OSHO Q AND A
Abridged from:
Get Out of Your Own Way
(Chapter # 19)
A real life is so comprehensive that day and night, summer and winter, god and devil, all are in it.
A god who is without the devil is not much of a god; he will be a very poor god. And a devil who has no divinity in him will simply be worth nothing.
The day is rich because you have rested deeply in the night... the darkness allowed you rest.
There are joys of work, but if you have worked hard, only then is the night beautiful. Otherwise you just go on changing from side to side the whole night and there is no sleep.
This is what I mean when I say be a whole person. Nothing should be excluded... nothing should be excluded.
Everything should be included, and in that inclusion of everything, you start soaring.
Otherwise every human being is crippled because something has been excluded. Somebody has excluded his anger, somebody has excluded his sex, somebody has excluded something else
No human being seems to be whole, but wounded, cut, fragmented.
This is my whole work; to help people to become whole.
Whatsoever is in you has to be included in your higher synthesis... it has its role to play. In the higher orchestra of your being, nothing should be left behind.
All notes have to fall in tune, in harmony. Then something arises which is more than the total of all -- and that is the whole. The whole is more than the total. Whole and total do not mean the same thing.
Total is the way towards the whole, but the whole is more that the total. If all your parts are added together it will be total. If all your parts fall into a symphony, then it will be whole.
OSHO
Abridged from:
Get Out of Your Own Way
(Chapter # 20)
‘Vaikhari’ is like a flower... the word means flowering.
When you express something in thought it is ‘Vaikhari’. Just below it is ‘Madhyama’. Madhyama means the medium, the bridge. The thing is clear to you as a feeling but it has not yet become a thought.
A feeling needs to become a thought only when you want to convey it to somebody, otherwise there is no need.
So the fourth stage of flowering is when the fragrance starts spreading, moves away from the flower. The third stage is of ‘Madhyama’. It is like a bud whose petals are closed. The flower is not yet available to others. The fragrance is inside, hidden. If you don't express, it will remain like a bud.
That's why expression is tremendously useful. If you are feeling very very angry, just express it on a pillow, but don't just go on feeling. Beat the pillow... be angry. Let it come to a flower.
Suddenly the fragrance is gone and you will feel unburdened. The whole method of psychoanalysis is bringing a thing from ‘Madhyama’ to ‘Vaikharia’, from the bud to the flower.
Below the ‘Madhyama’, there is another space we call ‘Pashyanti’. Feeling is still not clear. It has not even become a feeling yet; just a vagueness. Sometimes it looks as if it is there; sometimes it is not there.
It is like a plant whose buds have not yet come... they are hiding inside the plant. You know they will be coming. You feel the first footsteps, but very vague, far away. That is the state of no feeling -- just sheer existence.
Below even that is ‘Para’.
Para means not even existence. A thing is still in non-existence. ‘Pashyanti’ is like a seed... everything is closed, and the plant has not sprouted yet. When the plant has not sprouted, buds cannot be. When buds are not there, the flower is not possible.
‘Pashyanti’ is like the seed and ‘Para’ is the very source. In scientific terminology you can call it the black hole... the non-being. Even the seed has not come up.
Or think of it in this way. Somebody dies and the soul roams around, wanders around. This is ‘Para’.
Then the soul is conceived in a womb; this is ‘Pashyanti’.
Then the child grows and the mother starts feeling the existence of the child after a few days. That is ‘Madhyama’.
One day when the nine months are over, the child is born; this is ‘Vaikhari’.
OSHO
