Preparation, purification, perfection

“Pythagoras’ sutras are divided into three parts; they are known as the three famous P’s of Pythagoras.”

The sutras… they are few. Pythagoras’ sutras are divided into three parts; they are known as the three famous P’s of Pythagoras: preparation, purification, perfection.

Preparation means getting ready, into a receptive mood, becoming available, opening up. Preparation means Creating a thirst, a longing for truth. Preparation means, not only curious, not only intellectually interested in what truth is, but committed to the search. Not just as a speculator standing outside but as a participant.

Preparation is the introductory part – to create a great thirst in you. Whenever you come close to a Master, the first thing that he is going to give you is a fiery thirst. A great longing he will give to you; he will sow the seeds of great longing. In fact, he will make you very discontented.

You may have come to him in search of contentment, you may have come to him to be consoled, but he will make you aflame, afire, with a new desire that you have not even dreamt about, of which you have never been aware. Maybe it was lurking there somewhere in the dark nooks and corners of your being, or hiding in some recesses underground – he will bring it forth into light, he will provoke it into a great fire. He will pour all his energy into you, to make you so thirsty, so discontented, that you start the search and you become ready to risk all; that you forget all about other desires, that you pour all your desires into one stream, that your only desire, day and night, becomes truth – or God, or Nirvana. Those are just names for the same phenomenon.

Preparation means the disciple is being awakened – awakened to the truth that we are existing in darkness and light has to be searched for and sought, awakened to the fact that we have been wasting our lives, that this is not the right way to live. Unless one starts moving towards God, life remains empty, impotent. The disciple has to be shocked, shaken, out of his dreams – dreams of money and power politics and prestige – and he has to be given a new dream, the ultimate dream, in which all dreams will be consumed. The ultimate dream is to know truth, to know that which is, to know that from which we come, to know that source and to know that goal to which we are going.

Then the second part is purification. When the desire has arisen then you have to be purified, because to reach the ultimate truth you will have to drop much unnecessary weight, much luggage that you have always carried. You have carried it because you have been thinking it is very valuable. Your system has to be purified of all the toxic things that you have absorbed on the way. And we have been drinking poison, many kinds of poison. One is a Hindu. another is a Mohammedan, another is a Christian – these are all poisons, prejudices. They keep you tethered to the society, to the conditionings of the society.

Purification means one has to drop all conditionings, all ideologies, all prejudices, all concepts, all philosophies… all that you have been taught by others. One has to become a clean slate – a tabula rasa – one has to become utterly clean. Only when you are utterly clean, when nothing is written on you, can God write something. Only when you are utterly silent and all words given by the society have disappeared can God speak to you. Truth can whisper its mysteries into your ears only when you are absolutely empty – emptiness is purity.

Purification is a purgative part. Man has to drop many things. In fact, truth is not far away – you have just accumulated many things around yourself. You have grown many layers around yourself, many personalities around yourself, many masks you are wearing. Hence you cannot see your original face. All those masks have to be dropped. You have to become authentic, truly as you are, utterly naked as you are.

Purification means: Stop hiding! Stop lying! Stop being phony!

And third is perfection. When you have stopped being phony, when you have dropped all the poisons that you had gathered on the way, when the dust is cleaned off the mirror, then perfection starts happening of its own accord.

Perfection is the unitive part – Unio Mystica.

First the desire, intense desire, a total desire… because only if you are totally desirous of truth then you will be ready to go through the pains of purification. If the desire is lukewarm you will not be ready to go through the pains of purification.

It is painful to be purified! It is like taking pus out of your body – it hurts. Although it is good in the long run – if the pus is out, the poison is out and you will heal soon – but it hurts. To take the pus out is painful. But to leave it inside is to help it to grow; it will spread all over your body.

One can only be ready to go through purification if the desire is so total that one is ready even to die for it if that is needed. And it is a kind of death – because the personality that you have always thought you are will have to die. You will have to drop all that you are identified with. And that has been your ego. You will have to surrender all that you have been claiming up to now and bragging up to now; all that has been precious to you has to be dropped as utter rubbish. It is painful. It feels as if you are losing your kingdom and you are becoming a beggar.

Unless the desire is total you will not be ready to do it. And when purification has happened, when you have dropped all that is non-essential, then the essential perfects itself. You need not become perfect! You have only to create the space in which perfection grows, happens. Perfection is a happening.

The first sutra – preparation:

Render to the immortal gods the consecrated cult, guard then thy faith.

Lord Bacon, a great scientific mind, has written in his famous book, Novum Organum, that Pythagoras was a great fanatic. Now, this is utter nonsense. Bacon’s book is really great; except for this one statement, the book is of immense value.

It is said that there are three great books in the world. First is Aristotle’s Organum – ‘organum’ means principle. The second is Bacon’s Novum Organum – new principle. And third is Ouspensky’s Tertium Organum – the third principle. And they are really great books, incomparable.

But it is very surprising how Bacon concluded that Pythagoras was a fanatic – because Pythagoras was just the opposite, the absolute opposite of a fanatic. If he had been a fanatic he would not have entered into all kinds of esoteric, occult schools. If he had been a fanatic he would not have been so open to learn from every possible source. In fact, fanaticism has never been part of the Greek mind.

The philosophic mind cannot be fanatic, cannot be dogmatic. That is a prerequisite of philosophy, that you have to be open, that you have to inquire, that you have to doubt, that you have to question, and that you have to remain available to truth in whatsoever form it comes. That you are not to decide beforehand; you have not to fall into that kind of attitude which has already concluded without knowing. You are not to be a victim of the fallacy of aprioriism – that you have already accepted from the very beginning without inquiring, without knowing, without experiencing.

I have tried hard to see why Bacon should call Pythagoras a fanatic. Fanaticism came out of the Judaic mind; it was never part of the Hindu mind, or the Chinese mind, or the Greek mind. It came out of the Jews. And it spread to Christians and Mohammedans because both are offshoots of Judaism.

The idea that “We are the chosen people of God” is dangerous. It creates fanaticism. The idea that “We have the truth, and nobody else” is dangerous, that “There is only one God and no other Gods” is dangerous – because that one God is going to be my God. And then what will happen to your God? Then you are wrong, then you are a sinner. Then you have to be persuaded, converted. If you allow easily, okay; otherwise you have to be forced and coerced so that you can drop the wrong God.

Pythagoras lived in so many countries, with so many different visions of life, with so many philosophical standpoints, with so many religions – he could not be a fanatic. It seems Bacon knew nothing about Pythagoras.

The first sutra says:

Render to the immortal gods…

He does not use the word ‘God’ but ‘Gods’ – that is significant. That is the state of a non-fanatic mind. ‘Gods’ – why plural? Why not ‘God’? Because the moment you say ‘God’ you are falling into that dangerous trap… then what will happen to other peoples’ Gods?

Pythagoras is not a monotheist; he does not believe in one God. He says: All the peoples of the world and all their approaches are true. And he knows it, because he has followed many many paths; almost all existent paths Pythagoras followed. And he always reached the same peak.

There are many paths by which to reach the peak. The mountain has many paths, but they all reach the same peak. You can go from the south or from the north or from the east or from the west… you can follow a very rocky track, or you can follow a very different track. There are many alternatives.

Pythagoras knows truth is one, but he does not say it. Truth is one un-said. Once you say it, then please don’t use the singular; then it is better to use the plural. The Vedas say: Truth is one, but wise people have described it in many ways.

Render to the immortal gods the consecrated cult…

He had lived with many people, worshippers of different Gods. He says to his disciples: When you go to the temple, worship the God of the temple, and worship the way people are worshipping there. Respect the people who are worshipping and praying. And when you go to the mosque, worship the way people are worshipping there. And when you go to the church or the synagogue, worship the way people are worshipping there.

This is my approach too. All prayers are good. All prayers reach to him, and all paths ultimately end in him. There is no need to create any antagonism. To my sannyasins this is my message: If you want a silent, isolated place, a temple or a church or a mosque, then whichever is close by, enter there. All temples and all churches and all mosques are yours. Claim that “Whichever place is dedicated to God is ours. Jerusalem and Kaaba and Kailash and Girnar – all are ours.” I give you all the temples of the world as yours and all the scriptures of the world as yours.

The only heroic deed in life
is to become realized.
All else is very ordinary.

Pythagoras is saying to his disciples: Wherever you are, watch the people, respect their prayer, respect their God, respect their vision. It may be only one aspect, but it is an aspect of God himself. It may be only one face – God has many faces – but all the manifestations are his. In one way he descends in Krishna, in another he descends in Christ, in still another he descends into Moses. All prophets are his, all messengers are his.

Render to the immortal gods the consecrated cult…

And whatsoever you believe, don’t just believe it – consecrate it, make it holy by living. Let it not remain just an intellectual belief in the head: it has to become existential. Then it is consecrated, then you have made it holy and sacred.

Beliefs, if they are only thoughts, are useless. Unless they become your very blood, bones and marrow, unless you live them… if you feel something is true, live it! Because that will be the only proof that you feel it is true. There is no other proof. Only your life is a proof of your belief.

But that does not mean you should impose a belief upon yourself. That does not mean you should force a belief and a character upon yourself. That will not be making it sacred: that will be hypocrisy. And how can hypocrisy be sacred? Live it, not from the without towards the within, but just the opposite: from the within towards the without. First experience a truth….

For example: I say meditate. Now, you can make it just a belief – that it is good to meditate, that meditation contains great truths, that you can now argue with others about the beauties, about the mysteries of meditation. You have never meditated yourself, and you don’t have time enough because of the arguments and the thinking about and reading about meditation… and you have completely forgotten that meditation has to be tasted, not to be argued.

Or, you can impose, violently, some meditative posture upon yourself. You can sit silently like a Buddha – although there is no Buddhahood inside, no silence, no purity, no innocence. The inner talk continues, but on the surface you can sit like a stone statue. This is hypocrisy: you are simply pretending. This is not the way to consecrate. This is not the way to make something sacred.

You have to really go into meditation, not to pretend. And whenever you live a truth, the truth becomes consecrated.

Render to the immortal gods the consecrated cult…

And whatsoever you have known, offer it to God, go on offering it to God – whatsoever you have known. Whatsoever experience has happened to you, of truth, of beauty, of love, go on offering it to God, go on offering in deep gratitude.

Guard then thy faith.

But don’t tell it to people. Guard it. Offer it to the God, but don’t talk about it, otherwise you will be in danger. The masses are foolish. They cannot understand. It is beyond them. Guard! Keep it secret deep down in your heart. Open your heart to the Gods. Open your heart to your Master, or open your heart to the friends who are following the same path, the fellow-travellers, the fellow-seekers. But don’t open your heart in the marketplace – you will be misunderstood.

And the misunderstanding will create disturbance for you, it will distract your search, it will disrupt your energies. It will create turmoil in you. Truths can be communicated only to people who have some understanding.

Guard then thy faith:

And whatsoever trust has arisen in you, whatsoever faith is born in you, keep it secret. It has to become a seed in your heart. If you just throw the seed on the ground it will not grow into a tree, because it is open. It has to go deep into the womb of the earth, into the darkness of the earth. There it will disappear, dissolve, and a tree will be born.

Whatsoever trust has arisen in you, let it become a seed in your heart, let it disappear into the soil of the heart. There it will grow into a big tree. Yes, one day it will happen that you will not be able to contain it any more, but then what can you do? As long as you can contain, contain it. As long as you can keep it a secret, keep it a secret. Just like the child in the mother’s womb remains secret for nine months, but one day the mother cannot contain it…. The child has grown, now the child is ready to be born, then it is perfectly okay.

Why is Pythagoras saying it? Why in the first sutra? For a certain reason: because whenever you have a little glimpse of truth, the mind tends to talk about it. And in that very talking you lose it. It is like an abortion. Let it remain for nine months a secret, a mystery, known only to yourself, or your beloved, or a few friends, but not to the public. It is a private phenomenon.

Yes, one day it is going to become public. One day you will not be able to contain it any more. It will have become so big, bigger than you, that it will have to overflow. When it starts overflowing, it is another matter. You become a Master then. But till that moment arrives, be very guarded, be very watchful. Don’t talk about your inner experiences to each and everybody. Keep alert, because truth is very difficult to get hold of and it is very easy to lose track of. Trust is very difficult to be born in, and very easy to dissipate.

…Revere the memory of the illustrious heroes, of spirits, demi-gods…

First:

Render to the immortal gods the consecrated cult;
Guard then thy faith:

Second sutra: Remember all those who have attained before you, cherish their memory – that will help you on the way. There will be many moments when suspicion will arise, doubts will arise; there will be long long dark nights of the soul when you will feel utterly lost, when you will start thinking of going back and being just the ordinary person you had been before. In those moments revere the memory of the Buddhas, revere the memory of all those great heroes who have attained to truth.

In Pythagoras’ language, the hero means one who has become enlightened, who has attained the truth. The only heroic deed in life is to become realized. All else is very ordinary.

You can become very famous – it is very easy. You can have political power – it does not need much intelligence. You can earn money – you have only to be a little cunning and calculative. These are not great things.

The only great thing that makes a life great and sublime is to know truth, is to know God, is to be truth, is to be God. But the journey is very alone.

…Revere the memory of the illustrious heroes…

…of Buddha, of Lao Tzu, of Krishna, of Christ, of Moses, of Mohammed, of Mahavira. Remember! That’s why I am talking on so many Masters: so you can remember that you are not alone on the path. Many have succeeded before you. You will also succeed. If so many have succeeded, why not you? Many have preceded you and reached. You are not moving alone; many are ahead of you. It is a long procession of truth-seekers. You are part of a great chain. You may be a small drop, but you are part of a great river – the river of Buddhas, of all the enlightened people of the world.

That’s why I am talking about so many enlightened people: to give you courage, to give you confidence; to give you the sense that you are in a great chain, part of a golden chain, and you are not moving alone. There is no need to be afraid. You cannot be lost!

…Revere the memory of the illustrious heroes, of spirits, demi-gods…

One who attains to God becomes a demi-God, becomes a God himself. One who has known him has become him. Cherish the memory, remind yourself. And find out with whom you feel affinity. Do you feel affinity with Moses? Do you feel affinity with Zarathustra? If you feel some affinity, then the best way is to ponder over the sayings of Zarathustra or Moses; meditate, think of their lives, create a climate around yourself. Because if you feel affinity with somebody, that means you are of the same type.

And it is not a question of your accidental birth. You may be born a Mohammedan and you may not feel any affinity with Mohammed. There is no necessity. Birth is accidental. You may be born a Hindu and you may not feel any affinity with Krishna, or you may even feel a certain antagonism. You may not be the type!

So don’t be too much identified with your birth. Roam around. Have a little more freedom. Look around. Whichever flower attracts you, follow that. Whichever fragrance calls you, follow that fragrance. So you may be a Hindu by birth, but if you feel that the Koran simply rings bells in your heart, then the Koran is your scripture. Forget all about Hinduism! Then Mohammed is your man – forget all about Krishna!

You may be born a Mohammedan, but if seeing the statue of Buddha something immediately settles in you, becomes serene, calm and cool; just the name of Buddha and you feel great love arising in you for this unknown mysterious person – then forget all about Mohammedanism and the Koran and Mohammed. Then create the climate of Buddha around you, because that will be helpful, that will nourish you, that will strengthen you.

Osho, Philosophia Perennis: Speaking on the Golden Verses of Pythagoras, Vol 1, Ch 1 (part 2 of 3)