Never believe me; do not believe me at all. Be alert.
BELOVED OSHO,
YOU SAID THAT SOMETIMES YOU LIE AND OFFER CONDOLENCES FOR OUR FRUSTRATIONS. THEN WHEN ARE WE TO BELIEVE YOU AND HOW ARE WE TO KNOW IF YOU ARE TALKING TO US IN TRUTH OR IN TRICK?
Never believe me; do not believe me at all. Be alert. Whatsoever I say may all be lies; it may all be just a trick to give you consolation -- just to help you to take a step ahead. Do not believe me! And it is difficult for you to decide when I am speaking the truth and when I am speaking a lie. That is why I say wholesale: Do not believe me -- because how can you decide? You do not know what the truth is; hence, how can you decide?
If you know the truth already, then there is no meaning for me, no use, in telling you any lies. But because you do not know and you cannot understand the language of truth, it will be absurd for you -- you can understand only the language of lies.
But lies are of two types: there are lies which can lead you to further lies and lies which can lead you beyond them. For example, we are sitting here. If you have not known the outside ever, you do not know that flowers are there, trees are there, and the moon is in the sky. And if I tell you to come out -- that the moon has come out and it is a full-moon night, so come out -- you will not believe me. You will say, "What is night? What is the moon? What is the full moon?"
And there is nothing in this room by which I can show you that it is like this. And I have known the moon, and I have known the flowers and the open sky, and I want to share my bliss with you. I want that you should also come out, so I create a device, I use a lie: I say the house is on fire; you can understand that. You become afraid, and you start trembling. And I create such a conviction in you that the house is on fire, that you start escaping from the room.
Of course, outside you will understand me. You will not say that I lied. You will be grateful; you will laugh. You will say, "There is no fire but now we can understand." Only fire could have brought you out -- nothing else -- because of that language you can understand. Suffering you can understand, bliss you cannot understand.
Hence, buddhas go on saying life is misery. It is not! They go on saying it is DUKKHA -- misery, suffering, anguish. They are saying that the house of life is on fire, so escape from it. And they convince you because they have that freshness which comes to persons who have come out of the house. They have that perfume that comes to persons who have come out into the open sky; they bring that flavor. You become convinced because you see that what they say must be true: they have attained something and that attainment creates conviction. And when they say the house -- the life -- is on fire, you try to escape out of this house.
When you get out, you know it is a full-moon night and life was not suffering. Life appeared to be suffering because you had become imprisoned in a cage.
Life is vast, so you cannot know when I am lying or when I am saying the truth. And if you ask me to tell you when I am lying or when I am saying the truth, then the whole point will be lost. And even if I say that this is a lie and this is a truth, how can you believe me, whether I am still lying or not?
So it will be easier for you, if you can believe me, to believe TOTALLY. Or if you cannot believe me, then do not believe me at all. This will be easy: either think that whatsoever I am saying is true or whatsoever I am saying is a lie. These are the only two possibilities. Both ways you will be helped. I say that both ways you will be helped. You will not be in confusion.
If you believe me totally, that "whatsoever this man says is true," this will help you. Not that whatsoever I say will be true, but ultimately you will find that it was the only thing that could have been helpful to you. But that you will come to know only afterward.
If you do not believe me at all, that will also be good. That too is not easy. The easier course is to believe some things and not to believe other things. If you believe me totally or not at all, in either case, you become total. In one case you are surrendered to me and you say, "Whether you lie or not, that is your business: I believe." Then you become total; you are not divided. Or if you say, "Whether you say a truth or a lie, I do not believe you -- you are a liar," then too you are total, and totality helps.
But the easier course is to believe in some things and not to believe in other things. Why is it easier? It is easier because with whatsoever you want to believe you will think, "He is true," and with whatsoever you do not want to believe you will think, "He is lying." That will not be of much help; it is of NO help really. So do not choose. My advice is: do not believe at all -- but if you think that the other will be good then believe totally.
Osho
The Supreme Doctrine
Chapter #11
Chapter title: Truth or Trick?
13 July 1973 pm in Mt Abu Meditation Camp
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