LISTEN TO OSHO SPEAK ON
Just two words:
DEVOTION FREES. It is
simply one word really, because
FREES is the consequence of devotion.
What is meant by devotion? In
VIGYANA BHAIRAVA TANTRA, there are two
types of techniques. One is for those who are intellectually oriented,
scientifically oriented, and another is for those who are heart
oriented, emotion oriented, poetically oriented. And there are only
two types of minds: the scientific mind and the poetic mind - and
these are poles apart. They meet nowhere, and they cannot meet.
Sometimes they run parallel, but still, there is no meeting.
Sometimes it happens in a single
individual that he is a poet and a scientist. Rarely, but sometimes it
happens that he is both a poet and a scientist. Then he has a split
personality. He is really two persons, not one. When he is a poet, he
forgets the scientist completely; otherwise the scientist will be
disturbing. And when he is a scientist, he has to forget the poet
completely and move into another world with another arrangement of
concepts - ideas, logic, reason, mathematics.
When he moves to the world of poetry,
the mathematics is no more there -- music is there. Concepts are no
more there: words are there - but liquid, not solid. One word flows
into another, and one word can mean many things or it may not mean
anything. The grammar is lost; only the rhythm remains. It is a
Thinking and feeling - these are the
two types, basic types. The first technique I taught was for a
The second technique,
DEVOTION FREES, is for a feeling type.
Remember to find out your type. And no
type is higher or lower. Do not think that the intellectual type is
higher or the feeling type is higher - no! They are simply types. No
one is higher or lower. So just think factually what is your type.
This second technique is for the
feeling type. Why? Because devotion is toward something else and
devotion is a blind thing. In devotion the other becomes more
important than you. It is a trust. The intellectual cannot trust
anybody; he can only criticize. He cannot trust. He can doubt, but he
cannot trust And if sometimes some intellectual comes to trust, it is
never authentic. First he tries to convince himself about his trust;
it is never authentic. He finds proofs, arguments, and when he is
satisfied that the arguments help, the proofs help, then he trusts.
But he has missed the point, because trust is not argumentative and
trust is not based on proofs. If proofs are there, then there is no
need of trust.
You do not believe in the sun, you do
not believe in the sky -- you know. How can you believe in the sun
rising? If someone asks what is your belief about the sun rising, you
do not have to say, "I believe in it. I am a great
believer." You say, "The sun is rising and I know it."
No question of belief or disbelief. Is there someone who disbelieves
in the sun? There is no one. Trust means a jump into the unknown
without any proofs.
It is difficult - difficult for the
intellectual type, because the whole thing becomes absurd, foolish.
First proofs must be there. If you say, "There is a God.
Surrender yourself to God," first God has to be proven. But then
God becomes a theorem - of course proven, but useless. God must remain
unproven; otherwise he is of no use, because then trust is
meaningless. If you believe in a proven God, then your God is just a
theorem of geometry. No one believes in the theorems of Euclid --
there is no need, they can be proven. That which can be proven cannot
be made a basis of trust.
One of the most mysterious Christian
saints, Tertullian, said, "I believe in God because he is
absurd." That is right. That is the attitude of the feeling type.
He says, "Because he cannot be proven, that is why I believe in
him." This statement is illogical, irrational, because a logical
statement must be like this: "These are the proofs of God;
therefore I believe in him." And he says, "Because there are
no proofs, and no argument can prove that God is, therefore I believe
in him." And he is right in a way, because trust means a jump
into the unknown without any reasons. Only a feeling type can do that.
Forget devotion, first understand love;
then you will be able to understand devotion. You fall in love. Why do
we say "falling in love"? Nothing falls - just your head.
What falls in love but your head? You fall down from the head. That is
why we say "falling in love" - because the language is
created by intellectual types. For them love is a lunacy, love is
madness. ; one has fallen in love. It means, now you can expect
anything from him... now he is mad, now no reasoning will help, you
cannot reason with him. Can you reason with someone who is in love?
People try. People try, but nothing can be proven.
You have fallen in love with someone.
Everyone says, "That person is not worthwhile," or "You
are entering a dangerous terrain," or "You are proving
yourself foolish; you can find a better partner." But nothing
will help, no reasoning will help. You are in love -- now reason is
useless. Love has its own reasoning. We say "falling in
love." It means now your behavior will be irrational.
Look at two lovers, at their behavior,
their communication. It becomes irrational. They start using baby
talk. Why? Even a great scientist, when he falls in love, will use
baby language. Why not use a highly developed, technological language?
Why use this baby talk? Because highly technological language is of no
One of my friends married a girl. The
girl was Czechoslovakian. She did know a little English, however, and
this man knew a little Czechoslovakian; they got married. He was a
highly educated man, a professor in a university, and the girl was
also a professor. But the man said to me -- I was staying with him --
"It is very difficult because I know only technological Czech,
technological terminology, and she also only knows technological
English, so we cannot have baby talk. So it is strange. Our love is
just that somewhere on the surface we feel; it cannot move deep. The
language becomes the barrier. I can talk as a professor -- as far as
my subject is concerned I can talk about it -- , and she can talk
about her subject. But love has been neither of our's subject."
So why do you fall into baby talk?
Because that was your first love experience, with your mother. Those
words that you uttered first were love words. They were not
head-oriented, they came from the heart; they belonged to feeling.
They had a different quality.
So even when you have a very developed
language, when you love you again fall back -- you fall back into baby
talk. Those words are different. They do not belong to this category
of the mind; they belong to the heart. They may not be so expressive,
so meaningful. Still, they are more expressive and more meaningful --
but their meaning is of a different dimension altogether. Only if you
are very deeply in love will you fall silent. Then you cannot talk
with your beloved, or you can talk just by the way, but really, there
is no talk.
If the love goes deep, words become
useless; you remain silent. If you cannot remain silent with your
beloved, know well there is no love - because it is very difficult to
live in silence with someone you are not in love with. With a stranger
you immediately start talking. When you are riding in a train or in a
bus you immediately start talking, because to sit by the side of a
stranger silently is very difficult, awkward. There is no other
bridge, so unless you create a language bridge there is no bridge.
No inner bridge is possible with that
stranger. You are closed in yourself and he is closed in himself, and
two enclosures are just side by side. There is every fear of colliding
and of danger, so you create a bridge. You start talking about the
weather or about anything, any nonsense that gives a feeling that you
are bridged and you are communicating. Two lovers will fall silent,
and when two lovers start talking again you can know well that the
love has disappeared; they have become strangers.
So go and look... Wives and husbands,
whenever they are alone, they will talk about anything. And they both
know, they both are aware that there is no need to talk, but it is so
difficult to remain silent. So anything, any trivia will do, but talk
so that you can have the feeling that communication is there. But two
lovers will fall silent. Language will disappear because language
belongs to reason. First it will become a baby talk, and then this
will disappear. Then they will be silently in communication. What is
their communication? It is irrational. They feel attuned to a
different dimension of existence, and they feel happy in that
attunement. And if you ask them to prove what is their happiness, they
cannot prove it.
No lover has been able to prove up to
now why he is happy in love. Why? Because love implies much suffering.
Still, lovers are happy. Love has a deep suffering, because when you
become one with someone it is always difficult. Two minds become
one... it is not only two bodies becoming one. That is the difference
between sex and love. If only two bodies become one, it is not very
difficult and there is no suffering. It is one of the easiest things;
any animal can do it. It is easy. But when two people are in love it
is very difficult, because two minds have to dissolve, two minds have
to be absent. Only then is the space created, and love can flower.
No one reasons about love; no one can
prove that love gives happiness. No one can even prove that love
exists. And there are scientists, behaviorists, followers of Watson
and Skinner, who say love is just an illusion. There is no love; you
are just in an illusion. You feel that you are in love, but there is
no love, you are just dreaming. And no one can prove they are wrong.
They say that love is just a hallucination, a psychedelic experience.
Nothing real, just body chemistry influencing you, just hormones,
chemicals, influencing your behavior and giving a false well-being to
you. No one can prove them wrong.
But the miracle is this, that even a
Watson will fall in love. Even a Watson will fall in love, knowing
well that this is just a chemical affair. And even a Watson will be
happy. But love cannot be proven, it is so inner and subjective. What
happens in love? The other becomes important - more important than
you. You become the periphery and he becomes the center.
Logic always remains self-centered,
mind always remains ego-centered: I am the center and everything just
encircles around me -- for me, but I am the center. This is how reason
works. If you move with reason too much, you will come to the
conclusion to which Berkeley came. He said, "Only I exist,
everything else is just an idea in the mind. How can I prove that you
are there, sitting there just before me? How can I prove reasonably,
rationally, that you are really there? You may be just a dream. I may
be just dreaming and talking; you may not be there at all. How can I
prove to myself that really you are there? I can, of course, touch
you, but I can touch you even in a dream. And even in a dream I feel
it when I touch someone. I can hit you and you will scream, but even
in a dream, if I hit someone the dream figure screams. So how can I
make a distinction that my audience here, just now, is not a dream but
a reality? It may be just a fiction."
Go to a madhouse, and you will find
people sitting alone talking. To whom are they talking? I may be
talking to no one. How can I prove rationally that you are really
here? So if reason goes to the extreme, to the very logical extreme,
then only I remain and everything else becomes a dream. This is how
Quite the contrary is the path of the
heart. I become the mystery and you -- thou, the other, the beloved --
become the real. If you move to the very extreme, then it becomes
devotion. If your love comes to such an extreme point that you forget
completely that you are, you have no notion of yourself and only the
other remains, that is devotion.
Love can become devotion. Love is the
first step; only then can devotion flower. But for us even love is a
faraway reality, sex is the only real thing. Love has two
possibilities: either it falls into sex and becomes a bodily thing, or
it rises into devotion and becomes a thing of the spirit. Love is just
in between. Just below it is the abyss of sex, and beyond it is the
open sky - the infinite sky of devotion.
If your love grows deeper, the other
becomes more and more significant - so significant that you begin to
call the other your god. That is why Meera goes on calling Krishna,
God. No one can see Krishna, and Meera cannot prove that Krishna is
there, but she is not interested in proving it at all. She has made
that point, Krishna, her love object. And remember, whether you make a
real person your love object or whether it is just your imagination,
it makes no difference, because the whole transformation comes through
devotion, not through the beloved - remember this. Krishna may not be
there at all; it is irrelevant. For the lover, it is irrelevant.
For Radha, Krishna was there in
reality. For Meera, Krishna was not there in reality. That is why
Meera is a greater devotee than Radha. And even Radha would become
jealous of Meera, because for Radha the real person was there. It is
not so difficult to feel Krishna's reality when he is present. But
when Krishna is no more there, Meera alone is living in a room and
talking to Krishna, and living for him who is nowhere. For her, he is
everything and all. She cannot prove it; it is irrational. But she
took a jump and she became transformed. Devotion freed her.
I want to emphasize the fact that it is
not a question of whether Krishna is there or not. It is not! This
feeling that Krishna is there, this total feeling of love, this total
surrender, this losing oneself into one who may be or may not be, this
LOSING itself is the transformation. Suddenly one is purified -
totally purified - because when the ego is not there you cannot be
impure in any way. Because ego is the seed of all impurity.
The feeling of ego is the root of all
madness. For the feeling world, for the world of the devotee, ego is
the disease. Ego dissolves, and it dissolves in only one way; there is
no other way. There is only one way: the other becomes so important,
so significant, that by and by you fade out and disappear. One day you
are no more; just a consciousness of the other remains.
And when you are no more, the other is
also not the other, because he is the other only when you are there.
When the "I" disappears, the "thou" also
disappears. In love you take the first step -- the other becomes
important. You remain, but for certain moments there may be a peak
when you are not. Those are rare peaks of love, but ordinarily you
remain and the lover is there. When the lover becomes more important
than you, you can die for him or her. If you can die for someone,
there is love. The other has become the meaning of your life.
Only if you can die for someone can you
live for someone. If you cannot die for someone, you cannot live for
someone. Life acquires a meaning only through death. In love, the
other has become important, but you are still there. In some higher
peaks of communication you may disappear, but you will come back; this
will be only for moments. So lovers have glimpses of devotion. That is
why in India the beloved used to call her lover her god. Only in peaks
does the other become divine, and the other becomes divine only when
you are not. This can grow. And if you make it a SADHANA -- a
spiritual practice -- if you make it an inner search, if you are not
just enjoying love but transforming yourself through love, then it
In devotion you surrender yourself
completely. And this surrender can be to a god who may not be in the
sky or who may be, or to a master who may not be awakened or who may
be, or to a beloved who may not be worthwhile or who may be -- that is
irrelevant. If you can allow yourself to dissolve for the other, you
will be transformed.
Devotion frees. That is why we have
glimpses of freedom only in love. When you are in love, you have a
subtle freedom. This is paradoxical because everyone else will see
that you have become a slave. If you are in love with someone, those
around you will think that you both have become slaves to each other.
But you will have glimpses of freedom.
Love is freedom. Why? Because ego is
the bondage; there is no other bondage. You may be in a prison and you
cannot escape. If your beloved comes into the prison, the prison
disappears that very moment. The walls are there still, but they do
not imprison you. Now you can forget them completely. You can dissolve
into each other and you can become for each other a sky in which to
fly. The prison has disappeared; it is no more there. And you may be
under the open sky without love, totally free, untethered, but you are
in a prison because you have nowhere to fly. This sky will not do.
Birds fly in that sky, but you cannot.
You need a different sky - the sky of consciousness. Only the other
can give you that sky, the first taste of it. When the other opens for
you and you move into the other, you can fly.
Love is freedom, but not total. If love
becomes devotion, then it becomes total freedom. It means surrendering
yourself completely. So those who are of the feeling type, this sutra
is for them:
Take Ramakrishna... If you look at
Ramakrishna you will think that he is just a slave to the goddess
Kali, to Mother Kali. He cannot do anything without her permission; he
is just like a slave. But no one was more free than him. When he was
appointed for the first time as priest in Dakshineshwar, at the
temple, he started behaving strangely. The committee, the trustees
gathered, and they said, "Throw this man out. He is behaving
undevotionally." This happened because first he would smell a
flower and then the flower would be put at the feet of the goddess.
That is against the ritual. A smelled flower cannot be offered to the
divine -- it has become impure.
First he would taste the food which was
made for the offering, and then he would offer it. And he was the
priest so the trustees asked him, "What are you doing? This
cannot be allowed." He said, "Then I will leave this post. I
will move out of the temple, but I cannot offer food to my Mother
without tasting it. My mother used to taste... whenever she would
prepare something, she would taste it first and then only would she
give it to me. And I cannot offer a flower without smelling it first.
So I can go out, and you cannot stop me, you cannot prevent me. I will
go on offering it anywhere, because my Mother is everywhere; she is
not confined in your temple. So wherever I will be, I will be doing
the same thing."
It happened that someone, some
Mohammedan, told him, "If your Mother is everywhere, then why not
come to the mosque?" He said, "Okay, I am coming." He
remained there for six months. He forgot Dakshineshwar completely; he
was in a mosque. Then his friend said, "Now you can go
back." He said, "She is everywhere." So one may think
that Ramakrishna is a slave, but his devotion is such that now the
beloved is everywhere.
If you are nowhere, the beloved will be
everywhere. If you are somewhere,
then the beloved will be nowhere.