From Meher Baba to Osho with Love

As the rickshaw pulled to a stop, I looked up and read the sign at the top of the gate – Shree Rajneesh Ashram. Quite a large fellow with a German accent (Haridas) greeted me and I heard myself say, “I’m not where I was going, but I’m sure I am in the right place.” At the Poona train station I had told the rickshaw driver, “Sai Baba Ashram, not Rajneesh Ashram.” He responded, “Yes, yes, baba.” Mistakenly I had been told that there was a Sai Baba Ashram as well as a Rajneesh Ashram in Poona and so I thought I would be able to visit both but had decided to start with the Sai Baba Ashram.

As soon as I stepped out of the rickshaw – I knew there had been no mistake.  After only a day or so, I went to the front office and asked Arup for a Sannyas Darshan, in fact I showed her that I already had a mala; I just needed Bhagwan’s photo attached. I had arrived wearing a Tibetan mala that I had bought from Tibetan refugees in Pokhara, Nepal and all green Indian clothes. Later I heard Osho say that green was the color of the Sufis. I looked Arup straight in the eye and asked if she couldn’t see that I was already a sannyasin. She was not impressed and so I was instructed to do the meditations.

My first exposure to meditation was through Meher Baba. Interestingly enough, in the book Dimensions Beyond the Known, Osho says that Meher Baba and he had used the same meditation technique. It had been seven years earlier, while selling Kansas City Free Press newspapers on a street corner in the Country Club Plaza that I had been introduced to Meher Baba. An older fellow named Charlie walked up to me and started telling me about him. We walked over to a coffee shop and I learned about this modern day Master who was from Poona, India and who had dropped his body six months earlier.

My connection to Meher Baba was totally a heart connection. I had tried to read his book God Speaks but was unable to take it in. I had totally forgotten that Meher Baba was from Poona, but it was the connection to Meher Baba that took me to Poona, both for the Shree Rajneesh Ashram and looking for the Sai Baba Ashram. The interest in Sai Baba stemmed mostly from the fact that one of Meher Baba’s Masters was Sai Baba of Shirdi and this current Sai Baba was proclaiming to be a reincarnation of him.

While staying at the Sunder Lodge I met a beautiful German sannyasin named Gatha and we established a nice connection. After being in Poona for some time she asked me how I was feeling. I remember telling her, “I’m more in love than I have ever been in my life.” I felt that I was swimming in love. When I told her of my meeting with Arup she suggested that I go with her and see Laxmi who was a friend of hers and also Arup’s boss. Because Enlightenment Day was nearing, the soonest I could get an appointment for a Sannyas Darshan was March 28th exactly one week after Osho’s Enlightenment Day celebration on March 21st.

On the day of the celebration of Osho’s Enlightenment I was aware of the anticipation of the unknown. I had only seen Osho in discourse and had not had a darshan (a face to face meeting with him with only a small group present) so I really did not know what to expect but there was a heightened energy around. I also remember consciously taking myself inwards. I wanted to be as present as possible for that first meeting. I spent the entire day not meditating but “being” meditation. I was aware of all the emotions, thoughts, and even body sensations that were visiting but I stayed anchored in that heart space where one is just being.

I believe 1976 was the last year that Celebration Darshans were held in Chuang Tzu Auditorium before moving to the much larger space of Buddha Hall. In that time on Celebration Days, people filed into Chuang Tzu past Bhagwan for darshan. I remember standing in the queue which was long and stretched out towards the front gate. We began lining up in daylight but it was dark before I finally arrived at Osho’s chair. Music was playing during the entire time and as I neared the entrance to Chuang Tzu. A beautiful female voice  was singing Elton John’s Love Song; so appropriate as I was sinking deeper and deeper into heartfulness.

   “Love is the opening door
    Love is what we came here for
    No one could offer you more
    Do you know what I mean
    Have your eyes really seen.”

Just as my space in the line was reaching the entrance to Chuang Tzu the music changed dramatically and became high energy drumming. This increased the excitement and anticipation tenfold. It still was not possible to actually see Osho because of the crowd in front.

Finally I arrived and it was my turn to approach Osho. What followed I still see as if looking through a dream. It was as if some body memory took over. In front of him I bowed down and touched his feet and then my body made motions as if it was pouring water from his feet to my head and this happened several times, then my hands folded in Namaste. When my hands touched it was as if a current had been completed and I felt what can only be described as a powerful electric current circulating between my hara (area around the navel) and my hands clasped in front.  My body then went limp but I did not lose consciousness but simply watched what unfolded. The same German Sannyasin that I had met at the gate on my arrival was there, Haridas. He slung me over his shoulder like a sack of potatoes (but very lovingly), carried me out of the auditorium and placed me outside the gate on the ground to gather myself. I had met my Master, a living Buddha.

My sannyas darshan was still one week away and as one could imagine I didn’t know what to expect. Would it be even more powerful? As it turned out it was rather anticlimactic. I followed two Americans who received the names Milarepa and Marpa. Then it was my turn—he told me my name, Swami Prem Purushottama, and asked if it would be easy to pronounce. He said, “Prem means love and Purushottama means God. So love of God or God of love.” He then asked how long I would be staying and that was it.

To this day I do not know what the “current” experience was, perhaps some of our Indian friends can explain, but to me it was my true initiation. Hence in some ways I have two sannyas birthdays. Somehow by keeping it to myself for all these years it has not been able to be what it is, just another naturally ordinary experience with the extraordinary. Now I set it free.

Thank you, Osho. Your Enlightenment that took place so many years ago made each of our own experiences possible. Your sannyasins are eternally grateful.

A few days after my sannyas darshan, I walked out of Sunder Lodge and made a right turn. Up to that time, I had always turned left. The first building I came to was a memorial to Meher Baba. All the while, I had been staying next door to the Guru Prasad Apartments which is the spot where Meher Baba held his East-West Gatherings. At that moment Meher Baba and Osho were One. Tears of gratitude flowed down my cheeks. Buddham Sharanam Gachchhami.

 

-purushottama

This story is from a collection of stories and essays from along the Way titled From Lemurs to Lamas: Confessions of a Bodhisattva.

 

God Is Existence – Osho

This century started with a very strange declaration. The declaration was made by Friedrich Nietzsche. He said, “God is dead, and hence man is totally free from now on.” The declaration looked very strange the moment it was made but it proved prophetic. And, by and by, it became the base of the modern mind.

Really, for the modern man, God is dead. It is not that God is dead: if God can be dead then nothing can be alive, because by God we mean the essential, eternal life, the very ground of existence. But for modern man God is dead. Or, we can say in another way that modern man is dead toward God.

The relationship has broken; the bridge is no longer there. Whether you believe or disbelieve, it makes no difference. Your belief is superficial; it doesn’t go very deep. Your disbelief is also superficial. When belief itself is superficial, how can disbelief go very deep?

When theists are very superficial, how can atheists be very deep? When the yes itself has lost its meaning, how can the no carry any meaning? All the meaning that atheism can carry comes from the depth of theism. When there are people who can say with their total being YES to God, only then does the no become meaningful. It is secondary.

God is dead, and with God even the disbelief is dead. Belief is dead and with it the disbelief is also dead. This century and the modern mind are, in a way, in a very peculiar situation. It has never been so before. There have been persons who were theists who really believed that God exists. There were persons who were really atheists and who believed with the same intensity that God does not exist. But the modern mind is indifferent: it doesn’t care; whether God exists or not, it is irrelevant.

No one is interested in proving it one way or the other.

Really, this is the meaning of Nietzsche’s declaration that God is dead. You do not care even to deny him. You do not care even to argue against him. The bridge is simply broken. We have no relationship with him – neither for nor against. Why has this happened? Why has this phenomenon become so prominent in the modern mind – this indifference? We will have to seek the causes.

The first cause is that we have always been thinking of God as a person. To think about God as a person is false, untrue, and that idea had to die. The idea that God is a person – controlling, managing, creating, maintaining – is false. God is not a person. The idea became so significant because of our minds. Whenever we think about something, either we can think of it as a thing or as a person. Only two alternatives are open: when something exists, then it must either be a thing or a person.

We cannot think, we cannot imagine, that things and persons are both manifestations of something deeper – hidden. The same force becomes a thing; the same force becomes a person. But the force itself is neither. God, taken as – a person, is dead. The concept is dead, and the concept had to die because as a person God cannot be proved. And taken as a person, he doesn’t solve any problem.

Rather, on the contrary, he creates more – because if God is a person then why is there evil in the world? He must be allowing evil, he must be cooperating with it. Then he becomes an evil person.

Andre Gide has said somewhere, “It is difficult for me to conceive that God exists as good. But I can conceive that God exists as evil, as Satan, because there is so much evil in the world, so much suffering, so much pain, so much anguish.” He cannot imagine that God is managing this whole affair. There must be something like a devil in charge of it, a supreme devil. God must be good; otherwise what type of God is he? A basic goodness must be there. But as the world appears, it seems that God is devilish and not good – that he is playing with evil, and somehow it appears he is enjoying this whole suffering and torturing.

If God is a person, then there are two alternatives open: either he will become a devil or we will have to deny that he exists. And the second is better. God as a person had to die because it became impossible to conceive him as good. But the concept was wrong; it was anthropocentric.

We conceived of God as a supreme man, as a superman. God was conceived of as a magnified person like ourselves. We only magnified man.

In The Bible it is said that God created man in his own image, but this is said by man. The real thing is just the reverse: man created God in his own image. This man’s image had to disappear. And it is good that this type of God is dead, because with that concept of God removed we can start a fresh inquiry into what God is.

The Upanishads are totally different. They never say God is a person; that is why they have a relevance for the modern mind. They do not say that God is a person. They say that God is the very ground of being, not a person. God is existence, not existential. This distinction is subtle, but try to understand it.

A thing exists, a man exists, a woman exists, a person exists, but they can go out of existence.

Whatsoever exists can become nonexistent – it is implied. Whatsoever exists can go out of existence. But existence itself cannot go out of existence. So we can say the chair exists, we can say the house exists, because they can go out of existence. But we cannot say that God exists.

God is EXISTENCE – it is not that God exists; God is simply synonymous with existence. Really, to say that God is, is to repeat. God means is. It is bad language to say God is, because the very isness is God. God means isness. To say God exists is wrong. God is existence. Or God is just another term for existence. Existence never dies, never goes out of existence. Forms come and go, forms change. Nothing is permanent in the world of forms. So the Upanishads say Nama and Rupa – name and form – they are the world, and that which is beyond name and form is God. But what is beyond name and form? Existence itself is beyond name and form.

The Upanishads think of God not as a person but as existence itself – as the very ground of existence. Nama-Rupa-Ateet – beyond name, beyond form. What is beyond name and  beyond form? There are trees around this house; they exist. There are hills beyond those trees; they exist.

You are here; you exist. In the trees, in the hills, in you, what is common? Form is not common: you have a different form, the trees have a different form and the hills have an altogether different form. The names are not common, the forms are not common. What is common? That common denominator will be God. You exist, trees exist, hills exist. Existence is common: everything else is just accidental. The essential is that you exist, the trees exist, the hills exist. Existence is common.

That existence is God.

But the Upanishads never became very popular. They cannot become popular, because if God is existence then for you all meaning is lost – because then how to relate to existence? If God is a person, a father, a mother, a brother, a beloved, you can relate, you can think of relationship.

But how to relate with existence? Existence is so pure, so abstract. How then do you pray to it? How do you call it? How do you cry and weep before it? No one is there.

Because of this human weakness, the Upanishads never became very popular. They are so true that they cannot become very popular. To make truth popular is almost impossible because the human mind will not take it as it is. The human mind can only think, “If God is a person, then we can relate.” That is why there is so much influence of BHAKTI cults – of devotional cults. One needs to pray, to be in devotion, to surrender, and a person is there so it becomes easy. You can pray, you can talk, you can communicate. Of course, there is no one there, but for you it becomes easy. If you can imagine that someone is listening to your prayer, it becomes easy for you to pray.

No one is listening. There is just abstract existence which has no ears to listen, no eyes to see you, no hands to touch you. But it will be difficult for you to pray. Because of this difficulty, man always thinks that God is a person. Then everything becomes easy but everything becomes wrong.

It becomes easy on the one hand but it goes wrong on the other hand.

So THAT God is dead, and there is no possibility to revive him, no possibility to give blood or a heartbeat again to him. He is really dead. That God cannot be introduced again in the world. We have passed that moment. The human mind has become more mature; the childish attitude toward God cannot be there again. But it is a hangover. We still go on thinking in terms which are dead.

We still go on picturing him although all name and form has dissolved.

The Upanishads have a relevance now. Five thousand years ago they were before their time. When this Kenopanishad was written, it was before its time; now the time has come and the Kenopanishad can be understood. The Upanishads can be understood because God as a person is no more there. Now God can exist only as an impersonal existence.

But there will be difficulties because then you will have to change everything: your whole religion will have to be changed, because the center disappears. For the old religion the center disappears, and with a new center a new type of religion will arise – a new religious attitude.

Hence, my insistence is on meditation not on prayer. Why? – Because prayer needs a person, meditation needs no person there. You can meditate without there being a person to listen to you, because meditation is not prayer; it is not addressed to anyone. It is just something you are doing without someone else being there. It is not a relationship.

If God is dead, then prayer has become meaningless. Only meditation can become meaningful.

When you pray, you pray to someone. When you meditate, you simply meditate. When you pray, prayer is dual – dualistic: you are there and someone else is there to whom the prayer is addressed.

Meditation is non-dualistic – ADVAITA; there is no one else. It is not a relationship at all. You are alone. And the more you enter this aloneness, the more you enter meditation.

Meditation means the capacity to be alone – not only to be alone, but to enjoy the very aloneness; to become so alone that the other disappears completely – the other is not there; to become so alone that you start falling within yourself. The abyss opens, and you go on falling within yourself. When you fall within yourself, sooner or later the form will be lost, the name will be lost, because they exist only on the surface. The deeper you drown the more you come nearer to God – God as existence, not as a person.

So this is the distinction. If you are praying God is outside you and that God is dead. Now that outside God is no more. You can go on thinking about him, that he is somewhere there in heaven, in the skies, but you yourself will feel this is childish. There is no one there. That God has been escaping from every abode.

Once, in the days of the Rigveda, he was living just near in the Himalayas, because the Himalayas were unapproachable. He used to live on Kailash. But then men entered there, so he had to fly from there to where he could not be found. Then he made his abode on the stars, on the moon.

But now man has also reached the moon, and now he is not there. Sooner or later, man will be everywhere and God will be nowhere, because where can he hide? Nothing is unapproachable now, or everything will become approachable sooner or later. He has no place to hide. That concept cannot exist anymore. God as a person is not to be found there. And it is good because now you can turn from prayer to meditation.

Really, prayer is childish. In a way it is neurotic, because you create a God in your imagination and then you start praying to it. And you can become so hallucinatory that you will start answering your prayer from the side of the God. Then you really have gone mad. Then you are not in your senses.

You can do it; many people have done it and they are known as great saints. They were ill, because with God only silence is possible. When you become silent you cannot relate to the other; you fall within yourself. God has now come to be a force within. He is not a person without; he is now a force within.

There is one beautiful story in the old Indian literature. It is said it happened that God created the world, and then he used to live on earth. It was his own creation, so he enjoyed it and lived with men and animals and trees. But he was in a great difficulty, because the whole day he was disturbed and even in the night he was not allowed to sleep, because people would go on complaining: “This is wrong, that is wrong; why have you done this, why not do it this way?” Everyone would come to advise him and give suggestions.

He got so fed up that he called a council of his wise deities, wise counselors, and he asked them, “Find a place for me to hide from my own creation, because they will kill me or I will commit suicide.

Every single moment they come to advise me, and they keep saying, ’Do this and do that; this is wrong, and this must not be done,’ and their opinions are so contradictory that if I follow them the whole thing will become a mess.”

So someone suggested, “You go to the Himalayas. Hide there on Gourishankar, Everest.”

“But,” God said, “you cannot see further ahead. Some day Tensing and Hillary will come there, and it is only a question of a few hours.” For God it is only a question of a few hours, so he said, “This will not do.”

Then someone suggested, “Go to the moon.”

“But,” he said, “You don’t know. Only a few minutes more and men will be there.”

Then one old, wise counselor came to him and said in his ear, “It will be better that you hide in man himself. There he will never try to enter.”

And it is said that God accepted the suggestion, and from that moment he has not been troubled at all.

Now the moment has come to trouble him there. And only through meditation can you enter there, not through prayer, because prayer goes on believing that he lives somewhere – on the moon, on Everest; prayer goes on trying to locate him outside. Meditation completely washes away the whole concept that he is outside, or that he can be prayed to, or that he can be talked to, or that you can relate to him. No, you can simply move within yourself. And the deeper you move, the deeper you are moving in him. But this meeting will be in silence because he is not the other. He is YOU – he has been hiding as you.

-Osho

Taken from The Supreme Doctrine, Chapter 6

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

Tantra Failed for Two Reasons – Osho

Do you see shortcomings in the teachings of Tantra that incline you to feel tantric methods are not suitable for us?

It is not a complete system. There is a basic fallacy that human beings fall into: they find a small truth, a part of the truth, and rather than discover the whole, the remaining part they imagine to fill up the gap. Because they have part of the truth, they can argue and they can manage to make a system, but the remaining part is simply their invention.

All the systems have done that. Rather than discovering the whole truth, it is the human tendency to say, “Why bother? We have found a small piece which is enough for the showcase, which is enough to silence any enemy who raises any question” – and the remaining is just invention.

For example, tantra is right that sexual energy is the basic energy, so this energy should be transformed into higher forms. It is a truth. But what happened is that they never went very deep into meditation; meditation remained just secondary. And man’s sexuality shows itself so powerfully that in the name of tantra it became simply sexual orgy. Without meditation that was going to happen. Meditation should have been the most primary thing because that is going to transform the energy, but that became secondary.

And many people, who were sexually perverted, sexually repressed, joined the tantra school. These were the people who brought all their perversions, all their repressions. They were not interested in any transformation, they were interested only in getting rid of their repressions; their interest was basically sexual.

So although tantra has a piece of truth, it could not be used rightly. Unless that piece of truth is put in second place, and meditation moves into first place, it will always happen that in tantra, people will be doing all kinds of perversions. And with a great name, they will not feel that they are doing anything wrong; they will feel they are doing something religious, something spiritual.

Tantra failed for two reasons. One was an inner reason – that meditation was not made the central point. And second, tantra had no special methodology for the perverted and the repressed, so that first their repressions and perversions are settled and they become normal. And once they become normal, then they are introduced to meditation. Only after deep meditation should they be allowed in tantra experiments. It was a wrong arrangement, so the whole thing became, in the name of a great system, just an exploitation of sex.

That’s what many of the therapists are doing. Just the other day I saw Rajen’s advertisement for a tantra group – with an obscene picture. It will attract people because this is real pornography. Why bother to go to see just pictures printed on paper when you can see real people doing pornography? And Rajen has no understanding of meditation, has never meditated.

And these people will feel good, relieved, because the society does not allow them… In the group they will be allowed to do everything they want to do, so much repression will be thrown out, and they will feel relieved and light and they will feel thankful that they have gone through a great tantra experience. And there has been no tantra experience – it was simply a sexual orgy. And within a few days, they will again collect repressions because they cannot do it outside in the society. So they become permanent customers, chronic tantrikas.

And the so-called therapists enjoy the money that they bring. They have nothing to lose, they simply allow freedom. They start with all the great words that I have been using – “freedom,” “expression,” “no repression,” ”just be yourself, and don’t be worried what others are thinking,” “do your own thing.” And those idiots start doing their own thing!

First people should be introduced to meditation, and then they should be introduced to tantra methods. This is not tantra. Tantra methods are totally different. These people who are doing tantra, they don’t know anything about tantra.

For example, Ramakrishna meditated deeply, and whenever he felt any sexual urge disturbing his meditation he would ask his wife Sharda – who was a beautiful woman – to sit on a high stool, naked, and he would sit in front of her just looking at her, meditating on her till that sexual urge subsided. Then he would touch the feet of Sharda, his own wife, and he would thank her, saying, “You have been helping me immensely; otherwise, where would I have gone? The urge needed some expression, and just watching you was enough.”

The temple of Khajuraho has beautiful statues in all sexual postures. It was a tantra school that made the temple and those statues. And the first thing the student had to do was to meditate on each statue – and they are arranged in such a way that from one corner you go around the temple in a circle. It may take six months, but you have to watch each statue until you can see it just as a statue with no sexuality in it – and it is in a sexual posture. But just in your watching it, seeing it for months, it becomes a pure piece of art; all pornography disappears. Then you move to another. And all the perversions of human mind have been put into the statues.

And when you have circled the whole temple, only then will the master allow you inside the temple. Those six months are of immense meditation and of tremendous release, all repressions gone: you are feeling absolutely light. Then the master allows you in. And inside the temple there is no sexual statue; inside the temple there is nothing – emptiness.

Then the master teaches you how to go deeper into your meditation which has arisen in the six months, and now you can go very deep because there is no hindrance, no problem, no sexuality. And this going deep into meditation with no sexual disturbance means the sexual energy is moving with the meditation, not against it. That’s how it is transformed and takes higher forms.

All these so-called therapists know nothing about tantra; know nothing of why it failed. But they are not interested in that, they are interested in exploiting repressed people. And the repressed people are happy because after a seven or ten day tantra session, they feel relieved; they think this is some spiritual growth. But within two or three days all that spiritual growth will be gone, and they are ready for another group.

There are some people – you can call them “groupies” – that move from one group to another group to another group. Their whole life is just a movement from group to group. Just like hippies… but you can call them “groupies.”

-Osho

Taken from The Path of the Mystic, Chapter 38

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

The Vertical Line Opens a Door to Eternity – Osho

You once said, “The moment is rare when eternity penetrates time.” Can you speak more on this?

Vadan, the question seems to be simple but the answer is very complex. And the complexity becomes multidimensional, because the answer can come only from your own experience, not from outside. Just as the question is arising in you, the answer has to also be part of your interiority. But I will go into a little detail, to explain what I mean when I say that the moment is rare when eternity penetrates time.

Time is that in which we live – it is horizontal. It is from A to B to C to D; it is in a line. Eternity is vertical. It is not from A to B and from B to C. It is from A to more A to still more A. It goes on upwards. The moment is rare because it happens only when meditation has reached ripening, maturity, when you have touched your innermost core.

Then suddenly you become aware that you are a crossroad. One line goes horizontal; in other words, mediocre, ordinary, meaningless and leading finally to death. The horizontal line is continuously moving towards the graveyard. I have told you the story, significant in many ways:

A great king in his dreams saw a shadow and became afraid even in the dream. And he asked,

“What do you want?”

The shadow said, “I have not come to ask for anything. I have come just to inform you that this evening at the right place, when the sun is setting, you will breathe your last breath. Ordinarily I don’t come to inform people, but you are a great emperor; it is just to pay respect to you.”

The emperor became so afraid that he woke up, perspiring, could not think what to do. The only thing he could think of was to call all the wise men, astrologers, prophets and to find out the meaning of the dream. Dream analysis is thought to have originated with Sigmund Freud – that is not true. It originated with this emperor, one thousand years ago.

In the middle of the night, all the prophets of his capital, all the wise men, all those who were concerned in some way with the future – dream readers… they were told the story. The story was simple. They had brought their scriptures and they started arguing with each other: “This cannot be the meaning,” or, “This is bound to be the meaning.”

They wasted time; the sun started rising. The king had an old servant whom he treated just as a father – because his father had died very early. He was too young, and his father had given the guardianship to this servant and told him, “Take care that he becomes my successor and does not lose the kingdom.”

And the servant managed. Now he was very old, but he was not treated as a servant. He was almost as respected as a father. He came close to the emperor and said, “I want to say two things to you. You have always listened to me. I am not a prophet and I am not an astrologer and I don’t know what all this nonsense is that’s going on. The scriptures are being consulted. One thing is certain, that once the sun has risen, the sunset is not very far away.

“And these people, the so-called knowledgeable people, have never come to any conclusion in centuries. Just in one day… they will quarrel, argue, destroy each other’s arguments, but you cannot hope that they will come to a consensus, a conclusion.

“Let them have their discussions. My suggestion is, you have the best horse in the world” – those were the days of horses. ”You take the horse and escape from this palace as fast as possible. This much is certain, that you should not be here; you should be far away.”

It was logical, rational, although very simple. The king left the great intelligent and wise people arguing – they did not even notice that the emperor had left. And he certainly had a horse worth an empire. He was very proud of the horse; there was no other horse known of that strength. And there was such a love between the horse and the emperor, such a deep affinity, a kind of synchronicity. The king said to the horse, “It seems my death is coming. That shadow was nothing but death. You have to take me as far away from this palace as you can manage.”

The horse nodded his head. And he fulfilled his promise. By the evening, as the sun was setting, they were hundreds of miles away from their kingdom. They had entered into another kingdom in disguise. The king was very happy; he got down from his horse. He was tying the horse to a tree – because neither had he eaten anything nor the horse. So he said to the horse, “Thank you my friend. Now I will make arrangements for your food, for my food. We are so far away, there is no fear. But you proved the stories that were told about you. You became almost like a cloud, with such a speed.”

And as he was tying the horse to the tree, the dark shadow appeared and said to the emperor, “I was afraid that you might not be able to make it, but your horse is great. I also thank him. This is the place and this is the time. And I was worried – you were so far away, how could I manage to bring you? The horse served destiny.”

It is a strange story, but it shows that wherever you are going horizontally, with whatever speed, you will end up in some graveyard. It is strange that every moment our graves are coming closer to us – even if you don’t move, your grave is moving towards you. The horizontal line of time is, in other words, the mortality of man.

But if you can reach to the center of your being, the silences of your innermost center, you can see two roads: one horizontal, another vertical.

You will be surprised to know that the Christian cross is not Christian at all. It is an ancient, Eastern, Aryan symbol, the swastika. That’s why Adolf Hitler, who was thinking that he was of the purest Aryan blood, chose the swastika as his symbol. A swastika is nothing but two lines crossing. In India, without knowing why, at the beginning of every year, business people will write in their books, begin their new books with a swastika. The Christian cross is simply a part of the swastika. But it also represents the same thing: the vertical, the horizontal. Christ’s hands are horizontal; his head and his being are pointing in a different direction.

In a moment of meditation, you suddenly see that you can move in two directions – either horizontal or vertical. The vertical consists of silences, blissfulness, ecstasies; the horizontal consists of hands, work, the world.

Once a man has known himself as a crossroad, he cannot be disinterested, he cannot be  unintrigued about the vertical. The horizontal he knows, but the vertical opens a door to eternity, where death does not exist; where one simply becomes more and more part of the cosmic whole; where one loses all bondages, even the bondage of the body.

Gautam Buddha used to say, “Birth is pain, life is pain, death is pain.” What he was saying was, to move on the horizontal line, you are continuously miserable, in pain. Your life cannot be a life of dance, of joy. If this is all, then suicide is the only solution.

That’s the conclusion the contemporary, Western philosophy of existentialism – of Jean-Paul Sartre, Jaspers, Heidegger, Kierkegaard and others – has come to, that life is meaningless. On the horizontal plane it is, because it is simply agony and pain and disease and sickness and oldness. And you are encaged in a small body while your consciousness is as vast as the whole universe.

Once the vertical is discovered, one starts moving on the vertical line. That vertical line does not mean you have to renounce the world. But it certainly means that you are no more of the world, that the world becomes ephemeral, loses importance. It does not mean that you have to renounce the world and escape to the mountains and the monasteries. It simply means that you start – wherever you are – living an inner life which was not possible before.

Before you were an extrovert; now, suddenly you become introvert. As far as the body is concerned, you can manage very easily, if the remembrance is there that you are not the body. But the body can be used in many ways to help you to move on the vertical line. The penetration of the vertical line, just a ray of light coming into your darkness of horizontal life, is the beginning of enlightenment.

You will look the same, but you will not be the same. Those who have a clarity of seeing, to them you will not look the same either. And at least for yourself, you will never look the same. And you can never be the same. You will be in the world, but the world will not be in you.

Ambitions, desires, jealousies will start evaporating. No effort will be needed to drop them, just your movement on the vertical line and they start disappearing – because they cannot exist on the vertical line. They can exist only in the darkness of the horizontal, where everybody is in competition, everybody is full of lust, full of will to power, a great desire to dominate, to become somebody special.

On the vertical line all these stupidities simply disappear. You become so light, so weightless, just like a lotus flower: it is in the water, but the water does not touch it. You remain in the world, but the world has no longer any impact on you. On the contrary, you start influencing the world – not with conscious effort, but just by your sheer being, your presence, your grace, your beauty. As it grows inside it starts spreading around you.

It will touch people who have an open heart and it will make people afraid who have lived with a closed heart – all windows, all doors closed. They will not come in contact with such a person.

And to convince themselves why they are not coming in contact with such a person, they will find a thousand and one excuses, a thousand and one lies. But the basic fact is that they are afraid to be exposed.

The man who is moving vertically becomes almost a mirror. If you come close to him, you will see your real face – you will see your ugliness, you will see your continuous ambitiousness, you will see your begging bowl.

Perhaps another story will help you.

A man, early in the morning, a beggar with a begging bowl, entered the king’s garden. The king used to come for a morning walk; otherwise it was impossible to meet the king – particularly for the beggar, the whole bureaucracy would prevent him. So he had chosen a time when there was no bureaucracy, and when the king wanted to be alone, in silence with nature, to drink as much beauty and aliveness as nature was showering. The beggar encountered him there.

The king said, “This is not the time… I don’t see anybody.”

The beggar said, “I am a beggar. Your bureaucracy is too long, and for a beggar it is impossible to see you. I insist that you give me an audience.”

The king just thought to get rid of him. He said, “What do you want? Just say and you will get it.

Don’t disturb my morning silence.”

The beggar said, “Think twice before you offer to give me something.”

The king said, “You seem to be a strange man. In the first place, you entered without any permission into the garden, insisting that you have to have an audience with the king. And now I am saying that whatever you want, just say it. Don’t disturb my peace and don’t disturb my silence.”

The beggar laughed. He said, “A peace that is disturbed is not peace. And a silence that is disturbed is just a dream, not a reality.”

Now the king looked at the beggar. He was saying something of tremendous importance. The king thought, “He does not seem to be an ordinary beggar, that is certain.” And the beggar said again, “I want you to think it over, because what I want is just for you to fill my begging bowl with anything and I will go. But it has to be full.”

The king laughed. He said, “You are a madman. Do you think your begging bowl cannot be filled?”

He called his treasurer and told him, “Fill his begging bowl with diamonds, precious stones.”

The treasurer had no idea what had happened. Nobody fills beggars’ bowls with diamonds. And the beggar reminded the treasurer, “Remember, unless the begging bowl is full, I am not going to move from here.” It was a challenge between a beggar and a king.

And then there followed a very strange story. As diamonds were poured into his begging bowl, the moment they were poured in they would disappear. The emperor was in a very embarrassed state. But he said, ”Whatever happens, even if my whole treasury is gone, I cannot be defeated by a beggar. I have defeated great emperors.” And the whole treasury disappeared. The rumor reached the capital, and thousands of people gathered to see what was happening. And they had never seen the king in such a trembling, nervous breakdown.

And finally, when nothing was left in the treasury and the begging bowl was still as empty as it was before, he fell to the feet of the beggar and said, “You will have to forgive me, I did not understand. I have never thought about these things. I did my best, but now… I don’t have anything else to offer you. And I will think that you have forgiven me if you can tell me the secret of your begging bowl. It is a strange begging bowl – just a few diamonds would have filled it. It has taken the whole treasury.”

The beggar laughed and he said, “You need not be worried. This is not a begging bowl. I found a human skull and out of the human skull I made this begging bowl. It has not forgotten its old habit. Have you looked into your own begging bowl, your own head? Give it anything and it will ask for more and more and more. It knows only one language: more. It is always empty, it is always a beggar.”

On the horizontal line, only beggars exist, because they are all rushing for more, and because the more cannot be fulfilled – not that you cannot get to a position you want, but the moment you get it, there are higher positions. For a moment maybe a flicker of happiness, and the next moment, again the same despair and the same race for more. You cannot fulfill the idea of more. It is intrinsically unfulfillable. And this is the horizontal line, the line of more and more and more.

What is the vertical line? Of being less and less and less, to the point of utter emptiness, to the point of being nobody. Just a signature – not even on sand, but on water. You have not even made it and it has disappeared. The man of the vertical line is the authentic sannyasin, who is immensely happy in being nobody, immensely happy with his inner purity of emptiness, because only emptiness can be pure; who is absolutely contented with his nakedness, because only nothingness can be in tune with the universe.

Once this tuning with the universe happens, you are no more in a sense. In the old sense, you are no more. But you are for the first time the whole universe. Even the faraway stars are within you; your nothingness can contain them. The flowers and the sun and the moon… and the whole music of existence. You are no more an ego, your ”I” has disappeared. But that does not mean that you have disappeared. On the contrary, the moment your ”I” has disappeared, you have appeared.

It is such a great ecstasy to be without the feeling of “I,” without the feeling of any ego, without asking for anything more. What more can you ask? You have nothingness. In this nothingness you have become, without conquering, the whole universe. Then the singing birds are not only singing outside you. They appear outside because this body creates the barrier.

On the vertical line you become more and more consciousness and less and less body. The whole identification with the body disappears. In nothingness, these birds will be within you; these flowers, these trees and this beautiful morning will be within you. In fact, then there is no without. Everything has become your vision. And you cannot have a richer life than when everything has become your within. When the sun and the moon and the stars and the whole infinity of time and space is within you… what more do you want?

This is exactly the meaning of enlightenment: to become so nonexistent as an ego that the whole oceanic existence becomes part of you.

Kabir, one great Indian mystic… He was uneducated but has written such tremendously significant statements – they may not be grammatical. One of his statements he corrected before he died. He had written when he was young a beautiful statement. It was, “Just a dewdrop slips from the lotus leaf in the early morning sun, shining like a pearl, into the ocean.” He said, “The same has happened to me.”

His words are, “I have been searching, my friend. Rather than finding myself, I got lost in the cosmos. The dewdrop disappeared into the ocean.” Just before dying, as he was closing his eyes, he asked his son, Kamal, who himself proved of the same caliber and of the same status… And sometimes one thinks that he was a man of more courage than Kabir.

Kabir was very courageous against all traditions, orthodoxy, everything. But Kamal even criticized Kabir when he found something wrong in his statements. He told Kamal, ”Please change my statement, which has been praised all over, that ‘My friend, I have been searching for myself, but rather than finding myself, I got lost, just as the dewdrop disappears into the ocean.’ Change it.”

Kamal said, “I had always suspected that there was something wrong in it.” And he showed him his own writing, in which he had already corrected it. The correction – even before Kabir realized – had been done already. That’s why Kabir called him Kamal: “You are a miracle.” Kamal means miracle. And the man was a miracle. He had changed the line that Kabir wanted:

“My friend, I was seeking and searching myself. Rather than finding myself I have found the whole world, the whole universe. The dewdrop has not disappeared into the ocean, but the ocean has disappeared into the dewdrop.” And when the ocean disappears into the dewdrop, the dewdrop is simply losing its boundaries, nothing else.

On the vertical line, you become less and less and less and less. And one day, you are no more.

A Zen master, Rinzai, had a very absurd habit, but beautiful. Every morning, when he would wake up, before opening his eyes he would say, “Rinzai, are you still here?”

His disciples said, “What kind of nonsense is this? You ask ‘Rinzai, are you still here?’”

He said, “I am waiting for the moment when the answer will be, ‘No. Existence is, but Rinzai is not.’”

This is the ultimate peak human consciousness can reach. This is the ultimate benediction. And unless one reaches to this peak, one will remain wandering in dark pathways, blind, suffering, miserable. He may accumulate much knowledge, he may become a great scholar, but that does not help. Only one thing, a very simple thing, is the essence of the whole religious experience, and that is meditation.

You go inwards. It will be difficult to get out from the crowd of your thoughts, but you are not a thought. You can get out of the crowd, you can create a distance between you and your thoughts. And as the distance grows bigger, the thoughts start falling like leaves which have died – because it is you and your identity with the thoughts that gives them nourishment. When you are not giving them nourishment, thoughts cannot exist. Have you met any thought somewhere standing by itself?

And just try to be indifferent – the word of Gautam Buddha is upeksha. Just be indifferent to the whole mind and a distance will be created. And then come to a point from where all nourishment to the thoughts is stopped. They simply disappear; they are soap bubbles.

And the moment all thoughts disappear, you will find yourself in the same situation, asking, “Rinzai are you still here?” And you will wait for that great moment, that great, rare opportunity when the answer will be, “No. Who is this guy Rinzai?”

This silence is meditation. And it is not a talent. Everybody cannot be a Picasso and everybody cannot be a Rabindranath and everybody cannot be a Michelangelo. Those are talents. But everybody can be enlightened because it is not a talent; it is your intrinsic nature, of which you are unaware. And you will remain unaware if you remain surrounded by thoughts. The awareness of your ultimate reality arises only when there is nothing to prevent it, when there is nothingness, surrounding you.

The vertical line is rare, Vadan. It is perhaps the only rare thing in existence, because it takes you on the journey of eternity and immortality. The flowers that blossom on those paths are inconceivable by the mind. And the experiences that happen are unexplainable. But in a very strange way the man himself becomes the expression. His eyes show the depths of his heart, his gestures show the grace of the vertical movement. His whole life radiates, pulsates and creates a field of energy.

Those who are prejudiced, those who are already determined and concluded… I feel sorry for them. But those who are open, unprejudiced, have not concluded yet, they will immediately start feeling the pulsation, the radiation. And a certain synchronicity between the heart of the man of the vertical and the heart of the man who is not yet vertical… The moment the synchronicity happens, in that same moment you also start moving vertically.

These are words simply to explain things which are not explainable through words. But those who are intelligent enough, not intellectuals – those people are full of rubbish… Never get mixed up between being intellectual and intelligent. Intelligence is a pure clarity of seeing, a perceptivity. The intellectual is a computer; he is a memory.

Intelligence is not memory. Intelligence is a sharp sword which penetrates directly into reality. Once it sees it…

It is said that Mahakashyapa, himself a prince, had gone to see Gautam Buddha. But he was very simple, innocent, unprejudiced, having no belief systems, no philosophy, no theology. He simply touched the feet of Buddha, looked into the eyes of Buddha, and everything happened. Some transfer of light, something invisible, some meeting of the heart, some merging… he never asked a single question to Gautam Buddha.

Even others became aware of the fact: “All the disciples ask questions. This Mahakashyapa is strange. He simply sits under a tree; he has almost monopolized the tree. Everybody knows, ‘Don’t sit there, Mahakashyapa will sit there.’ He sits there – if Buddha speaks, good; if Buddha does not speak, good.”

Slowly, slowly older disciples approached Mahakashyapa, particularly Sariputta who was a very close disciple of Gautam Buddha. He asked Mahakashyapa, “Don’t you have a question?”

Mahakashyapa said, “All my questions were answered the moment he looked into my eyes. Since the moment I touched his feet I have not been a body. I am just a consciousness and the body is my house. All identity with the body was broken in a single, split moment.”

He is described in the Buddhist scriptures only once, when another king was offering Gautam

Buddha a great, valuable diamond and Buddha said, “Drop it!”

Reluctantly, because it was a very valuable diamond, but before ten thousand people if you have offered it and Buddha says, “Drop it!”… He dropped it. He had also brought a very rare flower: a lotus which had blossomed out of season. It was not the time for lotuses. He offered Buddha that flower and Buddha again said, “Drop it!” He dropped it but he felt very strange, hurt: “My gifts are not being accepted.”

And Buddha said, “Drop it!” Now he had nothing to drop, so he looked all around – “What to make of it? Is this man mad? I dropped the diamond, I dropped the flower… those two things were in both my hands. Now I don’t have anything to drop.” This is the moment where Mahakashyapa is mentioned – once only.

Ten thousand sannyasins were utterly silent – because it was a strange thing, Buddha had never done that. He had accepted… anybody who brought a flower or a gift, he would accept it. But

Mahakashyapa sitting under his monopolized tree laughed loudly. He had not spoken to anybody; he had been there for four years. This was the first time he had made some kind of expression. He laughed. And this was even more hurtful.

The king said, “Why are you laughing?”

He said, “I am laughing because you are not dropping yourself. He is not concerned about your flower and about your diamond, drop yourself! And I say it with my own experience – before he said anything, I had dropped myself. He had to lean and hold me up, and our eyes met and everything happened.”

Mahakashyapa is perhaps the most mysterious disciple of Gautam Buddha, but the most perceptive. That was a rare moment, when Buddha looked into Mahakashyapa’s eyes. That was the moment when eternity penetrated time, when the vertical penetrated the horizontal. And just a single moment can be such a radical change. Beautiful were those days, golden are their memories. It looks very far away and faint now.

But my effort here is to make this small island a part of eternity, where those innocent moments, those innocent experiences are still possible. Nothing is said, nothing is heard, and yet the heart starts dancing in tune with the master.

-Osho

Excerpt from Hari Om Tat Sat, Chapter 27

Hari Om Tat Sat

Copyright© OSHO International Foundation

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From Sex to Ecstasy – Osho

Do values like love, religiousness, authenticity, happiness, change as human consciousness grows upwards?

The movement of human consciousness from darkness to light, from unconsciousness to consciousness, is the greatest revolution there is.

Everything in human life changes, even with a slight movement in consciousness. It all depends on where your consciousness is. But this is something which has never been explored. If you look into the dictionaries you will not find three meanings of love; there should be. You will not find three meanings of religiousness; there should be. You will not find three meanings of happiness either; there should be. Let us move step by step. Love, for the person who lives in the darkness of his instincts, is not even worth calling love. It is simply sex, a strategy of nature to go on reproducing itself.

You are being used as a means – that is the ugliest part of it. You are not the master of it, you are in the hands of biology. And whatever you are doing, it is not your doing either: you are forced by your instinctive nature to do it – there is no option, it is not your choice. You cannot choose – as far as instincts are concerned, their grip on you is absolute; you are simply a prisoner. But you go on befooling yourself: you think it is something that you are doing – it is something that is being done through you.

There is a story in India…. In Jagganath Puri, one of the sacred places of Hindus – jagganath means the lord of the world; the temple in Jagganath Puri is the temple of the lord of the world. Because of the temple, the city has grown around it, and because of the temple, the whole city is called Jagganath Puri.

Every year there is a great festival; millions of people gather. The statue from the temple is taken on a chariot for people to see, and it goes around those millions who have gathered. The chariot is drawn by beautiful horses, twelve, of the same color, pure white – the color of the lord of the world. The chariot is golden, of immense value.

Once it happened – this is how the story goes – that a dog started walking in front of the chariot, in front of the horses. Now, when millions of people were there, who was going to bother about a dog who is walking in front of the chariot? People were falling on the ground, prostrating, to give respect to the lord of the world. And the dog thought, “This is great! I have so many followers – I had no idea before. Such a multitude of disciples… I must be some great master.”

Obviously – the logic is simple – the disciples were there and everybody was prostrating to him. He was not aware of the lord of the world, who was behind. Even if he tried he could not see, because the statue was high in the chariot, and then there were twelve horses. It was not possible for the dog to find out to whom… and they were almost touching his feet. And when somebody is respected by millions of people in this way, the very idea of thinking that this respect is being given to somebody else who is behind is impossible – it is against the ego. And the evidence is so clear, anybody can see.

This is the situation of man as far as biology is concerned. The chariot of biology is behind you, carrying the lord of nature, and you think everything is being done by you. Just a little alertness is needed and you will be able to see that it is nothing to do with you. Nature wants to fulfill itself – you are being used as a means.

The antagonism of religion against sex is ninety-nine percent stupid, but there is one percent of truth which I cannot deny. But I have never talked about that one percent of truth to you because there is the danger that the one percent truth may deceive you and you will forget the ninety-nine percent which is untrue. So I have been hammering on the ninety-nine percent. But to make my picture complete… these are my last touches to the picture, so I cannot leave anything out.

That one percent of truth is significant; in fact because of that one percent, all religions became anti-sex. And that truth is that sex makes man a fool, gives him the idea that he is the master of it, while he is only a slave. And the slavery has to be broken – he has to be pulled out of this ditch. But if he thinks that that ditch is a palace then you cannot pull him out. You cannot even persuade him to come out of it; hence, the condemnation of sex by all the religions.

But they overdid it, and they forgot the ninety-nine percent dangers just for the one percent. It could have been done very easily without taking the risk of ninety-nine percent falsehood. But they saw the danger of man being simply a means, and that is the lowliest position possible; you are just a means, not an end. You are being used by some unknown force of which you have no idea. And you go on thinking in your mind that all these prostrating people are prostrating to you.

The man living on the instinctive level only has an hallucination of love. That hallucination is created by nature, by biology, chemistry. You have in your body drugs which are released when you are making love, and you start moving into euphoria. That is one of the reasons why people who become addicted to drugs slowly, slowly become uninterested in sex.

The hippies and yippies and all kinds of people – when they became too interested in drugs, they lost their fervor for sex completely, because now they had found a better way of getting into a euphoric state. Now sex seemed to be nothing compared to it. That can give you a clue that both are drugs.

Nature has been using that drug in a very minute quantity; there was no need for more up to now.

Perhaps nature will have to think again – find out better drugs, create better chemistry; bring its level up to date; it is lagging far behind. Man’s mind has created things like LSD; far superior; so superior that a man like Aldous Huxley thought that LSD gives you samadhi – that it is actually what Kabir and Buddha and Rumi and all the mystics of the world have been talking about. But they had bullock-cart methods to reach to this state.

Now science has given us very advanced drugs, there is no need for yoga and tantra and other things – you just take an injection. You yourself push the injection; there is no need for somebody else to do it. And for hours you are in a euphoric state which is certainly superior to what you call orgasm, because orgasm is so momentary that it only creates more desire for it; it never gives you any satisfaction.

The second symptom that it is a drug is its power of addiction: people become addicted to sex. And a very strange thing about addiction is that if you have the drug, it is nothing; if you don’t have it, you are missing. You never think what you are missing because when you have it, it is nothing. Each time you have it you feel that it is just a futile effort, nothing comes out of it. You don’t move a single inch in evolution. You just jump for a moment in the air and with a thump you fall back on the ground.

That’s why people don’t like to make love publicly, there is no other reason. The reason is nobody wants to look so foolish. Now, in California, which is the most advanced stupid place in the whole world, they have hotels for peeping Toms – you have to pay for it. Inside two fools are making love, and many around the room are sitting and looking and enjoying what the two fools are enjoying. They are enjoying how the couple is making fools of themselves. People pay for it, but those two people are not aware of it; they have also paid.

One man, the first day, was inside the room, but coming out he found many people really hilarious. He asked them, “What is the matter?”

They said, “The show was so good!”

“Which show?” He asked.

They said, “You don’t know? Come tomorrow – it is worth seeing.” The man was such an idiot, and he had been doing such idiotic things, it was worth seeing. The next day the man came with these friends. Now he was outside the wall – and then he found what the matter was: the previous day he had been inside and all these people had enjoyed him. This was tricky – now he was enjoying somebody else!

All the cultures around the world have prohibited, in some way or other, lovemaking in public places, for the simple reason that if you want to be idiotic then at least find some privacy. Don’t make yourself unnecessarily a public show free of charge. A crowd will gather and they will enjoy. Nobody can pass by that place; they will all stop there. And they know they all are doing the same kinds of things. But it is an unconscious state.

Love, at the instinctive level – which is the lowest level – is just a dream created by nature so that you can pass through this arduous job of making love. If there is no euphoria around it, you are going to refuse: “I am not going to make a fool of myself.” Nature has given you a certain allurement.

So in the unconscious state where instinct functions, love is only a name. It means nothing, it simply means foreplay… because just going to a woman and asking her, “Are you ready to come with me to bed?” looks so sudden and so inhuman that the woman, even if she wanted to come with you, is going to slap you. Instead of sleeping with you she is going to slap you then and there.

No, you have to follow a certain procedure – and that procedure you call love. It is not that you do it deliberately to cheat the woman, no: you are being cheated as much as she is being cheated by the same biological forces. The same force is making you say beautiful things to her, what you call “sweet nothings,” whispered into her ear. And the same force is managing things from the other side also, so that she believes you. Whatever you are saying – even if the woman is the ugliest that you have seen, if you say to her, “You are the most beautiful woman in the world, perhaps another Cleopatra,” she is going to believe it! And it is not that you are saying it to cheat her, to deceive her in any way; in that moment you are really true.

One of my friends, a very rich man, who presented me with almost everything…. He made it a point that nobody could present anything before him, so everything that I needed or could have needed anytime he managed to present to me – things which I never used. I asked him also “What am I going to do with this?”

He said, “That is not the point. The point is, nobody is going to present you anything before me.

Later on they can go on presenting you with things – and millions will be presenting you things out of love – but they will always be after me. Nobody else can be first.”

And I was very reluctant, because if there was something I was not going to use, if it was no use to me, he was unnecessarily wasting money. And he was so particular and such a perfectionist that only the best satisfied him. If I would not take something then he would find ways somehow to smuggle the thing into my house. Once, when I was leaving – I used to stay with him at least three days every year, that was a commitment. So three days I used to stay with him every year, and when I was leaving he said to me – which he had never said before – “Just be a little careful about your suitcase.”

I said, “I have come so many times, and so many times you have come to the train to say goodbye to me, but you have never said to me, ‘Be careful about the suitcase.’ What is the matter?”

He said, “Nothing is the matter,” and he gave me the key.

I said, “Strange – why are you keeping the key? If it had been left with you, then I would have been in trouble” – and it was a thirty-six-hour journey from his place to Jabalpur.

He said, “No, I was not going to forget it.”

As the train left, the first thing I did, I opened the suitcase: what was the matter? The suitcase was full of one-hundred rupee notes. I thought, “My God! What has he done?” And there was a slip in an envelope: “This is for a new Fiat car. Purchase it immediately. And you cannot say no to me because that will hurt me my whole life.”

I said, “This is strange.” I am continually traveling – in Jabalpur I remain only for five to seven days a month at the most, and that too, not at one stretch. But he will be certainly hurt.” And as I reached home, immediately my phone was ringing. He said, “You have to do first things first. I have already arranged it. I have contacted the Fiat Company in Jabalpur – and the car is ready there. Just take the suitcase and take delivery of the car.”

I said, “You don’t leave anything for me!” The car was already standing there ready and the man said, “We have been waiting for you.”

I said, “What to do? The train was two hours late.” And my friend must have been phoning according to the timetable. In India it is said that that’s why the timetable is published – so you can find how late the train is; otherwise how will you find out by how much the train is late? The timetable is absolutely a necessity. Only once it happened that I got into a carriage at the exact time. Traveling for thirty years continually; that was the only time the train arrived exactly on time; it was a miracle. I went to the guard and thanked him; I said, “This is a miracle.”

He said, “It is not a miracle. You don’t know – this is YESTERDAY’S train! We are twenty-four hours late, we are not on time.”

I said to the man at the garage, “What could I do? – the train was late, so two hours….”

He said, “Your friend was very particular about everything; a radio had to be in the car.” And he had made sure of everything, insurance…. And he asked the garage owner to arrange a license for me because otherwise the car might just stay parked at my place. He gave me the first tape-recorder, the first camera – everything that he could find, he would immediately bring to me.

This man was rare in many ways. He was a miser – such a miser that beggars simply bypassed his house. If any beggar ever stood there, other beggars thought, “This seems to be a new man

– standing before Rekhchand Parekh’s house, begging!” He had never donated to any institution in his life, never given a single pai to any beggar.

His wife had taken me to introduce to her husband because she said, “He is so miserly, and he has so much money. And we have only three daughters, who are married and have rich houses, so there is no problem. And there is no son, there is nobody after us, but he goes on collecting – even I don’t know how much he has.”

They lived in a place, Chanda, in Maharashtra. She said, “He had purchased almost one-third of the houses of the city – it seems he is going to purchase the whole city. If there is any house for sale, he is not going to let anybody else purchase it. And his only joy seems to be just accumulating money. I have brought many Jaina monks – because they were Jainas, and they were Gandhians – and I have brought many great disciples of Gandhi, thinking perhaps somebody will change his mind. But he is very straight and does not give any chance for anybody to even touch him.”

So I said, “Okay, I will come. I cannot guarantee anything; I don’t know what type of man he is, but he appeals to me.”

He had come to receive me at the station. While we were going to his house – he was driving –

I told him, “One thing I should tell you is that your wife has brought me here to persuade you not to be miserly. She wants you to donate to institutions that are doing a public service, to religious institutions, to schools, to hospitals. I am not interested in all of these things; I have just come to meet you because you attracted me. You are a rare man! Never in your life have you given to a beggar, never have you donated a single pai?”

He said, “Never, because I am waiting for the man who is worth to be given EVERYTHING.”

When we reached his house, his wife was surprised because never before had he taken to his sitting room any saints that she had brought. And he told the servants that I would be staying in his guest house, in his sitting room; that I would be there: “And tell my wife she need not worry about this man.” His wife was at a loss: What had happened?

A sudden synchronicity, he told me – not the word “synchronicity,” he had never heard that, but he told me, “It is strange, the moment I saw you, I felt, ‘This is the man.’” And even after we had known each other for twenty years, there was not a single question from him – no question, no doubt, no argument – whatever I was saying was truth to him.

I asked his wife only one question. After being there for the first time for three days, I asked his wife, “Is your husband interested in sex or not?”

She said, “Not at all, and it is not that he represses, he is simply finished. And you can see now that he is a strange man. He has told me, ‘If you are not finished you are free; you can have sex with whoever you want. I am finished with it.”’

The moment a man is finished with sex as an instinct that is forcing him to do something, he becomes in a certain way a master of himself and he starts having insights, visions which the unconscious, instinctive man cannot have.

Just looking at me – not a single word had been said – he said, “I have found the person.” And then whenever I needed any amount of money, for myself or somebody else, I had just to inform him, “Give this much money to this man.”

He never asked, “Who is this man and why is so much money needed for him?” He simply gave it.

His wife was simply shocked. She could not believe that this miserly man… how suddenly he had completely become just the opposite. I told her, “There is no problem. He is not miserly – it was your misunderstanding. He never wanted to give to those people who are not worthy of it. And coming from the station to the house he said to me, ‘I have found you; now all that I have belongs to you. Whatsoever you want to do with it you can do.’ He is not a miserly man, it was your misunderstanding. It is difficult to find such a man, so generous.” But from where was his generosity coming? His generosity was coming from a certain mastery over himself.

The instinctive man clings to everything: to sex, to money, to power – to everything.

I asked him, “Why do you go on purchasing all the houses?”

He said, “Some day you may like to have a commune – then from where am I going to suddenly give you a commune? By that time I will have purchased the whole city. I know that you will take a little time before you need a place – I am preparing it for you.” Now, nobody would have thought that he was purchasing houses… that even before knowing me, he was purchasing them for somebody who was going to come into his life, who one day may need this whole city.

And many times it happened… he used to come with me once in a while for a tour. Anybody would think that he was a miser because he was such a rich, super-rich man, but he would always travel third class on the passenger trains. Never express trains, mail trains, no; never first class, air-conditioned – out of the question. But whenever he would travel with me, he would say, “You can travel in the air-conditioned class; I will travel in the third class.”

Once I asked, “Why do you insist on traveling third class?”

He said, “I have my own ideas. People think I am a miser – I don’t care a bit about money. What am I going to do with the money? Soon I will die and all this money will be lying here. But to travel in the third class is an experience: the crowd, the people, the gossips, and things that go on happening in the third class of an Indian railway train….” He had traveled all over India, and he had friends at every station; he would call the coolies by their names. And he knew every place where you could get the best milk, where you could get the best tea, where you could get the best sweets.

He said, “With an express train, a mail train, this is not possible, because they stop only at a few stations and I want to stop at every station, because at every station I have friends and I have things to do. The passenger train stays longer at every station. If other trains are passing, then the passenger train will be delayed; no other train will be delayed, so you always have hours on your hands. And all these stationmasters are my friends, the guards are my friends, the drivers are my friends – because I call all of them when I know that a particular sweet is made the best at that station. So they say to me, ’Parekh, enjoy yourself! Unless you enter the train, the train will not move.’ ”

And he said, “I like to be the master rather than the servant – not that they give the whistle and you run, no.”

That was his reason: “I want to be the master. When I enter the train, then whistling and flagging and everything happens – but first they have to see that Parekh has entered.”

He was an old man – I was only thirty-five, he was fifty at that time – but he would take me out of the station, and he would say, “Come outside. The mango trees are great here.”

I would say, “The train is there – are we going to pick mangos? And then if we miss the train…. I have my appointment.”

He would say, “Don’t be worried. Until I enter the train, the train remains in the station. You can go up the tree, I am also coming; we will go up the tree and pick mangos.”

One day it happened: we were picking mangos and Parekh said to me, “Just look upwards,” and there was another man. He said, “He is the driver. He knows that I will come to pick mangos so the train has to stay. So why waste time? – Collect a few mangos, and these mangos are really sweet! In fact, the guard will be in some other tree…. It is all under my control.”

This man had no instinctive force. He was not in any way interested in any particular food; he liked all kinds of food, he liked all kinds of clothes. In fact he was so disinterested that anything would do – no special liking, disliking. But he was a man full of love.

Once in a city in Rajasthan, Biawar, he was with me, and I had a fever. The whole night he remained by my side. I told him, “Parekh, you go to sleep. Because of you I cannot go to sleep!”

He said, “That is up to you – that is your problem. I am not saying to you, ‘Don’t go to sleep’; I am trying to help you to go to sleep. As far as I am concerned I cannot sleep knowing that you have a fever. The fever may increase in the night and I may be asleep. That is not permissible.”

And actually it happened: in the night the fever increased; at two o’clock it was one hundred and five. He said, “Do you see the point? You would not have awakened me.”

I said, “That is true.”

He called the doctor and he said to me, “This is not the time for you to leave the body. If you can make some arrangement, I am willing to leave the body and you remain in the body – because you have much to do, and I have nothing to do.”

This is love of a totally different kind – a caring, a friendliness.

The instinctive love can become any moment hate. The man who was ready to die for you can kill you. The woman who was so caring towards you, so loving towards you, can poison you; literally she can poison you. Love, if it is instinctive, is not in your hands; you are just a slave.

The unconscious is very easily convertible into its opposite, and you cannot do anything about it.

But when love comes to the conscious level – that is, when it comes to the level of intellect, not instinct – then it has a different flavor. Then it has no biological purpose.

What biological purpose can music have? What biological purpose can poetry have? Or painting? Or philosophy? But Socrates is ready to die for his philosophy. There seems to be a tremendous love affair with his own system that he has created. He knows perfectly well that his death is not going to destroy his philosophy, but if he compromises just to go on living, that may destroy his whole philosophy. The very compromise – because that was one of his teachings: never compromise. Truth is truth, and untruth is untruth. And there is no possibility of compromise.

Just the other day I received a very beautiful, nice, elegant letter from a council of priests, bishops, Christian theologians. They have a certain council in America, and they have written that they have been discussing me now for almost two to three years – reading, discussing. I have become their center of discussion. They have invited me to come, and they will take every care; they want to exchange thoughts with me. That’s where the trouble is.

The whole letter is beautiful. And in this too – they have not consciously written anything rude – they are unconscious people. An exchange of thoughts is not something bad, but they don’t know that you cannot exchange thoughts with me; I don’t deal in that business. If you know, then I will not bother. If you don’t know, then how is the exchange going to be? What are you going to give me in exchange? Either you know or you don’t know; there is no third position. You cannot say, “A little bit I know,” because truth cannot be divided into fragments.

You cannot know truth a little bit; either you know it, the whole of it, or you don’t know it, the whole of it. So what exchange?

Now, I may look rude to them. I am not ready for any exchange because as far as I am concerned I don’t need anybody’s ideas. It was so difficult to get rid of them, now again to exchange…. It took me twenty-one years to get rid of other people’s ideas. I am not interested. Even if God invites me for an exchange of ideas – nothing doing! You can have your ideas, and I don’t have any ideas to give you.

I can share myself, but it is not going to be an intellectual discussion. It is going to be an intelligence communion; but for that, that council cannot be ready. They have already decided what is right, who is the messiah. They have already decided that God exists. Now what remains to be exchanged?

You have your whole theology already decided, by others, not by you. You have borrowed it and now you are feeling in confusion because of my ideas. If my ideas are so confusing, that is proof enough that you don’t know what truth is; otherwise, what is the point of discussing for three years? Who am I? – I have not been discussing those fellows, not even for three days, what to say about three years. And they must have written great theological books….

There is no possibility of exchange; but at the instinctive level, everything is an exchange. You give something, you take something – and there is every effort to take more than you give. That’s the whole difficulty of all the couples around the world. The wife goes on saying, “I love you, but you don’t love me.” The husband says, “How to prove it? I love you.” But nobody can convince the other.

It is not a question of convincing. But why does the question arise that “You love me less,” or “I love you more”? At the instinctive level, love is a quantity. You can measure it – how many kilos you give and how many kilos you get in return, in exchange. And you can see who is a loser. It is a business deal. And people are continually quarreling, and trying to manage to snatch as much from the other as possible.

But when love moves to the conscious level, when it has no biological slavery, when it is free of biology… that does not mean that you cannot make love to someone. You can make love to someone, but now it will have a totally different quality. It will not be in any way a bondage, an enforcement by nature. It will be out of your freedom; you can share.

The right word to use will be… it will be just playfulness. Yes, you can play with somebody’s body. You like the body, you enjoy the body, you enjoy the warmth of the body; you enjoy the contours of the body. You can be playful, there is no business deal.

In fact that is why – along with many other reasons, this is also one of the reasons – I am in favor of birth control methods, while all the religions are against it. You will be surprised to know what is going on in the minds of the popes, shankaracharyas, imams, rabbis. You may not have thought of it in that way, perhaps they are not even aware themselves, but I want it to be clear to you and to them. This is the fact that is going on in religious people’s minds: If birth control methods become more prevalent, then sex will be a playfulness. Then you cannot call it sin.

There is nothing involved, no sin at all. Two persons enjoying each other’s warmth – there is no problem in it. They cannot condemn sex, they cannot condemn you, that you are in bondage, a slave. They cannot say to you, “You are only a means in the hands of biology,” because birth control methods make you capable, even if you are not conscious, they make you capable of turning sex into playfulness; and that is the danger. Their whole theology will collapse because no religious scripture had the idea that there were going to be birth control methods.

They were happy with the slavery of sex because then they could condemn it and you could not argue – it is so clear that it is a slavery, and nobody wants to be a slave: So repress it, get out of it. But the dilemma is that the more you repress it, the more you try to get out of it, the more you are caught in it. Only by playfulness is there a possibility one day, suddenly, to get out of it, because it is no longer a serious business.

One fundamental you have to remember: if you fight with something you will have to remain on that level to fight; otherwise how can you continue the fight? If you are fighting sex, then you cannot move beyond your instinctive level – impossible – because then who will fight? If you start moving upwards then all those wolves in your unconscious will run amok. You cannot leave that place, you have to be there constantly fighting, repressing. How is transformation possible for a man who is fighting with his own nature? It is impossible.

Take it as a categorical principle; there is no exception to it. With whomsoever you fight you will have to remain with that person, with that state, with that space. But if you are playful, then it is a totally different thing. If you are on the war front you cannot say to the soldiers on the other side, “Now I am feeling tired; we will go home now and start tomorrow.” You cannot say that. If you turn your back that fellow is going to shoot you then and there, and finish all your tiredness.

On the front you cannot do that, but if you are playing with somebody, playing cards, you can say, “Now I am tired. Tomorrow we will start; we can start even from this point where we are stopping.” There is no problem in it, it is only a play.

Let your instinctive world become a playfulness….

And that’s the fear of all the priests in the world. They are condemning me continually for the simple reason that I am giving you a chance to get out of the grip of your instinct. But that is also the grip of the priest; that is also the grip of the pornographer. If you get out of your instinctive level, you are free from the priest, the pope, and the pornographer. The pornographer and the priest are using the same methodology. And they are partners, whether they know it or not, in the same business.

You will be surprised to know that in aboriginal tribes you cannot make anybody interested in a nude, pornographic picture. You cannot make anybody interested. I have lived in Bastar, and gone there again and again… because in India a few tribes are left which are five thousand years old. And they have not kept pace with time; they have stood still. So it is good for a visit into history, five thousand years old; there is no other way to visit history, to go back in time.

But in Bastar it is not the twentieth century. You can touch a woman’s breast and ask, “What are these?” and she will say, “You don’t know? These are tits for children to drink milk.” She is not offended by that, that you touched her tits. She is simply surprised that you don’t know such a simple thing.

They are almost naked. They only wrap a cloth around when they come to the cities, down from their hills, out of their forests; otherwise they are all naked. How can you make an aboriginal of Bastar interested in a PLAYBOY magazine or STERN? He will be simply surprised: “What is this?”

It is like a magazine on fruits advertising tomatoes half-clothed, tightly clothed. A man who grows tomatoes will be simply surprised: “Are these people mad? If you are advertising tomatoes, then advertise tomatoes, but why these strange clothes, tight around the tomatoes?”

These pornographers are using what the priest has done before. The priest is the head partner, perhaps the major shareholder. He represses sex; he makes people interested in sex beyond all rationality – he drives them irrational about sex. Then comes the pornographer, and naturally, the repressed person would like at least to see the photographs. He is not allowed to see living human beings, that is a sin. At least THE BIBLE has not said, “Cursed are those who will see pornography. They will inherit the kingdom of hell.” I think pornographers will be needed in heaven too, because all your monks will die…. They may have already found a way to smuggle in PLAYBOY, STERN, and all kinds of third-rate magazines from around the world.

You may even be surprised to find God looking at a PLAYBOY magazine, because He is the original source of this whole business. And it is natural, because He has not even a girlfriend – what to say of a wife, not even a girlfriend. In the name of a girlfriend he has the Holy Ghost. Just think of yourself with the Holy Ghost as your girlfriend; you would like better to live alone. You would ask the Holy Ghost, “Leave me alone, you go somewhere else.”

The priest creates the business basis: repression. Then the pornographer uses it.

I am destroying their business completely.

-Osho

Taken from From Misery to Enlightenment, Chapter Five

Copyright© OSHO International Foundation

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Transcending the Basic Duality of Sex – Osho

Life is not there at its maximum when you are born; it is at its minimum. If you do stick at that, you will have a life which is just near death – just a borderline life. By birth, only an opportunity is given, only an opening is made.

Life has to be achieved. Birth is just a beginning, not the end. But normally we stay at the point of birth. That is why death happens. If you stay at the point of birth you will die. If you can grow beyond birth you can grow beyond death. Remember this very deeply: death is not against life; death is against birth. Life is something else. In death only birth ends and in birth only death begins. Life is something totally different. You have to attain it, achieve it, actualize it. It is given to you as a seed, just as a potentiality – something which can be but which is not already there.

You have every chance of missing it. You can be alive because you are born, but that is not synonymous with really being in life. Life is your effort to actualize the potentiality. Hence, the meaning of religion; otherwise there is no meaning in religion. If life begins with birth and ends in death, then there is no meaning for religion. Then religion is futile, nonsense. If life does not begin with birth, then religion has some meaning. Then it becomes the science of how to evolve life out of birth. And the more you move away from birth in life, the more you move away from death also because death and birth are parallel, similar, the same – two ends of one process. If you move away from the one, you are simultaneously moving away from the other.

Religion is a science to achieve life. Life is beyond death. Birth dies; life, never. To achieve this life you have to do something. Birth is given to you. Your parents have done something: they have loved each other, they have been melting into each other, and out of their life force, melting into each other, a new phenomenon, a new seed – you – is born. But you have not done anything for it: it is a gift. Remember, birth is a gift. That is why all the cultures pay so much respect to parents – it is a gift, and you cannot repay it. The debt cannot be repaid. What can you do to repay it? Life has been given to you, but you have not done anything for it.

Religion can give you a new birth, a rebirth. You can be reborn. But this birth will happen through some alchemical change within you. Just as the first birth happened through two life forces meeting without you – they created an opportunity for you to enter, to be born; that is a deep alchemy – so a similar thing has to be done now within you. Your parents met – your mother and your father. Two forces, feminine and masculine, were meeting to create an opportunity for some new thing to be born. Two opposite forces were meeting, two polarities were meeting. And whenever two polarities meet, something new is born, a new synthesis is achieved. A similar thing has to happen within you.

You also have two polarities within you, the feminine and the masculine. Let me explain it a little more in detail…. Because your body is born out of two polarities: cells from your mother and cells from your father, they create your body. You have both types of cells – those which came from your mother and those which came from your father. Your body consists of two polarities, feminine and masculine. You are both, everyone is both. Whether you are man or woman it makes no difference.

If you are a man you have a woman within you: your mother is there. If you are a woman you have a man within you: your father is there. They can again meet within you. And the whole yoga, the whole tantra, the alchemy, the whole process of religion, is how to create an orgasm, a deep intercourse between the polarities within you. And when they meet within you a new type of being is born, a new life becomes alive.

If you are a man, then your conscious is masculine and your unconscious is feminine. If you are a woman your conscious is feminine and your unconscious is masculine. Your conscious and unconscious must meet so that a new birth becomes possible. What to do for their meeting to happen? Bring them nearer. You have created a separation; you have created all types of barriers. You do not allow them to meet. You try to exist with the conscious and you go on suppressing the unconscious. You do not allow it.

If a man starts weeping and crying, someone is bound to say immediately, “What are you doing? You are doing something womanish, feminine.” The man stops immediately. The masculine is not expected to weep and cry. But you have the possibility; the unconscious is there. You have moments of feminineness, you have moments of masculineness; everyone does.

A woman can become ferocious, a male, in some moods, in some moments. But then she will suppress. She will say, “This is not womanlike.” We go on creating a separation, a distance. That distance has to be thrown away; your conscious and unconscious must come nearer. Only then can they meet, only then can they have a deep intercourse. An orgasm can happen WITHIN you. That orgasm is known as spiritual bliss.

One type of orgasm is possible between your body and the body of the polar opposite sex; it can happen only for a single moment because you meet only on the periphery. The peripheries meet and then they separate. Another type, a deeper type of orgasm, can happen within. But then you meet at the center and there is no need to separate again. Sexual ecstasy can only be momentary; spiritual ecstasy can be eternal; once attained you need not lose it. Really, once attained it is difficult to lose it – impossible to lose it. It becomes such an integration that the fragments disappear completely.

That is why when someone asked Buddha, “Who are you? A deva, a heavenly being?” he said, “No!” And the questioner went on asking. Then the questioner became desperate because whenever he asked Buddha who he is, if he is this or that, Buddha went on saying, “No!” Then finally he asked, “At least you must say that you are male. You must say yes.” Buddha said, “No!” ”Then are you a female?” the man asked desperately. Buddha said, “No!” – Because a new unity has come into being which is neither male nor female.

When your inner man and inner woman meet, you are neither: you transcend sex. That is the meaning of the oldest Indian image of Shiva as Ardhanarishwar – half man, half woman. That is the symbol of the inner meeting. Shiva is neither now: he is half man, half woman – both and neither. He transcends sex.

Remember, unless you transcend sex, you cannot transcend duality. This is a deep psychological problem – not only psychological but ontological also. If you remain a man or a woman, how can you conceive of the oneness of existence? You cannot. Being a man, you cannot conceive of yourself being one with a woman. Being a woman, you cannot conceive of yourself being one with a man. A duality persists.

Sex is the basic duality. We have been arguing about and discussing for centuries how to attain the non-dual. But we go on discussing it as if it is some intellectual matter: “How to attain the non-dual?” It is not an intellectual matter; it is ontological, existential. You can attain the non-dual only when the duality within you disappears. It is not a question of meditating on the non-dual and thinking, “I am the Brahman.” Nothing will come out of it; you are simply deluding yourself.

You cannot attain non-duality unless the basic duality of sex disappears within you, unless you come to a moment when you cannot say who you are – man or woman. And this happens only when your inner man and woman melt so much that they dissolve into each other – and all the boundaries are lost, and all the distinctions are lost, and they are one. When the inner orgasm, the spiritual ecstasy happens, you are neither. And only when you are neither is life born.

In a single moment of meeting between your parents, your mother and father, you were born – in a single moment of meeting! Remember, life is always out of meeting, never out of separation. Life comes only in a deep meeting, in a deep communion. For a single moment your father and mother were one, they were not two. They were functioning as one being. In that oneness you were born.

Life always comes out of oneness. And the life that I am talking about, or Jesus talks about and Buddha talks about, is the life which will happen inside you, within you. Again a communion, a melting, happens, and the two sexualities within you dissolve.

Remember, I say again and again that sex is the basic duality, and unless you transcend sex the Brahman cannot be achieved. All other dualities are just reflections and reflections of this basic duality; birth and death – again a duality. They will disappear when you are neither male or female. When you have a consciousness which goes beyond both, birth and death disappear, matter and mind disappear, this world and that world disappear, heaven and hell disappear. All dualities disappear when the basic duality within you disappears, because all dualities are simply echoing and re-echoing the basic division within you.

That is why the old, ancient Indian seers have put the Brahman in the third category. He is neither male nor female. They call him Napunsak – impotent. They call him the third sex, the ultimate reality of the third sex. The word Brahman belongs to Napunsak Ling: it is neither or it is both. But one thing is certain: it transcends the duality. That is why other conceptions of God look immature, childish. Christians call him father. This is childish, because then where is the mother? And how is this son Jesus born? And they say Jesus is the only son but where is the mother? The father alone giving birth? If the father alone gives birth to Jesus, then he is both – mother and father. Then do not call him father. Then the duality comes in.

Or, some religions have called the ultimate being the mother. Then where is the father? These are just anthropomorphic feelings. Man cannot even think about the ultimate in any other terms than human, so he calls it father or mother. But those who have known and those who have transcended the anthropocentric attitude, the man-oriented attitude – they know that he is neither. He transcends both; he is a meeting of both.

In the ultimate, mother and father both are merged. Or, if you will allow me the expression, I would like to say: the Brahman is mother and father in eternal orgasm – one in an eternal ecstasy of meeting. And out of that meeting comes the whole creation, out of that meeting comes the whole play, out of that meeting all that exists is born.

Here, in this meditation camp, we will be trying to bring your unconscious and conscious nearer, your feminine and your masculine nearer. You will have to help me, to cooperate with me. In the meditation techniques you have to destroy all the barriers between your conscious mind and the unconscious. And you have to be free, as totally free as possible because suppression has created the barriers.

So do not suppress. If you feel like screaming, scream. The very scream will bring your conscious and unconscious nearer. If you feel like dancing, dance. The very dance will bring your conscious and unconscious nearer. Really, dance can be very helpful, because in dance your body and your mind are in a deep meeting. It is not only the body which is moving; within the body your consciousness is also moving. Really, a dance becomes a dance only when your body is filled with the grace of your spirit, when your spirit is flowing out of your body, when your spirit has taken a rhythm with the body.

All the old religions were dancing religions. They were more authentic. Our new modes of religion are just false. You go into a temple or into a church or into a gurudwara and you just verbalize there. Someone preaches and you listen. It has become cerebral. Or, you pray and you talk with God. Even with God you use language. You cannot be silent with him; you cannot believe that he can understand you without your talking. You have no faith! You do not trust him; you want to explain everything to him.

I have heard: one mother overheard her small child praying in the night to God, and he was saying, “Dear God, beloved God, stop Tommy from throwing things at me – and by the way, I have told you this before.”

But this is what we all are doing: praying to God to “stop Tommy from throwing things at me.” Even if you go to the Vedic rishis they are doing the same: “Do this; do not do that.” You cannot allow him to do whatsoever is his will. You give your own program. And if he follows you, you are a believer and if he doesn’t follow you, you will say that he doesn’t exist. He can exist only if he exists as your follower.

But existence cannot follow you. Existence is greater than you; existence is the whole. You are just a fragment, and a fragment cannot be followed – the fragment has to follow the whole. This is what a religious mind is: the fragment following the whole, the fragment surrendering to the whole, the fragment not struggling, the fragment in a let-go.

Religion has become verbal, linguistic. Here we will try to bring the authentic religion. The secret most core of it is that you must come to it totally – with your mind, your body, your emotions, everything. Nothing is denied. You cry and you weep and you laugh and you dance, and you sit in silence. You do all the things that your inner being happens to do; you do not force it to do anything. You do not say, “This is not good; I should not do it.” You allow a spontaneous flow. Then the unconscious will come nearer and nearer to the conscious.

We have created the gap through suppression: “Don’t do this, don’t do that,” and we go on suppressing. Then the unconscious is suppressed. It becomes dark. It becomes a part where we never move in our own house. Then we are divided. And, remember, then there are perversions.

If you allow your unconscious to come nearer to your conscious, too much sex-obsession will disappear. If you are a man and you deny your unconscious, you are denying your inner woman; then you will be attracted to outer women too much. It will become a perversion because then it is a substitute. The inner femininity has been denied; now the outer femininity becomes obsessive to you. You will think and think about it; now your whole mind will become sexual. If you are a woman and you have denied the man, then ’man’ will take possession of you. Then whatsoever you do or think, the basic color will remain sexual.

So much fantasy about sex is because you have denied your inner other. So now this is a compensation. Now you are compensating for something which you have denied to yourself. And look at the absurdity: the more you get obsessed with the other sex the more you feel afraid; the more you deny the inner the more you suppress it; and the more you suppress it the more you become obsessed.

Your so-called brahmacharis are totally obsessed with sex for twenty-four hours a day; they are bound to be. It is natural: nature takes revenge. To me, Brahmacharya – celibacy – means you have come so near to your own feminine or your own masculine, so near that there is no substitution for it. You are not obsessed with it; you do not think about it. It disappears.

When your own unconscious is nearer to you, you need not substitute it with someone else outside. And then a miracle happens. If your unconscious is so near, then whenever you love someone, a woman or a man, that love is not pathological. If your unconscious is so near, that love is not pathological. It is not possessive, it is not mad. It is very silent, tranquil, calm, cool. Then the other is not a substitute and you are not dependent on the other. Rather, the other becomes just a mirror.

Remember the difference: the other is not now a substitute, something which you have denied. The other becomes a mirror of your inner part, of your unconscious. Your wife, your beloved, becomes just a mirror. In that mirror you see your unconscious. Your lover, your husband, your friend, becomes a mirror. And in that mirror you can see your unconscious clearly mirrored, projected outside. Then wife and husband can help each other to bring their unconscious more and more near.

And a moment comes, and it must come if life has been a really successful effort, when wife and husband are no more wife and husband: they have become companions on the eternal journey. They help each other; they have become mirrors to each other. They reveal the unconscious of the other and each helps the other to know himself or herself. Now there is no pathology, no dependence.

Remember one thing more: if you deny your unconscious, if you hate your unconscious, if you suppress your woman or man within, then you can go on saying that you love the outer woman but deep down you will hate her also. If you deny your own woman, you will hate the woman you love. If you deny your own man, you will hate the man you love. Your love will just be on the surface. Deep down it will be a hatred. It is bound to be so, it has to be so, because you will not allow the other to become the mirror of your unconscious. And you will be afraid also. Man is afraid of woman. Go and ask your so-called saints. They are so afraid of women. Why? They are afraid of the unconscious, and the woman becomes a mirror. Whatsoever they have hidden, she reveals.

If you have suppressed something, then the other polar opposite can reveal it immediately. If you have been suppressing sex and you are sitting in meditation in a lonely place and a beautiful woman passes by, suddenly your unconscious will assert itself. That which has been hidden will be revealed in the woman passing and you will be against that woman. You are foolish – because that woman is not doing anything at all, she is just passing there. She may not even know that you are there; she is not doing anything to you. She is a mirror, but the mirror is passing and in that mirror your unconscious is reflected.

The whole so-called spirituality is based on fear. What is the fear? The fear is that the other can reveal the unconscious and you do not want to know anything about it. But not knowing will not help, suppression will not help. It will remain there. It will become a cancer and by and by it will assert itself more and more, and ultimately you will come to feel that you have been a failure and that whatsoever you have suppressed has become victorious and you are defeated.

My whole effort is to bring your unconscious nearer to your conscious. You become so much acquainted with it so that it is not unknown. You become friendly to it, then the fear disappears– the fear of the polar opposite. And then the hatred also disappears because then the other is just a mirror, helpful. You feel gratitude. Lovers will be grateful to each other if the unconscious is not suppressed and they will be hateful to each other if the unconscious is suppressed.

Allow your whole being to come into function. Your emotions are imprisoned, encapsulated. Your body movements are imprisoned. Your body, your heart, have become just as if they are not part of you. You simply carry them along like a burden. Allow your emotions full play. In the meditations we will be doing, allow your emotions full play and enjoy the play, because many new things will be revealed to you.

-OSHO

Excerpted from The Supreme Doctrine, Chapter Two

Copyright© OSHO International Foundation

The Supreme Doctrine
The Supreme Doctrine

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

The Science of Interiority – Osho

Quantum physicists are using the term “consciousness.” Are they using this word in the same sense that you do? If not, what is the difference between the consciousness they are talking about, and the consciousness you are talking about?

There is a great difference. The physicists are talking about a consciousness which they have not experienced within themselves; it is only a hypothesis. It is their objective observation that consciousness exists: people are conscious – you cannot deny it. Because it is an objective observation, they are bound to be defining it in a wrong way, because basically consciousness is your subjectivity. It is irreducible into an object. You cannot study it from outside.

From outside you can study only behavior, you cannot study consciousness; hence, there is a school of psychology called behaviorism. People are behaving as if they are conscious. The physicist’s consciousness is “as if” – a hypothesis, because people are not behaving consciously.

So the first, basic mistake is, they are simply taking an objective view of something which can never become an object, which is always the subject. There is no way to make it an object. And because they are studying it as an object, they are falling into many pitfalls. One is that consciousness is a by-product of biology, physiology, chemistry – of all that man is made of. It is simply a by-product; it is not an independent entity in itself.

It is just like a clock: the hands move, but that movement does not show that inside there is life that is moving them. It is mechanical; you can separate the parts and the movement will stop. You can put them back together again and the movement will start. You cannot do that to man. Take his physiology, chemistry, biology apart, and then try to put them together again – you will have just a corpse, no consciousness. Consciousness is not a by-product.

Consciousness experienced subjectively needs some inward journey. No scientist is doing that. He wants to study consciousness in white mice, in guinea pigs. This is very strange. The scientist has the consciousness in himself, what is the need to go to a white mouse? Go inwards!

And that’s what I call the science of interiority, religio, meditation. You move deeper, leaving your body, your mind, your heartbeat far behind – and, still, you are. And you are more than you have ever been, because you had known yourself filtered through the heart, through the mind, through the body – thick layers. So you had felt your consciousness in a very slight way.

But when you have reached to your own center – which is neither chemical nor physical nor biological– you experience a totally new reality. Immediately you become aware that it is not a by-product, that it has its own existence. The body may die, but this consciousness is so separate from the body that there is no possibility of its dying with the body. The heart may stop, but you are so far away from the heart, you are no longer identified with the heart. You are part of an eternal life.

So when I talk about consciousness, I am talking about my own experience of diving deep into my being. And when the physicists talk about consciousness, they are talking not about experience but about experiments that they are doing with white mice, guinea pigs. Strange people! You have consciousness, the white mouse is in a very backward state of life; why not find it within yourself?

Man is the highest expression of consciousness.

Science can never know the real being, the real soul, the real consciousness, for the simple reason that it is object-oriented. Hence, a totally different approach is needed, a science which is subject oriented.

You cannot put consciousness in a test-tube. Consciousness is not something material; it is not something like a commodity. It is not something that you can dissect and find out what elements it is made of. It is a single, indivisible life. And the only way to know it is to go within yourself.

That is the purpose of the commune. It is not a religion; it is the science of subjectivity.

So there is a total difference. What they are talking about is absolutely irrelevant. What I am talking about is the real thing. And you need not go anywhere, because it is within you. No lab is needed, no instruments are needed. All that is needed is that you learn how to relax, how to be silent, how to be just a witness. And slowly, slowly your mind stops its unnecessary chattering, your heart stops its moods, feelings.

And suddenly you are your reality, your consciousness.

And it reveals all the mysteries. It is the golden key, the master key, because it makes you aware not only of your consciousness; it makes you aware that your consciousness is not separate from other consciousnesses.

Consciousness is almost like an ocean. We are all in it, we are all sharing the same consciousness. The trees, the animals, the birds – they are all sharing the same consciousness in different stages of growth.

You are fortunate to be a human being, because this gives you an opportunity to turn in.

-Osho

Taken from From Bondage to Freedom, Chapter 24

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.