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Part VII : New Phase: Mystery School
In July 1979, Osho explains the new phase in his work as a Mystery
School, and its relevance in world history
You ask: Would You please speak more about the new phase of Your
work?
Gurdjieff lived a life which was very mysterious; it was not
public. His school was a hidden school. What was happening there,
people were simply guessing.
And that's what is going to happen in the new phase of my work.
My commune will become hidden, underground. It will have a façade
on the outside: the weavers and the carpenters and the potters…that
will be the facade. People who will come as visitors, we will
have a beautiful showroom for them; they can purchase things.
They can see the creativity of the sannyasins: paintings, books,
woodwork…. They can be shown around—a beautiful lake,
swimming pools, a five-star hotel for them—but they will
not know what is really happening. That which will be happening
will be almost all underground. It has to be underground, otherwise
it cannot happen.
I have a few secrets to impart to you, and I would not like
to die before I have imparted them to you—because I don't
know anybody else now alive in the world who can do that work.
I have secrets from Taoism, secrets from tantra, secrets from
yoga, secrets from Sufis, secrets from Zen people. I have lived
in almost all the traditions of the world; I have been a wanderer
in many lives. I have gathered much honey from many flowers.
And the time, sooner or later, will come when I will have to
depart—and I will not be able to enter again in the body.
This is going to be my last life. All the honey that I have gathered
I would like to share with you, so that you can share it with
others, so that it does not disappear from the earth.
This is going to be a very secret work; hence I cannot speak
about it. I think I have already spoken too much! I should not
have said even this. The work will be only for those who are utterly
devoted.
Right now, we have a big press office to make as many people
as possible aware of the phenomenon that is happening here. But
in the new commune the real work will simply disappear from the
world's eyes. The press office will function—it will function
for other purposes. People will go on coming, because from the
visitors we have to choose; we have to invite people who can be
participants, who can dissolve in the commune. But the real work
is going to be absolutely secret. It is going to be only between
me and you.
And there will not be much talk between me and you either. More
and more I will become silent, because the real communion is through
energy, not through words. As you will be getting ready to receive
the energy in silence, I will become more and more silent. But
I am keeping a great treasure for you. Be receptive….
And as my work goes underground and becomes more secret and
more mysterious, more and more rumors and gossip are bound to
spread all over the world. People become very suspicious of anything
secret, and because they cannot find any clue, they start inventing
their own ideas about what is happening there. So be ready for
that too.
But don't be worried about it. It is going to be a mystery school.
Such schools existed when Zarathustra was alive; he created such
a school. Many such schools existed in Egypt, India, Tibet. When
Pythagoras came and visited this country he noted the fact of
the mystery schools. He was initiated into many mystery schools
in Egypt and in India. Jesus was trained by the Essenes, a very
secret mystery school.
All that is beautiful and all that is great in human history
has happened only through a few people who put their energies
together for the inner exploration. My commune is going to be
a mystery school for inner exploration. It is the greatest adventure
there is, and the greatest dance too. dh0202
My effort here is to create a Socratic inquiry again, to ask again
the fundamental questions that Buddha raised.
In the new commune we are going to have seven concentric circles
of people. The first, the most superficial circle, will consist
of those who come only out of childish curiosity, or out of already
accumulated prejudices, who are, deep down, antagonistic—the
journalists, etcetera.
They will be allowed only to see the superficial part of the
commune—not that anything will be hidden, but just because
of their approach they will not be able to see anything more than
the most superficial. They will see only the garments. Here also
the same goes on happening. They come and they see only the superficial.
Just the other day I was reading a journalist's report; he was
here for five days. He writes, "for five days," as if
it is a very long time to be here; five days, as if he has been
here for five lives! Because he has been here for five days he
has become an authority. Now he knows what is happening here because
he has watched people meditating. How can you watch people meditating?
Either you can meditate or not, but you cannot watch people meditating.
Yes, you can watch people's physical gestures, movements, dance,
or their sitting silently under a tree, but you cannot see meditation!
You can see the physical posture of the meditator, but you cannot
see his inner experience. For that, you have to meditate, you
have to become a participant.
And the basic condition for being a participant is that you should
drop this idea of being a watcher. Even if you participate, if
you dance with the meditators, with this idea that you are participating
only to watch what happens, then nothing will happen. And, of
course, you will go with the conclusion that it is all nonsense—nothing
happens. And you will feel perfectly right inside yourself that
nothing happens, because you even participated and nothing happened.
That man writes that he was in darshan and much was happening
to sannyasins—so much was happening that after a deep energy
contact with me they were not even able to walk back to their
places—they had to be carried away. And then he mentions,
"But nothing happened to me." That is enough proof that
all that was happening was either hypnosis, or people were pretending
just because the journalist was there, or it was just an arranged
show, something managed—because nothing was happening to
him.
There are things which can happen only when you are available,
open, unprejudiced. There are things which can happen only when
you put aside your mind.
The journalist writes again, "The people who go there,
they leave their minds where they leave their shoes—but
I could not do that. Of course," he says, "if I had
left my mind behind, then I would have also been impressed."
But he thinks the mind that he has is something so valuable—how
can he leave it behind? He feels himself very clever because he
didn't leave his mind behind.
Mind is the barrier, not the bridge. In the new commune, the
first concentric circle will be for those who come like journalists—prejudiced
people, who already know that they know. In short, for the fools.
The second concentric circle will be for those who are inquirers—unprejudiced,
neither Hindus nor Mohammedans nor Christians, who come without
any conclusion, who come with an open mind. They will be able
to see a little deeper. Something of the mysterious will stir
their hearts. They will cross the barrier of the mind. They will
become aware that something of immense importance is happening—what
exactly it is they will not be able to figure out immediately,
but they will become aware vaguely that something of the second
concentric circle will be for those who are inquirers—unprejudiced,
neither Hindus nor Mohammedans nor Christians, who come without
any conclusion, who come with an open mind. They will be able
to see a little deeper. Something of the mysterious will stir
their hearts. They will cross the barrier of the mind. They will
become aware that something of immense importance is happening—what
exactly it is they will not be able to figure out immediately,
but they will become aware vaguely that something of value is
happening. They may not be courageous enough to participate in
it; their inquiry may be more intellectual than existential, they
may not be able to become part, but they will become aware—of
course, in a very vague and confused way, but certainly aware—that
something more is going on than is apparent.
The third circle will be for those who are sympathetic, who
are in deep sympathy, who are ready to move with the commune a
little bit, who are ready to dance and sing and participate, who
are not only inquirers but are ready to change themselves if the
inquiry requires it. They will become aware more clearly of deeper
realms.
And the fourth will be the empathic. Sympathy means one is friendly,
one is not antagonistic. Empathy means one is not only friendly;
one feels a kind of unity, oneness. Empathy means one feels with
the commune, with the people, with what is happening. One meets,
merges, melts, becomes one.
The fifth circle will be of the initiates, the sannyasins—one
who is not only feeling in his heart but who is ready to be committed,
to be involved. One who is ready to risk. One who is ready to
commit, because he feels a great, mad love—mad, mad love—arising
in him. The sannyasin, the initiate.
And the sixth will be of those who have started arriving—the
adepts. Those whose journey is coming closer to the end, who are
no longer sannyasins only but are becoming siddhas, whose journey
is coming to a full stop, is getting closer and closer to the
conclusion. The home is not far away, a few steps more. In a way,
they have already arrived.
And the seventh circle will consist of arhatas and bodhisattvas.
The arhatas are those sannyasins who have arrived but are not
interested in helping others to arrive. Buddhism has a special
name for them: arhata—the lonely traveler who arrives and
then disappears into the ultimate. And the bodhisattvas are those
who have arrived but they feel a great compassion for those who
have not yet arrived. The bodhisattva is an arhata with compassion.
He holds on, goes on looking back and goes on calling forth those
who are still stumbling in darkness. He is a helper, a servant
of humanity.
There are two types of people. The one who is at ease only when
he is alone; he feels a little uncomfortable in relationship,
he feels a little disturbed, distracted, in relationship. That
type of person becomes an arhata. When he has arrived, he is finished
with everything. Now he does not look back.
The bodhisattva is the second type of person: one who feels at
ease in relationship, in fact far more comfortable when he is
relating than when he is alone. He leans more towards love. The
arhata leans more towards meditation. The path of the arhata is
of pure meditation, and the path of the bodhisattva is that of
pure love. The pure love contains meditation, and the pure meditation
contains love—but the pure meditation contains love only
as a flavor, a perfume; it is not the central force in it. And
the pure love contains meditation as a perfume; it is not the
center of it.
These two types exist in the world. The second type—the
follower on the path of love—becomes a bodhisattva. The
seventh circle will consist of arhatas and bodhisattvas.
Now, the seventh circle will be aware of all the six other circles,
and the sixth circle will be aware of the other five circles—the
higher will be aware of the lower, but the lower will not be aware
of the higher. The first circle will not be aware of anything
other than the first circle. He will see the buildings and the
hotel and the swimming pool and the shopping center and weaving
and pottery and carpentry. He will see the trees, the whole landscape…he
will see all these things. He will see thousands of sannyasins,
and he will shrug his shoulders: "What are these people doing
here?" He will be a little puzzled, because he was not thinking
that so many mad people can be found in one place: "All are
hypnotized!" He will find explanations. He will go perfectly
satisfied that he has known the commune. He will not be aware
of the higher—the lower cannot be aware of the higher. That
is one of the fundamental laws of life—aes dhammo sanantano—only
the higher knows the lower, because he has passed from the lower.
When you are standing on the sunlit mountain peak, you know everything
down in the valley. The valley people may not be aware of you
at all, it is not possible for them. The valley has its own occupations,
its own problems. The valley is preoccupied with its own darkness.
The fool can come to a master but will remain unbenefited because
he will see only the outer. He will not be able to see the essential,
he will not be able to see the core. The fool comes here too,
but he listens only to the words—and he goes on interpreting
those words according to his own ideas. He goes perfectly satisfied
that he knows what is happening.
There are many fools who don't come here—they don't feel
the need. They simply depend on other fools' reports. That's enough.
Just one fool can convince thousands of fools, because their language
is the same, their prejudices are the same, their conceptions
are the same…there is no problem! One fool has seen, and
all the other fools are convinced. One fool reports in the newspaper
and all the other fools read it early in the morning, and are
convinced. dh0207
In the new commune I am going to give you methods to go to the
deep collective unconscious. But it is a very dangerous trip and
great arrangements are needed before somebody can enter the collective
unconscious, because so much is there, millions of experiences
and they will suddenly explode.
A commune is needed. A closed commune is needed, the closed
Garden is needed—because it is not a question for the ordinary
masses to know about; they will not be able to understand. And
that's why if something reaches to the masses, some naked photographs
reach to the masses, they are immediately against me. They cannot
understand what is happening here.
We are trying to penetrate into the deepest layers of consciousness.
But this is an alchemical lab; the ordinary masses will not be
able to understand it. And if they do understand, they will understand
it according to themselves.
I am waiting for the new commune: much more has to be done.
But then things will become much more bizarre and you will need
a field, an energy-field, that surrounds you like a soothing energy,
that keeps you anchored with me so that you are not lost into
the collective unconscious. Only then can the doors of the collective
unconscious be opened.
They can be opened, and it is tremendously helpful if they can
be opened. If you can know your whole past, you will be freed
from it. Knowing something is to be free from it: knowing the
truth liberates. If you can be allowed to go into your past, to
the very end, you will be finished with everything. Because millions
of times you have accumulated wealth, and each time you have failed.
If you can remember your past lives and you can see that millions
of times you have been playing the same stupid game, to no point
at all, then how can you go on playing it in this life again?
It will be impossible.
If you can see all your sexual experiences, it will be so ridiculous
to still go on playing the same game.
But for that, a totally secluded atmosphere and a great trust,
and absolute trust, will be needed. Hence I am trying to create
a commune which will be a world apart, and where we can go into
the deepest possible experiments that have ever been done.
And once you have gone backwards, you become capable of going
upwards and forwards, because the process is the same. Backwards,
it is easier because it is a known path; you have forgotten about
it but it is still a known path, you can go backwards.
Going upwards to superconsciousness and the cosmic mind is an
unknown path. If you become capable of going backwards you will
have learned how to penetrate the dangerous realms of your being.
And then the next step higher can be taken: you can move from
the conscious the the superconscious.
It is the superconscious in which all the experiences of angels
and devatas and gods and kundalini and chakras and lotuses opening
happen; they are all contained in the superconscious. It is a
beautiful world, it is psychedelic. Beyond that is the world of
the cosmic mind where all experiences disappear—neither
ugly nor beautiful, where the experiencer is left alone. Total,
absolute aloneness. And that is the ultimate goal of consciousness,
that is where evolution is moving towards.
But before you can take that quantum leap into the world that
is above you, you will have to get deeper into the roots, into
the dark roots of your unconscious and your past experiences.
Buddha and Mahavira both tried; they did great experiments.
Those experiments are called jati smaran: remembering the past.
And the past is vast—if you go on remembering it, it goes
on revealing secrets.
The man who has gone into his whole past will come back absolutely
healthy and psychologically whole. He will not have any perversions.
His whole life will be transformed just by going there and coming
back. Then all that he can ever imagine doing, he had done many
times, and it was all futile and it was all in vain.
That very understanding, and all starts changing. And when you
are free from the past you are capable of moving into the present:
you can dive deep into the now and the here…. unio108
The function of a mystery school—a mystery school just
like this—is higher than the function of a university. Its
function is to make you conscious of your consciousness. To be
conscious of one's consciousness is meditation; it is the first
step to being really human. guest15
Once we have moved away from the world, once we have our own
small world, once we drop all the bridges, time will start disappearing.
My effort is to give you a taste of timelessness. Once you have
tasted it, then you can go back into the world and it will remain
with you. The most important thing is to taste it once at least—no-time—and
suddenly you are transported into another world.
This world consists of time and space. That's how Albert Einstein
defines it: spaciotime. He makes one word out of the two, because
he says time is nothing but the fourth dimension of space. So
this world consists of space and time, and in meditation you disappear
from both, or both disappear from your being. You don't know where
you are. You are, certainly, more than you have ever been; you
are totally there but there is no space confining you and no time
defining you. A pure existence. Once tasted, all foolishness disappears.
The fool lives in time, the wise man lives in timelessness.
The fool lives in mind, the wise man lives in no-mind. dh0207
The greatest miracle in the world is to be so intelligent that
nobody, no society, no state, no church, can hypnotize you.
My work here consists of dehypnotizing you. Hence, all the societies
will be against me. Beware of it! To be with me is dangerous—all
the governments will be against you. And this has to be known
and accepted. This has to be simply accepted, because this is
going to be the case. The more I start working deeply on you….
It is just the beginning of the work: I am preparing the ground
from where to take off.
Once the dehypnosis starts functioning within thousands of people,
all the societies, all the governments, all the states, all the
churches, are going to be against me and my people—because
this has never been done before. This is the greatest rebellion
ever tried! This is true revolution.
And if you pass through this revolution you will know from where
freshness comes. It comes from your own innermost core. God is
not outside you; it is your very center, your very ground. Freshness
comes from it, life comes from it, love comes from it, bliss comes
from it. All that is significant—poetry and music—they
all arise from it.
And when the dance comes from within, it has a totally different
quality to it: it is spiritual, it is divine. dh0702
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