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Living in your own light*

  

 

Jesus says: Truth liberates. Certainly truth liberates, but it has to be your own. If it is somebody else’s, then rather than liberating it imprisons. Christians are imprisoned. Jesus is liberated. Hindus are imprisoned, Krishna is liberated. Buddhists are imprisoned Buddha is liberated. Liberation comes by experiencing the truth on your own; it has not to be just an accumulation of information, it has to be an inner transformation. The emphasis of the Upanishads is for immediate and direct experience of godliness. And why borrow when it is possible to drink directly from the source? But information seems to be cheap. Transformation seems to be arduous. Transformation means you will have to go through a great inner revolution; information requires no revolution in you, no radical change in you. Information simply is an addition: whatsoever you are you remain the same, but you become more and more knowledgeable. Knowledgeability is not wisdom; knowledgeability is, on the contrary, a hindrance to wisdom. The more knowledgeable you become, the less is the possibility of attaining your own experience, because knowledge deceives – it deceives others, it deceives you. It goes on giving you the sense as if you know, but that ”as if” has not to be forgotten. That ”as if” can easily be forgotten and one can be deceived.

Remember one very significant saying in the Upanishads: Those who are ignorant, they are bound to be lost in darkness; and those who are knowledgeable, they are bound to be lost in a far more and far bigger darkness than the ignorant ones.

 

The ignorant person is at least sincere: he knows that he does not know; at least this much truth is there. But the knowledgeable covers up his wounds, his ignorance, his black holes. He covers them by scriptures and he starts pretending that he knows. He is harming others, but that is secondary, far more significant is that he is harming himself. He will be lost in a far deeper darkness. That's why it is very difficult for pundits, scholars, the so-called learned people, to become enlightened; it is a miracle if it happens at all. Sinners are more easily ready to go through the transformation because they have nothing to lose – except their chains, except their ignorance. But the knowledgeable person is afraid to lose his knowledge; that is his treasure. He clings to it, he protects it in every possible way. He finds rationalizations, excuses why the knowledge has to be protected. But, in fact, by protecting his knowledge he is simply protecting his ignorance. Hidden behind knowledge is his ignorance. The knowledge is just a mask which covers his original face. You cannot see his original face, he himself cannot see it. He is wearing a mask, and looking in the mirror he thinks,"This is my original face.".

 

  

It is very difficult for the knowledgeable to drop his knowledge and to become ignorant again. Unless he gathers that much courage of becoming ignorant again, of becoming like a child again – innocent, not knowing anything, what Dionysius calls AGNOSIA, moving into a state of not knowing... It is certainly very arduous for the knowledgeable person – his whole LIFE he has been accumulating knowledge. He has wasted his whole life, he has invested his whole life in knowledge. How can he drop it? So he protects it, he fights for it. And this is the most amazing thing in the world: the prisoner is fighting so that you cannot take him out of the prison! And of course he is very clever and very cunning, so he can play with words and he can quote scriptures, but all his quotations are parrotlike; he has no understanding. The Upanishads emphasize direct experiencing. The Vedas belong to the priests, to the scholars, to the brahmins, who are the oldest priests in the world. And of course, because they are the oldest they are the most cunning in the whole world. No other religion can defeat the Hindu priest, obviously: he has lived for so long, he has become very clever in exploiting, he has become very cunning in rationalizing, in protecting.

 

Upanishads are a totally different dimension. Of course they don't speak the language of rebellion – they are very soft – but the is there. Because Upanishads could not create the revolution Buddha had to speak in a harsher tone. Buddha speaks the same truth as the Upanishads, but his way has changed. Seeing that Upanishads have failed to have any impact – because the priests started managing: Upanishads also and they started saying that Upanishads are nothing but commentaries on the Vedas – Buddha had to be more alert. He was not so soft as the Upanishads. Of course his message is the same, but two, three thousand years have passed since the Upanishads were composed and one thing Buddha had become absolutely clear: that you have to be very harsh, very hard. He has sharpened his sword. Twenty-five centuries have again passed, the same period. Upanishads and Buddha are divided by twenty-five centuries; between me and Buddha again twenty-five centuries have passed. I have to sharpen my sword even more, because Buddha has also failed. The ignorance of man is so deep and the priests are so cunning that one has to be really hard. If one has compassion one has to be cruel, only then this whole stupidity that exists in the name of religion can be destroyed and man can be freed. Man needs freedom from all cages, from all fetters.

 

*excerpt from OSHO. I Am That







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