely clear, we are freed from the outside entanglements and ready for the journey within. But as long as we think that we stand to gain from the outside world, we cannot hope to traverse the path of truth.

Ouspensky was a marvellous thinker from Russia. He had written many books, one of which had brought special fame. It was said that there was no book in the world to equal his. Our famous book was written by the Greek philosopher, Aristotle -- THE ORGANUM.

This was the first book on truth. The second book on truth was written by Bacon and it was called NOVUM ORGANUM. The third and final book was Ouspensky's TERTIUM ORGANUM. It is said that these are the three most wonderful books in the world.

At the time Ouspensky went to visit Gurdjieff He was a famous man, Gurdjieff was a simple fakir Ouspensky said to him: "I want to put some questions to you." Gurdjieff handed him a blank piece of paper and said: "Before we talk, write down all that you know and all that you do not know. Then we shall talk on that which you do not know. That which you know already, needs no elucidation. It will only profit you if r talk or the matters you do not know."

That was a strange way to greet a famous man! However Ouspensky took the paper and went in a corner of the room He meant to make a long list. But when he started to write, he found himself in a strange predicament! He asked himself: "Do I know God?" The answer came from within him: "I know about God but T do not know God at all!"

"Do I know the soul?"

"I know about the soul but that is all."

For almost an hour he grappled with himself but could not bring himself to write anything. He went up to Gurdjieff and handing the blank paper to him said: "Forgive me, Sir. I have been under an illusion. I thought I knew, but the way you spoke and the look in your eyes make this seemingly simple question impossible to answer.

I cannot dare to get away from you with what I thought I 'knew'."
"How did you then write all those famous books?" asked Gurdjieff
"They do not matter now. I was under the spell of mv so-called learning. When you spoke to me, for the first time the question stood so glaringly before me that I am overwhelmed with my ignorance! Now I feel I know nothing! I have revelled enough in words and taken them for knowledge hut as far as knowing is concerned, my attainment is zero."

"In that case," said Gurdjieff; "you are qualified to know, for you have understood the very basic fact that you know nothing."
This is the first step to knowledge: to know that you know nothing. This act of concession requires great courage. To acknowledge to oneself that "I do not know," is a great feat for at once the ego within, rebels. "Preposterous!" it exclaims. "I have the Geeta by heart, I have read the Upanishads, I go to the temple every day and take part in all religious talks -- how can I not know? Swords are unsheathed to settle questions of knowledge and custody is claimed of that which we do not know; and if words have failed to disclose Truth so far, they will always do so.


Nothing will be gained by learning words even if we try for a number of lives. Such knowledge merely creates an illusion of knowing. Then how are we to know? What is the path of knowledge? Study and contemplation were considered methods so far.

We were always told that by reading books and discussing shastras and listening to the learned, knowledge was gained. Nothing could be more false than this, for nothing is gained on matter how much you read or hear.

The illusion of knowledge created by such learning has proved more dangerous than ignorance itself, for the ignorant man is at least conscious of his ignorance and may perhaps try to find out, whereas this is impossible under the illusion of knowing. I or a knowledgeable man, there is nothing for her to know.
This world suffers not so much because of ignorance as pseudo-knowledge. This is why we are so far away from Truth.

When Socrates became old, he sent word round to the whole of Athens exhorting the Athenians not to call him a wise man! "When I was young, I was under the illusion that I knew. As my understanding increased," he said... and his words are worth nothing. He says: "As my understanding increased, my knowledge evaporated. Now that my understanding is complete, I am thoroughly convinced that no man is more ignorant than I am."

The people of Athens were filled with joy, for the wise in Athens knew that Socrates had entered the temple of Truth. When the ignorant questioned: "But he proclaims his ignorance and you say he has realized Truth?" They replied: "Only those can enter the temple of Truth whose illusion of knowledge is broken; those whose nature becomes so guileless that with the innocence of a child they declare they know nothing! For them the doors of Truth are always open."

The one to whom his ignorance becomes evident, starts to look inwards. Relieved of the burden of outside knowledge, man turns his gaze within. No one turns inwards so long as he expects to gain from without; from scriptures etc., for till then the "turning in" does not occur. Hence the second rule demands complete freedom from the tangle of words. This can only be if we are convinced that words are false and Truth is never revealed through them. To be free from words is to travel within. Outside there are words and within there is silence. Words have no room there.

So this is the second rule: TO START ON THE QUEST OF TRUTH, BE RID OF ALL PSEUDO-KNOWLEDGE. Be rid of the knowledge that is cultivated, that is borrowed, so that, that knowledge can be investigated which is never borrowed, never obtained from others and which is ever-present within. That knowledge is true which is written in the self and not in the books; which has not to be begged for, but rises from within and spreads on all life. Such knowledge cannot be snatched away for it comes from the self within. Knowledge attained from others is always uncertain and dubious and can never be relied upon; but the knowledge that arises within is irreproachable and beyond the shadow of doubt.

In the course of his search for truth, Vivekanand once approached Maharishi Devendranath. It was a dark night and the Maharishi stayed in a boat on the Ganges.

Vivekanand crossed the river and reached the boat. He pushed the door that was already open and found the Maharishi in meditation. He caught him by his neck and shook him. The Maharishi opened his eyes and was startled to see a youth, drenched from top to toe, standing before him. "Tell me if God is!" he demanded of the Rishi. Many had asked the question before but never this way! What was this way of asking about God, at this untimely hour and in this drenched condition! The Maharishi was unnerved. He hesitated a little, then said, "Sit down son, calm yourself and then we shall talk."

"There is nothing to say now. Your hesitation has given the answer." So saying, Vivekananda leapt back into the water and was gone. In vain the Maharishi called out to him -- but he did not return.

The same youth, after two months, approached Ramakrishna and asked him in the same manner: "Does God exist?"

"There is nothing except God. Do you want to know? If so, say so," came the reply. Do not worry whether God is or is not. Whether you want to know is all that matters, was the meaning behind his words.

It was now Vivekananda's turn to be taken aback! He writes in his diary: "Till then I had taken my mentors by surprise. It had never occurred to me whether I was ready to search for God; but with this man, it was different. Those whom I had asked so far had only words and so were not sure of themselves.

Ramakrishna had experience and not words."

Where there is experience, there is no hesitation, and no doubt. But such knowledge comes always from within; it liberates and is indubious. But the within must be emptied of all spurious knowledge before the eye can turn inwards; for he who clutches stones and fills his treasure-chest with rubble can never hope to gather precious gems.

Therefore, it is incumbent upon him to know that what he has amassed and held onto so far is worthless, and needs to be thrown away to make space for the genuine treasure. What is important is to be able to discern the rubble and rock so that the diamonds may be known. It is very necessary to know what is nor knowledge in the quest for knowledge. Whatever is inculcated from without is not knowledge; what is imparted through words is not knowledge, what has come from others is not knowledge. Once this is clearly understood -- that such knowledge is false -- then the search for that knowledge which is true knowledge can begin.

Therefore I state once again in the course of this second rule: Be free of knowledge to attain real knowledge. Be rid of knowledge that "the knowledge" can be born. As you go home, ask yourself on the way: "Whatever knowledge I have, is it my own." Do I "know" it? If I do not "know" it, it is of no use; it is no knowledge; it is nothing more than stale and borrowed information."

Man is a strange creature: he readily believes rumours -- not only about others but about truth also! You have to ask yourself: "Do I really know what I know?" It is a harsh question to ask and to be asked without bias, for it hurts the ego The question will snatch away the illusion of knowledge and erudition. One by one, the bricks will fall. Test your knowledge on this one touchstone and know that that which you do not "know" is not knowledge. That which I do not know is no knowledge for me even if the whole world knows it.

Once this is clear, we can proceed to the third rule but not before that. We have to step onwards -- from the first to the second. We have to let go of the first lower rung in order to climb the next step of the ladder. It is only when old grounds are traversed and left behind that new grounds can be explored. If we refuse to leave the old ground, no amount of instructions will help. LET THE KNOWLEDGE THAT HAS BEEN LEARNT GO, SO THAT THE UNLEARNED KNOWLEDGE MAY FIND SPACE TO EMERGE.
On the third rule, we shall talk tomorrow.



THE END.

^^^O S H O
       The Beginning of all the Beginning
       Chapter 2: From Delusion Towards Truth


JAH Bless



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If I speak in the tongues of men and of angels, but have not love + If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love = I am nothing. 1 Corinth 13

I ELIJAH I

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Re: From Dependence towards Truth
« Reply #4 on: March 22, 2009, 03:41:07 PM »

Maintaining that one cannot realize the truth by maintaining a dogma is just another dogma, in this case one born of an authority complex and grandiose selfishness.
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Re: From Dependence towards Truth
« Reply #5 on: March 22, 2009, 07:44:18 PM »

"in this case one born of an authority complex and grandiose selfishness."


And what's the Old Testament, a romantic story book of moral and humane thoughts on paper...most get smarter in life...you...well.




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I ELIJAH I

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Re: From Dependence towards Truth
« Reply #6 on: March 22, 2009, 08:23:50 PM »

No, it is a story book of authority complexes and grandiose selfishness, of course, its not a dogma either.
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Re: From Dependence towards Truth
« Reply #7 on: March 22, 2009, 11:27:19 PM »

Glad to hear you say that. Now lets keep Moses post clean and simply respect the man's words he's sharing with us.
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I ELIJAH I

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Re: From Dependence towards Truth
« Reply #8 on: March 23, 2009, 07:52:56 AM »

So far your the only one to bring up an irrelevant discussion of the old testament and childish insults.
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Re: From Dependence towards Truth
« Reply #9 on: March 23, 2009, 02:56:09 PM »

Hail up Moses.

I just want to give thanks for the food for thought you have bought to the table.

I can see with a lot of what has been said and there is indeed a lot of yude (food) for thought!

Your post really does touch upon a true sound, the fact that we are within a material prison and over time we have been systematically
moulded into beings that cannot easily get in touch with the inner self. We are brainwashed into accepting the confines of our material world. But for some, the more the system pushes,  the more it's wrong. Some times you don't need to be told, you just know. Call it a inner voice which doesn't necessarily communicate in words, but we all Overstand the message that is being pushed

One of the things that is stirred within I, is the fact that we are somewhat constrained by language and how..
By that I mean words are taken at face values and given different meanings and values. A spirit is to be feared by one and it's ignored by another. Consciousness is used as a way of expressing inner self by some and not by others. Although we use words to communicate with each other, words can also restrict the fulness of expression. Particularly because the meaning of various terms can be openly construed or misconstrued by so many interpretations. Sometimes I can see (visualise) an important context or a complex reasoning but when it comes to disseminating what I have overstood in my head, it can not be readily conveyed by words! A bit biblical I suppose, like when a person sees something they cannot possibly describe, so the description of the apparition is equated with whatever comes closest to their own experiences, in order to give a description of their apparition or epiphany and that is where the misapplication arises.

But give thanks for the reasoning.

Health and Strength to de I


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