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Part IX : World Tour - Osho announces his Upanishad
On 16 August Osho begins discourses in English with the announcement
of his Upanishad, his Mystery School, a new University of Mysticism,
and several institutes for the expression of his vision; which
continue to the present day
My beloved ones…
You are blessed to be here today, because we are starting a new
series of talks between the master and the disciple.
It is not only a birth of a new book, it is also a declaration
of a new phase. Today, this moment: 7:00 pm, Saturday, the sixteenth
of August of the year 1986—one day this moment will be remembered
as a historical moment, and you are blessed because you are participating
in it. You are creating it; without you it cannot happen.
Books can be written, can be dictated to a machine, but what
I am going to start is totally different. It is an Upanishad.
Long forgotten, one of the most beautiful words in any language,
a very living word, `upanishad' means sitting at the feet of the
master. It says nothing more: just to be in the presence of the
master, just to allow him to take you in, in his own light, in
his own blissfulness, in his own world.
And that's exactly the work of a mystery school.
The master has got it. The disciple also has got it, but the
master knows and the disciple is fast asleep.
The whole work of a mystery school is in how to bring consciousness
to the disciple, how to wake him up, how to allow him to be himself,
because the whole world is trying to make him somebody else.
There, nobody is interested in you, in your potential, in your
reality, in your being. Everybody has his own vested interest,
even those who love you. Don't be angry at them; they are as much
victims as you are. They are as unconscious as you are. They think
what they are doing is love; what they are really doing is destructive.
And love can never be destructive.
Either love is or is not. But love brings with it all possibilities
of creativity, all dimensions of creativity. It brings with it
freedom, and the greatest freedom in the world is that a person
should be allowed to be himself….
The function of a mystery school is that the master—speaking
or in silence, looking at you or making a gesture, or just sitting
with closed eyes—manages to create a certain field of energy.
And if you are receptive, if you are available, if you are ready
to go on the journey of the unknown, something clicks and you
are no more the old person.
You have seen something which before you had only heard about—and
hearing about it does not create conviction but creates doubt.
Because it is so mysterious…it is not logical, it is not
rational, it is not intellectual.
But once you have seen it, once you have been showered by the
energy of the master, a new being is born. Your old life is finished….
A mystery school teaches how to live. Its whole science is the
art of living. Naturally it includes many things, because life
is multi-dimensional. But you must understand the first step:
being totally receptive, open.
People are like closed houses—you cannot find even a single
window open, no fresh breeze passes through those houses. Roses
are standing outside but cannot release their fragrance into the
house. The sun comes every day, knocks on the doors, and goes
back; the doors are absolutely deaf. They are not available for
fresh air, they are not available for fresh rays, they are not
available for fresh perfumes, they are not available for anything.
They are not houses, they are graves.
An upanishad contains in itself the whole philosophy of a school
of mystery.
The Upanishads don't belong to Hindus; they don't belong to any
other religion either. The Upanishads are the outpourings of absolutely
individual realized beings to the disciples.
There are four steps to be understood.
First, the student: he comes to a master but never reaches to
a master; he reaches only to a teacher. It may be the same man,
but the student is not there to be transformed, to be reborn.
He is there to learn a little more knowledge. He wants to become
a little more knowledgeable. He has questions but those questions
are just intellectual, they are not existential. They are not
his life concern, it is not a question of life and death. This
type of person may go from one master to another master collecting
words, theories, systems, philosophies. He may become very proficient,
he may become a great pundit, but he knows nothing.
This is something to be understood. There is a knowledge: you
can have as much as you want. yet you will remain ignorant. And
there is an ignorance which is really innocence: you do not know
anything, but still you have come to the place where everything
is known. So there is a knowledge which is ignorant, and an ignorance
which is wisdom.
The student is interested in knowledge.
But sometimes it happens: you may come to a master as a student,
just out of curiosity, and you may be caught in his charisma,
you may be caught by his eyes, you may be caught by his heartbeat.
You had come as a student but you are turning to the second stage—you
are becoming a disciple.
The student unnecessarily goes from one place to another place,
from one scripture to another scripture. He collects much, but
it is all garbage.
Once he comes out of the cocoon of studentship and becomes a disciple,
then the wandering stops; then he is getting in tune with the
master. He is being transformed without his knowing. He will know
it only later on, that things are changing. The same situations
that he had faced in the past he faces now with a totally different
response.
Doubts are disappearing, rationality seems to be a child's game.
Life is much more, so much more that it cannot be contained in
words. As he becomes a disciple he starts hearing something which
is not said—between the words…between the sentences…in
the pauses when the master suddenly stops…but the communication
continues.
A disciple is a great improvement upon the student.
In the past, in the days of The Upanishads, those mystery schools
that existed in India were called gurukula. A significant word—it
means `the family of the master'. It is not an ordinary school,
a college or a university. It is not a question of just learning;
it is a question of being in love. You are not supposed to be
in love with your university teacher.
But in a gurukula where The Upanishads flowered, it was a family
of love. The question of learning was secondary, the question
of being was important. How much you know is not the point; how
much you are is the point. And the master is not interested in
feeding your bio-computer, the mind. He is not going to increase
your memory because that is of no use. That can be done by a machine,
and the machine can do it better than you….
The master is not interested in making you into a computer. His
interest is in making you a light unto yourself, an authentic
being, an immortal being—not just knowledge, not what others
have said, but your experience.
As the disciple comes closer and closer to the master, there
comes another point of transformation—the disciple becomes,
at a point, a devotee. There is a beauty in all these steps.
To become a disciple was a great revolution, but nothing compared
with becoming a devotee. At what point does the disciple turn
and become a devotee? He is so much nourished by the energy of
the master, by his light, by his love, by his laughter, just by
his sheer presence—and he cannot give anything in return.
There is nothing that he can give in return. A moment comes when
he starts feeling so immensely grateful that he simply bows down
his head to the feet of the master. He has nothing else to give
except himself. From that moment, he is almost a part of the master.
He is in a deep synchronicity with the heart of the master. This
is gratitude, gratefulness.
And the fourth stage is that he becomes one with the master….
An upanishad is a mystery school.
And we are entering into an upanishad today.
I was a teacher in the university. I left the university for the
simple reason that it stops at the first step. No university requires
you to become a disciple; the question of being a devotee or a
master simply does not arise. And there are temples which, without
making you a student or a disciple, simply enforce devotion on
you—which is going to be false, without roots. And there
are devotees in churches all over the world, in synagogues, in
temples: not knowing anything about disciplehood, they have become
disciples, they have become devotees.
A mystery school is a very systematic encounter with the miraculous.
And the miraculous is all around you, within and without both.
Just a system is needed. The master simply provides a system to
enter slowly into deeper waters, and ultimately to enter a stage
where you disappear into the ocean; you become the ocean itself.*
*Note: the rest of the discourse continues to explain the mystery
school, which is too long to include here upan01
All over the world there have been mystery schools. In Greece,
Pythagoras founded mystery schools. In the religion of the Jews,
Baal Shem founded a mystery school called Hassidism. In China
there is the mystery school of tao, and when Buddhism reached
China a new mystery school, a chain of new mystery schools opened,
ch'an. The same mystery school, ch'an, reached Japan with the
name `zen.' But the word `zen' or `ch'an', or the Buddhist word
'jhan' are all different forms of the Sanskrit word 'dhyan'.
In India dhyan has been known for centuries—before Gautam
Buddha ever meditated, that mystery school was there.
There was the mystery school of tantra. There were the mystery
schools of different types of yoga.
I have gone through all these schools not as a scholar—that
is not my approach—but as an experiencer. I can say to you:
nothing rises higher than the mystery school of upanishads—because
it is the shortest. Nobody is expected to do anything, and yet
the miracle happens. upan09
What is the difference between the ancient upanishad and the
one which is happening here and now?
There is no difference. There cannot be, because it is not a question
of time.
It may have happened thousands of years before, it may happen
thousands of years in the future. The time is irrelevant; the
question is of the happening.
Can you ask the same question, "What is the difference between
the ancient lovers and the modern lovers?" Love knows no
time. Whether the love was in ancient times or today or in the
future, time is simply not relevant. Love is the same.
An upanishad is a love affair—a love affair between a master
and a disciple, a love affair where the master is ready to share.
He is just like a raincloud, ready to shower. And the disciple
is ready to receive—open, with no windows closed, holding
nothing back—totally available. Whenever a disciple is totally
available and the master is overflowing with his ecstasy, the
upanishad happens.
There is no difference in the ancient upanishad, in this upanishad,
or in the future upanishads. An upanishad is a phenomenon which
is beyond time, beyond space. Don't call upanishads `ancient'
because that word `ancient' makes them related to time. Don't
call this upanishad `modern' because time has no place as far
as the phenomenon of upanishad is concerned. There is no ancient
love, there is no modern love.
And neither is it confined to space: it can happen anywhere, any
time; the only necessity is that somebody is overflowing with
blissfulness and somebody else has the guts to be available to
this overflowing bliss, is not afraid.
People are always afraid of unknown things, and this is the most
unknown.
People are always afraid of the strange, and this is the strangest
experience possible.
People are always afraid of the mysterious, and this is the last
word in the world of mysteries. upan09
Here with me, you are gathered for a special purpose: the search
for the truth, the search for the purest kind of love, the search
for a life which is a dance of sheer joy.
Nowhere else in the world are people gathering for the same reasons.
They are gathering for the purpose of creating more hatred; they
are gathering to create more wars; they are gathering to create
more destructive activities in human life. Naturally, we have
a sick world, an insane world.
Here, it is impossible to feel any superiority or inferiority.
I have tried my best to convince you of only one thing: that enlightenment
is your nature; that it is not something achieved, you bring it
with your birth. All that you have to do is not to create it but
just to open the hidden secret of your life.
The moment you start feeling your inner light, your whole perspective
starts changing. You will feel compassionate towards human beings
even if they are doing stupid things. And you will feel immensely
joyous, celebrating, even though you don't have anything to celebrate.
Nothing is needed to celebrate—only excuses…my birthday
is just an excuse! But if you want to celebrate, you will find
a thousand and one excuses.
It is your life, and whatever becomes of it is your creation.
sermon12
What is the purpose and task of the new University of Mysticism?
Mysticism is one of the forgotten languages. It has to be revived,
because in forgetting the language of the mystics, life has lost
all color, all joy, all music….
Mysticism is simply to bring into your life all those dimensions
which are indefinable, and make you courageous enough to accept
them, knowing perfectly well that definition is not possible,
that reason is impotent.
Just because idiots have been asking questions—How?…Why?—slowly
slowly the whole of humanity has dropped all those things about
which they cannot give explanations. Life has become very mundane,
profane; it has lost its sacredness, its divinity. It has lost
its god.
To me, god is not a person. God is simply a symbol, symbolizing
all those JUSTIFY">To me, god is not a person. God is
simply a symbol, symbolizing all those values which are indefinable—available
to experience, but not available to reason; available to the heart,
but not available to the mind.
This adventure of creating a university of mysticism is to bring
all those JUSTIFY">This adventure of creating a university
of mysticism is to bring all those values back to humanity. This
is not going to be an ordinary university. It is not going to
teach all those subjects which are available to reason. It is
going to help you to open yourself to all that which cannot be
taught. It will not have teachers, it will only have openers,
masters. It will not be situated in a certain place, it will have
schools all over the world—I'm calling them mystery schools.
All those mystery schools together will be the university of mysticism.
In true spirit it will be universal. A university has to be universal.
And its function is totally different: it is not going to teach
you chemistry and physics, science and commerce and arts—all
that is done already by thousands of universities, and it is all
worthless. This I can say because I have been a student in the
universities, a professor in the universities; on my own authority
I can say that they are engaged in mundane things. They create
engineers, they create doctors, they create technicians. They
are all needed. But they don't create poets; they kill the poets.
They don't create mystics. They destroy the very roots on which
a mystic can grow.
The university of mysticism will be concerned only with the supra-rational,
that which is beyond the mind….
Man can exist on many levels. There are levels and levels above.
Mysticism simply means….
You are not using your potential in its totality; you are using
it only partially, a very small part, a fragment. And if you are
not using your potential in its totality, you will never feel
fulfilled. That is the misery, that is the cause of anguish.
You are born to be mystics. Unless you are a mystic, unless you
have come to know existence as a mystery—beyond words, beyond
reason, beyond logic, beyond mind—you have not taken the
challenge of life, you have been a coward. You have wings, but
you have forgotten it.
The University of Mysticism is to remind man about the wings that
he has. He can fly, and the whole sky is his….
There is no place where love is being taught. There is no place
where love is being nourished. That is one of the functions of
the mystery school: to make your love pure, pure of ego and power
and domination—just a sheer gift of joy, a delight in the
being of the other person, just a sharing of all that you have,
holding nothing back.
Love is the greatest magic.
Don't be afraid of the other; let the other enter your life. I
don't teach escapism. I teach you to go into the world, to transform
the world, because only in that transformation will you be transformed.
By escaping to the hills and to the monasteries you will miss
transformation yourself. You will shrink, you will not expand.
And if you cannot love a single person, how are you going to love
the whole universe? And that's what prayer is—loving the
whole universe.
People feel that it is easier to love the whole universe, because
there seems to be no problem—the universe, the trees, the
stars, the moon, the sun…they don't create any problem.
upan29
A new University and new Institutes have been announced to spread
your vision. Is every disciple also always a medium to spread
the vision of the master?
Certainly.
I am against any kind of organization because every organization
has proved an enemy of truth, a murderer of love.
I trust in the individual.
Each and every sannyasin, alone, is my medium.
Each and every sannyasin is connected to me directly.
There is no organization between me and you. There is no priesthood
between me and you. So the more empty you become, the more you
will be able to receive my vibrations, my heartbeat, my song,
the more you will be able to dance in tune with me—and that
is the only right way to spread the message. Because the message
is not of language; the message is of being, of experience.
We cannot create catechisms, principles, ten commandments, five
mahabritas—we cannot do that.
I can only do one thing: to help you to be empty, so that you
can radiate me as totally as possible.
And no religion in the past has ever tried to spread its message
by word of mouth, individual to individual. They have all been
dependent on organizations, churches. And all those churches and
organizations have betrayed them, because those churches and organizations,
sooner or later, start having their own interests. Then the real
message is put aside.
I want my message to remain from individual to individual—pure
and simple, immediate, without any mediators. upan43
It feels like meditation is happening here naturally, and without
any effort. Is your work different in India, or is there something
here like a natural buddhafield?
India is not just geography or history. It is not only a nation,
a country, a mere piece of land. It is something more: it is a
metaphor, poetry, something invisible but very tangible. It is
vibrating with certain energy fields which no other country can
claim.
For almost ten thousand years, thousands of people have reached
to the ultimate explosion of consciousness. Their vibration is
still alive, their impact is in the very air; you just need a
certain perceptivity, a certain capacity to receive the invisible
that surrounds this strange land.
It is strange because it has renounced everything for a single
search, the search for the truth….
For ten thousand years millions of people persistently making
a single effort, sacrificing everything for it—science,
technological development, riches—accepting poverty, sickness,
disease, death, but not dropping the search at any cost…it
has created a certain noosphere, a certain ocean of vibrations
around you.
If you come here with a little bit of a meditative mind, you will
come in contact with it. If you come here just as a tourist, you
will miss it. You will see the ruins, the palaces, the Taj Mahal,
the temples, Khajuraho, the Himalayas, but you will not see India—you
will have passed through India without meeting it. It was everywhere,
but you were not sensitive, you were not receptive. You will have
come here to see something which is not truly India but only its
skeleton—not its soul. And you will have photographs of
its skeleton and you will make albums of its skeleton, and you
will think that you have been to India and you know India, and
you are simply deceiving yourself.
There is a spiritual part. Your cameras cannot photograph it;
your training, your education cannot capture it….
But the mystic is India's monopoly; at least up to now it has
been so.
And the mystic is a totally different kind of human being. He's
not simply a genius, he is not simply a great painter or a great
poet—he is a vehicle of the divine, a provocation, an invitation
for the divine. He opens the doors for the divine to come in.
And for thousands of years, millions of people have opened the
doors for the divine to fill the atmosphere of this country. To
me, that atmosphere is the real India. But to know it, you will
have to be in a certain state of mind. upan21
Why do you always speak of the master in the third person?
Because I am only a witness.
My function as a master is not my identity.
It is just like somebody is a plumber and somebody is a surgeon;
I am a master—but it is functional, it is not my reality.
That's why I speak in the third person.
So I go on talking about the master as `he'—I don't use
`I'—just to make you aware that I am more than the master,
that I am watching the master. Just as you are watching him, I
am watching him too. You are watching from one side, I am watching
from another side.
But I am as different from it as you are different from it. upan22
I have to work on two levels: one is the level where you live,
where you are, and one is the level where I am and I want you
also to be.
From the top of a hill I have to come into the valley where you
are; otherwise you won't listen, you won't believe the sunlit
top. I have to take your hand in my hand and persuade you—and
on the way, tell stories which are not true! But they keep you
engaged, and you don't create any trouble in walking; you go on,
engaged with the story. And when you have reached the hilltop,
you will know why I was telling long stories, and you will feel
grateful that I told those stories; otherwise you would not have
been able to travel that long, that far uphill.
It is something to be remembered: all the masters of the world
have been telling stories, parables—why? The truth can be
simply said, there is no need to give you so many stories. But
the night is long, and you have to be kept awake; without stories
you are going to fall asleep.
Till the morning comes there is an absolute necessity to keep
you engaged, and the stories the masters have been telling are
the most intriguing things possible.
The truth cannot be said, but you can be led to the point from
where you can see it. Now, the question is how to lead you to
the point from where you can see it. enligh06
With you, all names and words disappear and I feel bright and
enlightened. I love this state of being with you like this. What
is your secret?
My secret is simple: I don't have a name, I don't have a form,
I don't have any kind of identity. I am one with the whole. So
the moment you remember me, you will not find somebody appearing
on the screen of your consciousness, but only an empty sky. sermon28
Sometimes sitting in discourse listening to you, it feels like
all boundaries disappear. It feels like being in total harmony
with you, like a tambura humming together with the sound of the
sitar. It feels like the ultimate orgasm. Is this what you mean
by upanishad?
Yes, exactly this is what I mean by upanishad. upan12
Beloved Osho, Is your big smile the only answer?
I think you have found it! upan25
Why do you always look in your hand before you start answering
the first question? Do I see it wrongly, or do you find the answer
there?
My hands are empty.
I don't have any answer.
You have questions; I don't answer you, I simply destroy your
questions. And before destroying your questions I have to look
at my hand because it is not only with my language that I destroy
your questions, it is also with my hands.
So I have to prepare them, to ask "Are you ready?"
When they say, "Yes, master, go ahead" I start!
Without my hands, I cannot answer you. They do almost most of
the work. My words keep you engaged, and they go on doing the
real work.
So you are not seeing wrongly; you are seeing absolutely right.
I look at them—not for answers, but just to see whether
they are ready or not. enligh27
About esoteric subjects like chakras, collective unconsciousness,
energy fields, is such knowledge useful? Or will whatever is needed
come to me through experience, in its own time?
Anything that is needed will come of its own accord, in its own
time.
All this so-called esoteric knowledge about chakras, energy fields,
kundalini, astral bodies, is dangerous as knowledge.
As experience it is a totally different thing. Don't acquire it
as knowledge. If it is needed for your spiritual growth, it will
come to you in its right time, and then it will be an experience.
And if you have an acquired knowledge, borrowed knowledge, it
is going to be a hindrance….
My own experience is that perhaps Buddha's experience is correct—and
that does not make the Hindu yoga or Jaina yoga incorrect. Buddha
is saying that there are energy fields, whirling energy fields,
from the lowest point in your spine up to the very peak of your
head. There are many; now it is only a question of a particular
teaching which ones are important for it. That particular teaching
will choose those…Hindus have chosen seven, Jainas have
chosen nine. They don't contradict each other, it is simply that
the emphasis is on whatever chakra the teaching feels to emphasize.
As far as I am concerned, you will come across only four chakras
which are the most important.
One you know is your sex center.
The second, just above it, which is not recognized in any Indian
school of thought but has been recognized in Japan alone, is called
the hara. It is between your navel and the sex center. The hara
is the death chakra.
My own experience is that life—that is the sex center, and
death—that is the hara, should be very close, and they are.
So the first chakra is the life chakra; it is a whirling energy.
Chakra means wheel, moving. Just above the life chakra is the
death chakra.
The third important chakra is the heart chakra. You can call it
the love chakra, because between life and death the most important
thing that can happen to a man or to a woman is love. And love
has many manifestations: meditation is one of the manifestations
of love; prayer is one of the manifestations of love. This is
the third important chakra.
The fourth important chakra is what Hindu yoga calls agni chakra,
just on your forehead between the two eyes.
These four chakras are the most important.
The fourth is from where your energy moves beyond humanity into
divinity. There is one chakra more which is at the top part of
your head….
Your psychology, your mind, your body, are impressed by the vibrations
in which you live.
So you will come to experience chakras, you will come to experience
energy fields, but it is better not to be knowledgeable, because
that is a difficult problem. You may read a book written five
thousand years ago by a certain kind of people and you may not
be of the same category. You may not find that chakra at the same
place, and you will feel unnecessarily frustrated. And you will
find a chakra in a place where the books don't mention it; then
you will feel that you are abnormal, something is wrong with you.
Nothing is wrong with you.
Energy fields, chakras and all esoteric things should be experienced.
And keep your mind clean of all knowledge, so that you don't have
any expectations; wherever the experience happens, you are ready
to accept it.
And each individual has differences, and differences come in such
small things that you cannot conceive….
So it is better not to memorize from scriptures. Those scriptures
are the experiences of certain people, of certain times, of certain
circumstances; they were not written for you.
The scripture that is for you can be written only by you, by your
own experience. upan39
You recently talked about how bogus channeling is. As a Rajneesh
group leader, I feel that my work is most successful when I manage
to get out of the way and become a vehicle for you. At these times,
whatever I'm saying or doing, I feel your love and silence pouring
through me. Am I in a delusion, like all the other people who
think they channel? Could you please say what my function is as
a group leader, as your disciple?
The people who have been proposing for thousands of years that
they are the mediums of God—in other religions of "gods"—or
of those masters who are no more in the body, are becoming vehicles
to them, mediums to them. The possibility is there.
If you have loved me, even when I am not in the body there can
be still a contact. For love it makes no difference. But the whole
thing depends on the medium—his purity, his silence, the
absolute stillness of his mind. The silence has to be so great
that it is as if he is no longer present—only silence is
there. He has become just a hollow bamboo.
I criticized those Californian pretenders who are talking about
channeling themselves with dead masters, with the people who have
gone beyond and cannot come back to the earth because their work
on the earth is complete. These people in California have not
gone into any discipline which makes them mediums. They know nothing
of meditation. They know nothing of the state of no-mind—because
only in the state of no-mind is there a possibility of contacting
some unembodied soul.
These people who have become channels are not in any meditative
state, one thing. The second thing is that whatever messages they
are bringing are such crap that it is disrespectful towards the
dead. Those poor fellows cannot say anything now, that "this
is not my message."
When a message comes from a master it has to be something so absolutely
needed that the masters who are no more in their bodies feel that
a message should be sent to all unconscious, sleeping, blind people.
But it is only when there is something urgent; otherwise, there
is no need.
I have looked into a few of the books which these channels have
produced—they are absolutely rubbish! They can be JUSTIFY">I
have looked into a few of the books which these channels have
produced—they are absolutely rubbish! They can be valued
only by weighing them—that much paper has been wasted. I
have not come across a single mediumistic book which shows the
greatness or the grandeur of a Gautam Buddha. And strangely enough,
all these mediums are not mentioning the names of the real masters
because then, compared to their statements, the rubbish message
that they bring will look too poor.
If somebody says, "This is a message from Gautam Buddha,"
then it has to be of his quality. So they are talking about masters
who have never happened, they are talking about masters who happened
on the continent of Atlantis which has drowned. Fortunately there
is no proof now, no document, no evidence left about whether there
was such a master, ever.
But I can say that these statements are not coming from any master.
The statements themselves are not luminous. There is nothing that
gives them the authority of experience. It is all gibberish.
And you should also see that these people who have been chosen
for this great work of becoming vehicles…their lives don't
prove it. They are just as greedy, as angry, as jealous as anybody
else. Their mediumship would have transformed them. In fact, unless
they were transformed, they could not become mediums.
My sannyasins working around the world in therapy groups have
felt that sometimes they are open to me, available to me, and
sometimes they are closed. It is human nature, ups and downs;
they are not enlightened yet.
Sometimes they see the eternal snows, far away in the Himalayas;
but they are far away and just once in a while, when there are
not clouds and the sun is shining, you can see them.
But you are not there.
When a sannyasin is closed, his first work should be not on the
group participants, his first work should be upon himself. He
has to open, he has to be available to me. This is simply an excuse—because
if he is open to me, he is open to the whole existence.
The moment you open your door, immediately the fragrance of the
flowers enters without making any noise. The sun rays enter. A
cool breeze comes in. You have opened the door to the whole universe.
To be available to the master is just an excuse. You will be afraid
to be open to the whole universe—it will be too much.
The master convinces you that there is no need to open all the
doors and all the windows: "You just open a small window—a
special window for me." But once you open even a small window,
the whole sky enters in. And the joy, the peace, the beauty that
you feel will make you open all the windows and all the doors.
My therapists have been seeing the difference in their work. When
they are open and available they can see and feel so decisively,
so indubitably, that something from beyond is pouring through
them. They have just become a hollow bamboo, playing the song,
allowing the song to flow. The song is not of the flute. The greatness
of the flute is that it does not hinder the song in any way but
helps it, allows it to reach into the world.
There is no question of channeling—although I have given
you my number. It is a difficult number.
Zero is my number and unless you are zero, you cannot find it.
You have to be zero to be in tune with me.
But then you will see a tremendous change in the quality of your
work. You can do miracles to the participants….
Right now, all over the world there are many therapists. But my
therapist is unique in the sense that he is not only working according
to the findings of psychology—he is working according to
the findings of Yoga, of Tantra, of Sufism, of Zen, of Tao, of
Hassidism. He's a spiritual guide. But for that, knowledge acquired
only from books will not help.
You will have to go through a transformation.
And the participants in your groups can also be helpful to you,
just as you can be helpful to them; because their problems are
your problems, your problems are their problems. And remember
one thing: it is easier to solve somebody else's problem because
you are not involved. You are detached, you can see more clearly
because you are not in the mess. You can help that man to come
out and you can learn something for yourself because many times,
you will be in the same situation.
I allowed therapists in my communes to work on the participants
and to work on themselves.
The real work is upon yourself.
Only when you have a light within you, you may be able to share
it with others. sermon09
The whole work of the mystery school is to somehow introduce
you to yourself. That introduction is the introduction to existence
itself. sermon23
What did you mean when you said that you have gone beyond enlightenment?
Existence has no limits. There is no point which is the full point.
Wherever you are, there is still much more to happen to you. The
way is endless. There is no goal and this is the beauty of live,
because if there was an end, a goal, that would mean nothing but
death. Live is an ongoing affair. It goes on flowering from eternity
to eternity.
Enlightenment is a tremendous experience, so vast, so mysterious,
so blissful that people who have achieved it, have stopped there.
They have thought that the whole has arrived. I am basically a
homeless wanderer. In the beginning I was also thinking, but the
experience is so beautiful that there cannot be anything more
beautiful than this. The experience is so ecstatic, that it is
incomprehensible even to think, to imagine that there can be more.
But this is the mystery of live. There is always more. Just out
of curiosity, I started looking beyond enlightenment. And I was
surprised that enlightenment is only a beginning, not the end.
Beginning of a journey of light which goes on expanding, goes
on becoming more and more juicy—Rasso Viser.
The Upanishads have called the ultimate experience that it is
very juicy.
I am a milestone in the history of man's growth and consciousness.
That's what I mean when I say, "Enlightenment has been left
far behind. I have gone beyond it." And the beyond has no
limits. It is just like the horizon that surrounds you. As you
come closer to it, it moves further back. You never reach, you
are always arriving, but you never arrive.
This is the meaning of live. Just think that if there was an end
to your search what would be left? What you will do then? Even
enlightenment will become a boredom. Even blissfulness twenty-four
hours every day, every month, every year, every life, for ever
and ever will start collecting dust on it. It will loose the initial
glamour, the initial youth, the initial benediction.
But up to now, nobody has said, that there is anything beyond
enlightenment.
That's why I say, I am a milestone. With me, a new chapter in
the history of consciousness begins. Enlightenment will be now
the beginning, not the end. Beginning of a non-ending process
in all dimensions of richness. last613
As a disciple in Poona and Rajneeshpuram, I feel that I have
been in a continuous process of change—not only 'being'
but 'becoming'—on this endless path.
This is the most important conclusion: that there is no question
of just being a disciple, it is always becoming.
You cannot come to a full stop; the journey is endless, and this
is the beauty of the journey. From being to becoming is a tremendous
quantum leap. If you look around in life, you will never find
being anywhere; you will always find becoming.
The fallacy of being is created by language, it is the poverty
of language. You see a roseflower…you see it and you say,
"What a beautiful flower." But the flower is continuously
flowering, it is never in a state of stopping anywhere.
The tree is continuously growing; the word `tree' is not right.
In existence there are no nouns, there are only verbs. It will
be very difficult to make a language only with verbs, but the
truth is, existence has no nouns. A tree is in fact treeing, a
river in fact is rivering. You are each moment growing—either
growing old, the ordinary way of the world; or growing up, the
way of my people. Growing old, you have not to do anything—you
will grow old, biology will take care of it. Growing up means
a conscious alertness—so that the body goes on growing old,
but your consciousness goes on growing upwards, growing up. But
it is always growing; even in death a conscious being is growing.
The whole existence is a great verb, not a noun—not a stone,
but a flower. And there is no end anywhere because there has never
been any beginning. The very idea of beginning and end is just
our mind projection. Otherwise, we are always in the middle—never
at the beginning, never at the end, always in the middle—and
we will remain always in the middle.
Gautam Buddha loved to say, "My path is the middle path,
majjhim nikai"—there is no beginning, no end. We are
always in the middle, growing eternally, flowering, blossoming,
finding new spaces. You are blessed, Nityananda, to have felt
the change from being a disciple to becoming a disciple. Becoming
is a higher stage. In language it is not so, in existence it is
so. upan24
With what love and compassion you fold your hands and do namaste
to us. Thank you, thank you, Osho
When I greet you with folded hands it is not my humbleness.
Secondly, I don't greet you. I greet something which is within
you and beyond you.
My greeting is nothing but an effort to remind you that you are
not what you think you are, you are not where you think you are.
I am greeting you deep inside—not on the circumference where
you exist, but at the center where you never go. I am greeting
you just as a reminder that you are carrying within you something
divine, something that is waiting to be fulfilled. It is a seed,
but it is ready to become at any moment a sprout; new green leaves,
ready to become a flower. I am greeting you as you should be—I
am greeting your future.
Right now you are only your past. You are not even your present;
you are just all that has passed by, a collection of memories.
I am not greeting that. I am utterly against it.
I want you to look into the new, into the coming, into the future—the
moment that has not come but is going to come any moment.
Don't just thank me, because the danger is that by thanking me
for my greeting you may feel that the chapter is closed. The work
is done: I have greeted you, you have thanked me.
No, you can thank me for my greeting only in one way, and that
is by realizing the godliness to which the greeting is addressed.
There is no other way to show your gratefulness, your thankfulness
to the master. upan43
During the discourses I feel more intimacy than ever, and it
feels like You are talking now to the individuals who are there
in the moment with You.
I have been talking on different levels at different times; it
was an absolute necessity.
At first I had to talk indirectly because you might get scared.
You have to be persuaded to die and to be reborn, but the new
life is unknown to you. The old life is the only life you know
of. So at first I was speaking very indirectly….
For three and a half years I remained silent because I was not
interested in those people who were only intellectually interested
in me, I wanted them to drop out.
Those silent years disconnected me with the intellectually oriented
people, because silence can keep people around me only if their
heart is beating in the same rhythm as my heart. Hence, the new
phase.
Now it is a mystery school. And I can talk without any reservations,
without bothering whether you will be hurt, wounded, brainwashed.
Now you are my people, and you have opened towards me without
holding anything back.
So you are right, it is a mystery school. To find it, I had to
work for twenty-five years to find the authentic, the real, the
genuine ones.
And it is also true that you are more open. That's why you feel
there is a deeper, more individual contact-as if I am talking
to each individual directly, not to a crowd. There is no crowd
here.
You have to be reminded that if your minds are chattering, there
is a crowd; and if you are all silent then there is only one mind,
one peace—because there cannot be one hundred silences in
this room. There can be one hundred insane minds, but there cannot
be one hundred sane beings. Sanity joins you with the others,
insanity keeps you away from others. So now I am not talking to
a crowd, I am talking to each individual absolutely directly.
But it all depends on your openness.
So both your feelings are right; your opening and the mystery
school are simply two sides of the same coin. upan26
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