OSHO on Truth, Awareness and Enlightenment

[lonestar]

Originally Posted by lighthouse

I always searched for intense stuff, but usually ended up with nothing, mostly because of my fears, prejudices and the way that I was brought up.

intense? yeah i know all about that word. so much that i learned to not rely on others to give me that feeling. they will always let me down. although you're still tripping me out lighthouse. <3

Originally Posted by lighthouse

Eventually, it's all bullshit.
Illusion.

yes but its all how you look at the shit. the shit is still something real.

right lighthouse?

it only appears to be something other than shit.

Originally Posted by lighthouse

People always get surprised when I say I don't have faith, nor hope.

Everything will be fine. Have you looked out of your window lately? Have you checked your last few incarnations?
Paid attention on your history classes?

What I see now, that is what is. Faith is not my thing.

i get to feeling like this all the time. i look out the window and see us stuck in and endless game of monopoly. (incarnation after incarnation) but again where do i allow my thoughts to go with this shit? do i let myself get so focused on the shit that i cant see the important things? sometimes the focus on the shit becomes so intense and conditioned that i easily lose sight of the big picture. (probably incarnation after incarnation) so its a good thing we're eternal.

and thats where i get my hope and faith from.

Originally Posted by lighthouse

Yep, the coast is beautiful. In two weeks or so I'm going for a few days to the sea. Can't wait. Sun, beach, diving..

cool!

anyway all this talk of the coast and me and the family ended up at there this past weekend. funny how that works. we fished, trapped, and caught all kinds of strange sea creatures with various tools along the coastline. and then in the late afternoon i steamed some of the critters in a big pot on the beach. some passer byers mentioned that i was cruel for steaming those critters alive... but i steamed them in lots of beer and spice and so they weren't feeling much pain. besides i rarely eat meat anymore and some would say that those sea critters that we were eating are nothing but just big cockroaches with claws that live on the seafloor.

very late that night i found myself all alone sitting on the sea wall watching the white wave caps for i dont know how long. every once in a while a big wave would come along and hit the wall and cover me with sea water. it was damn near a religious experience.

but that might have been from too much consumption of strange sea creatures, sun, beer, and weed. lol

[heartbeatsalute]

11:15 PM, Monday Jun 18, 2012





The new meditation
May 28, 2012 - Amrit Sadhana







amrit.JPG
Amrit Sadhana

Recently a journalist friend phoned me and said, “I have been to this ashram and that ashram, read spiritual books but I didn’t find any peace anywhere. Can I come and do some Osho meditation?”

“By all means!” I said, “but be prepared for a blast because Osho meditation is a dynamite, it is going to blast your emotional world and thinking patterns.”
The guy was not the one to be put off by small threats, he took the challenge and jumped into the cyclone of Osho Dynamic Meditation. After that he never talked about lack of peace or a disturbed mind. So much garbage was thrown out at one go that he became a fan of active meditations.

The entire concept of meditation has changed in modern times. The old methods are not effective. Our life is dominated by chemicals. The drugs we take for small discomforts like cold or a headache are affecting the brain cells and the guts. Experts say that the entire digestive system is closely attuned to a person’s emotions and state of mind. Fat soluble drugs penetrate the gut wall and can injure the natural balance of the digestive system. There was an article published in the Scientific American, which says that there is a “second brain” in our guts and a big part of our emotions are probably influenced by the nerves in our gut.

Normally what do we do with these emotions? Push them inside. Our social system doesn’t allow us to express them. So there is huge emotional and intellectual debris in the unconscious. Unless we throw it out and clean the warehouse, no one can hope for a healthy and sane life.

The dynamic meditation meets this requirement. It acknowledges the connection of the body and emotions. It starts with breathing fast, deep and chaotic like crazy which is a great tool to unplug the emotions. Breathing leads to a deluge of catharsis, you can scream and cry to your heart’s content, which cleanses the guts and purges the physical system. You feel so fresh and clean after this purging, like the earth that has been washed by strong showers.

This meditation doesn’t stop at that. It goes further: to the being, the centre of our life and unleashes energy dormant in there. The amount of energy every human being has in store is unbelievable. Once you get hold of it, you will be ecstatic.

Meditation has become so essential in every walk of life that the Daily Telegraph has given a piece of friendly advice to stars walking on the red carpet in Cannes this year: “Do some meditation just before you get out there: you can’t change what you look like, so just go with it.”

Amrit Sadhana is in the management team of Osho International Meditation Resort, Pune

[lonestar]

Originally Posted by heartbeatsalute

Well yeah, checked my incarnations, and all of us, you a pirate, and lonestar and myself gangsters

remember i was only a wanna be gangster and that life aint no fun....

N.W.H. - "A Gangsta's Life Aint Fun" & R.A.V. - YouTube

N.W.H. - "A Gangsta's Life Aint Fun" & R.A.V. - YouTube

[heartbeatsalute]

oshobob The Living Workshop
Osho Books — Darshan Diaries


[Osho gives 'sannyas' to a seeker:]

Just raise your hands, close your eyes, and
feel utterly open. These hands are the
gestures of openness. Feel receptive,
because sannyas has to be received; you
cannot take it, you can only receive it. It is a
gift: you can allow it to happen. There is no
need to grab it. The only need is to give way,
to let it happen.

Feel great energy showering on you, as if you
are standing under a waterfall. Energy is
splashing on you and the body starts swaying,
the body starts feeling drunk. Go into it, and if
something starts happening in the body, allow
it.

Tao is the name for that which cannot be
named, a name for the nameless -- just like
god or dhamma or truth or logos. These are
not really names, but human helplessness. We
have to call it something, we have to address
it. Tao is one of the most beautiful names
given to the unknown, because it is utterly
meaningless. God has become very
meaningful, hence it has lost significance...

– Osho
Believing the Impossible before Breakfast,
ch. 1

[heartbeatsalute]

Originally Posted by lonestar

remember i was only a wanna be gangster and that life aint no fun....


N.W.H. - "A Gangsta's Life Aint Fun" & R.A.V. - YouTube

Just for the record, Neither do I lonestar, it was only a joke, nothing else...
Funny video BTW,

Tommy Emmanuel - Borsalino - YouTube

Tommy Emmanuel - Borsalino - YouTube

P.S. This man is a one man orchestra.

[heartbeatsalute]

The NEW DAWN

Back in Pune after his around - the - world - trip after his arrest and expulsion from the USA he answers questions of visitors again arriving in the commune around him. The auditorium is intimate and so many questions are very personal questions about feelings of unworthiness, how to transform the painful feeling of loneliness into the bliss of aloneness. He answers a question about 'does it matter what work I am doing, in order to find out the meaning of live', and looking so silently he ask the listener 'just clean the path, remove the rocks'.
All in all it is a beautiful book with many hints for the everyday awareness, how to integrate this into the normal course of the day, the everyday action.

BELOVED OSHO,
ALTHOUGH AT THE TIME I LOOKED, FELT, AND BEHAVED MORE LIKE A MAFIA HEAVY THAN A MEDITATOR, YOU GAVE ME THE NAME, DHYAN VIPAL. OVER TWO YEARS HAVE PASSED SINCE I TOOK SANNYAS, AND ALTHOUGH SOME PEOPLE STILL SAY I LOOK LIKE A GANGSTER, I DON'T OFTEN FEEL, AND VERY SELDOM BEHAVE LIKE ONE. MOMENTS OF SILENCE AND PEACEFULNESS HAVE PENETRATED MY TOUGH OUTWARD EXTERIOR AND HAVE BECOME MORE PROLONGED AND FREQUENT.

THE LONGER I SPEND HERE WITH YOU, THE MORE I SEE THE POSSIBILITY OF REALLY BECOMING THE NAME YOU HAVE GIVEN ME. DO YOU THINK IT WILL HELP IF I DROP MY SUNGLASSES AND TOOTHPICKS?

Dhyan Vipal, the first thing: you need not be worried about what the fifty million mosquitoes say. You simply be yourself. If you like your sunglasses, there is no question of dropping them. But if you yourself are feeling that they are unnecessary, or they no longer suit your new individuality that is arising, then certainly you should drop them -- but not because of what others say.

Always remember, I am absolutely against any change because of the opinion of the crowd. If you look like a mafia heavy, it is perfectly good. If you look like a gangster, that's great. I need all kinds of people. I trust in variety. A few mafia guys are certainly needed! So I don't think you have to drop your sunglasses and toothpicks, because once you drop them somebody else is going to pick them up -- here there are many mafia guys. It is better you keep them.

But if you feel that the changes that are happening in you ... you may never have thought about it, that when changes in your inner being start happening you want to wear different kinds of clothes, you want to have a different haircut. Because whatever you use -- your clothes, your sunglasses, your hats, your shoes -- are extensions of your mind. They are not just there by accident, you have chosen them; they show some quality in you.

So if the inner quality changes and suddenly you find that something has become outdated, it no longer fits with you, you have to drop it; but not because others are saying to drop it. Never listen to anybody. All these wise guys who go on advising everybody to do this, do that, these are very dangerous people. Their whole effort is to impose their ideas on others. I am not at all in favor of interfering in anybody's private affairs.

Now, your sunglasses are absolutely a private affair. You are not doing any harm to anybody. Why should somebody get upset? There are people who will get upset because you are wearing sunglasses; it is their problem if they get upset. Let the whole world be upset, but don't drop your sunglasses. You don't know about all these wise guys, what their situation is.
You stick to your own individuality. Yes, if inner changes need outer changes, you have to listen to your inner voice. Always go according to it; that is your guide, and nobody else has the right to interfere in your life.

The pope is working on a crossword puzzle on Sunday afternoon. He stops for a moment, scratches his head, then asks the cardinal, "Can you think of a four-letter word, meaning woman, that ends in u-n-t?"
"Aunt," replies the cardinal.
"That's it," says the pope, blushing. "Have you got an eraser?"

These are the wise guys, who are advising everybody. They are the representatives of God. Particularly the pope is infallible -- and still he needs an eraser!

Don't be bothered by anybody. Simply be authentic and true to yourself. It will be something grand to see a mafia guy becoming a Gautam Buddha, with his sunglasses over his eyes, with his toothpicks, looking like a gangster. The world needs ... just one variety of Gautam Buddha, one size, one shape is boring.

I am in support of every kind of person -- of all sizes and all shapes, of unique personalities, of individualities which have no parallel anywhere -- becoming enlightened. But this is possible only if you don't become a follower, if you don't become a believer, if you don't imitate; if you simply listen to your own still, small voice, and without any fear, trusting it courageously, go on moving wherever it leads. Only then will we have in the world different flowerings, with different fragrances, and a world immensely rich.

The crowd hates uniqueness; it likes similarity. It wants you all to be the same. It does not want you to stand alone, separate, a sunlit peak. The crowd hates individuals -- I love individuals. And the mind of the crowd has been the most destructive mind. My suggestion to my people is, never be influenced by the crowd. Try to remain aloof, try to remain yourself. Only then is there a possibility that someday your night will come to an end and a new dawn, a new beginning, a new birth, a new ecstasy, a new dance, a new song will overwhelm you.

That new dawn is very close, you just have to remember to be yourself, authentically, sincerely. Up to now mankind has lived as a crowd. From now onwards, if mankind wants to live at all it has to live as individuals, not as crowds.

Okay, Maneesha?


Yes, Osho.

---OSHO---

[heartbeatsalute]

The crowd hates uniqueness; it likes similarity. It wants you all to be the same. It does not want you to stand alone, separate, a sunlit peak. The crowd hates individuals -- I love individuals. And the mind of the crowd has been the most destructive mind. My suggestion to my people is, never be influenced by the crowd. Try to remain aloof, try to remain yourself. Only then is there a possibility that someday your night will come to an end and a new dawn, a new beginning, a new birth, a new ecstasy, a new dance, a new song will overwhelm you.

That new dawn is very close, you just have to remember to be yourself, authentically, sincerely. Up to now mankind has lived as a crowd. From now onwards, if mankind wants to live at all it has to live as individuals, not as crowds.


---OSHO---

[lonestar]

Originally Posted by heartbeatsalute

it was only a joke, nothing else...

dude... we need all the humor we can get.

[lonestar]

Originally Posted by lighthouse

Man, I'm sexy with glasses!

Speaking of sex...

i always pictured you wearing glasses and having that sexy intelligent librarian look.


and i agreed with all that sex vid except the for last part where he talks about holding back and not having an orgasm . that sounds like it could be unhealthy. i understand holding back and waiting awhile.

my wife makes me do that all the time... lol

but fyi lighthouse youre not going to find to many guys out there that will agree to do that.

[heartbeatsalute]

Originally Posted by lonestar

dude... we need all the humor we can get.

You've said it lonestar!

The Laughing Girl Exit - YouTube

The Laughing Girl Exit - YouTube

[heartbeatsalute]

Osho’s Hands

Question – Do you believe in astrology? Is it true that an astrologer predicted to your father that you would not survive more than seven years, but if you survived you would become a buddha?

Osho – I have survived — that’s enough proof that astrology has no truth. Astrology is man’s weakness, because he cannot see the future and he wants to see it. He is always afraid to go astray. He wants to be certain that he is on the right path, yet the future is absolutely unknown, nothing can be predicted about it. But there are people who are always ready to exploit man’s weaknesses. In life, only one thing is certain and that is death. Everything else is uncertain, accidental. Man would have loved death to be uncertain and everything else to be certain. Astrology is his effort to make life a certainty.

I am reminded of an old story. A great king dreamt that a black shadow was standing before him. Even in the dream he began trembling out of fear. He asked the shadow, “What is the point of making me so afraid in my sleep?”

The shadow said, “It is for your benefit. I am your death, and tomorrow evening when the sun is setting I will come to meet you again. Just out of compassion I have come to tell you. You have been a good man. This is an exception — I never tell people when they are going to die. So you have twelve hours — if you want to do something, do it! This is your last day.”

He became so afraid that he woke up, and the dream disappeared. He was perspiring all over. It was not a dream, it was a nightmare, and there was confusion in his mind whether there was any truth in it or not. In the middle of the night he called all the astrologers of the capital to find out the meaning of the dream. They came with their scriptures, different schools of astrology, and they began to discuss among themselves, fight among themselves.

By the time the sun was rising the old servant of the king, who was almost like his father, because his father had died when he was a child and this old man had taken every care of the boy, protected him, protected his kingdom, enthroned him…. The king had great respect for the old man. The old man whispered in his ear, “If you can listen to me, my suggestion is that these fools that you have gathered here will never come to any conclusion till the very end of time. They have been discussing for centuries. Their discussion is refined, their expertise is tremendous, but what you need is not their great scholarship but a certain conclusion, and there is not enough time. My suggestion is: you have the best horse in the world. Take the horse; at least escape from this palace and this capital, as far away as possible.”

It appealed to the king. He left the astrologers to discuss and he escaped from the palace. When death is facing you, you don’t feel thirsty, you don’t feel hungry, you don’t feel any need for rest. He wanted to go as far away as possible. He crossed the boundaries of his kingdom — by the time the sun was setting he had reached hundreds of miles away to a beautiful garden. When he was tying the horse to a tree, he thanked the horse, and he said, “I knew that you were the best horse in the whole world, but you have proved it. You have come with the speed of the wind and you have taken me out of all fear. What those astrologers could not do, you have managed to do it.”

And at that very moment the sun set and he felt a hand on his shoulder. He looked back — the old black shadow that he had seen in the dream was standing there, and said, “Your horse is really the best. Not only should you thank him, I also thank him, because I was very much worried. This is the place and this is the time where you have to die and I was worried how you would reach here. Your horse is a wonder: he brought you to the right point, at the right time.”

Your whole life you are afraid of death. You keep yourself engaged, you don’t want to recognize the fact that death is following like a shadow and nobody knows what is going to happen the next moment. People live in the world as if they are here forever and they know perfectly well that nobody is here forever. But these fearful people, fearful of death, of disease, of failure, become victims of cunning people.

Astrology is an exploitation. And not only does it exploit you, it gives you a great egoistic idea also — as if millions of light years away stars are interested in you, as if their movements decide and determine your fate. This way, a small man becomes the center of the whole universe. The astrologers satisfy your ego, dispel your fears, but the science is absolutely bogus.

It is better, more courageous and spiritual, to remember that we are very small — as small as a blade of grass. And to recognize the fact that it is good that the future is not determined, otherwise you would not have any freedom. Astrology is against freedom. If tomorrow is decided, then I am a machine, not a man. Only machines should consult astrologers, not men.

Man’s future is open and an open future gives freedom, freedom to create yourself. Astrology does not give you the freedom — it is the greatest slavery. Every minute detail is written and there is no way to change it — it will happen the way it was determined. It has reduced man to a puppet, a puppet of blind forces.

I absolutely deny the validity of astrology because I am against all slavery. My whole effort is to make you aware of your freedom. If astrology is right then Gautam Buddha, Kabir, Dadu, do not deserve any respect. It was determined; they had to become what they became. So what is great in it? And murderers do not need to be condemned. Just as Buddha is a puppet, the murderer is a puppet, and both are in the hands of… we know not, we are not aware of those hands.

No, I deny this determination. I want to say to you that the achievement of Buddha or Kabir or Nanak is their own achievement. It is their creation, it is their effort, it is their struggle. And they deserve all respect for it. And the murderer, the rapist, the criminal — they are also creating themselves. They could have created themselves as a buddha, but they decided to create themselves as a murderer. The whole responsibility is theirs. Astrology takes away your responsibility. Anything that takes away responsibility from man is dangerous because responsibility is our very soul, responsibility is our very glory. Without responsibility we are just robots. With responsibility arises human freedom.

There is no science of astrology and there can never be. It is against man’s spiritual growth, it is against man’s freedom, it is against man’s humanity.

Source – Osho Book “Last Testament, Vol 6″

[heartbeatsalute]

Osho - why contradiction

Osho, I know that you love contradictions. A lot of it I can accept
now as two sides of one coin. But today after lecture some questions
still arose. On the one side you say the good and the bad are two
sides of the same coin and both have to be and the one can't be
without the other. On the other side you want to create a better
world with your sannyasins. On the one side you tell us not to think
in terms of the future. On the other side you are talking about the
coming third world war. On the one side you tell us not to wish
anything. On the other side it seems you want to avoid the third
world war. On the one side you say things are okay as they are, there
is no goal, nothing to achieve, to change. On the other side: what
are you doing here? What are we doing here? I can feel there is an
answer, but I can't point it out. Can you?

Osho:

It is not that I love contradictions: life is contradictory.
Existence itself is possible only through contradictions. It is the
mind that has been trained in Aristotelian logic that becomes
disturbed because of contradictions. The Aristotelian logic gives you
a linear mind, a one-dimensional mind. It says: A can only be A and
can never be B, and B can only be B and can never be A, and for two
thousand years our minds have been conditioned by this logic.

This logic never had any sway over the mystics, and now even
scientists are escaping from the Aristotelian prison. If you want to
be true to life you cannot be a follower of Aristotle; to be true to
life you will have to say things as they are. If you want to be true
to Aristotle then you will have to repress a few things of life,
deny, at least avoid, not look at them, choose only what fits with
your logic.

The whole world has existed up to now according to one-dimensional
logic -- and existence is multi-dimensional, it is rooted in
contradictions. In fact, to call it a contradiction is again to use a
word from Aristotle.

The mystics use the word "paradox," not "contradiction." In the very
word "contradiction" there is condemnation: something is wrong,
something has to be put right. But a paradox is a totally different
phenomenon: nothing has to be put right. A paradox is a mystery,
elusive, inexplicable.

Existence is a mystery. Mathematics is incapable of understanding it;
mind is utterly impotent in understanding it, because mind knows only
one way. The Aristotelian way is the mind's way. And anybody who
knows life knows that Aristotle has been a calamity, the greatest
that has ever existed in the world. And he is the father of modern
philosophy, the father of modern science! But there are revolts
against him. Mystics have always been revolting, now physicists are
revolting.

According to Aristotle there is no mystery: everything is explainable
in logical terms -- that is his fundamental tenet. And my fundamental
tenet is: nothing is explainable in terms of logic. If you try to
explain life in terms of logic you destroy life.

It is as if to explain the beauty of a rose you take the rose to the
chemist to dissect it, to analyze it, and to find out where the
beauty is. The chemist is capable of analyzing the rose, but he will
find only chemicals, not beauty. Beauty will evaporate. Beauty was in
the paradox of the rose. It should not be according to logic -- hence
logic is very blind.

Your problem, Suresh, is that you suffer from Aristotelitis. It is
one of the most deep-rooted diseases.

[heartbeatsalute]

Osho on Laziness – Laziness is better than the trap of egoism

in Osho on Judgement, Osho Tao Discourses

Osho on Laziness

Question – The danger of your talks on taoism is that there are a lot of lazy, irresponsible people around who rationalise their bad habits by claiming to be inactive taoists. please clarify the difference between a taoist and a lazy escapist.

Osho – The question is from Anand Prem. The first thing, there are two dangers I have talked about: one is of egoism, another is of lethargy, laziness. And remember, if you have to fall into any trap, the trap of laziness is better than the trap of egoism. That is more dangerous, because the lazy person has never done anything wrong, a lazy person cannot do. He will never do any good — okay, but he will never do any wrong either. He will not bother to kill anybody, to torture anybody, to create concentration camps, to go to war he will not bother. He says ‘Why? When one can rest, why?’ A lazy person is not naturally a danger. The only thing that he may miss may be his own spiritual growth, but he will not interfere with anybody else’s growth; he will not be an interference. He will not be a do-gooder and these are the greatest, most mischievous people in the world the do-gooders. A lazy person is almost absent. What can he do? Have you ever heard of any lazy person doing anything wrong?

No, Anand Prem, the real problem comes from the egoist, and that is Anand Prem’s possibility. Don’t be worried about a few people here getting lazy — let them, nothing is wrong. The real problem is from the egoist; one who wants to be spiritual, one who wants to be special, one who wants to become a SIDDHA, one who wants to attain spiritual powers. One wants to prove something spiritually in the world: that is the real danger. If you have to fall, choose laziness. If you cannot fall, if you have to avoid, good to avoid BOTH.

Laziness is just like the common cold — nothing much to worry about. Ego is like cancer. It is better not to have either. But if you have to choose and you would like to have something to cling to, the common cold is good — you can depend on it, it never kills anybody, it has never killed anybody. But never choose cancer, and that is the greater possibility.

Now she asks ‘The danger of your talks on Taoism is that there are a lot of lazy, irresponsible people…’. The first thing: the moment you start thinking about others you are getting into an ego-trip. Who are you to think about others and their life? It is their life. If they feel like being lazy, who are you to interfere? Anand Prem has a do-gooder in her being; she is very worried about others — that is a dangerous thing. And of course she is condemnatory. This question has a condemnation: ‘The danger of your talks on Taoism is that there a lot of lazy, irresponsible people around who rationalise their bad habits by claiming to be inactive Taoists.’ Who are you to tell them that their habits are bad?

Laziness is a better habit than to be obsessed by activity. To be obsessed by activity is madness. A lazy person can be sane. Sometimes the laziest people have been found to be the sanest. I have the feeling that if Anand Prem comes across Lao Tzu, she will think he is lazy. He will look lazy to all purposes. If she comes across Diogenes, she will think he is lazy. If she comes around Buddha she will think he is lazy. Sitting under the Bodhi Tree…’what are you doing? At least you can run a primary school and teach children, or you can open a hospital and serve ill people. So many people are dying, starving… what are you doing here sitting under the Bodhi Tree?’

Anand Prem would have jumped upon Buddha and taken him to task. ‘What are you doing? Just sitting, meditating? Is this the time to meditate? Is this the time to be just sitting silently and enjoying your bliss? This is selfish!’ This condemnatory attitude is really dangerous: it gives you an idea of holier than thou, ‘I am better than you. You… you lazy people!’ She goes on writing questions every day that I have not been answering; every day — that ‘these people are hippies, these people are useless.’

She is in search of a lover, but she cannot find one here because she thinks that nobody here…. She wants a ‘straight person’ and she cannot find a straight person here. These are all ‘hippies and yippies’ and she wants somebody who is well-established.

She wrote a letter. ‘… well-established, has a bank account, is a gentleman, a squire, has prestige, respectability. Here these people are just hobos, wanderers, vagabonds.’ She would have refused Buddha, she would have refused Lao Tzu: they were not straight. She writes to me: ‘… these long-haired people!’ With such disgust she writes, and because of this disgust she has become a very disgusting person and she will not find. For one year she has been in the West in search. She is a Jew.

First she searched in America, then she went to Israel to search for a man. She could not find in America, she could not find in Israel — she will never find anywhere. Even if she goes to heaven, God will look like a hobo. She has such condemnatory attitudes that she cannot love a simple human being. Yes, there are flaws, there are limitations, but everybody has those limitations. If you want to love, you have to love a man with all his limitations.

You cannot find a perfect person. Perfection does not exist. God never allows perfection because perfection is so monotonous. Just think: living with a perfect person… twenty-four hours, and you will commit suicide. Living with a perfect person? Then how will you live? He will be more like a marble statue, dead. The moment a person becomes perfect, he is dead. An alive person is never perfect, and my teaching is basically not for perfection but for totality.

Be total, and remember the difference. The ideal of perfection says: Be like this — no anger, no jealousy, no possessiveness, no flaws, no limitations. The ideal of totality is totally different: If you are angry, be totally angry. If you are loving, be totally loving. If you are sad, be totally sad. Nothing is denied — only partiality has to be dropped, and then a person becomes beautiful. A total person is beautiful. A perfect person is dead.

I am not trying to create MAHATMAS here. Enough! Those MAHATMAS have done enough nonsense in the world. We need beautiful people, flowering, flowing, alive. Yes, they will be sometimes sad, but what is wrong in being sad? Sometimes they will be angry, but what is wrong in sometimes being angry? It simply shows that you are alive, that you are not a dead thing, that you are not driftwood. Sometimes you fight, sometimes you let go. Just like climates change: it is rainy sometimes and it is cloudy, and sometimes it is sunny and the clouds have disappeared. And all seasons are needed — the cold, the heat, the winter, the summer — all seasons are needed. And a real man, an authentic man, has all the climates in his being — only with one awareness: that whatsoever he is doing he should do totally and should do with full awareness — enough, that’s enough, and you have a beautiful person. But Anand Prem is in search of a perfect man.

I have heard…. Once a man travelled all over the world…. Whenever I look at Anand Prem, I again and again remember that man, He travelled all over the world in search of a perfect woman. He wanted to get married, but how to accept an imperfect model? — he wanted a perfect woman. He came back, his whole life wasted; he could not find. Then one day a friend said ‘But now you are seventy and you searched your whole life, couldn’t you find a single perfect woman?’
He said ‘Yes, once I came across one woman who was perfect.’

So the friend asked ‘Then what happened?’
But the man became sad, he said ‘What happened? That woman was in search of a perfect man, so nothing happened!’

Remember, the ideal of perfection is an egoistic ideal.

Ronald Coleman told Herb Stein about a Hollywood phony who spoke with a fake Oxford accent, wore a fake Purple Star and Phi Beta Kappa key — and worst of all, passed a lot of fake cheques. At the end of his rope, he decided to commit suicide, and went down to the Santa Fe railroad tracks. He calmly smoked several imported cigarettes while three or four heavy freights puffed by. A tramp who was watching jeered. ‘lf you’re gonna do it, why don’t you do it?’
‘Don’t be vulgar’ squelched the phony. ‘A man like me waits for the Super Chief.’

Even if an egoist goes to commit suicide, he waits for the Super Chief, the best train. He says ‘Don’t be vulgar. A man like me waits for the Super Chief.’ Even if he is committing suicide, he will not commit under a goods train.
Marriage is like suicide — you can commit anywhere. You should not wait for the Super Chief. Anand Prem is in search and it is impossible for her, the way she looks at things with such condemnation, to find anybody whom she can love.
‘Please clarify the difference between a Taoist and a lazy escapist.’

There is not much, and if there is, it is so inner that only the person will know — you will never be able to judge from the outside. Look at me. I am also a lazy person. Have you seen me doing anything, ever? It is very difficult from the outside to know. And I love lazy persons… Taoists or not; I love lazy persons because out of lazy persons never any Adolf Hitler is born, never any Genghis Khan, never any Tamburlaine. Lazy people have silently lived their lives and disappeared, without leaving any trace on history, without contaminating humanity. They have not polluted consciousness. They were here as if they were not. To be lazy and aware… and you have become a Taoist. It does not mean that you become inactive. It simply means that the obsessive activity disappears. It simply means that you have become capable of not-doing too.

It is said about a Zen Master that a person asked one of his disciples ‘What miracles can your Master do?’
And the disciple said ‘Are you a follower of somebody?’

And the man said ‘Yes, I am a follower of a certain Master and he is a great-miracle-man; he can do great miracles. Once it happened that I was standing on this shore of the bank and he was standing on the other shore, and he shouted to me “I want to write something in your book.” And it was almost a half-mile-wide river. So I took my book out, raised it, and from the other shore he started writing with his fountain pen and the writing came on my book. This miracle I have seen and the book is with me — you can see.’

And the disciple of the other Master laughed and he said ‘My Master can do greater miracles.’
So the man said ‘What miracles?’
And the disciple said ‘My Master can do miracles, and he is so capable… SO CAPABLE that he is capable of not doing them too.’

‘Not doing them too.’ See the beauty of it. He is ‘so capable… SO CAPABLE… of not doing them too.’

A Taoist is a man who does only that which is absolutely necessary. His life is almost like a telegram. When you go to the Post Office you don’t write a long letter when you are giving a telegraphic message. You go on cutting words, this and this can be dropped and then you come to ten or nine or whatsoever. If you write a letter you will never write only ten words. And have you watched the thing? A telegram is more expressive than all letters. It says much more in very few words. The unnecessary is dropped, only the most necessary is there. A Taoist is telegraphic, his life is like a telegram. The obsessive, the unnecessary, the feverish, has been dropped. He does only that which is absolutely necessary. And let me tell you that the absolutely necessary is so little that you will see a Taoist almost as if he were lazy.

But remember, I am not praising laziness. I am simply condemning the egoistic attitude. Against ego — I am for laziness. But I am not for laziness itself; it should be full of awareness. Then you pass from activity and from laziness both. Then you become transcendental. You are neither active, nor inactive; you are centred. Whatsoever is needed you do it, whatsoever is not needed you don’t do it. You are neither a doer nor a non-doer. Doing is no more your focus. You are a consciousness.

So please don’t take whatsoever I have said in the sense that I am helping you to be lazy. To be REALLY lazy means not to be inactive, but to be so full of energy that you are a reservoir of energy. Lazy as far as the world is concerned, but tremendously dynamic inside, not dull.

A Taoist is lazy from the outside; from the inside he has become a river-like phenomenon, he is continuously flowing towards the ocean. He has dropped many activities because they were unnecessarily leaking his energy. The danger is always there — in whatsoever I say there is danger — the danger of interpretation. If I say ‘Be active’, there is the possibility that you will become egoists. If I say ‘Be inactive’, there is the possibility that you may become dull. Man is very cunning.

I have heard…. He was the kind of a guy who would bet on anything — provided he was sure of winning. ‘I’ll bet my wife’s first words will be “my dear” when I get home’ he said to Lucky.

Lucky took him up on it. He knew his wife very well and she would be the last woman in the world to say ‘my dear’. Must have been like Anand Prem.

Lucky took him up on it and they bet a hundred dollars. When they got to the sport’s house he stuck his head in the door and called ‘My dear, I’m home.’
‘”My dear” be hanged!’ roared his wife. ‘Wait till I get you inside!’
And he looked at Lucky and said ‘Give me a hundred dollars. Didn’t I tell you that the first words she would ever utter would be “my dear”?’

Mind is very cunning. The wife is saying ‘”My dear” be hanged I wait till I get you inside!’ But you can interpret… so he is demanding a hundred dollars. Mind is cunning. It goes on interpreting in its own ways; it goes on finding reasons, rationalisations, tricks to defend. It wants to remain as it is. That is the whole effort of the mind: it wants to remain as it is. If it is lazy, it wants to remain lazy. If it is active — too active, obsessively active it wants to remain active. So whatsoever I say, you have to be careful not to defend your mind. You have to come out of your mind.

The man burst angrily through the door, threw his wife off the stranger’s knee and angrily demanded ‘How do I find you kissing my wife?’
‘I don’t know’ said the stranger. ‘Maybe you’re home early?’

People can find reasons. Be alert. And be alert about your own self, not about others. This is none of your business what others are doing. This should be one of the basic attitudes of a religious person — not to think about what the other is doing; that is his life. If he decides to live it that way, that is his business. Who are you even to have an opinion about it? Even to have an opinion means that you are ready to interfere, you have already interfered.

A religious person is one who is trying to live his life the best, the most total way he can; the most alert way that he can he is trying. And he is not interfering with anybody’s life, not even by having an opinion. Have you watched, observed? If you pass somebody and you have a certain opinion about him, your face changes, your eyes change, your attitude, your walk. If you are condemnatory, your whole being starts broadcasting condemnation, disgust. No, you are interfering. To be really religious means to be non-interfering. Give freedom to people; freedom is their birthright.

Once it happened, I stayed with one of my professors, my teachers. Though I was a student and he was my teacher, he was very respectful of me. He was a rare, religious man but he was a drunkard, and when I stayed in his home, he was very afraid to drink in front of me. What would I think? I watched him, I felt his restlessness, so the next day I told him ‘There is something on your mind. If you don’t relax, I will immediately leave and go to a hotel; I will not stay. There is something on your mind. I feel that you are not at ease, my presence is creating some trouble.’

He said ‘Since you have raised the problem, I would like to tell you. I have never told you that I drink too much, but I always drink in my home and go to sleep. Now that you are staying here I don’t want to drink before you and that is creating the trouble. I cannot remain without drinking but I cannot even conceive of drinking in front of you.’

I laughed. I said ‘This is foolish. What have I to do with it? You will not force me to drink.’ He said ‘No, never.’
‘Then it is finished; the problem is solved. You drink and I will keep you company. I will not drink but I can drink something else Coca-Cola or Fanta, I will keep you company, you drink. I can fill your glass, I can help you.’
He could not believe it, he thought I was joking. But when in the night I filled his glass, he started crying. He said ‘I had never thought that you would not have any opinion about it. And I have been watching you’ he said ‘and you don’t have any opinion about my drinking, about my behaviour, about what I am doing.’

I said ‘To have an opinion about you is simply foolish. It is not something very great that I haven’t any opinion about you. Why should I have in the first place? Who am l? It is your life — you want to drink, you drink.’

To have an opinion about you means that deep down somewhere I want to manipulate you. To have some opinion about you, this way or that, means that I have a deep desire to be powerful over people. That’s what a politician is. A religious person should be non-interfering.

Source – Osho Book “Tao: The Pathless Path, Vol 1″

[heartbeatsalute]

Osho on State of Souls in Bodiless State

Question - Osho, you have told us what happens to the Soul during that timeless interval between two Births. But some points remain unresolved, regarding the Bodiless Soul: in that bodiless state, does the Soul remain stationary or can it move about? And how does it recognize other Souls? In that state, is there any possibility of a dialogue between Souls?

Osho - In this connection, two or three things may be remembered. Firstly, neither is there any stationary condition nor any movement in that state. That is why it becomes even more difficult to understand. It is easy for us to understand that if there is no movement there must be a state of rest or vice versa. In our thinking, these are the only two possibilities for everything. We think that in the absence of one the other must prevail.

We are also under the impression that these two states are opposite to each other. So firstly, we should understand that movement and non-movement are not opposites, but different aspects of the same thing. When the movement is such that we are not able to see or grasp it, we call it non-movement.

Movement is, likewise, a state of non-movement which we are not able to comprehend. If something moves at a great speed, you will find that it appears stationary. If a fan is moved at a high speed, you will not be able to see the blades. At that speed, you will not be able even to tell how many blades the fan has, because the empty space between the three blades becomes filled before we can see it.

A fan can move so quickly that you cannot put anything through the spaces between the blades. Things can be moved in such a way that even if you touch them with your hand you will feel that they are not moving. That is why science says that all things that appear stationary to us are also moving, but the movement is very fast and at levels that are beyond the grasp of our senses. Therefore, movement and non-movement are not two things. They are different states of the same thing differing only in degree.

In the realm where there is no body, both these conditions will not be there because where there is no body there is neither time nor space. From what we have known thus far, it is not possible for us to conceive of a realm beyond time and space because we have not known anything that is beyond. What then shall we call that condition? We do not even have any word to express a condition where there is no time and space.

When, during a religious experience, messages of such a state were received for the first time, difficulties arose regarding how to describe it. What is the name of that state? An embarrassment similar to this is also experienced by science when it has difficulty in naming a newly discovered phenomenon; when something happens which is different from and beyond all our pertinent knowledge, this becomes very difficult.

For example, some years ago, when the electron was first discovered, the question arose whether to call it a particle or a wave. We cannot call it a particle because matter is always static; nor can we call it a wave because a wave is always moving and is weightless. The electron is both simultaneously. Then difficulty arises – because in our understanding a thing can be only one of the two, but not both.

But the electron is both a particle as well as a wave. Sometimes we comprehend it as a particle, sometimes as a wave. There is no word in any language of the world to express this phenomenon. For the scientists who observed this, it seemed inconceivable. It became a mystery. When people asked Einstein why he was describing the electron as both a particle and a wave, they felt that his thinking was becoming illogical and mysterious.

Einstein, in reply, then asked them whether he should believe fact or logic. The fact is that the electron is both at the same time, but logic tells us that a thing can be only one at a time. A man is either standing or walking. Logic tells us that he can be one thing at a time; he cannot be both standing and walking simultaneously. Logic, therefore, will not agree. But the experience of the electron required that scientists should put aside logic and hold fast to facts. The electron is an example.

The experience of religious individuals tells us that during that interval between the leaving of one body and the taking of another, the bodiless soul is neither stationary nor in movement. This is beyond our understanding. That is why some religions say the bodiless soul is stationary and others say that it is in movement. But this is only due to the difficulty of explaining – because the boundaries of space and time within which movement or non-movement is observed do not exist during that interval.

For both movement or non-movement, a body is necessary. Without body, there can be neither movement nor non-movement. The body is the only medium through which these conditions can be observed. For example, this is my hand. I can either move it or keep it steady. Someone may ask, when I do not have this physical hand, whether or not my soul will be moving. The question itself is meaningless because without this hand the soul can neither move nor remain stationary.

Movement and nonmovement are both qualities of the body. Beyond body, the words movement and non-movement have no meaning. This is applicable to all dualities. Take, for example, the condition of speaking and the condition of remaining silent. Without the body, it is neither possible to speak nor to remain silent. Ordinarily, we can understand that it is not possible to speak without body, but it is difficult to understand that it is not possible even to be silent without body.

Through the medium which enables one to speak, one can express silence as well. Becoming silent is only a way of speaking, a state of speaking. Silence is not only a state of not speaking, but of speaking as well. For example, a man is blind. One may feel that perhaps he is only able to see darkness. This is illusion. Even to see darkness, eyes are necessary. Without eyes, it is not possible even to see darkness.

You may close your eyes and think that because you are seeing darkness it is possible, but you are making a mistake. While you close your eyes, your eyes do not cease to be there; you do not become blind. If you become blind after once having had eyes, then you will know what darkness is. But for the one who is blind since birth it is not possible to know what darkness is, because darkness is also an experience of eyes. You experience darkness with the same medium used to experience light. One who is blind since birth cannot know what darkness is.

You hear through your ears. In language, we may say that one who has no ears is not hearing. But that state of not hearing is also not known to those who are deaf. Ears are necessary even to know that you did not hear. It is just like eyes being necessary to know what darkness is. Non-movement is possible only through that sense in which there is movement. If there is no sense, there is no experience of non-movement.

In the bodiless state, the soul can neither speak nor remain silent. There is no instrument for speaking or for remaining silent. All experiences are dependent on the instrument – on the body, on the senses. But this does not mean that such a bodiless soul has reached liberation. The descriptions of a soul in liberation and one that is in the interval between life and rebirth may appear similar. What then is the difference between the liberated soul and the one that is in this interval? The difference is of potentiality, of seed existence.

During the bodiless existence, the interval between two bodies, the experiences and impressions of all previous births remain with the soul in seed form. As soon as the soul acquires a body, they will become active. For example, if we cut the feet of a person, his experiences of running will not disappear. Without feet he can neither run nor stop, because if he cannot run how can he stop? But if he acquires feet, all of his experiences and impressions will become active again and he will be able to run if he wants to.

It is like taking away a car from a person who has always been driving. Now he cannot drive a car or press an accelerator – because he has no car. Neither can he apply brakes to slow down. But his experiences of car driving remain with him. He is out of the car, but his experiences of driving remain with him in seed form. If he acquires a car after some years, he will be able to drive it as soon as he puts his foot on the accelerator.

The liberated soul becomes free of these impressions, whereas in the interval between two bodies the soul only becomes free of the senses, the instruments. In liberation, all experiences, impressions and desires are destroyed. In both conditions of the soul, there is one similarity – that there is no body. But there is one dissimilarity. In liberation there is neither body nor the chain of bodily experiences. In the interval between births, though there is no body, there is a great chain of body related experiences existing in seed form which can become active at any time upon acquisition of a body.

So whatever experiences one may have in this interval will be such as can be had without body. As I have said, these will be experiences of meditation. But the experiences of meditation are had only by very few persons. Out of millions of people, only one has that experience of meditation. What experiences can the remaining people have? Their experiences will be of a dream life. In a dream, no sense participates.

It is possible that if a person is in a dream, and if you can keep him in the dream and cut off his limbs, his dream may not be disturbed. But the chances are that his sleep will break. If it were possible to cut off his limbs one after the other without breaking his sleep, then his dream would continue undisturbed because none of the limbs of the body are necessary for the dream. The body is not at all active in a dream; there is no use of the body in it. Without the body the dream experience will remain. In fact, all experiences will remain in dream form.

If someone were to ask you whether you are stationary or in movement during a dream, you would find it difficult to reply. When you awake from the dream, you find that all along you were lying in the same place, but you were in a dream. Upon waking, you find that there have been long, deep happenings in the dream, but, remember, there was no movement at all in it. If you understand properly, you will find that you are not even a participant in a dream.

In a deep sense, you can only be a witness. That is why one can see oneself dying in a dream; one can see one’s own body lying dead. In a dream, if you see yourself walking, then the one whom you see walking is a dream phenomenon and you are but a witness. That is why religion has put forth the idea that if a person can view this world like a dream he will have the highest religious experience. From this only, the theological concept of calling this world
maya – an illusion or a dream – has been put forth.

The deeper meaning of this is that if one can view the world as if in a dream, then one becomes a witness. In a dream, one is always a witness and no one is a participant. In no circumstances are you ever an actor. Though you may see yourself as an actor, you are always the spectator, the seer, the one who is seeing.

Therefore, all bodiless experiences will be like dreams – seed-like. Those whose experiences have created misery for them will see nightmares and dreams of hell. Those whose experiences have brought them happiness will dream of heaven and will be happy in their dreams. But these are all dreamlike experiences. Sometimes different types of events may also happen, but these kinds of experiences will differ.

Occasionally, it may so happen that souls which are neither stationary nor in movement will enter other bodies. But to say that the souls will enter is a linguistic fallacy. It would be better to say that some body may behave in such a way that it will cause a soul to enter into it. The world of such souls is not different from ours. That world exists also beside us, close by. We are all residing in the same world. Every inch of space that is here is filled with souls. The space right here which appears empty to us is also full.

There are two types of bodies which are in a state of deep receptivity. One is of those that are in great fear. Those who are in great fear cause their souls to contract within their bodies – so much so that they vacate some parts of the body completely. Some nearby souls drift into these empty parts like water entering a ditch. At such times, these souls experience things that only a soul with a body can experience.

Secondly, a soul can enter a body when it is in a deep prayerful moment. In such prayerful moments also, the soul contracts. But during fearful moments, only such souls drift in which are in great misery and agony, that see only nightmares. Those are the ones whom we call evil spirits. Because a frightened person happens to be in an ugly and dirty state, no higher soul can enter him. A fearful person is like a ditch: only downward moving souls can enter.

A prayerful person is like a peak: only upward moving souls can enter. A prayerful person becomes filled with so much inner fragrance and so much inner beauty that only the highest souls take interest in him. And such higher souls will enter only by what we call invocation, invitation or prayer. Both these types of experiences by souls are such as could be had only with body. Thus, there is a complete science for invoking devatas – gods. These devatas do not descend from some heaven, nor do those whom we call evil spirits come from hell or some devil’s world. They are all present right here, coexisting with us.

Actually, in the same space, there is a multidimensional existence. For example, this room where we are sitting is full of air. If someone burns some incense, some aromatic substance, the room will become filled with fragrance. If someone sings a melodious song, sound waves will also fill the room. But the smoke of the incense will not clash with the waves of the song.

This room can be filled with music as well as with light, but no light wave will clash with any sound wave. Nor will the light waves have to leave to make room for the entry of sound waves. In fact, this very space is filled in one dimension by sound waves, in another by light waves and in a third dimension by the air waves. Likewise, hundreds of things fill this room in hundreds of different dimensions. They do not in any way hinder one another, nor does any one thing have to move out of the way for something else. Therefore, all this space is multidimensional.

For example, in this place we have a table, but we cannot keep another table in the same place because tables are of the same dimension. But an existence of another dimension will not find the table to be a barrier. All these souls are very much near us; any time there can be an entry. When the souls enter, then they will have a bodily type of experience, and these experiences are such as can be had only through body.

Another factor concerns the way in which these souls that enter living bodies communicate. Communication is possible only between the soul entering and the soul existing in the body. That is why, so far on this earth, no spirit, evil or godly, has been able to communicate directly with us, right before our very eyes. But it is not true there has not been any communication. Communication takes place.

Information that we have about heaven and hell is not something out of people’s imaginations, but it has been communicated by such souls through mediums. Thus, in olden times, there was a system. For example, with the Vedas of the Hindus, none of the rishis of the Vedas would ever say that he was the writer of such and such a Veda; in fact, he was not a writer at all. It is not out of humility or modesty that the rishis did not claim to be the writers.

It is a fact that what they had written down was, in a sense, heard by them. This is a very clear experience: when some soul enters into you and speaks, the experience is so clear that you know full well you are sitting aside while someone else and not you is speaking. You too are the listener and not the speaker. This is not easy to know from outside, but if observed with proper attention it is possible.

For example, the manner and style of speech will be different, the tone will differ, the diction and the language will also differ. To the original owner of the body, everything will be crystal clear from inside. If some evil spirit has entered, then the person will perhaps be so much afraid that he will become unconscious. But if a celestial soul has entered, then he will be aware and awakened such as he never was before.

Then the situation will be crystal clear to him. So those in whom the evil spirits enter will be very clear about the fact that someone had entered into them only after such evil spirits leave the body – because they become so fearful that they faint and fall unconscious. But those in whom celestial souls enter will be able to say at the very moment that ”what is being spoken is by someone else, not by me.”

Just as two persons may use only one microphone, both these voices will use the same instrument. One will stop speaking while the other will start. When the senses of the body can be so used, it is possible for bodiless souls to communicate. That is how whatever is known to this world about devas and evil spirits becomes communicated. There is no other way to know about these things. For all this, complete sciences have been evolved.

Once a science is evolved, things become easier to understand. Then these things can be made use of with full understanding. When these kinds of events happened in the past, scientific principles were derived from them. For example, if accidentally and suddenly some celestial soul had entered into someone, then from the study of that happening certain principles regarding the conditions conducive for such a phenomenon would be evolved. Then it could be said that if such conditions can be created again, then again such souls will enter.

For example, Mohammedans will burn lobhan and benzoin. This is a method of inviting good spirits by creating a specific fragrant atmosphere. Hindus also burn incense, and they light a flame made from ghee. These things appear to be ritualistic formalities today, but at one time they had a deep meaning. Hindus will chant a specific mantra which becomes an invocation. It is not necessary that there should be a meaning to the mantra.

Ordinarily there is none, because mantras with meaning become distorted with the passage of time. But meaningless mantras do not become distorted. With a meaningless mantra nothing extraneous can enter with the passage of time. That is why all mantras of depth are meaningless. They have no meaning, so they remain changeless.

They are only sounds. There are methods for the chanting of these sounds. If there is a specified beat, intensity and rhythm, the soul that is invoked will enter instantly. And if the soul for whom the mantra was devised is dissolved into nirvana, another soul of similar purity will enter. All the religions of the world have certain mantras. The Jainas have Namokar.

Source, DIMENSIONS BEYOND THE KNOWN, OSHO

[heartbeatsalute]

So please don’t take whatsoever I have said in the sense that I am helping you to be lazy. To be REALLY lazy means not to be inactive, but to be so full of energy that you are a reservoir of energy. Lazy as far as the world is concerned, but tremendously dynamic inside, not dull.

A Taoist is lazy from the outside; from the inside he has become a river-like phenomenon, he is continuously flowing towards the ocean. He has dropped many activities because they were unnecessarily leaking his energy. The danger is always there — in whatsoever I say there is danger — the danger of interpretation. If I say ‘Be active’, there is the possibility that you will become egoists. If I say ‘Be inactive’, there is the possibility that you may become dull. Man is very cunning.


---OSHO---

[heartbeatsalute]

For example, Mohammedans will burn lobhan and benzoin. This is a method of inviting good spirits by creating a specific fragrant atmosphere. Hindus also burn incense, and they light a flame made from ghee. These things appear to be ritualistic formalities today, but at one time they had a deep meaning. Hindus will chant a specific mantra which becomes an invocation. It is not necessary that there should be a meaning to the mantra.

Ordinarily there is none, because mantras with meaning become distorted with the passage of time.

But meaningless mantras do not become distorted. With a meaningless mantra nothing extraneous can enter with the passage of time. That is why all mantras of depth are meaningless. They have no meaning, so they remain changeless.


---OSHO---

[heartbeatsalute]

Discipline of Transcendence Vol 1 Osho

The Discipline of Transcendence, Vol 1

Chapter #8
Chapter title: Sincerity in the search

28 August 1976 am in Buddha Hall
Question 1

YOU TOLD US TO REJOICE WHENEVER WE SEE OTHER PEOPLE BECOMING SINCERE SEEKERS, AND IT IS INDEED A MOVING EXPERIENCE TO SEE NEW PEOPLE BECOME SANNYASINS AND BEGIN TO MEDITATE. BUT HOW ARE WE TO FEEL WHEN WE SEE REALLY BEAUTIFUL, SINCERE YOUNG PEOPLE GIVING UP EVERYTHING TO FOLLOW DESTRUCTIVE, FALSE, SO-CALLED MESSIAHS WHO ARE ONLY USING THESE FOLLOWERS FOR THEIR OWN MATERIAL AND POLITICAL GAIN?

I AM THINKING OF A MAN NAMED MOON WHO IS GAINING MORE AND MORE ADHERENTS EVERY DAY. HE IS ALSO MAKING MORE AND MORE ENEMIES IN THE WEST, WHO CRITICIZE HIM AND HIS METHODS MOST VEHEMENTLY. BUT HIS POOR BLIND DISCIPLES USE THIS PERSECUTION AS PROOF THAT HE IS A NEW JESUS.

IT IS A VERY COMPLICATED PHENOMENON and you will have to be very subtle about it. The first thing -- it is none of your business. If somebody follows Moon or Muktananda it is none of your business. You should not have any attitude about it, because who are you to decide? Whether Moon is right or wrong, how can you decide? And why should you decide? You are not following him. You should keep out of it. Because there is no way to decide from the outside.

The same thing was said really against Jesus also. And the people who were against Jesus, they were also saying the same thing to people: 'Why are you going with this man? He is a false messiah.' That's what Jews were saying against Jesus. They still say -- they may not say loudly because they have been forced to be silent, crushed down the centuries, but they still say. Who is going to decide? And how?

The same people are saying against me -- you following me. People will say that you have fallen into the hands of a dangerous man. He has brainwashed you, he has destroyed you, you are hypnotized, and so on, so forth.

So the first thing is, never be concerned about these things. Don't waste your time. If somebody feels good to be with Moon, it is his business to decide. And you say 'sincere, beautiful people...' If they are really sincere they will understand sooner or later that this messiah is false. If their sincerity cannot reveal to them the falsity of their messiah, then who is going to reveal? So let them go wholeheartedly. If they are moving with a wrong person, sooner or later they will realize. And if they don't realize, then too it is for them to choose.

In fact, the more you criticize Moon and others, the more you make it impossible for the disciples to see themselves. The more you criticize, the more they become defensive.

And logic is a double-edged sword. When you start being too much against, then Moon says, 'Look, the same happened to Jesus, the same is happening to me. People are against me. It has always happened to great prophets that people are against them.' By your being against him you are proving that he is important, you are giving him too much significance.

If Jews had not bothered about Jesus, there may not have been any Christianity. I'm not saying that Jesus was wrong or right, I'm simply saying there would not have been any Christianity. But too much against him created a defensive attitude in his followers. They started fighting, arguing.
Be indifferent. If you cannot rejoice then do at least one thing -- be indifferent. If you can rejoice, good.

Somebody who is following Moon at least is seeking -- maybe seeking in wrong directions, maybe -- but still seeking. Better than those people who are not seeking. Rejoice. Moving with a wrong person, but moving. Groping in the dark, far away from the door, but groping. Better than those who are sitting in the dark and not groping at all. Better than Christians, Hindus, Mohammedans, Jains, Buddhists, who are just sitting silently. Their groping has stopped. They think they have found.

Just by birth you become a Christian. Christianity is not your choice -- just an accident by birth. Just by birth you have become a Hindu. It is better at least that somebody is trying to move on his own. There is danger, but the whole life is danger.

It is better to be a follower of Moon, alive, than to be a follower of a dead Christ. And I am not saying that he is right or wrong -- he may be wrong -- but at least the person has the courage to follow, to choose. If he is wrong, sooner or later his own experience will prove it -- that he is wrong. But those people who are simply sitting in the darkness, they will never come to know whether they are wrong or right. The real trouble is with these people.

You have taken it for granted that you are a Christian. How can you be a Christian? There were only a few Christians who followed Jesus alive. They risked their life. The greatest risk was this: that there was no way to decide whether they were following the right person or wrong -- that was their greatest risk. Had they been with the old church -- if they had remained Jews there was no risk. Things were settled by the tradition. For centuries down, everything was settled, every dogma was settled.

These people started looking for themselves; they were trying to open their eyes. I am not worried whether Jesus was right or wrong, but I say these people are more alive people.

Yes, even with a Muktananda it is good to move. And if you are a sincere seeker, how long can Muktananda or Moon deceive you? How long? Your sincerity is your only protection, nothing else. Go on -- one has to grope long, one has to knock on many doors before one comes to the right door. There is no other way.

So don't criticize. There is no need; it is none of your concern. If you want to follow Moon, then you have to think about it. Others are following -- let them think. Why should you take their responsibility? Why should you have any power over others? If somebody decides to follow a fool, that's his decision -- and he has the freedom to follow the fool. Forced -- even if you are following the greatest wise man in the world, a Buddha -- then too it is ugly, because it kills your freedom. With your own choice if you follow a fool, it is beautiful.

My emphasis is on your freedom. And people who are against Moon, why are they against Moon? The same reason why people were against Jesus -- because if Moon's influence grows then more and more Christians will be disappearing. They will become 'Moonites'.

These people are against Bhaktivedanta, the Hare Krishna movement leader, because more and more people are becoming Hindus; Christians are disappearing. These people are against Maharishi Mahesh Yogi because more and more people are dropping their christian prayer and starting TM. The same happens everywhere.

Here people are against me because if you come with me, by and by you will not be a Parsee, and you will not be a Hindu, and you will not be a Christian -- you will become a pure human being, a simple human being with no adjectives.

So those who live with the adjectives, how can they just watch it? They are afraid, their establishment is eroding. They will try in every way. But I will suggest to them that if they really want that no one should come to me, they should remain indifferent.

The more they are against me, the more they make me important. Their very against-ness helps many people to become interested in me. The best way for them will be not to be bothered by me, be indifferent. Let people come and let people find. If they find more nourishment with me than they were finding in their old church, in their temple, in their mosque, then it is for them to choose. If they don't find any nourishment with me, they move away, they go on searching.

But if people are against me then you start becoming defensive. Then your eyes become dogmatic, then you are in an arguing mood. You have to prove somehow that your master is right and is the only true master in the world. Then even if sometimes you see flaws in me, errors, mistakes, you bypass them. How can your master have any mistake, flaw in his life? -- impossible. And you go on hiding. And by and by you become almost determined by the people who are against me. They talk against me, you have to talk for me. They help me in a way.

This is my suggestion: there is no need to be worried -- the world is vast, and everybody is free to choose, should be free to choose. If somebody feels that he is attaining something with Moon -- and Moon may be wrong, as far as I know he is wrong -- but even then if somebody follows him I am not going to distract the person. This is my attitude -- that he is wrong. Even if he is wrong somebody may be benefited by him. Life is very mysterious -- you learn by your errors also.

I know many people, like Muktananda, who have nothing to give. It is a miracle that Muktananda can also become a guru. But still if somebody is following Muktananda, I will not say don't follow him. I will say go headlong. Because that is the only way to find out, to figure it out. I will say, 'Go headlong with open eyes; maybe this is how your life is going to grow.' Nothing is wrong in it. Why be so much afraid?

One learns from fools as much as from wise people, and one learns from pseudo-gurus as much as from authentic gurus. They are part of one phenomenon. In fact, you get that which you deserve. Now there are a few people who deserve Muktananda. What to do? They have earned Muktananda through their lives; many lives of karmas and they have earned Muktananda. Now who am I or who are you to prevent them? Why? They deserve, that is their growth, they have to pass through it.

One day Mulla Nasrudin came to me and he was very much worried and he said, 'I would like to become a guru myself.'

I was intrigued. I said, 'There are good opportunities. Why not? You try.'
He said, 'Yes, that's what I'm thinking. If Muktananda of Ganeshpuri can become a guru, why not I?' And then he said, 'Osho, there is one request. You supply me with my first disciple.'

A man was sitting by the side who suffers from an inferiority complex and he has seen psychoanalysts -- Freudians, Jungians, Adlerians -- and he has defeated all of them, and he goes on suffering with inferiority complex. In fact he has become more skilled in it. The more he has been psychoanalysed, the more he has become skilful about it. In fact, he is enjoying it.

So I told Nasrudin, 'You take this man. Try -- this man suffers from inferiority complex.' Nasrudin took him away, sat with him, looked into his eyes, meditated a little, closed his eyes, and then told him finally, 'I have good news for you. You have no inferiority complex, you really are inferior.'

Now there are people who really are inferior. They deserve Muktanandas, Moons, and that type of people. There are stupid people. What to do? Stupid gurus are also needed. Stupid gurus cannot disappear from the world unless stupid people disappear. It is a subtle economic law. Your demand has to be fulfilled, somebody from somewhere has to supply goods that you need.
People think as if it is only just Moon or people who are exploiting. No, you want to be exploited, you cannot rest unless you are exploited. People think that followers are innocent. This is nonsense! You cannot exploit an innocent man. They are cunning, the followers are cunning -- then they are exploited by more cunning people. An innocent person cannot be exploited by a cunning person, because innocence is so pure; in that purity he will immediately see that this whole thing is nonsense. You cannot exploit an innocent person, you can exploit only a cunning person.

I was staying in a town. Mulla Nasrudin deceived somebody. He said he could double rupees just by magic, and he showed the trick. He doubled a one hundred rupee note. It was just a trick but the person was impressed. So the person brought all, whatsoever he had. He was not a very rich man, but whatsoever he had -- ornaments, gold, precious stones, money -- whatsoever he had he put before Nasrudin. Then he played the game and he disappeared with the whole lot.

Now the man came to me and said, 'Why do you allow such cunning people with you?' I said, 'You are cunning -- that's why he could exploit you. You wanted your money to be doubled without any effort -- that's why he could exploit you. If you were innocent, how could you be exploited? Your logic and his logic were not different. What were you expecting from him? He exploited your greed. He exploited because you were ready to be exploited. Can't you see the whole nonsense of it?' I told him, 'If it is in my power, then I will send you both to the jail, because you are a participant. He alone is not responsible. In fact, his responsibility is secondary to you. If you were not ready how could he exploit you?'

So don't call those people sincere, innocent, who are exploited by cunning people. No, they must have some cunningness in themselves; they must be looking for shortcuts, for nirvana. Then anybody can exploit you.

Somebody comes and says, 'This will do. Just a mantra -- you have to repeat it twenty minutes in the morning, twenty minutes in the evening, and you will attain to perfect bliss.' Now he is delivering something so cheap -- you call it Transcendental Meditation or something, whatsoever you want -- and if he asks a hundred dollar fee what is wrong in it? And you say this man is exploiting. He is not exploiting your innocence; innocence cannot be exploited. An innocent man will understand -- 'How is it possible? Just by uttering "Rama, Rama, Rama", twenty minutes in the morning and evening and you become enlightened?'

Be reasonable, and if you are unreasonable and he asks a hundred dollar fee, he is asking simply something that fits with your logic. And you pay the hundred dollar fee, and then you think that he has been exploiting you!
Nobody can exploit you unless you are ready to be exploited, nobody can deceive you unless you are ready to be deceived. The responsibility is yours, so be alert, be reasonable. Don't be a fool, otherwise somebody is bound to -- somebody is bound to become your guru. And then don't go on shouting and crying and making a fuss about it that you have been exploited. You wanted to go to nirvana very cheap.

Always remember -- you fall into bondage because you want to become a slave. You cannot remain free, that's why you fall into a sort of bondage. But it is you, otherwise nobody can imprison you. You are afraid of freedom, you are afraid of growing, you are afraid of facing life as it is.

So from somewhere or other, sometimes from Korea -- Moon comes from Korea; sometimes from India -- Muktananda comes from India; sometimes from Japan... and of course these people have to come from the East because the East has the credit of being religious, spiritual.

Just in the same way, if an engineer comes from Germany he has more prestige in India; a doctor comes from England, he has more prestige in India. The indian doctor may be as educated as the english doctor, but the english doctor has prestige -- he comes from the world of science, he has an aura. It is just as if you have a watch, an indian-made watch, HMT watch -- it is an ordinary watch, made in India. If you have a swiss-made watch, it has an aura: imported.

The same happens as far as religion is concerned. In America you need imported gurus and India has nothing else to export. So we are exporting in bulk. They carry an aura.

Here it is difficult for them to find disciples. But they come from the East, the world of the rising sun, they come from the fabulous East, the land of Buddhas, Mahaviras, Krishnas -- they carry an aura. Just very ordinary people with no talent, with no genius, with no intelligence, but they can just sit there and things start happening. And then you think they are doing something.

You are hankering that something must happen to you and nothing is happening. The West is very much bored; something should happen. Now you have everything that you always needed, desired; all material things are there. Now for the first time the West is becoming aware that something spiritual is needed, a spiritual need is being felt.

It always happens -- whenever a society becomes very rich and affluent, only then the religious need is felt. A poor country cannot become religious howsoever it may pretend. It has never been so, it cannot be.
I am not saying that a poor man cannot become religious. Individuals can be exceptions -- a Kabir, a Nanak -- but poor societies cannot be religious; their basic needs are unfulfilled. Religion is a very high need.

It is as if you are hungry: who thinks in that moment of listening to beautiful music? When you are hungry you need bread, you don't need music. Beethoven won't do, Mozart is meaningless when you are hungry. When you are hungry, starved, naked, what to do with Shakespeare, Goethe, Kalidas? -- it makes no sense.

When your basic needs are fulfilled -- your body is healthy, you have a hygienic world to live in, a good house, good clothes, good food, nourished -- suddenly you feel that you need something of the aesthetic world -- music, art, poetry. You become interested in Picasso and Van Gogh, and you become interested in Pablo Neruda -- and a thousand doors open.

When your aesthetic needs are also fulfilled, when you are getting bored by Beethoven also, Mozart also, then suddenly another door opens -- the door of the Buddha, Krishna, Christ. That is the highest need. When every lower need is fulfilled then spirituality arises.

The West has fulfilled its lower needs. Now suddenly a desire has possessed it; a passion for the ultimate is being felt all over the West, particularly in the new generation -- a tremor, a longing for the unknown. It is a very critical moment.

In this moment there will be many people who will exploit this need, because the West is like a child -- a child in the world of spirit. They don't know what is what. They just have a need, that's all they know. And whosoever comes and says, 'I can fulfill your need,' whosoever is clever enough at least to pretend, you will follow him. But this is natural.

Sooner or later you will be finished with Moons and Muktanandas. Because sooner or later you will see that they promise but they never deliver. How long can this go on? And then only will you become interested in true masters -- Krishnamurti or Gurdjieff or Raman. Then you will start getting interested.

But this is natural. In the beginning it has to be so. You don't know what real roses are, so people who bring paper roses and plastic roses -- you don't know what real roses are, you don't have any comparison -- you simply purchase them. But how long can it go on?

That's why I decided not to go to the West. Right now it is a supermarket. And there are so many people standing on their soap-boxes and shouting and selling and advertising, that it is futile. I decided rather to wait here because people who have been with Moon, with Muktananda, with this and that, and are finished, and have come to know that these people have nothing to give, are bound to come towards the East in search. I decided to wait for them here, not to go there. Because when a seeker comes, travelling so far, then his desire is very authentic, then he is risking much. He is risking his whole life.

And it is better that he should have passed through the super-market, so he knows. If sometimes somebody comes to me directly I am not much interested in him because I know it is better he should pass through the right channel -- Muktananda, Moon, etc. When he passes through all of them and then he comes to me, there is a sudden contact, an immediate contact.
So in a way they help. Here are many people who have been in all sorts of movements in the West. This is good, a good training. You have some background, you have a certain gestalt, to judge.

So the first thing... YOU TOLD US TO REJOICE WHENEVER WE SEE OTHER PEOPLE BECOMING SINCERE SEEKERS, AND IT IS INDEED A MOVING EXPERIENCE TO SEE NEW PEOPLE BECOME SANNYASINS AND BEGIN TO MEDITATE. BUT HOW ARE WE TO FEEL WHEN WE SEE REALLY
BEAUTIFUL, SINCERE PEOPLE GIVING UP EVERYTHING TO FOLLOW DESTRUCTIVE, FALSE, SO-CALLED MESSIAHS WHO ARE ONLY USING THESE FOLLOWERS FOR THEIR OWN MATERIAL AND POLITICAL GAIN?

Let them go. Help them to go there. Tell them to go to the very end. Sincerity, their search -- if it is true they will come out, and they will come out more mature, less childish. They will come out more experienced. Nothing to be worried.

Never prevent anybody if he is really going somewhere. Let him go. There is only one way to learn and that is through experience; there is no other way. And if you think that he may be lost, then he deserves to be lost, then that is what he needs right now.

Nothing happens without your deserving it. Whatsoever happens you deserve it. Nobody can exploit you unless you were in need to be exploited. Nobody can make you a slave unless you were ready to become a slave and you were afraid of freedom. Nothing happens to you for which you were not hankering, for which you were not desiring, consciously or unconsciously. So it is your life and it is your freedom.

It happened one night, the phone rang at four a.m. 'What do you want?' I shouted into the instrument. 'Nothing,' was the reply.
'Then why did you call me in the middle of the night?'
'Because the rate is cheaper.'

That's why I stopped keeping the phone in my room since then, because there are absurd people. Because the rate is cheaper -- that may be the only reason they phone in the middle of the night.

You go with Moon because the rate is very cheap. You go with Muktananda because the rate is very cheap. What do I mean? I mean they promise you something and they don't ask you to be transformed. The rate is very cheap. They say god can happen to you without any change on your part; just do this mantra for twenty minutes.

When you come to me it is not a question of twenty minutes, it is a question of your whole life. You have to change from the very roots. I ask for a radical change. You have to drop your old values, your old morality, your old concepts, your old world view.

You have to almost die with your past, only then your future starts sprouting. I ask you to be crucified so that you can be resurrected. I am like a death, and that is what the meaning of sannyas is -- you die in me and a totally new person is born.

I'm not saying that your life will become easy. No, it may become more difficult. I'm not promising you rose gardens. One thing only I can promise and that is if you are ready to take the risk, there may be many more difficulties, but you will start growing. I can only promise growth. Growth is always hard, painful; you have to destroy and dismantle many things in you, and you have to learn new ways of being, new styles of life. It is painful.
I don't say you will become rich, as Maharishi Mahesh Yogi says: 'If you meditate you will become successful, you will become rich.' I don't say that. In fact you may become more of a failure if you go with me. And you may never be rich if you go with me. Because if you go with me you will become less and less ambitious. If you go with me you will become less and less aggressive, less and less violent.

Ambition is violence, the very effort to succeed in the world is violent. You may be a loser as far as the outside world is concerned. I cannot say anything about it. You may turn out to be just a beggar. But one thing I can say: you will be growing in, you will be enriched within, you will become more blissful. I don't say more successful, I say more blissful. You will become more restful, you will be more relaxed. But I don't say that you will have money and success and things like that.

With me you will have to lose much, and with me the gain will be so inner that only you will know and nobody else will know. So you cannot exhibit it, you cannot show it to anybody. The gain is going to be very inner and very subtle and the loss is going to be very gross and very outer. Everybody will know that you are losing.

Just the other night one indian sannyasin came and said, 'My whole ambition is gone and I am becoming indifferent to all success. I don't even feel like struggling any more. I want to be in a deep let-go.' I said, 'Perfectly good. That's how it should be.'

He was disturbed about one thing. He said, 'But something is happening, and that is I am not even interested in meditation any more. I feel happy, silent, but I am not interested in meditation any more.' I said, 'That's what one should expect finally -- drop that too.'
About this he was a little puzzled -- whether to drop meditation or not -- because only through meditation has he come up to this point where he is feeling at home... so much so that all his desiring is disappearing. He wanted to cling to meditation. When I said, 'Drop that too,' his last barrier was broken.

Now if you look at this person it will be difficult for you to see what is happening. In fact he may have looked more radiant to you before than he will look right now, because now he is so silent, his whole energy is so silent. You will not find him laughing; at the most he can smile -- in fact that too he will have to do by an effort. Not because he is unhappy, he is simply happy.
You laugh because of unhappiness. Twenty-four hours of unhappiness, you gather unhappiness, then you have to do something to get out of it -- you laugh.But if a man becomes really happy then the very need for laughter disappears.

It will be difficult to judge from the outside that something has happened inside in him -- and a great transformation IS happening inside him. This is what sannyas is -- he is disappearing from the world.

For this transformation very few people are ready, and those who are not ready, they also need somewhere to go, somewhere to seek. They also need a guru, a master. Good, nothing wrong in it, but remember the dictum that you get only that which you deserve. They will find somebody.
One politician used to come to me, and I asked him, 'Why do you come to me?' He said, 'Just for your blessings. I have been trying hard, but for twelve years I have remained a minister and I couldn't succeed in becoming a chief minister. Now every minister has his own guru, and I know only you, so I come to you.'

I said, 'You have chosen a wrong guru. Go to Satya Sai Baba. You have chosen a wrong guru -- because if you come too often here there is every possibility you will not even remain a minister. Don't listen to me, to what I am saying, and don't come close to me. It is dangerous.' Since then he has disappeared. He must have got the point.

With me you will fail in the world -- of course very few people are ready to fail in the world. With me you can succeed in the inner -- but very few people are mature enough even to desire for that. So there are so many grades of growth, so many types of people, so many centuries living together. Now a person who goes to Sai Baba and a person who comes to me are not contemporaries, cannot be. The person who goes to Satya Sai Baba because miracles are happening must be living somewhere two thousand years back, when these things were thought to be spiritual. These are just ordinary magical tricks. A Buddha is not known to have done anything like that. It would have been foolish.

Two thousand years have passed: a few people have remained in that primitive state of mind. They go there. They cannot see simple things. There is no need to discuss about it -- any ordinary magician on the street can do these things. But when a magician is doing these things you think he is just a magician. And when a religious person is doing these things you think these are miracles. They are the same things.

Now Bangalore University has appointed a small committee of twelve people, and they have asked Satya Sai Baba to help them. They want to see the miracles done before the committee so they can see whether there is any scientific validity or not. He didn't answer. Three letters were written from the Vice Chancellor -- he would not answer.

And when the Vice Chancellor released his letters to the press, then Sai Baba was very angry. Then he answered in a public talk, and answered in such an unspiritual way that it is unbelievable, ridiculous. He said: 'These people are trying to fathom me. It is as if an ant is trying to fathom the ocean. These people are trying to pull me down. It is as if dogs are barking and thinking that stars will fall.'

Now this is very non-religious language, profane, not even gentlemanly. And if really you are doing miracles then why be afraid? Let them come. It will be a good opportunity for you to prove. Why not allow them? They will become your followers. They will beat the drum for you all over the world, that you are really a siddha, a miracle man. Why not allow them? Why are you afraid? They simply want to watch.

Only one thing I have to suggest to the Vice Chancellor of Bangalore University is that their committee is not of the right people. In their committee there are professors of philosophy and psychology and science -- physics, chemistry. These people cannot judge a magician, these people have no background. What has it to do with physics? These are simple people, very innocent people. They have lived in mathematics.

The committee needs a Gogia Pasha, a K. Lal. Only then can these people be brought down to earth. A Gogia Pasha, a magician, is needed in the committee because he will know what Satya Sai Baba is doing. Every magician knows what he is doing. Professors won't be of any help, professors are very poor people. What can they do? They don't have any concept of magic.

If you are going to find out the truth of a magician, take magicians with you. Only they will know. It is a very tricky world, the world of magic. Very great skill is needed. To deceive is not so easy; it is an art, a great art.

But people are there; even if you expose Satya Sai Baba, that doesn't matter -- another Baba will arise because these people have a need. They will say, 'Yes, that Baba was bogus, but this Baba is true.' You go on exposing, it makes no difference, because you don't understand that there is a basic need in people. Unless people are raised in their consciousness, Satya Sai Babas will continue. You can expose one Satya Sai Baba, another will be born. You can expose that one, another will be born, because people are in a real need. They don't know any higher religion than that.

All are not contemporaries. People coming to me are a totally different type of people. In fact they are a little ahead of their time; they will not be understood. That's why when you go into Poona people cannot make out what you are, what you are doing. They cannot figure it out, because you don't belong to this century. You have come a little earlier than your time.

They cannot believe how a sannyasin can move with a girl, hand in hand -- impossible. I am giving you something which will be possible only in the twenty-first century -- one hundred years more are needed... when religion will not be anti-life, when religion will be life-affirmative... when religion will not be anti-love, when religion will be a tremendous release of love... when religion will not be anti-sex -- because to be anti-sex is to be anti-life... when religion will be a total acceptance of all that life gives, of all the benedictions that life makes available.

Then religion will be just a deep gratitude towards god. Whatsoever he has given, one has to move into it, love it, experience it, transcend it -- but no anti-attitude.

So when you go into Poona town people cannot believe that you are sannyasins; they have their own notions of the past. A sannyasin has to be anti-life, you are not. Now one of my old sannyasins, Paritosh, goes to the racecourse. What to do? And not only that, he is winning there. But good! I approve of it. I am not here to destroy your life, your enjoyment, your delights. I am here to enhance them, I am here to help you to become more flowing.

To me, sannyas is not to take life very seriously -- take it playfully. The racecourse is also part of life. And if you enjoy, it is perfectly good, nothing is wrong in it.

So whatsoever one is following, remember, it may be a need to him. Let him go, help him, at least he is trying to find something. Some day we can hope he will find a place where he can bow, where he can surrender, and where he will not be exploited.

And of course, if you start arguing, then people become defensive. It is just part of the ego of the disciple to defend the master. If somebody says anything against me, you simply feel it is against you. And it is natural, because you belong to me, I belong to you. If somebody is saying something against me you feel hurt, you start defending. And if he goes to exaggerations in his criticism, you go to exaggeration in your defence, and both become false.

I have heard:

The puerto rican couple had been married only three months when the wife gave birth to a bouncing baby girl. The proud grandmother was accosted on the street one day by one of her neighbours. 'Hey, I see your Rosita just had a baby after only three months,' smirked the neighbour.

'You surprised?' asked the new grandmother. 'My Rosita is such an innocent. How would she know how long to carry a baby?'
Never argue, it is useless. Then you make the other person defensive, and then -- extremes.

Many people are simply going here and there because of curiosity. That too is good. Not to be curious is not to be alive. That too is good. But curiosity is not enough for spiritual growth.

There are three words in the East: curiosity we call kutahel. It is childish, you don't put anything at stake. You just ask why the trees are green and then you forget about it. If nobody answers it you don't go on thinking about it. Who created the world? Not that you are really interested -- just a floating idea in the mind; not that you are ready to put your life for this question, that you have to find the answer. It does not matter.

Then enquiry we call jigyasa. Enquiry means now your curiosity is not just curiosity; it is taking deep roots in you, it is becoming a part of your life. You are not asking for asking's sake, you really want to go into it.

And then there is a third word, mumuksha, for which no english equivalent exists. Curiosity is just amusement, enquiry becomes more scientific, mumuksha literally means the desire, passionate desire to know the truth.
Curiosity will not take you anywhere else, you will remain a news-paper reader, that's all. Every day you read the newspaper but it is just curiosity. Then you throw it.

Enquiry can make you a scientific worker, a philosopher, a logician, but still it will not make you a religious person, a spiritual being.
When your enquiry becomes so passionate -- by passionate I mean when it becomes a question of life and death -- when you cannot rest at ease unless you know the truth; when you are ready to die for it, for your enquiry, only then can you find a real master.

So there are three types of masters: people who fulfil your curiosity, people who fulfil your enquiry and people who fulfil your mumuksha, your passionate desire to know the truth. It depends on you. Curiosity-mongers can go to Muktananda, Moon -- that will do. They are never ready to commit, they are just spectators. And of course they get into many troubles.
I have heard:

A Jew was standing on a manhole cover jumping up and down and shouting, 'Sixty-nine, sixty-nine, sixty-nine!'
A German came along and asked, 'What are you doing?'
The Jew jumped off and took the German by the arm. 'Here,' he said, 'you try it for a while.'

The German got on the manhole cover and as he started to jump the Jew grabbed the cover away and the German fell down the sewer. 'Ha!' exclaimed the Jew as he replaced the cover and starting jumping again. 'Seventy! Seventy! Seventy!'

Curiosity is just like that. Somebody shouting, 'Sixty-nine! Sixty-nine! Sixty-nine!' and just in your mind an idea arises: 'What does he mean? What is sixty-nine?' Now you are no more... you have nothing to do with it. If you are really a little alert you will bypass. Let him say 'Sixty-nine! Sixty-nine!' Let him shout. Why should you get into it?

But man is a monkey. If somebody is shouting, suddenly you become curious. What is the matter? That is how things are going. A Muktananda goes on shouting, 'Kundalini! Kundalini! Kundalini!' What is kundalini? Sixty-nine becomes seventy.

So first you get caught and then it becomes very difficult to get out, because then it becomes an involvement with the ego.

The seven-year-old was being taught the proper way to ask a girl for a dance. A half hour later he asked the teacher, 'Now, how do you get rid of her?'

It is very easy to ask a girl to dance with you; the real problem arises in how to get rid of her. It is very easy to fall in love, the problem arises when you want to get out of it. You had never really thought of all the implications.

When you go to somebody you may be just going for curiosity's sake. Some friend goes there, your neighbour goes there and they say, 'Baba is incredible!' So you have to go -- sixty-nine! Then you have ambitions, then you have illnesses, then you have a pending law suit against you in the court, then you have a thousand and one problems. And when you go to the Baba and there are people who say that he is a miracle, he can create things out of nothing, then your desire becomes aflame. 'If he can create things out of nothing, maybe he can help me for my court case, or he can help me for my disease to disappear, or he can help me for my ambition, for my success in life.'

Then you are caught. And then others start saying that you are going to a false messiah. Then you defend, it becomes your ego problem. You? -- how can you go to a fake messiah? When you go there the messiah has to be true. You cannot go; you are such an intellectual person, so intelligent. How can you be caught by a false messiah? Impossible. Then you try to prove that he is not false.

Now you are getting into a trap on your own. And one day it will be very difficult to get out because then you will be swallowing your own thing that you have spat. You have been saying that he is the greatest master, then one day you want to leave. Now how to leave? It goes against your own assertions; ego becomes involved.

One thing only I would like to say: go wherever you want to go, don't get egoistically involved. Remain alert, watchful. If you can learn something, learn. If you find that there is nothing to learn, then be ready to leave.
There is no need to leave with a grudge. There is no need to leave him only when you start being against him. There is no need to be an enemy -- simply leave. Because to be too much in attachment is bad, and to be too much full of hatred is bad also.

You go to a person; whatsoever you can learn you learn. If you feel that this is the home, you have arrived, then good for you. If you feel this is not, then leave, and thank him for whatsoever he has done for you. Maybe he has not done anything, but at least he has made you aware that you can become a victim of somebody who has nothing to give. Next time you will not become a victim so easily. Thank him for that.
Three logicians were standing under one umbrella. 'This is terrific,' said one of them. 'None of us are getting wet.'
'That is because it is not raining,' said one bystander.

There are many people who think they are happy because of the Baba, because the Baba's blessing is making them happy. They think Baba is like an umbrella. But first look whether it is raining or not.

This is my experience: if a hundred persons come to a Baba, fifty will become hangers-around. Fifty will leave, because those fifty will not feel any fulfilment, and these fifty will feel some sort of fulfilment -- not because of the Baba; it is simple statistics. If a hundred ill persons come, almost fifty percent will be helped. Not because of the Baba; if they had not come then too they would have become healthy. They simply become healthy because it is not raining.

You go on distributing anything -- just water. You try it. You can just go and sit under a tree and start distributing water to people. Within a week you will see many people are hanging around you. What has happened? Many will start saying that you are a miracle: 'I had a headache for many years, that disappeared.' Somebody says he had a stomach ache and it has disappeared. And you will be surprised, but by and by you will see that things are working so you will become more confident.

When you become more confident, things will work more. And these people who will hang around you because they have been helped, they will create an aura around you. Whenever a new person comes, they will say, 'Certainly it is going to happen, absolutely it is going to happen. Look -- to all of us it has happened. This man had a headache, and this man had a stomach ache, and this man was suffering from this and that man was suffering from that. We have all been helped.'

This creates a sort of deep suggestibility. When so many people have been helped then why not you? You become hopeful, faith arises, and then the water works. These are simple auto-suggestions that work. And then things go on growing.

It is just like a snowball rolling on snow. Just by rolling more snow collects around it -- it goes on bigger and bigger and bigger.

Human stupidity is tremendous, and man has lived down the ages in such ignorant, stupid ways, unintelligent ways, that it seems natural. Nobody understands how things work. Still science has not been able to know exactly how things work, but the basic things are known. How do things work? -- they work through faith. Nobody is working, nobody is doing anything, just your own faith.

Jesus is true. He again and again says.... People come to him -- they are healed and they want to thank him, and he says, 'Don't thank me. Your faith has healed you.' He is a true man. He says, 'Don't thank me. I have not done anything. Your faith has healed you.'

And these Babas also don't understand. They are as much mystified as you are mystified by what goes on happening.
Discipline of Transcendence Vol 1 Osho
Mulla Nasrudin had been out speaking all day in an election campaign and returned home late at night, tired and weary. 'How did your speeches go today?' his wife asked.

'All right, I guess,' the Mulla said. 'But I am afraid some of the people in the audience did not understand some of the things I was saying.'
'What makes you think that?' his wife asked.

'Because,' whispered Mulla Nasrudin, 'I don't understand them myself.'
Just watch how your mind functions: how your mind tends to be superstitious, how your mind tends to be egoistic, how your mind tends to be defensive, rationalizing. Just watch that. The real work is to be done inside your mind.

Don't be worried about Moon and others, you just think about your own mind, and by and by clarity will come to you.
Understanding the mechanism of the mind, one becomes freed of that mechanism. Becoming aware, one goes beyond the mind, and that state of beyond the mind is the state of freedom. Then you cannot be exploited, then nobody can enforce you into any sort of imprisonment. Then nobody can deceive you, befool you.

The last question is from Shanti Sudheer. He has sent me just a blank paper. He has been writing questions almost every day. Of course I never answer him, so this is his last desperate effort. He is the greatest questioner around here, but because all his questions were just head things I have never bothered to answer him -- because they were just intellectual rubbish; they had nothing to do with his being. They had nothing to do with himself: fifty percent of them were concerned with others, fifty percent were just bookish.
He must be a good reader, he goes on sending books to me. He must have studied much and that goes on moving his mind, and then questions arise.

Those questions have nothing to do with his being, or with his growth; those questions are just useless -- curiosities at the most, not even enquiries.
When I come across the questions, first I try to answer those questions that belong to mumuksha, which belong to your passionate effort to get rid of illusions and to arrive into the world of truth. First I answer only those questions which are really life and death questions. If I cannot find that type of question then second I answer those questions which belong to jigyasa, enquiry. If even that is not possible then only I answer questions which belong just to curiosity.

Just because you have asked a question I am not going to answer it. I have to choose -- because you don't know yourself what you are asking, and why you are asking. If I don't answer your question that is my answer. That simply shows that the question was in some way irrelevant, was not worth.
So I never answered Shanti Sudheer. He is a good soul, very innocent, but too much in the head. And I wanted to pull him down a little towards the heart. This is his desperate effort, but the best that he has done -- that's why I have decided
to answer, though he has not asked anything. This shows a little glimpse of the heart... this blank piece of paper. Yes, heart is just as blank as this blank piece of paper. Head is too full, it is crowded. Heart is pure empty sky, unclouded.

Yes, the heart is just like this piece of paper with only one small distinction -- that this piece of paper has his name on it. That is the only flaw I can find in this question. Had there been no name on it, it would have been perfect. A little ego... you can carry that little ego in the heart also, but then it corrupts the whole heart.

If he had sent just a blank piece of paper without any name that would have been something tremendously valuable.

There are many people who ask questions just to hear their name from me. They are not interested in the questions, they are interested only in their names. Then I make it a point not to mention their names. I mention somebody's name only when I see the person is interested -- not at all interested in the name only interested in the question. I have my own ways.
But to Shanti Sudheer I would like to say: learn something; this blank piece of paper should become your reality. Drop the name also. Just be simply blank. Mind has so many questions and no answers. The heart has no questions and only the answer. This is the paradox. The mind goes on asking, never finds the answer. And the heart never asks and is always with the answer.

Just the other night Govinda came back -- he is a sannyasin, a rare being, a very pure being. He is a world-famous architect. I asked him, 'Have you any questions to ask?' He said, 'No, Osho. This time I have no question to ask. I have just come to be here.' And I told him, 'Then you will receive the answer.'
Because if you are sitting by my side without any question, then who can prevent the answer? Then how can the answer be prevented? Then it will shower on you, then it will reach to you.

That is the meaning of satsang -- being with a master without any mind... just being with him so energies can meet and merge and flow. If you are empty I can fill you totally, you will start overflowing. But if you are already full of questions then it is very difficult for me to get inside you. Impossible.
Become a blank piece of paper. Don't write even your name on it. Be just empty. In that emptiness perfection descends. When you are not, god is.

THE DISCIPLINE OF TRANSCENDENCE, OSHO

[heartbeatsalute]

Just the other night Govinda came back -- he is a sannyasin, a rare being, a very pure being. He is a world-famous architect. I asked him, 'Have you any questions to ask?' He said, 'No, Osho. This time I have no question to ask. I have just come to be here.' And I told him, 'Then you will receive the answer.'

Because if you are sitting by my side without any question, then who can prevent the answer? Then how can the answer be prevented? Then it will shower on you, then it will reach to you.

That is the meaning of satsang -- being with a master without any mind... just being with him so energies can meet and merge and flow. If you are empty I can fill you totally, you will start overflowing. But if you are already full of questions then it is very difficult for me to get inside you. Impossible.
Become a blank piece of paper. Don't write even your name on it. Be just empty. In that emptiness perfection descends. When you are not, god is.

---OSHO---

[heartbeatsalute]

i always pictured you wearing glasses and having that sexy intelligent librarian look.

Hey same here, I always pictured lighthouse like that, and also as a Croatian sexy Mr. Ed with glasses, in tune with the Universe.

[heartbeatsalute]

Osho on Sufi Master Hakim Sanai

Osho: 'The Hadiqa' is the essential fragrance of the path of love. Just as Sosan has been able to catch the very soul of Zen, Hakim Sanai has been able to catch the very soul of Sufism. Such books are not written, they are born. Nobody can compose them. They are not manufactured in the mind, by the mind; they come from the beyond. They are a gift. They are born as mysteriously as a child is born, or a bird or a rose flower. They come to us, they are gifts.

So first we will enter into the mysterious birth of this great book 'The Hadiqa' : The Garden. The story is tremendously beautiful.

The Sultan of Ghazna, Bahramshab, was moving with his great army towards India on a journey of conquest. Hakim Sanai, his famous court-poet, was also with him, accompanying him on the journey of this conquest. They came alongside a great garden, a walled garden. That is the meaning of Firdaus: the walled garden. And from Firdaus comes the English word ‘paradise’. They were in a hurry; with a great army the Sultan was moving to conquer India. He had no time.

But something mysterious happened and he had to stop; there was no way to avoid it. The sound of singing coming from the garden caught the Sultan’s attention. He was a lover of music, but he had never heard something like this. He had great musicians in his court and great singers and dancers, but nothing to be compared with this. The sound of singing and the music and the dance – he had only heard it from outside, but he had to order the army to stop. It was so ecstatic.

The very sound of the dance and the music and the singing was psychedelic, as if wine was pouring into him: the Sultan became drunk. The phenomenon appeared not to be of this world. Something of the beyond was certainly in it: something of the sky trying to reach the earth, something from the unknown trying to commune with the known. He had to stop to listen to it. There was ecstasy in it – so sweet and yet so painful, it was heart-rending. He wanted to move, he was in a hurry; he had to reach India soon, this was the right time to conquer the enemy.

But there was no way. There was such strong, strange, irresistible magnetism in the sound that in spite of himself he had to go into the garden. It was Lai-Khur, a great Sufi mystic, but known to the masses only as a drunkard and a madman. Lai- Khur is one of the greatest names in the whole history of the world. Not much is known about him; such people don’t leave many footprints behind them. Except for this story, nothing has survived. But Lai-Khur has lived in the memories of the Sufis, down the ages.

He continued haunting the world of the sufis, because never again was such a man seen. He was so drunk that people were not wrong in calling him a drunkard. He was drunk twenty-four hours, drunk with the divine. He walked like a drunkard, he lived like a drunkard, utterly oblivious of the world. And his utterances were just mad. This is the highest peak of ecstasy, when expressions of the mystic can only be understood by other mystics. For the ordinary masses they look irrelevant, they look like gibberish.

You will be surprised to know that the English word ’gibberish’ is based on a sufi mystic’s name, Jabbar. It is because of Jabbar’s utterances that the English word ’gibberish’ has arisen. But even Jabbar was nothing compared to Lai-Khur. To the ignorant, his utterances were outrageous, sacrilegious, against tradition and against all formalities, mannerisms and etiquette – against all that is known and understood as religion. But to those who knew, they were nothing but pure gold.

He was available only to the chosen few, because only very few people can rise to such a height where he lived. He lived on Everest – the Everest of consciousness, beyond the clouds. Only those who were fortunate enough and courageous enough to climb the mountain were able to understand what he was saying. To the common masses he was a madman. To the knowers he was just a vehicle of God, and all that was coming through him was pure truth: truth, and only truth. He had made himself deliberately notorious.

That was his way of becoming invisible to the masses. Sufis do that; they have a very strange method of becoming invisible. They remain visible – they remain in the world, they don’t escape from it – but deliberately they create a certain milieu around them, so that people stop coming to them. Crowds, curious people, stupid people, simply stop coming to them; the Sufis don’t exist for them, they forget all about them. This has been an ancient method of the sufis so that they can work with their disciples.

You can see it happening here. You are my Sufis. I am almost invisible to the people who live in Poona. I am here and not here: I am not here for them, I am here only for you. I am invisible even to the neighbors here. They see and yet they don’t see, they hear and yet they don’t hear. Lai-Khur had made himself deliberately notorious. Now, can you find a more notorious man than me? And it is so good: it keeps the foolish away. He was now visible only to the perceptive.

A master, if he really wants to work, if he means business, has to become invisible to those who are not authentic seekers. That is what Gurdjieff used to do. Gurdjieff must have learnt a few things from Lai-Khur. Gurdjieff had lived with Sufi masters for many years before he became a master in his own right. And when I have finished this story you will see many similarities between Gurdjieff and Lai-Khur.

Lai-Khur called for wine and proposed a toast ”to the blindness of the Sultan Bahramshah.” Now, first the great mystic called for wine. Religious people are not supposed to drink wine. It is one of the greatest sins for a Muslim to drink wine; it is against the Koran, it is against the religious idea of how a saint should be. Lai-Khur called for wine and proposed a toast ”to the blindness of the Sultan Bahramshah.”

The Sultan must have got mad. He must have been furious – calling him blind? But he was under the great ecstatic impact of Lai-Khur. So although he was boiling within, he didn’t say a thing. Those beautiful sounds and the music and the dance were still haunting him, they were still there in his heart. He was transported to another world. But others objected, his generals and his courtiers objected. When objections were raised, Lai-Khur laughed madly and insisted that the Sultan deserved blindness for embarking on such a foolish journey.

”What can you conquer in the world? All will be left behind. The idea of conquering is stupid, utterly stupid. Where are you going? You are blind! Because the treasure is within you,” he said. ”And you are going to India; wasting time, wasting other people’s time. What more is needed for a man to be called blind?”

Lai-Khur insisted: ”The Sultan is blind. If he is not blind then he should go back to his home and forget all about this conquest. Don’t make houses of playing-cards, don’t make castles of sand. Don’t go after dreams, don’t be mad. Go back! look within!” The man who has eyes looks within, the blind man looks without. The man who has eyes searches for the treasure within. The man who is blind rushes all over the world, begging, robbing people, murdering, in the hope that he will find something that he is missing.

It is never found that way, because it is not outside that you have lost it. You have lost it in your own being: light has to be brought there. Lai-Khur insisted that the Sultan was blind. ”If he is not, then give me the proof: order the army to go back. Forget all about this conquest, and never again go on any other conquest. This is all nonsense!”

The Sultan was impressed, but was not capable of going back. It must have been the same situation as had happened before, when Alexander the Great was coming to conquer India, and another mystic, Diogenes laughed at him. And he said, ”Why? For what are you going on such a long journey? And what are you going to gain by conquering India, or by conquering he whole world?”

And Alexander said, ”I want to conquer the whole world so that finally I can rest and relax and enjoy.”

And Diogenes laughed and said, ”You must be a fool – because I am resting now!” And he was resting, relaxing on the bank of a small river. It was early morning and he was taking a sunbath, naked on the sand, He said, ”I am resting and relaxing NOW, and I have not conquered the world. I have not even Thought of conquering the world. So if you are conquering the world and trying to become victorious just to rest and relax, it looks absolutely meaningless, because Id am resting without conquering anything. And the bank of this river is big enough, it can contain us both. Rest here. Throw away your clothes and take a good sunbath and forget all about conquering!

”And look at me: I am a conqueror without conquering the world. And you are a beggar.”

The same must have been the situation with the Sultan Bahramshah, and Lai-Khur must have been again the same type of man. In this world there have been only two types of people: those who know, and those who don’t know. It is the same drama played again and again, the same story enacted again and again. Sometimes it is Alexander the Great who is playing the blind person and it is Diogenes who tries to wake him up. Some other time it is Lai-Khur who is trying to wake Sultan Bahramshah.

Alexander said, ”I am sorry. I can understand your point, but I cannot go back. I have to conquer the world; without conquering it I cannot rest. Excuse me. And you are right, I concede it.” And the same happened with Bahramshah. He was sad, ashamed, shy. But he said, ”Excuse me, I have to go, I cannot go back. India has to be conquered. I will not be able to rest or sit silently until I have conquered India.”

Then a toast was called ”To the blindness of Hakim Sanai” – because he was the next most important person with Bahramshah. He was his adviser, his counsellor, his poet. He was the wisest man in his court, and his fame had penetrated into other lands too. He was already an accomplished poet; a great, well-known wise man. Then a toast was called ”to the blindness of Hakim Sanai,” which must have given the great poet a considerable jolt. There were even stronger objections to this on the grounds of Sanai’s excellent reputation, his wisdom, his character.

He was a man of character, a very virtuous man, very religious. Nobody could have found any flaw in his life. He had lived a very very conscious life, at least in his own eyes. He was a man of conscience. More objections were raised. Because maybe the Sultan was blind, he was greedy, he had great lust, he had great desire to possess things, but that could not be said about Hakim Sanai. He had lived the life of a poor man, even though he had been in the court. Even though he was the most respected man in Bahramshah’s court, he had lived like a poor man – simple, humble, and of great wisdom and character.

But Lai-Khur countered that the toast was even more apt, since Sanai seemed unaware of the purpose for which he had been created; and when he was shortly brought before his maker and asked what he had to show for himself he would only be able to produce some stupid eulogies to foolish kings, mere mortals like himself. Lai-Khur said that it was even more apt because much more is to be expected from Hakim Sanai than from Sultan Bahramshah. He has a greater potential and he is wasting it, wasting it in making eulogies for foolish kings.

He will not be able to face his God; he will be in difficulty, he will not be able to answer for himself. All that he will be able to produce will be this poetry, written in praise of foolish kings like this blind man, Bahramshah. He is more blind, utterly blind. And listening to these words and looking into the eyes of that madman, Lai-Khur, something
incredible happened to Hakim Sanai: a satori, a sudden enlightening experience. Something died in him immediately, instantly. And something was born, something utterly new.

In a single moment, the transformation had happened. He was no longer the same man. This madman had really penetrated his soul. This madman had succeeded in awakening him. In Sufi history, this is the only case of satori. In Zen there are many cases; I have been talking to you about those cases. But in the world of Sufism this is the only case of satori, sudden enlightenment – not methodological, not gradual; in a shock it happened.

Lai-Khur must have been a man of tremendous insight. Hakim Sanai bowed down, touched the feet of this madman and wept tears of joy that he had arrived home. He died and was reborn. That’s what a satori is: dying and being reborn. It is a rebirth. He left the Sultan and went on a pilgrimage to Mecca. The Sultan was not willing, he was not ready to allow him to go. He tried in every way to prevent him: he even offered his only sister in marriage, and half the kingdom, to Hakim Sanai. But now all was meaningless.

Hakim Sanai simply laughed and he said, ”I am no longer a blind person. Thank you, but I am finished. This madman has finished me in a single stroke, in a single blow.”

And he went on a pilgrimage to Mecca. Why? Later on, when he was asked he said, ”Just to absorb, just to digest what that madman had given me so suddenly. It was too much! It was overflowing, I was overwhelmed; it had to be digested. He had given me more than I was worthy of.”

So he went to Mecca on a pilgrimage, to meditate, to be silent, to be a pilgrim unknown to anybody, to be anonymous. The thing had happened, but it had to be absorbed. The light had happened, but one has to get accustomed to it. And when he became accustomed to the new gestalt, to the new vision, he came back to Lai-Khur and presented him this book, THE HADIQA. That’s what he wrote on the way back from Mecca. He poured his experience, his satori, into this book. These words are saturated with satori.

This is how this great book was born, like a child is born, mysteriously; like a seed becomes a sprout, mysteriously; like a bird comes out of the egg, mysteriously. Like a bud opens early in the morning and becomes a flower, and the fragrance is spread to the winds. Yes, this book was not written. This book is a gift from God. This book is a gift from God, and a gratitude from Hakim Sanai to that strange madman, Lai-Khur.

Source: from book “Unio Mystica, Volume 1 “ by Osho