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    Dimensions Beyond the Known



    Dimensions Beyond the Known


    CHAPTER 1


    28 February 1970 pm

    Question 1

    OSHO, I HAVE READ YOUR LITERATURE; I HAVE HEARD YOU. YOUR LANGUAGE HAS
    HYPNOTIC CHARM AND IS VERY CLEAR. SOMETIMES YOU SPEAK ON MAHAVIRA,
    SOMETIMES ON KRISHNA OR BUDDHA AND SOMETIMES YOU TELL ABOUT JESUS AND
    MOHAMMED AS WELL. YOU DIVULGE THE SECRETS OF THE GITA IN A MOST INSPIRING
    MANNER, YOU GIVE DISCOURSES ON THE UPANISHADS AND THE VEDAS, AND YOU
    WOULD NOT HESITATE TO GO TO TEMPLES OR CHURCHES TO GIVE DISCOURSES. ALL
    THE SAME, YOU MAINTAIN THAT YOU ARE NOT INFLUENCED BY ANY OF THE PERSONAGES
    MENTIONED ABOVE. YOU SAY THAT YOU HAVE NOTHING TO DO WITH THEM AND YOU DO
    NOT AGREE WITH THEM. CONTINUOUSLY, YOU CRITICIZE AND SHATTER TO PIECES THE
    ANCIENT RELIGIOUS BELIEFS AND SCRIPTURES. WHAT IS YOUR PURPOSE? DO YOUWANT
    TO ESTABLISH YOUR OWN RELIGION? DO YOU WANT TO SHOW THAT YOU HAVE LIMITLESS
    KNOWLEDGE? OR DO YOU WANT TO CONFUSE EVERYONE? YOU SPEAK AND EXPLAIN IN
    WORDS, BUT AT THE SAME TIME YOU SAY THAT ”YOU WILL NOT REACH ANYWHERE BY
    CLINGING TO WORDS.” YOU SAY, ”NEITHER BELIEVE ME NOR CLING TO ME; OTHERWISE
    YOU WILL COMMIT THE SAME MISTAKE.” YOU ALSO SAY THAT THIS NEGATION ITSELF IS
    AN INVITATION. KINDLY EXPLAIN WHO AND WHAT YOU ARE AND WHAT YOU WANT TO DO
    AND SAY. WHAT IS YOUR INTENTION?
    Firstly, I am not influenced by Mahavira, Buddha, Christ or Mohammed. It is the beauty of religion
    that in one sense it is always old. It is in this sense that religious experiences are known to many
    persons. No religious experience is such that one can say that ”It is mine only.”
    There are two reasons for this. Firstly, on having a religious experience, the sense of ”my-ness”
    dies. That is why, in this world, a claim of ”my-ness” can be made for everything, but not for religious experience. This is the only experience which falls beyond the orbit of ”my-ness”, because this
    experience can be had only on the death of ”my-ness”. That is why the claim of ”my-ness” could be
    there for everything, but not for a religious experience. Nor can anyone say that such an experience
    is new, because truth is neither new nor old.

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