Be Still and Know

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1、Be Still and KnowResponses to Disciples QuestionsTalks given from 01/09/79 am to 10/09/79 amEnglish Discourse series10 ChaptersYear published: 1981Be Still and KnowChapter #1Chapter title: Always on the Rocks1 September 1979 am in Buddha HallArchive code: 7909010ShortTitle: BESTIL01Audio: YesVideo:

2、YesLength: 0 minsThe first questionQuestion 1OSHO, MEDITATIVENESS AND SCIENCE ARE DIFFICULT TO RECONCILE. YET PAINTING A PICTURE, WRITING A POEM, AND SOLVING A SCIENTIFIC PROBLEM ALL BRING THE SAME JOY. THE SAME JOY!WHY IS IT SO DIFFICULT TO BE MEDITATIVE AND A SCIENTIST?WHY HAS THERE NEVER BEEN A S

3、OCIETY IN WHICH THE INNER AND THE OUTER SCIENCES, THE SCIENCE OF GENTLENESS AND LOVE AND THE SCIENCE OF AGGRESSION AND DEATH, LIVE IN HARMONY?Ananda Prabhu,THE VERY EFFORT TO RECONCILE THE POLAR opposites is wrong - you will never succeed in it. It is like trying to reconcile day and night, it is li

4、ke trying to reconcile life and death. You need not reconcile them, you have only to see that they ARE reconciled. Day and night are moving perfectly in rhythm; life and death are like two wings of existence.Once you see that the polar opposites cant exist separately, once you have seen that reconci

5、liation is not needed at all, that they are already reconciled, that awareness will help you to move from one pole to another without any problem. They are totally different phenomena - polar opposites, but all polar opposites are also complementaries.Science is concentration: it is mind, it is effo

6、rt.Meditation or religion is a totally different world: it is relaxation, it is let-go - it is not concentration at all. It is not one-pointedness, it is no-pointedness. So how can you reconcile them? How do you reconcile work and rest? But you work hard in the day, and at night the rest comes of it

7、s own accord. You have earned it; your hard work brings rest.Philosophically reconciliation is not possible: work cannot be rest, rest cannot be work. If you try to create a synthesis you will destroy both, the beauty of both. Work is work, rest is rest. But work done well brings rest, and if you ha

8、ve rested well in the night; in the morning you will feel so vital, so alive, so full of energy, that work is needed. Rest brings work, work brings rest - it is a circle. Reconciliation is already there: day brings night, night brings day; life brings death, death brings life. They are half-circles;

9、 with both together the circle is perfect and complete. But please dont try to reconcile them in theory, in philosophy.In existence watch, and see how polar opposites are functioning together, hand in hand, as complementaries. That has not been done yet; in fact, humanity was not mature enough to do

10、 it up to now. Everything needs a particular time, a particular maturity, in which to be done.The East has lived religiously - that is one pole - and because IT has lived religiously it has not been able to produce science. The West has lived scientifically, and because of its science it has lost tr

11、ack of religion. Now for the first time, the East is no more East and the West is no more West. The earth is becoming one: the earth is becoming one. global village. This is the time when the reconciliation can be seen, can be understood.Man is entering into a new phase; a new consciousness is to da

12、wn. For at least ten thousand years, as far as consciousness is concerned, nothing new has happened. There have been Buddhas and there have been Albert Einsteins, but we are still waiting for a Buddha who is also an Albert Einstein or an Albert Einstein who is also a Buddha. The day is coming closer

13、 and closer. Albert Einstein in his last days was very much interested in meditation, in religion. His last days were full of wonder. He said in his old age, I used to think when I was young that sooner or later all the mysteries of existence would be solved, and I worked hard. But now I can say tha

14、t the more we know, the more existence turns out to be mysterious. The more we know, the less we know and the more we become aware of the vastness.Science has not been able to demystify existence. Now this is recognized not by ordinary technicians but by geniuses, because they are the pioneers; they

15、 can see the dawn very close by, they are the prophets. Albert Einstein says that science has failed in demystifying existence, that on the contrary it has mystified things even more.For example, it was so easy in the old days, just a hundred years ago, for the scientist to say that all is matter. N

16、ow matter has disappeared; in neo-physics there is no entity called matter. The deeper the physicist went into the world of matter, the more matter was not to be found at all: it is pure energy. How to define energy now? Is it material? Energy cannot be material; energy is something totally differen

17、t from matter. Matter is static, energy is dynamic; matter is a noun, energy is a verb. Matter is measurable. That is exactly the meaning of the word matter: it comes from measure, the root means measurable. Matter can be measured, thats why it is called matter. Energy is immeasurable, it cannot be

18、called matter. And as the physicist has entered into the world of energy, he has become more and more puzzled; never before has he been so puzzled.Mystics have always been in awe before existence. The physicist is for the first time in awe, because he has for the first time touched something very vi

19、tal otherwise he was just looking from the outside. A stone is just a stone from the outside. The physicist now knows that the stone is not just a stone: it contains universes. A single small pebble that you can hold in your hand contains so much atomic energy that the whole universe can grow out of

20、 it, contains so much atomic energy that the whole universe can be destroyed by it. It is not just a pebble any more and it is not solid any more. You are holding it in your hand and you know it is solid, but your knowing is no longer scientific. It only appears solid; it is liquid. And it looks so

21、available, manipulatable; you can do things with it. But you dont know its mysteries which are not manipulatable, and the mysteries are really immense - almost as immense as the mystery of God itself.The modern physicist is using the language of the mystics for the first time. Eddington said, The un

22、iverse no longer looks like a thing but like a thought. This, from the mouth of a scientist, a Nobel prize-winner - the universe looks like a thought and not like a thing? That means the universe is more consciousness than matter. And matter has been analyzed, our penetration has become deeper; we h

23、ave come across atoms, electrons, neutrons - and we are utterly mystified, at a loss even to express what we have come across. We dont have the language, the right language for it, because we have never known it.Now the right language has to be found in the words of the mystics: a Buddha will be hel

24、pful, a Lao Tzu will be helpful And scientists ARE looking into the words of the Buddhas to find the right language, because these are the people who have been talking about paradox, mystery. And now science is coming across paradoxes.The greatest paradox is that the electron behaves in such a myste

25、rious way that the scientist has no language to express it. It behaves simultaneously as a particle and as a wave. This is impossible, inconceivable for the mind. Either something is a particle or it is a wave; the same thing cannot be both at the same time.You know Euclidean geometry: either someth

26、ing is a point or something is a line; one thing cannot be a point and a line together at the same time. A line means many points following each other in sequence; a single point cannot function like a line. But thats now electrons are functioning - simultaneously as a point and as a line, as a part

27、icle and as a wave. What to make of it? How to say it?The scientist is dumb. Now he knows that the mystics, who have always been talking in paradoxes, who have been saying God is far away and very close by, must be saying something through their experience. The mystics who used to say that life and

28、death are one, not two, for the first time are becoming relevant to the scientists mind. A new science is arising which says it is a science of uncertainty. NO more certainty! Certainty seems to be too gross.Mahavira, twenty-five centuries ago, used to make each of his statements with a perhaps. If

29、you asked him, Is there a God? he would say, Perhaps. In those days it was not understood at all - because how can you say, Perhaps? Either God is or is not. It seems so simple and so logical: If God is, God is; if he is not, he is not. What do you mean by perhaps?Now it can be understood. Mahavira

30、was using the same language in religion that is being used by Albert Einstein in physics. Albert Einstein calls it the theory of relativity. Mahavira has called his philosophy exactly the same: SAPEKSHAWAD - the theory of relativity. Nothing is certain, everything is flexible, fluid. The moment you

31、have said something, it is no longer the same. Things dont exist, Mahavira says, but only events.Thats what modern science is saying, that there are no things in the world, but only events. And we cannot say anything absolutely, we cannot say, This is so. Whenever somebody says absolutely, This is s

32、o, he is behaving foolishly. In the past he was thought to be a man of knowledge; the more certain he was, the more it was thought that he knew. The uncertain person, the hesitating person, was thought to be ignorant.Thats why Mahavira could not influence the world very much; he came too early, he a

33、rrived before his time. Now is the time for him - now he will be understood by the scientist, by the highest intelligence in the world. But he was talking to people, the ordinary masses, who could not understand his SYADAWAD - his perhaps-ism. People wanted certain knowledge: Is there a God? And Mah

34、avira would say, Perhaps. Yes - in one way it can be said yes, and in another it can be said no. And both are right together, simultaneously.Now the time has come. Ananda Prabhu, dont try to reconcile things - that will be a false phenomenon. Just watch, just look deep into things as they are. They

35、are already reconciled; there is no conflict in existence. All contraries are complementaries.YOU SAY: MEDITATIVENESS AND SCIENCE ARE DIFFICULT TO RECONCILE.If you try to reconcile them it is not only difficult but impossible. It cannot be done. You will go mad - the very effort to reconcile them wi

36、ll drive you crazy. Avoid such an effort. Rather, on the contrary, simply watch.Life is paradoxical. It is already a synthesis of paradoxes; the opposites are already meeting in it. All that we need is a pure mirror-like consciousness, so that whatsoever life is it is reflected. And you will see in

37、that reflection the meeting of the opposites: the meeting of East and West, the meeting of religion and science.YOU SAY: YET PAINTING A PICTURE, WRITING A POEM, AND SOLVING A SCIENTIFIC PROBLEM ALL BRING THE SAME JOY. THE SAME JOY!Yes, they can - because art is just in the middle between both, equid

38、istant from religion and science. Art has the qualities of both. One aspect of art is scientific, the technological aspect. Hence the scientist can paint and enjoy painting, and will have the same joy; and the mystic can also paint and will have the same joy as in prayer, as in meditation - although

39、 both are doing the same thing, the mystics painting will be totally different from the scientists painting.You can look: modern painting in the West is too much under the influence of technology. It has lost beauty; it is no longer helpful in bringing you to the divine presence that permeates exist

40、ence. On the contrary, it simply reflects the insane mind of man. Looking at Western painting you will feel dizzy, nauseous, ill.Zen Masters have also painted, but their painting is totally different. Watching a Zen painting you will feel uplifted; a feeling of subtle joy will arise in you. You woul

41、d like to dance or sing or play on your flute. Zen painting comes from the other side, the mystics side. Picasso, Dali, and others come from the side of science. Now, there is no similarity between a Picasso painting and the painting of a Zen Master, no similarity. They are two totally different wor

42、lds, and the reason is that the painters are different.Yes, Ananda Prabhu, you may be feeling the same joy in painting, writing a poem, and solving a scientific problem. It is all mind. Solving a scientific problem is mind; your poem will also be more or less mathematical, logical. It will have only

43、 the form of poetry but its spirit will be prose.Thats why in the West poetry is dying, painting has become ugly, sculpture is no longer representative of nature. Something is immensely missing: the spirit, the very spirit of art is missing. Looking at a Zen painting you will be overwhelmed; somethi

44、ng from the beyond Will start showering on you.Have you watched a Zen painting closely? There are a few things you will be surprised to see. Human figures are very small, so small that if you dont look minutely you will miss them. Trees are big, mountains are big, the sun and moon, rivers and waterf

45、alls are big, but human beings are very small.In Western painting the human being is very big; he covers the whole canvas. Now this is not right, this is not proportionate, this is not true. The human being covering the whole canvas is very egoistic - but the painter IS egoistic. The Zen Master is r

46、ight: man is only a tiny part in this great universe. The mountains are big and the waterfalls are big and the trees are big and the stars and the moon and the sun - and where is man?Just the other day I was looking at a Zen painting. The men were so small, two small figures crossing a bridge, that

47、I would have missed them because tall mountains and trees were covering the whole painting. But there was a note underneath the painting saying, Please dont miss: there are two human figures on the bridge. I had to look very closely - yes, they were there, two human figures, very small, walking hand

48、 in hand, passing over the bridge. This is the right proportion; this is a non-egoistic painting.In Western paintings you will find the whole canvas covered. In Zen painting only a small part of the canvas is covered, and the remaining part is empty. It looks like a wastage: if you are going to make

49、 such a small painting, why not use a small canvas? Why use such a big canvas which covers the whole wall, and just in the corner make a small painting? But the Zen people say thats how things are: Emptiness is so much all around. The whole sky is empty - how can we leave out the sky? If we leave ou

50、t the sky the painting will be untrue.Now no Western painting has that vision, that we are surrounded by emptiness: the earth is very small, humanity a very small part of the earth, and infinite emptiness all around. To be true, to be existentially true, the emptiness cannot be left outside; it has

51、to be there. This is a different vision, from a different side.Zen painting is not done in the Western way. In Western painting you will find that the painter goes on improving: over one coat of paint there will be another coat of paint and still another coat of paint, and he goes on improving and t

52、ouching up and doing things. Zen painters cannot do that; that is impossible. They use a certain kind of paper, rice-paper, on which you can make only one stroke. You cannot correct it; you have to leave it as it is. The paper is so thin that if you try to correct it the whole thing will be lost. Wh

53、y is rice-paper being used? So that the mind has nothing to do - the mind is constantly trying to improve, to make things better. It has to be from the heart, a single stroke. If your heart is full of it, it will come right. But you cannot correct it; correction comes from the mind.Zen painting is n

54、ever corrected; if you correct it your correction will always show that you are not a Master. It has to come out of your meditativeness, your silence. Your feeling of the moment is spread on the rice-paper.Art is just in the middle, equidistant from science and religion. It can be both. It can be sc

55、ientific art, as it is in the West - thats what you mean, Ananda Prabhu. It can be religious art: you dont know anything about that yet, because before you can know anything about it you will have to know what meditation is.Meditation is not a state of concentration; it is not a state of mind at all

56、. It is a state of total mindlessness - and not a state of sleep either. No mind, no sleep; no mind, but total awareness. Out of that awareness you bring a different quality to music, to painting, to poetry. And out of that meditativeness you can bring a totally different quality to science too. But

57、 before that can happen we will need large numbers of meditative people around the earth.Thats what my work is. Thats what I am trying to do here: to create meditators. That is the first requirement. If we want to bring a new world vision where science and religion can meet, we will have to create t

58、he foundation first; only then can the temple be raised on it. Meditation has to be the foundation.And dont try to reconcile things: just become more meditative. In your meditation is reconciliation, because in your meditation you become able to see that the contradictions are only apparent, that th

59、e contraries are only enemies on the surface but deep down they are friends. It is like two friends playing chess: on the surface they are enemies, but deep down they are friends. Thats why they are playing chess - they are friends; but because they are playing chess they are pretending to be enemie

60、s.This is the LEELA of existence, the play of existence. God has divided himself into two, because that is the only way to play hide-and-seek. k is a very beautiful play if you understand it as play. Dont take it too seriously because then you will not be able to see the playfulness of it.You ask me

61、: WHY IS IT SO DIFFICULT TO BE MEDITATIVE AND A SCIENTIST?It is not. To be meditative is difficult for everybody; it is not only a question of the scientist. Ananda Prabhu is a scientist. But it is the same difficulty as a businessman will feel, it is the same difficulty as the carpenter will feel.

62、It is not just something new to the scientist. Maybe quantitatively it is a little more difficult, because his whole mind knows only one way of functioning, that of concentration. He knows only one way to use the mind: to focus it on a certain object. And meditation means remaining unfocussed, just

63、remaining open, open for everything.While listening to me you can listen in two ways. The scientific way is to concentrate - what I am saying, concentrate on it. That means close your mind to everything else: the airplane passes by, and the train makes a noise, and the traffic on the road and the bi

64、rds singing in the trees.close your mind to everything. Just let there be only a small keyhole available to me; listen only to me. Thats how the scientist listens; he looks through a keyhole into existence.The mystic comes out of the room, stands under the sky, utterly open to everything. That is th

65、e other way of listening, the way a meditator listens. Then you go on listening to me, and the chirping of the birds goes on as a background to it. And what I am saying the chirping of the birds cannot disturb - no, not at all. It enhances its beauty; it gives it color, it gives it music And not only the chirping of the birds but the airplane passing by and sudden noise create more silence in contrast.When the airplane has passed by, you are suddenly listening to me on a deeper level. And while the airplane is passing and the