These are some of osho’s words on DOUBT. Osho spoke on great many subjects andhis teachings can be searched by topic using an attached program calledThequest.exe. Start the program, type a word, like doubt, or love, anything, and it willtell you all the relevant places to look where osho spoke on that topic.Enjoy. And you can download all of osho’s teachings in form of audio, videos,and e-books by going to following link.http://thepiratebay.org/user/mailtooo7

HOW TO BRIDGE THE GAP BETWEEN DOUBT AND TRUST?HOW IS ONE WHO HAS BEEN TRAINED ALL HIS LIFE TO ANALYZE AND QUESTION AND DOUBT TOBRIDGE THE GAP BETWEEN DOUBT AND TRUST?

DOUBT IS BEAUTIFUL in itself. The problem arises when you are stuck in it. Then doubt becomesdeath. Analysis is perfect if you remain seperate and aloof from it. If you become identified, then theproblem arises. Then analysis becomes a paralysis. If you feel that you have become trained to analyze,question and doubt, don't get miserable. Doubt, analyze, question, but remain seperate. You are not thedoubt. Use it as a methodology, a method. If analysis is a method, then synthesis is also a method.Analysis in itself is half. Unless it is complemented by synthesis it will never be the whole. And you areneither analysis nor synthesis -- you are just a transcendental awareness. To question is good, but aquestion is obviously only half; the answer will be the other half. Doubt is good, but one part; trust is theother part. Remain aloof. When I say remain aloof, I say remain aloof not only from doubt but from trustalso. That too is a method; one has to use it. One should not allow oneself to be used by it -- then a tyrranyarises. A tyrrany can either be of doubt or of trust. The tyrrany of doubt will cripple you; you will neverbe able to move a single step because doubt will be everywhere. How can you do anything while doubt isthere? It will cripple you. And if trust becomes a tyrrany...? And it can become one; it has become atyrrany for millions. The churches, the temples, the mosques are full of those people for whom trust hasbecome a tyrrany. Then it does not give you eyes, it blinds you. Then religion becomes a superstition.If trust is not a method and you are identified with it, then religion becomes superstition and sciencebecomes technology. Then the purity of science is lost and the purity of religion is also lost. Remember this:doubt and trust are like two wings. Use both of them. But, you are neither.A man of discretion, a man who is wise, will use doubt if his search is concerned with matter. If hisinquiry is about the outside, the other, he will use doubt as the method. If his search is towards the inner,towards himself, then he will use trust. Science and religion are two wings.In India we have tried one foolishness. Now the West is committing another. In India we have tried tolive only by trust; hence the poverty, the starvation, the misery. The whole country is like a wound,continuously suffering. And the suffering has been so long that people have even become accustomed to it,they have accepted it so deeply that they have become insensitive to it. They are almost dead: they drift,they are not alive.This happened because of the tyranny of trust. How can a bird fly with one wing?Now in the West, another tyranny is happening: the tyranny of doubt. It works perfectly well as far asObjective inquiry is concerned: you think about matter, doubt is needed; it is a scientific method. But whenyou start moving within-wards it simply doesn't work; it doesn't fit. There, trust is needed.The perfect man is a man who has a deep harmony between doubt and trust. A perfect man will look inconsistent to you, but he is not inconsistent. He is simply harmonious -- contradictions dissolve in him. Heuses everything.

If you have doubt, use it for scientific inquiry. And look at great scientists: by the time they reach theirage of understanding and wisdom, by the time their youthful enthusiasm is gone and wisdom settles, theyare always very deep in trust. Eddington, Einstein, Lodge -- I'm not talking about mediocre scientists, theyare not scientists at all -- but all the great pinnacles in science are very religious. They trust because theyhave known doubt, they have used doubt, and they have come to understand that doubt has its limitations.It is just like: my eyes can see and my ears can hear. If I try to hear from my eyes then it is going to beimpossible, and if I try to see by my ears then it is going to be impossible. The eye has its own limitation,the ear has its own limitation. They are experts, and every expert has a limitation.The eye can see -- and it is good that it can only see because if the eye could do many things then itwould not be so efficient in seeing. In the eye the whole energy becomes sight, and the whole energy in theear becomes hearing.Doubt is an expert. It works if you are inquiring about the world. But when you start inquiring aboutGod through the same method, then you are using a wrong method. The method was perfectly suited to theworld, to the world of law, but it is not suited to the world of love. For the world of love, trust is needed.Nothing is wrong in doubt, don't be worried about it. Use it well, use it in the right way. If you use it inthe right way and use it well, you will come to an understanding: you will come to a doubt of doubt itself.You will see -- you will become doubtful of doubt. You will see where it works and where it doesn't work.When you come to that understanding, the door of trust opens.If you are trained for analysis -- good. But don't be caught in it, don't allow it to become a bondage.Remain free to synthesize also, because if you go on analyzing and analyzing and you never synthesize, youwill come to the minutest part but you will never come to the whole.God is the ultimate synthesis; the atom, the ultimate analysis. Science reaches to the atom: it goes onanalyzing, dividing, until finally it comes to the minutest part which cannot be divided any more. Andreligion comes to God: it goes on adding, synthesizing. God is the ultimate synthesis; more cannot be addedto it. It is already the whole. Nothing exists beyond it. Science is atomic; religion is 'wholly'. Use both.I am always in favor of using everything that you have. Even if you have some poison I will say,"Preserve it, don't throw it." In some circumstance it can become medicinal -- it depends on you. You cancommit suicide by the same poison, and by the same poison you can be saved from dying. The poison is thesame; the difference is right use.Everything depends on right use. So when you go to the lab, use doubt; when you come to the temple,use trust. Be loose and free so that when you go from the lab to the temple you don't carry the lab aroundwith you. Then you can enter the temple totally free of the lab -- you can pray, dance, sing. And when youmove towards the lab again, leave the temple behind, because dancing in the lab will be very absurd -- youmay destroy things.Bringing the serious face that you use in the lab to the temple won't be appropriate. A temple is acelebration; a lab is a search. Search has to be serious; a celebration is a play. You delight in it, you becomechildren again. A temple is a place to become children again and again, so you never lose touch with youroriginal source. In the lab you are an adult; in the temple you are a child. And Jesus says, "The kingdom of God is for those who are like children."Remember always not to throw away anything that God has given to you -- not even doubt. It must beHe who has given it to you, and there must be a reason behind it, because nothing is given without reason.There must be a use for it.Don't discard any stone, because many times it has happened that the stone that was discarded by thebuilders became the very cornerstone of the building in the end.

WHY DO YOU ALWAYS TELL US TO BE HAPPY IF, BEFORE ENLIGHTENMENT, ONE HAS TO REACH APEAK OF PAIN AND ANGUISH?

If I don't tell you to be happy, you will never reach the peak of pain and anguish. I go on telling you tobe happy, and the more I say, "Be happy," the more you become aware of your unhappiness.The more you listen to me, the more you will find anguish arising. That is the only way to make youunhappy -- to go on constantly forcing on you: be happy! You cannot be, so you feel the unhappiness all

around you. Even what you used to think was happiness, even those points disappear and you feelabsolutely hopeless. Even momentary happinesses disappear and the desert becomes complete. All hopesand all oases disappear.But that's where the jump happens. When you are REALLY unhappy, totally unhappy, with not even aray of hope, suddenly you drop all unhappiness. Why? -- why does it happen? It happens becauseunhappiness is not clinging to you; you are clinging to unhappiness. Once you feel the total anguish of it,you drop it; there is nobody else to carry it for you.But you have never felt it so intensely; you have always been lukewarm. You feel a little unhappiness,but always there is a hope for the future: "Tomorrow there is going to be happiness. A little desert, but theoasis is coming closer." Through this hope, you go on.Through your hope, the unhappiness remains. My whole effort is to kill the hope, to leave you in suchtotal darkness that you cannot allow any dream any longer.Once this intensity reaches to the hundredth degree, you evaporate. Then you cannot carry it any more,then suddenly whatsoever you call it -- unhappiness, the ego, ignorance, unawareness, or what have you:anything that you want to call it -- drops. I will tell you one story:It happened -- a farmer had a pedigree ram. It was a beautiful animal, but sometimes it got mad and theshepherd who looked after the ram was very worried. He always wanted to get rid of it, but the farmer lovedit.One day it became too much so the shepherd came and said, "Now you choose: either me or the ram. Iresign... take my notice. Or -- this ram goes. He is a mad animal and continuously creating trouble. He getsso angry and so dangerous that sometimes one feels that he will kill."The farmer now had to decide, so he asked his friends what to do. He never wanted the ram to be sold.They suggested an animal psychologist: "Ask...."The psychologist was called. The farmer was skeptical but he wanted to do anything so that the ramcould be saved. The psychologist remained for four days. He watched, observed, took notes, analyzed, andthen he said, "There will be no trouble. You just go to the market, purchase a gramophone, and bringBeethoven records, Mozart, Wagner -- classical music. Whenever the ram gets mad, in a rage, just put on aclassical record. Play it and it will soothe him, and he will be perfectly calmed down."The farmer couldn't believe it -- that this was going to be so -- but it had to be tried, so he tried it. Itworked! Immediately the ram would become silent and cool down.For one year there was no trouble. Then one day the shepherd came running and said, "Something hasgone wrong -- I don't know what. The ram has killed himself! As usual, seeing that he was getting in a rageagain, I had put a record on. But he worsened. Then he became more and more mad and he simply chargedinto the wall. His neck is broken -- he is dead."The farmer went there. The ram was Iying dead there near the wall. Then he looked on the gramophoneto see what record was there. There had been a terrible mistake: it was not classical music, but Frank Sinatra's record... singing:'There Shall Never Be Another Like You'. That created the trouble. 'There shallnever be another like you' -- the ego is the cause of all madness, unhappiness, misery. That is going to be thecause of your death, that is going to break your neck.You can cope with it if it is lukewarm. My whole effort is to bring it to a peak where you cannot copewith it. Either you have to drop it, or you will drop. And whenever such a choice arises -- that you have todrop the misery or you have to drop yourself -- you will drop the misery.And with the misery: the ego, the ignorance, the unawareness -- they all disappear. They are names of the same phenomenon.