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 Socrates says: Know thyself -- but you can know yourself only if you start thinking for yourself. But we have all given the right to think -- which is a very intrinsic right, a very fundamental right -- we have given it to others. Others are thinking for you! Your parents decide what is right and what is wrong, and your teachers and your priests and your politicians -- you have given your right to others to think for you, which is the most fundamental right. Nothing can be more basic than that.

 Never give your right of thinking to anybody else, whosoever he is. And the real Master never takes your right away from you. In fact, he helps you to regain it, to reclaim it, to rediscover it. He helps you to become a light unto yourself.

 Remember the last words of Buddha to his disciples: Be a light unto yourself.

 Pythagoras says: THINK FOR THYSELF... the same thing in other words. Watch, experience, see what is happening, but the ultimate decision has to be yours, totally yours.

 Never say, "I am doing this because my parents have been doing this," that is stupid. Do it if YOU feel that it is right to do, if you think it is right you have come upon it through your own meditation. If it has come as a conclusion of all your own experiences, then do it by all means; whether your parents were doing it or not does not matter.

 Never say, "Because it has always been done, that's why I am doing it." Never say, "Because it is written in the Vedas or in the Koran or in the Bible, that's why I am doing it." Everything has changed, times have changed. What was right in the times of the Vedas is not right any longer. And what was right in the times of the Koran is not right any longer, cannot be.

 For example, Mohammed said to his disciples: "Give birth to as many children as possible!" This was perfectly right for the people with whom Mohammed was talking. He was talking to warriors; and in those days, and particularly in the Arabian countries, it was such a bloody struggle to survive that more and more people were needed -- and particularly more and more male children were needed to be soldiers. There were many women; almost four times more than men. That's why Mohammed said, "You can have four wives."

 It was perfectly moral and perfectly right, because if Mohammed had insisted on one wife, then three women would have remained without husbands, without families, without children -- and that would have created great prostitution, that would have created great immorality. So he was perfectly right to say, "You can marry four wives." He himself married nine -- just to give an example. And of course the Master has to do it more perfectly than the disciple. And I am absolutely in agreement with him; he did well. And whatsoever he was saying was logical, rational, relevant. He was giving a very responsible commandment: Marry four wives.

 But Mohammedans are still marrying four wives -- that is the trouble. They say, "It has been said by the prophet!" Now the number of women in the world is equal, in fact, in some countries, less than the men. On the whole it is equal, so one woman to one man seems to be the rational way out. Now, if you marry four women then three men will remain unmarried and they will create trouble -- they are bound to create trouble. In fact, they will create more trouble than three unmarried women. Women are passive, patient, accepting. Have you ever heard of a woman raping a man? It doesn't happen. But those three men without women will become rapists; they will destroy the whole society, they will destroy all that is beautiful and good and intimate. It will become an ugly sexual, perverted society.

 Mohammed was right, but the right can only be relevant to a particular time. And then he said, "Give birth to as many children as possible." Mohammedans are still doing the same. Now the world is overcrowded, Mohammed was never aware of it, what was going to happen -- nobody can say about the future. Now the world is overcrowded; we don't need any more people. We need less and less people.

 If India has half of the population that it has today, that will be the greatest blessing to it. But Mohammedans say they cannot stop because it is written in their scripture.

 Now, because I am saying this, some Mohammedan is going to be against me. They will gather somewhere protesting that I am talking against the prophet. I am not talking against the prophet; I am simply talking against your stupidity. I am simply saying fourteen hundred years have passed since Mohammed, and much water has gone down the Ganges.

 Five thousand years have passed since Manu wrote the Hindu code of morality -- FIVE thousand years have passed. Everything has changed, but the Hindu mind remains Manu-oriented. Three thousand years have passed since Moses gave you the commandments, but still you go on following them.

 Each MOMENT life goes on changing, and the really aware man will respond each moment -- to the situation! He will not carry any prejudices? he will not carry any past in his head. He will be a pure mirror of the situation in which he is, and he will act OUT of the situation -- he will be responsible. That is the meaning of the word 'responsible': a responsible person is a moral person according to me. But your so-called moral people are NOT responsible people.

 Responsibility is MORE fundamental than morality. And by 'responsibility' I mean ability to respond to the present moment -- not according to ready-made formulae, not according to already accumulated prejudices, but according to the situation. And when you respond to the moment, it is liberating, and it is always good, and it is always adequate.

 

 ... THINK FOR THYSELF

 

 Mohammed cannot think for you, neither can Krishna nor Christ. I cannot think for you. I can help you to become a mirror so that you can think for yourself.

 Remember, this is the difference between a real Master and a pseudo Master. The pseudo Master gives you what to think; the real Master gives you HOW to think. The pseudo gives you ready-made formulae; the real Master simply helps you to become a mirror, so whenever, wherever you are, you always respond adequately to the situation, your responses are never inadequate.

 The pseudo master gives you a philosophy, a creed, a belief; the real Master gives you wisdom, awareness, understanding. Then each act has to come out of that understanding.

 The world can really become a paradise if people are responsible. But it is easier to throw the responsibility of thinking on others. People don't like to think. They want somebody else to do the chewing for them, then they can simply swallow the food. They don't want to chew for themselves, and unless you chew for yourself you will not be nourished. Unless you chew for yourself you will never become an integrated individual. You will be only an anonymous number, not a real individual.

 And to be an individual is the goal of life -- only then are you accepted by God, are you ready to offer yourself to God. You have something to offer only then. Before that you are just hollow, full of straw; you don't have anything valuable.

 

 CONSULT, DELIBERATE, AND FREELY CHOOSE.

 

 Pythagoras says: CONSULT... he is not saying don't listen to others. Consult -- there are more experienced people than you.

 CONSULT, DELIBERATE... but don't accept. Take the advice, then contemplate, deliberate, meditate over it... AND FREELY CHOOSE. The ultimate choice has to be yours. Freely choose because if you don't freely choose, you will never have freedom.

 Freedom is the accumulated effect of all the free choices that you have made in your life. If you have never made a free choice, how can you have freedom? Freedom is not a commodity; freedom is a cumulative effect of all the choices that you have made in your life.

 You don't choose your woman -- your father chooses the woman for you. You will not have freedom. You don't choose your temple: your birth has already decided it, that you will go to the church -- Catholic, Protestant -- or you will go to the temple, Hindu, Jaina, Buddhist. Your birth has decided it. Your marriage is decided by your parents, your education is decided by the parents. And then you want freedom?! And then everything is decided by others. And freedom is cumulative. If you go on deciding at each step of your life on your own, slowly slowly, you accumulate freedom. Then freedom becomes a power in you, and freedom is the greatest gift of God. But you have to be worthy of it.

 Don't throw your responsibilities on others. It is easier, because it gives you a chance to say, "What can I do?" If you have found a wrong wife, what can you do? Your parents are responsible, or the astrologers, palmists -- you are not responsible. You have shirked a responsibility, but by that you have shirked something valuable. Choosing your own woman, choosing your own man, you would have become integrated, crystallized. Every choice crystallizes you.

 

 LET FOOLS ACT AIMLESSLY AND WITHOUT CAUSE, THOU SHOULDST, IN THE PRESENT, CONTEMPLATE THE FUTURE.

 

 FOOLS ACT AIMLESSLY, AND SAGES ACT AIMLESSLY. That's why sometimes the sage looks like a fool and vice versa: the fool sometimes looks like a sage. There is one common thing between the sage and the fool, and that common thing is: both act aimlessly -- but for different reasons they act aimlessly.

 The fool acts aimlessly because he has no consciousness; he is functioning mechanically, unconsciously. The sage acts aimlessly because he is so fully conscious, he is so totally conscious, there is no need to think about the aim. The very consciousness is enough to take him in the right direction, to the right goal.

 But you are between the two: you are neither a fool nor a sage. Sages are rare just as fools are rare. Millions of people are just in between, in limbo. This sutra is for those who are in limbo, and that is the majority; ninety-nine percent of people are in limbo.

 

 LET FOOLS ACT AIMLESSLY AND WITHOUT CAUSE, THOU SHOULDST, IN THE PRESENT, CONTEMPLATE THE FUTURE.

 

 Act consciously, deliberately, choose, think of the consequences. Whatsoever you are going to do, think of the consequences. But remember: Pythagoras is not saying to become too much future-oriented. Hence he says:

 

 ... IN THE PRESENT, CONTEMPLATE THE FUTURE.

 

 Remain in the present, remain present-oriented. Don't get too much involved into the fantasy of the future. But he is saying you cannot drop the future completely yet. That can be dropped only when you have become totally alert. So right now you have to do one thing: remain in the present -- that will help you to become more and more conscious -- and think of the consequences -- that will make you less and less stupid. And, slowly slowly, great intelligence is released by these two things: being in the present and always moving aimfully, with a target, with a direction.

 Ultimately, direction and target, all disappear. That's why St Francis calls himself a 'fool of God'; Jesus Christ was also known as a fool, Ramakrishna is a fool -- but in a totally different sense. They are so innocent, they are again child-like. They act spontaneously, with no aim, with no idea of consequences. But their very awareness is such that they cannot go wrong. They have eyes so they need not think about the door, where the door is. But you are blind. If you don't think of the door, you may stumble into some furniture, into the wall; you may get hurt, wounded.

 

 THAT WHICH THOU DOST NOT KNOW, PRETEND NOT THAT THOU DOST. INSTRUCT THYSELF: FOR TIME AND PATIENCE FAVOUR ALL.

 

 THAT WHICH THOU DOST NOT KNOW... that which you don't know, please don't pretend that you know. That is the way of the mediocre mind; it goes on pretending. It cannot accept, "There is something I am not knowledgeable about, I don't know." He goes on pretending. He goes on behaving in a way AS IF he knows -- and that's how he becomes more and more foolish. Those pretensions are not going to help you to become wise. Those pretensions will become the barriers to wisdom.

 When P. D. Ouspensky reached his Master, Gurdjieff, for the first time, Gurdjieff looked into his eyes and without saying a single word he gave him a piece of paper, empty, and told him to go in the next room and write on one side what he thought he knew and on the other side what he thought he did not know.

 Ouspensky was a little puzzled: "What kind of beginning is this?" He had not even asked his name, no formal introduction. He had not even asked, "Why have you come?" Simply gave him the piece of paper and told him, "Go into the next room and write on one side what you know and on the other what you don't know."

 Ouspensky went into the room. It was a cold night, a cold Russian night, but he started perspiring. He could not write a single word on the side where he was to write what he knew. For the first time he became aware that he knew nothing. He thought of many things -- God, truth, love, life, death -- and it was not that he was not knowledgeable. He was already a very famous author; he had already written his greatest book, TERTIUM ORGANUM.

 Just a few days before, I told you that is the third greatest book in the world. First is Aristotle's ORGANUM, second is Bacon's NOVUM ORGANUM, third is Ouspensky's TERTIUM ORGANUM -- the third canon of thought. He had already written it! He was already world famous. Gurdjieff was not known at all; in fact, Gurdjieff became known because of Ouspensky.

 A world famous mathematician, a world famous philosopher and thinker, a great author... he could have written thousands of things that he knew. He could have presented his great book, TERTIUM ORGANUM, to Gurdjieff: "These are all the things I know." And in that book he talks like an Upanishadic seer, like a prophet. If you read the book you will be surprised how a man who has not yet become enlightened can write such things. But they can be written -- just a little cleverness is needed.

 But that night he could not write a single word. He came back with tears in his eyes, fell at Gurdjieff's feet, gave him the blank paper, and said, "I don't know anything. You start instructing me -- from the very beginning. Start from ABC."

 This is the beginning of disciplehood. Only such a person can be a disciple, because he has dropped all prejudices, and it must have been hard for a man who was so famous.

 

 THAT WHICH THOU DOST NOT KNOW, PRETEND NOT THAT THOU DOST. INSTRUCT THYSELF . .

 

 Learn. If you believe that you already know, how are you going to learn?

 

 ... FOR TIME AND PATIENCE FAVOUR ALL.

 

 And if you learn, don't be worried -- TIME AND PATIENCE FAVOUR ALL. Existence always cares about you. If you are authentic, if your search is true and you are not a pretender, time will help you, will cooperate with you. Time from existence's side, and patience on your side.

 The English word 'patient' is beautiful, but has become very ugly, has gone into wrong hands. Now the patient means somebody who is ill. In fact, in the ancient days the ill person was called 'a patient' because illness means you have not learnt how to be healthy and whole. Hence, you have to learn. In the ancient world, the patient simply meant the student. The patient had to learn how to be healthy and whole. And because he would need great patience to learn it, that's why he was called patient. It had nothing to do with illness. And everybody is ill. It happens almost every day.

 People come here... one has come for only four weeks, and then it is difficult to go, and they come and ask me, "Osho, can we write back to our office, to our boss, that we are ill -- because only if we are ill can our stay be extended. But will it not be untrue? What do you say?"

 I say, "Write! -- because it can never be untrue. You are all ill! You don't need a certificate for it. It is the absolute truth. You can go on writing again and again for years and it will be true."

 Not to be ill means to become a Buddha. You can write till you have become a Buddha.

 

 INSTRUCT THYSELF: FOR TIME AND PATIENCE FAVOUR ALL.

 

 NEGLECT NOT THY HEALTH...

 

 HEALTH TO PYTHAGORAS, HAS TWO ASPECTS TO IT. One is the physical, the other is the spiritual. The body is your temple -- don't neglect it. Your foolish, stupid ascetics have been telling you to neglect it -- not only to neglect but to destroy your body. Pythagoras is not an asCetic: he is a man of understanding.

 He says: Respect, don't neglect, your body. If your body is neglected, you will not be able to find the inner harmony -- because if the body is harmonious it helps to attain to inner harmony. Take every care of your health, of your body; love it, respect it, it is a great gift. It is a miracle! a mystery.

 

 ... DISPENSE WITH MODERATION FOOD TO THE BODY AND TO THE MIND REPOSE.

 

 What food is for the body repose is in exactly the same way for the soul: food nourishes the body and repose nourishes the soul. The materialist forgets about repose; that's why in the West there is so much restlessness -- they have forgotten repose, they don't know how to relax. They don't know how to be in a state of unoccupiedness; they don't know how to sit silently doing nothing. They have completely forgotten! The materialist is bound to forget. He goes on eating too much, and he has forgotten that only his body goes on becoming fatter and fatter, and his soul goes on becoming thinner and thinner.

 Sometimes I see people who have only bodies and no soul. Just layers and layers of fat, and nothing behind -- vegetables, cabbages. Howsoever sophisticated they may be, educated, full of knowledge, there is not much difference.

 They say the difference between a cauliflower and a cabbage is not much: when the cabbage goes through college it becomes a cauliflower.

 Repose is far more essential even than food. If sometimes you go on a small fast it is good, but repose should never be forgotten -- because basically the body is only a temple: the deity is within. The body has to be loved only because it is a temple of the deity. The body is only a means; the end is inside.

 Repose is food, meditation is food, for the soul. Repose means silence, rest, relaxation, calmness, coolness, collectedness, meditativeness. A state of unoccupied mind, empty, silent, with no idea of any doing, not going anywhere, not rushing anywhere -- just being herenow. That is repose. And to be herenow is tremendously nourishing, because then you are deeply in tune with God, then music showers on you.

 The past is no more, it is dead; the future is not yet, it is unborn. Only the present is. Only the present is alive. When you are herenow, life flows in you. When you are herenow, you are in God. And that is nourishment, that is real food.

 In that sense the Upanishads have said: ANAM BRAHM -- food is God, God is food. In the sense of repose it is REALLY food. As the body will die without food, the soul dies without repose.

 The materialist thinks only of the body, and the spiritualist thinks only of repose, and both remain lopsided. One has a very nourished soul but an undernourished body; the temple is in ruins. And one has a beautiful temple, a marble temple, but the deity is dead, or has not come yet. Both are missing something.

 We need a music of earth and sky, of body and soul; we need a harmony between the visible and the invisible. The food is visible, repose is invisible. And you need both, and you need a rhythm between the two.

 The person who has not known what repose is starts stuffing too much food in himself. Nothing can help him unless he learns repose -- no dieting is going to help, no exercises are going to help, no disciplining is going to help. Sooner or later he will start eating again, because his inner being feels so empty and he knows no other way to fill it -- he knows only one way: to go on throwing food inside himself.

 When people come to me with the problem of too much obsession with food, my only suggestion is: become more meditative. Don't be worried about food. Become more loving, become more meditative, and the problem will disappear. When you are full of love and meditativeness, you need not stuff yourself with food. The food is only a substitute -- because you are missing the inner food, you are trying to substitute it by outer food.

 The man of repose always remains very very alert, aware, of what he is eating, how much he is eating. He cannot eat more than is needed, and he will not eat less than is needed. He is always in the middle, he is a balance.

 

 TOO MUCH ATTENTION OR TOO LITTLE SHUN, FOR ENVY THUS, TO EITHER EXCESS IS ALIKE ATTACHED.

 

 Pythagoras is always reminding you about the golden mean: be in the middle -- as much as Buddha goes on reminding about MAJJHIM NIKAYA, the middle path.

 

 TOO MUCH ATTENTION OR TOO LITTLE SHUN...

 

 Don't hanker for too much attention from people -- that is an ego trip. Don't try to become very famous, well-known, this and that -- that is an ego trip. But that does not mean start trying to become a nonentity -- that nobody should know you, that you should remain anonymous -- that is again the same trip on the other extreme. Avoid both.

 All extremes have to be avoided. Excess is evil according to Pythagoras -- and it is. And to be in the middle, to be exactly in the middle, is virtue. Never be an ascetic, and never become indulgent. Don't eat too much food and don't go on long fasts. Don't become too much obsessed with luxury, and don't become too much anti-luxury, anti-comfort.

 

 LUXURY AND AVARICE HAVE SIMILAR RESULTS. ONE MUST CHOOSE IN ALL THINGS A MEAN JUST AND GOOD.

 

 Don't renounce the world, and don't be worldly either. Rejoice in the balance -- dance, because balance is dance. Sing because balance is a song. Become musical because balance creates music.

 And remember, in each and everything the golden mean has to be followed. And if you can follow the golden mean, you will become gold, your baser metal will be transformed into the highest metal, gold.

 Gold is a symbol of the ultimate peak -- that's why Pythagoras has called these sutras, GOLDEN VERSES. It is an alchemical expression. Down the ages alchemists have been trying to find ways to transmute baser metals into gold. Remember, they were not concerned with baser metals and gold at all: their whole purpose was how to transform man from a sexual animal into an ecstatic consciousness, how to transform the animal in man into God. That state is represented by gold.

 Follow the golden mean and you will become the gold. Follow the path of balance and all the mysteries will be revealed to you. That's my message to my sannyasins too: Don't leave the world and yet be not of it.

 

Osho Pythagoras Philosophia Perrennis Volume 2 Chapter 1

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