奧修說名字 - Deva
“The 99 Names of Nothingness” ch.27 May 1978 pm in Chuang Tzu Auditorium
Deva means divine; the word ’divine’ comes from the same root as ’deva.’ Basir is a sufi name for God – it means: all seeing. Your full name will mean: a divine way of seeing. Ordinarily what we see may not be there. It may be just our minds projecting something from the within. We see what we believe; our belief creates our vision. That is an undivine way of seeing. If you look into facts with a prejudiced mind, you will never find the reality. You will always impose your opinion upon the facts.
And the facts are very polite, very humble, very liquid. you can give them a mold, a form. They take the shape of your mold very easily.
That's why there are so many philosophies in the world, so many ways of seeing things. And each philosophy thinks it has arrived, that it has found the solution to all problems, that it has found the remedy. And each philosophy claims ’This is the truth, the ultimate truth.’ But no philosophy has it, no philosophy can have it, because philosophy is basically speculation. It is a game of words, logic, thoughts. It is creating a system out of thinking and then imposing the thinking on reality. And because reality is very polite, it is always ready to oblige you. So whatsoever you want to see, you will see. This is undivine seeing.
Divine seeing is seeing without any prejudice, seeing without any preconceived thought, seeing without any concept – just seeing, pure seeing, with no idea. Nothing is being imposed. Your eyes are empty; then they are divine. You are not trying to prove something. You have not decided beforehand, you don’t have any a priori mind. In fact, you don’t have any mind. The eyes are just open like a mirror, ready to reflect whatsoever is the case. Only then does one arrive at truth. And that’s the difference between philosophy and religion. Philosophy is nothing but a mind game. Religion is a totally different thing: it is approaching reality without the mind. It is putting the mind aside; it is looking direct, immediate. Then the reality is tremendously beautiful... and that reality is God.
So God can never be found by a person who believes. Believers never find God – their very belief becomes the hindrance. And so is the case with the non-believers, because they only believe in the opposite. Non-believers are as much believers as the believers. Their beliefs are different: one believes that God is, one believes that there is no God, but both are beliefs. Between the catholic and the communist there is no difference. Between the hindu and the mohammedan there is no difference... just different beliefs.
The real seeker gets rid of all kinds of beliefs – theistic, atheistic. He simply gets rid of the whole mind-accumulated past. He simply drops the whole baggage. He looks with empty eyes. The real seeker is always an agnostic; he says ’I don’t know.’ And all real search starts from that point, when you can say totally, honestly, existentially ’I don’t know.’ That is the greatest beginning, the only beginning in fact, and then your eyes are capable of seeing the truth. One has to approach truth naked, with no clothing of thought, belief, philosophy, consolations, prejudices, conditionings.
This is the meaning of your name: start dropping beliefs. And I am not saying to move to anti-belief, no; I am simply saying be without belief. And then reality is so close, just by the corner – once you are ready to reflect, to reflect it as it is.
“The 99 Names of Nothingness” ch.23 May 1978 pm in Chuang Tzu Auditorium
Deva means divine, Shakura is a sufi name for God. It means ’thankfulness.’ Your full name will mean: divine thankfulness. And that is going to become your meditation: just feel thankful for all that God has done; each moment remain thankful. The first thought in the morning should be of thankfulness, gratitude; the last also and in-between. If you see a beautiful tree, feel grateful to God.
If you see a beautiful cloud floating in the sky, feel grateful. These infinite joys have been given to us – the sunrise and the sunset, so many flowers and birds, this precious life and a possibility of love. All that is needed has been given and we have not even asked for it. It has been given unconditionally, with no strings attached to it.
If you can grow more and more in gratitude you will find yourself becoming more and more silent and blissful.
“The 99 Names of Nothingness” ch.17 21 May 1978 pm in Chuang Tzu Auditorium
Deva means divine; Matina is a sufi name for God. It means ’firmness, rootedness.’ The full name will mean: divine firmness, divine rootedness. And that is what is needed. Man has become uprooted, he is living without roots; that’s his problem. He has lost all roots. He does not know from where he comes, why he exists, where he is going. Once you lose roots, you lose meaning. The whole logos, the whole meaning is in the roots, and God is the soil in which we grow.
And what will happen to a tree that has forgotten about its roots and the earth? It will start shrinking, it will not bloom any more. It will lose its foliage; its greenness, its gold, its redness, will all be gone. No more new blood will circulate through it. And it will be puzzled, it will be in anguish, it will not know who it is, and why, and why this whole existence? Climates will come, seasons will change and the tree will be there, just confused, unable to live, unable to grow.
Unless you are firmly rooted you cannot grow. Growth is possible only when roots go deep. Man is also a tree, and without God man is a tree without soil. That is the meaning of ’Deva Matina.’
Deva means divine; Rashido is a name for God. It means: the unerring one. The whole name will mean: divine unerringness. We err only because we think we are separate from God. The proverb,’to err is human’, is true, because in our very humanness we exist in separation. The moment the separation is dropped, humanity disappears; we are divine. Then there is no error possible. If we do something, error is possible. It is almost inevitable, because in the very beginning the ego has entered. That is the greatest error and all other errors are produced by it. It is the original sin, the ego. Once the ego is dropped, all possibilities of error are dropped. Then you are no more a doer; God is the doer, and He cannot err.
To live in God is to live without error; that is virtue. To live separate from God is to live in error; that is sin.
摘錄自“And The Flowers Showered”ch.4 3 November 1974 am in Buddha Hall
Hindus have beautiful words; no other country has been so understanding about words. Sanskrit is really something which exists nowhere else -- very perceptive people! The English word devil comes from the same root as DEVA; deva means god. Devil and god come from the same root: DEV. Dev means light; from the same dev comes the devil; and from the same dev comes deva, DEVATA, the divine. The words divine and devil come from the same Sanskrit root dev. It is one phenomenon. Your seeing may be different, your standpoint may be different, but it is one phenomenon. An enlightened person will say even to the devil: 'How beautiful! How divine! How wonderful!'
It happened: one Mohammedan mystic woman, Rabiya al-Adabia, changed many lines in her Koran. Wherever it is said, 'Hate the devil,' she crossed it out. Then once another mystic, Hassan, was staying with Rabiya, and on the journey he had forgotten his own copy of the Koran somewhere, and in the morning, for morning prayers, he needed it. So he asked for Rabiya's copy; Rabiya gave it to him. He was a little surprised in the beginning because the Koran had collected so much dust -- that meant it was not used every day. It was not used at all it seemed; for many months it had not been used -- but he thought it would be impolite to say something so he opened the Koran and started his morning prayer.
Then he was surprised even more, even shocked, because NOBODY can correct the Koran, and there were many corrections. Wherever it is said, 'Hate the devil,' Rabiya had simply crossed it out completely, rejected it.
He couldn't pray, he was disturbed so much: this Rabiya had gone heretic, she had become an atheist, or what?... because it is impossible for a Mohammedan to conceive that you can correct the Koran. It is God's word, nobody can correct it. That's why they say that now no more prophets will be coming, because if a prophet comes again and he says something which is not in the Koran, it will create trouble. So the doors have been closed after Mohammed -- he is the last prophet.
And they are very clever. They say there have been many other prophets in the past: he is not the first, but he is the last. And now no more messages will be coming from God – he has given the final one with Mohammed. So how dare this woman Rabiya! She is correcting the Koran? He couldn't pray, he was so much disturbed. He finished somehow, went to Rabiya.
Rabiya was an enlightened woman. Very few women have become enlightened in the whole world; Rabiya is one of them. Looking at Hassan she said, 'It seems you couldn't do your prayer. It seems the dust on the Koran disturbed you. So, you are still attached to things like dust? And it seems my corrections in the Koran must have shocked you very much.'
Hassan said, 'How... how could you know?'
Rabiya said, 'I passed by when you were praying and I felt all around you much disturbance; it was not a prayerful prayer at all. It was so neurotic, the vibrations -- so what is the matter? Tell me and be finished with it!'
Hassan said, 'Now that you have started yourself, don't think I am impolite, but I couldn't believe a woman like you could correct the Koran!'
Rabiya said, 'But look first at my difficulty: the moment I came to realize, the moment I came face to face with the divine, after that, in every face I can see that same face. No other face is possible. Even if the devil comes to stand before me, I see the same face. So how can I hate the devil now that I have realized the face of the divine that I have come to see? Now every face is his. I had to correct, and if ever I meet Mohammed I have to tell him frankly that these words are not good. They may be good for the ignorant because they divide; but they are not good for those who know, because they cannot divide.'
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