Lu Tzu Archives - Sat Sangha Salon

A Door to the Divine – Osho

A parable.

Once there was a very rich magician who had a great many sheep. But at the same time this magician was very mean. He did not want to hire shepherds, nor did he want to erect a fence about the pasture where his sheep were grazing. The sheep consequently often wandered into the forest, fell into ravines, and so on, and above all they ran away, for they knew that the magician wanted their flesh and skins and this they did not like.

At last the magician found a remedy. He hypnotized his sheep and suggested to them first of all that they were immortal and that no harm was being done to them when they were skinned, that, on the contrary, it would be very good for them and even pleasant.

Secondly, he suggested that the magician was a good master who loved his flock so much that he was ready to do anything in the world for them; and in the third place, he suggested to them that if anything at all were going to happen to them it was not going to happen just then, at any rate not that day, and therefore they had no need to think about it.

Further, the magician suggested to his sheep that they were not sheep at all; to some of them he suggested that they were lions, to others that they were eagles, to others that they were men, and to others that they were magicians. And after this all his cares and worries about the sheep came to an end. They never ran away again but quietly awaited the time when the magician would require their flesh and their skins.

George Gurdjieff loved this parable very much. His whole philosophy is contained in this small parable. And this parable represents man in the ordinary state of unconsciousness. It is one of the most beautiful illustrations of man as he is.

Man is a machine. Man is not born to be a machine, but man lives like a machine and dies like a machine. Man has the seed of a great flowering of consciousness, man has the possibility to become God, but that doesn’t happen. It does not happen because man has been hypnotized – by the society, by the state, by the organized church, by the vested interests. The society needs slaves and man can remain a slave only if he is not allowed to grow to his uttermost flowering. The society needs your flesh and your skins and naturally, nobody likes it. Hence, the whole process of socialization, of civilization, is nothing but a deep hypnosis.

Man is being hypnotized from the very moment he is born. He is being hypnotized to believe that the society exists in his favor, for his good. That is utterly wrong. He is being hypnotized to believe that he is immortal. He is not. He can be, but he is not. And if the hypnosis persists he will never be immortal.

You live only as a mortal being, because you live in the body. The body is going to die. That which is born is bound to die. Birth is the beginning of the body and death the end. Do you know anything in you which is more than the body? Have you experienced anything higher than the body, deeper than the body? Have you seen anything in you which was even before you were born? If you have seen that, then you are immortal. If you know your face, your original face, the face that you had before you were born, then you know you will be there after death too; otherwise not.

Man can be an immortal, but man lives surrounded by death because man lives identified with the body. The society does not allow you to know more than the body. The society is interested only in your body – your body can be put to use – your soul is dangerous. A man of soul is always dangerous because a man of soul is a free man. He cannot be reduced to slavery. A man who has an immortal soul in him has a deeper commitment to existence itself, to God himself. He does not care a bit about the man-made structures of society, civilization and culture; these are prison cells for him. He does not exist as a Christian or a Hindu or a Mohammedan. He cannot be part of a crowd. He exists as an individual.

The body is part of a crowd, your soul is not. Your soul is deeply individual. Its flavor is that of freedom. But your soul cannot be put to any use in the market-place. The society needs only your body. And it is very dangerous for the society if you start striving for the soul, because then your interest changes. You turn from being an extrovert into an introvert; you start moving inwards. The society is outside, the society wants you to remain an extrovert, interested in money, power, prestige, and all that, so that your energy goes on moving outwards. If you start moving inwards, that means you have become a drop-out, you are no more part of the game that is being played on the outside. You don’t belong to it. You start diving deep within your own being. And there is the source of immortality.

The society prevents you from going inwards. And the best way is to give you a false idea that you are going inwards. The magician told the sheep that they were lions, suggested to them that they were immortals, hypnotized them into believing that they were not only men but great magicians.

When you go to a church you are not going inwards. When you go to the temple you are not going inwards. But the society has hypnotized you to believe that if you want to go inwards, go to the church. But the church is as much outside as anything else. The society has hypnotized you to believe that if you want to go inwards, go to the priest. And the priest is an agent of the state and the society. The priest has always been against the mystics, because if you go to a mystic you will start moving inwards.

A mystic lives in a totally different way. His energy moves in a different gestalt: his river moves inwards. So one who comes to a mystic, falls in tune with the mystic, will start moving inwards naturally, simply, spontaneously. That is the whole purpose of being with a Master, with a mystic.

This book, The Secret of the Golden Flower, is one of the most esoteric treatises in the world. It will show you the way to become more than the body. It will show you the way to go beyond death. It will show you the way to bloom – how not to remain a seed but to become a Golden Flower. What in India we have called the one-thousand-petalled lotus, in China they call the Golden Flower. It is a symbol.

The flower represents perfection, totality. The flower represents the uttermost expression of the potential, the actualization of the potential. The flower represents the beauty, the grandeur, the splendor of being. And unless you have become a thousand-petalled lotus or a Golden Flower . . .

Remember you have to go far. Remember that you have to get out of the traps that the society has put around you. Remember that you have not yet done the work for which you have come to the earth. Remember you are just a seed, not yet a soul.

This treatise, The Secret of the Golden Flower, is very ancient – possibly one of the most ancient treatises in the world certainly twenty-five centuries old, and the possibility is that it is older than that. But twenty-five centuries can be traced back very easily. And this treatise is also a great synthesis of all the great religions. That is rare, unique. The Bible belongs to the Christians, the Talmud belongs to the Jews, the Vedas belong to the Hindus, the Dhammapada to the Buddhists, the Tao Te Ching to the Taoists. But this small book, The Secret of the Golden Flower, belongs to no one in particular, or, it belongs to all.

It is deeply based in Taoist teachings. It is a flowering of the Taoist approach to life and existence. But it is not only that – Zarathustra has played a role. Zarathustra’s teachings have been incorporated in it. Buddhist teachings have also been incorporated in it. And a certain esoteric school of Christians, the Nestorians, they have also played their part. So Christianity and Judaism also have become part of it.

It is one of the most synthetical approaches. It combines all that is beautiful in all the traditions of the world. For centuries it was only transmitted orally, and the book remained esoteric. It was not available to the public because it has something very secret to teach; it was available only to the disciples. The Master would tell to the disciple only when the time was ripe, because it gives you such a potential secret that if you don’t understand rightly, if you do something wrong with it, there are found to be harmful effects from it. It has to be understood rightly, and it has to be worked at only in the presence of a Master. It is a powerful method it is as powerful as atomic energy.

Now, the secrets of atomic energy are kept hidden from the public. Once they start leaking out to the public there is going to be great danger. If people can manufacture atom bombs privately, there is bound to be great chaos. Great secrecy is maintained about atomic research. Exactly in the same way this book teaches you one of the most potential methods of inner explosion. For centuries the secrets were guarded – only given to the disciples in privacy, in intimacy. And the people who followed this particular esoteric school resisted all temptations to write the book. In fact, all the religions of the world have long resisted writing their spiritual teachings.

There is some beauty when something is transferred really. It is alive – one thing – the Master is behind it. it is not a dead word, the word has soul, wings. The experience of the Master supports it; the master is a witness to it. It is not just speculation, not only a philosophy, but something existential, experienced, lived. And the Master has travelled the path; he knows the dangers of the path, he knows the pitfalls, he knows the points at which people go astray, and he will take every care so that the disciple cannot go astray.

The closer you come to the truth, the more is the possibility of going astray, because when you come closer to the truth, you can become very egoistic: that “Now I know,” that “Now I am.” And if the ego exploits the situation, you will fall back to your old dark valley, you will lose the peak. When you come closer to the truth, a great desire arises to share it with people. But you have not attained it in its wholeness; and it is dangerous to share half-truths because half-truths are more dangerous than lies, because they are powerful. Lies are impotent. Sooner or later people will themselves find that it is a lie. But the half-truth can persist for centuries, can have effects for centuries.

Nobody can reach through the half-truth, and the person who travels half the way will belong neither to this world nor to the other. He will be in a limbo, and that is a very strange situation to be in: you lose the old and you don’t gain the new; you become a chaos. The old order is gone and the new has not happened. You become a cloud, you become confusion. Rather than becoming more clear, rather than becoming more alive, rather than becoming more light-full, your life becomes a conflict between two polarities. You are pulled apart, you start falling into pieces. Half of you belongs to the earth and half of you belongs to the sky. Now you are nowhere. Now you are nobody. This can create madness. So, for centuries The Secret of the Golden Flower was only conveyed orally.

Secondly, with an oral tradition the book remains always alive. That’s how it became a synthesis. Basically, it was born in the Taoist climate of China. But then Bodhidharma reached China – a new master with a new message from India, Buddha’s message. And the people who were following The Secret of the Golden Flower were very open people; they were not part of any established church. They could immediately see that Bodhidharma also had it – it was so apparent, so manifest. They allowed Bodhidharma’s teachings to be part of their teaching. And the same happened with Zoroastrian Masters, with Nestorian Christians. Again and again something came to China, and if it was worthwhile, it was incorporated.

An oral teaching remains alive, growing, like a river. New streams of water come and become part of it. Once a teaching is written, then it cannot incorporate anything anymore. Then it becomes rigid, it loses fluidity, it becomes dead; it is a corpse. Now The Secret of the Golden Flower is not growing. For centuries it has not grown. Since it has been written it has not grown.

Why have I chosen to speak on it? – so that it can still grow. It is such a beautiful message to the world, it should not die. I would like to revive it. And now I can talk to people who are disciples, who have come to me and who are ready to die in order to be reborn, who are ready to die for flowering. The seed has to die, only then can it grow. The seed has to disappear; only then can the tree happen.

I will be speaking to you on this small but immensely valuable book so that the book can become alive again. It can become alive between me and you. It can again start flowing. And it has something of immense importance. If you understand it and if you practice it, you will be enriched.

But the first thing to understand is: remember that you have been hypnotized, and you have to go through a dehypnotizing process. Remember that you have been conditioned and you have to be unconditioned. Remember that death is coming. Don’t think that it is not going to happen today; it can happen any moment.

In fact, all that happens always happens now. The seed dies now, the bud becomes the flower now, the bird starts calling now. All that ever happens, happens only in the space made available by now, this moment. Nothing ever happens in the past, and nothing ever happens in the future. All that happens always happens in the present – that is the only way for things to happen because the present is the only time there is.

Past is just your memory and future is just your imagination. But you have been hypnotized to live in the past, and you have been hypnotized to live in the future. Choose either past or future, but no society allows you to live in the present.

Christians and Hindus and Mohammedans – they condition you to live in the past. Their golden age was in the past. Communists, socialists, fascists – they condition you to live in the future, their golden age is in the future, the utopia is coming: when the revolution comes, then you will be able to really live, then there will be a golden age. Either you are taken to the past, which is false, or to the future, which is again false. No society tells you to live in the present, in the herenow.

To be a sannyasin, to be a real seeker means to live herenow. And there is no other life. But for that you will have to de-automatize yourself, you will have to become a man and not a machine. You will have to become a little more conscious. You are not conscious.

Once I was sitting by the side of a dying man – he was a professor in the same university where I was a professor. He was at the pinnacle of his successful career. And then came the heart attack – which always comes when you are at the pinnacle. Success is always followed by a heart attack. What else can you have after it? So he had a heart attack and he was dying. I went to see him. He was very sad – who wants to die? – and he was in great despair and anguish. I told him, “You need not worry. You’re not going to die.”

He said, “What are you saying? But the doctors . . . all the doctors say that there is no possibility of my survival. On what grounds are you saying that I am not going to die?”

I said, “You cannot die in the first place, because you never lived. You have not fulfilled the first requirement for dying. For these fifty-five years you have been sleep-walking, you have dreamt; you have not lived. I have watched you for years.”

He was shocked, he was angry – so angry that for a moment he forgot all about death. His eyes were aflame with anger and he said, “Is this the way to treat a dying man? Can’t you be a little courteous? Why are you so hard on me? I am dying and you are talking such great philosophy – ‘You never lived.’ Is this the time to say such things?”

I listened silently. I just became absolutely silent. Then the rage disappeared and he started crying, and great tears came to his eyes. He held my hand with great love, and then he said, “Maybe you are right. I never lived. Maybe you are not rude, you are just being true. And I know nobody else would have said this to me.” And then, great gratitude, and for a moment he became so conscious that one could have seen the light on the face – it was there, he was all aura. And he thanked me. That night he died. I remained with him to the last moment.

And he said, “If you had not been here, I would have missed my death too, as I have missed my life. But I am dying consciously. At least one thing I am happy about – I am not dying unconsciously. “And his death was beautiful. He died without any regret; he died in a relaxed way. He died almost with a welcoming heart; he died full of gratitude. He died prayerfully. His next life is bound to have a different quality. If death is so beautiful it brings a new life to you.

But one has to live each moment, whether it is of life, of love, of anger, of death. Whatsoever it is one has to live each moment as consciously as possible.

A peasant, carried away by his imagination, found himself in a vegetable garden stealing cucumbers.

“I’ll carry off this sack of cucumbers,” he thought, “and with the money I get for them I’ll buy a hen. The hen will lay eggs, she will sit on them and hatch a brood of chicks, and I’ll feed the chicks till they grow, then I’ll sell them and buy a suckling pig. I’ll feed the suckling pig till it grows into a sow, I’ll breed her, and she’ll have a litter of pigs and I’ll sell them. With the money I get for the pigs I’ll buy a house with a garden; I’ll plant cucumbers in the garden, and I won’t let anyone steal them – I’ll keep guard over them. I’ll hire a strong watchman, and from time to time I’ll go out to the garden and shout, ‘Hey, you! Take care!’”

The peasant was so carried away by this thought that he shouted at the top of his voice. The watchman heard him and came running. He caught the peasant and gave him a good thrashing.

But this is how man lives: in dreams, in imagination, in projections. This is how you live. And this is not the way to live this beautiful, tremendously valuable life! This is sheer wastage! You have to become more attentive to the moment, to the present. You have to gather your consciousness. Consciousness is your treasure, and all the methods that have been invented, devised, down the centuries are nothing but ways to create more consciousness in you, to create more fire in you, to make your life a passionate affair, a flame. People are living dull lives, people are living absentmindedly, people are living inattentively. How can you live with so much inattention around you? Inattention is darkness, attention is light. And this treatise will teach you how to create more light in you, so that one day . . . the Golden Flower.

Two psychiatrists met on the street. “You are feeling fine,” said one. “How am I doing?”

People are asking each other. Nobody knows how they are doing, they are looking into each other’s eyes, gathering information about themselves from others. That’s why the opinion of others has become so important. If somebody says you are a fool, you become angry. Why? Or you become sad. Why? You are shattered. You were thinking you are a wise man, because others had told you that you are wise. It was the opinion of others that you depended on. Now somebody else says you are a fool. He can easily shatter your wisdom, very easily. He has thrown a stone and you had made a palace with playing cards. Now all is shattered. That’s why one becomes so angry, so enraged, so violent, and one becomes so worried, anxious. You are continuously looking for what others are thinking, because you know only that which others think about you, you don’t know anything about yourself. Now what kind of situation is this? If I cannot know about myself, who else can know about me? From the outside nobody can watch me, I am not available that way. From the outside only my body can be watched. From the inside I can know my consciousness.

Even when you stand before a mirror you see only your body, you cannot see your consciousness in the mirror. Even you cannot see it in the mirror – your own consciousness. You have to see it directly. It is never mirrored; it is never reflected in anything; it is invisible. You have to close your eyes and be it. And that is the only way of knowing it. But people live so unconsciously. They simply live by the opinion of others. What others say becomes their soul. Others can take it away any moment. People remain beggars.

Have you known anything about yourself directly? Have you ever encountered yourself directly without bringing the opinion of others into it? If you have not done it, you have not yet lived. Life starts only by encountering oneself, by seeing oneself directly, immediately. Life exists only when you are capable of seeing yourself as you are, not as others think about you. What can they think about you? What can they say about you? They can watch your behavior, they cannot watch you. If you want to watch yourself, only you can do that, nobody else. It cannot be done by servants. It cannot be delegated to somebody else. It cannot be done by the experts either. But we are so much interested in others’ opinions because we are absolutely absent – there is nobody awake inside. Deeply asleep, we are snoring inside.

The absent-minded professor went in for a haircut. He sat down in the barber’s chair, but didn’t remove his hat.

“I’m afraid you will have to take off your hat,” said the barber. “Oh, I’m sorry!” said the professor, “I didn’t know there were ladies present.”

Watch your own absent-mindedness. Watching it will create attentiveness in you. Watch what is happening within you: thoughts passing, memories arising, a cloud of anger, a dark night of sadness, or a beautiful morning of joy. Watch all that passes in you. Become more and more watchful. Slowly, slowly you will become an integrated watchfulness. And the method taught by The Secret of the Golden Flower is how to become integrated in your inner light. This is the story of this book before we enter into the sutras.

The book comes from an esoteric circle in China. The founder of this esoteric circle is said to have been the well-known Taoist adept, Lu Yen. Where did Lu Yen get this secret teaching? He himself attributes it to Master Kuan Yiu-hsi, for whom, according to tradition, Lao Tzu wrote down his Tao Te Ching.

Lao Tzu never wrote a single word in his whole life. He declined again and again the invitation to write anything. He conveyed to his disciples what he had come to know, but he was not ready to write, because he said, “The Tao which can be said is not the true Tao.” The Tao which can be expressed is already falsified. It can be learned only in intimate contact with the Master. There is no other way of communicating it. It can only be learned in a deep communion where the disciple and the Master meet, where the disciple holds nothing back, where the disciple and the Master overlap, where their consciousnesses merge into each other. Only in such a meeting, communion, can Tao be conveyed. So he refused again and again.

He lived a long life. But when he was going to die he left China on a water buffalo. Why on a water buffalo? His whole teaching had been the teaching of the watercourse way.

He said: One should be like water – flowing, fluid, fresh, always moving towards the ocean. And one should be like water – soft, feminine, receptive, loving, non-violent. One should not be like a rock. The rock appears to be very strong but is not, and water appears to be very weak but is not. Never be deceived by appearances. Finally, the water wins over the rock and the rock is destroyed and becomes sand and is taken to the sea. The rock disappears finally – against the soft water.

The rock is masculine; it is the male mind, the aggressive mind. Water is feminine, soft, loving, not aggressive at all. But the non-aggressive wins. The water is always ready to surrender, but through surrender it conquers – that is the way of the woman. The woman always surrenders and conquers through it. And the man wants to conquer and the ultimate result is just a surrender and nothing else. Hence, he chose a water buffalo when he left the country. Where was he going? He was going to the Himalayas to die into that eternal beauty.

A real man knows how to live and how to die. A real man lives totally, dies totally. A real man lives in benediction and dies in benediction.

He was going into absolute aloneness in the Himalayas. But he was caught on the border. And the man who caught him on the border was Master Kuan Yiu-hsi. He was a guard at the last post of the Chinese border. Lao Tzu had to pass that post; there was no other way to get out of the country. And Kuan Yiu-hsi persuaded him: “You are going to die, you are leaving the country forever, and soon you will be leaving the body. Please write just a few words. And I won’t allow you to get out of the land if you don’t write them. This price you have to pay.” And Lao Tzu had to sit in Kuan Yiu-hsi’s hut for three days, and there he wrote the Tao Te Ching.

The tradition of The Secret of the Golden Flower is said to have originated with Lu Yen. Lu Yen himself attributes it to Master Kuan Yiu-hsi for whom, according to tradition, Lao Tzu wrote down his Tao Te Ching. Kuan means “the Han-ku pass”, hence he is called Master Kuan, that is “Master of the Han-ku pass.” And he must have been a great adept, otherwise it would have been impossible to persuade Lao Tzu to write. His whole life he had declined – he could not decline the invitation of this man. This man must have had something that it was impossible even for Lao Tzu to say no to.

This is how the tradition of The Golden Flower is connected with Lao Tzu. But it didn’t start with Lao Tzu. Lao Tzu himself says that whatsoever he is saying has been said before, again and again, down the centuries. He is not bringing a new truth in the world but only a new expression. It is always so. Truth is the same, only expressions differ.

What Lao Tzu said is the same as what Krishna had said before him. What Krishna said is the same as what Buddha said later on. What Buddha has said is the same as Mohammed, as Jesus, as Zarathustra have said although their expressions are so different that you will need great intelligence to see to the very core. The structure is different, the language is different, their ways of saying it are different; naturally, because they are different persons, different individuals, with their own uniqueness. But truth is neither new nor old; and wherever truth is, it is eternal.

The book, The Secret of the Golden Flower, is one of the eternal sources where one can again become alive, one can again find the door to the divine.

-Osho

From The Secret of Secrets, Discourse #1, part 1

Here you can read The Golden Flower is the Elixir of Life, which is part two of this discourse.

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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

The Golden Flower is the Elixir of Life – Osho

The book, The Secret of the Golden Flower, is one of the eternal sources where one can again become alive, one can again find the door to the divine.

The sutras:

Master Lu-tsu said: That which exists through itself is called the way (Tao).

The word “Tao” essentially means “the Way.” Nothing can be said about the goal. The goal remains elusive, inexpressible, ineffable. But something can be said about the Way. Hence, Taoists have never used the word “God,” “truth,” nirvana, no; they simply use the word “Way.” Buddha says, “Buddhas can only show you the Way. If you follow the path, you will reach to the truth.” Truth will have to be your own experience. Nobody can define the truth, but the Way can be defined; the Way can be made clear. The Master cannot give you the truth, but the Master can give you the Way. And once the Way is there then all that is needed is to walk on it. That has to be done by the disciple.

I cannot walk for you, and I cannot eat for you. I cannot live for you, and I cannot die for you. These things have to be done by oneself. But I can show the Way, I have walked on the Way.

Tao simply means “the Way.”

That which exists through itself is called the way.

And the definition is beautiful.

Lu-tsu says, “That which exists by itself, that which needs nobody else’s support, that which has always existed whether you walk on it or not . . .” Whether anybody walks on it or not does not matter, it always exists. In fact, the whole existence follows it unknowingly. If you can follow it knowingly your life will become a great blessing. If you follow it unknowingly, then you will go on stumbling, then you cannot enjoy it as it should be enjoyed.

A man can be brought into the garden, and he may be unconscious; he may be drunk or he may be in a coma or under the impact of chloroform. He can be brought into the garden, he is unconscious, the songs of the birds will be heard but by his ears, but he will not know. And the fragrance of the flowers will come riding on the breeze to his nostrils, but he will not know. And the sun will shine on him and will shower light on him, but he will not know. And the breeze will caress him, but he will not know. And you can put him under the shade of a big tree and the coolness of it, but he will not know. That’s how man is.

We are in Tao because where else can we be? To live is to be on the Way. To live is to live in God. To breathe is to breathe in God. Where else can we be? But just as the fish lives in the ocean and is completely oblivious of the ocean, we are living in Tao and are completely oblivious of Tao. In fact, it is so obvious, that’s why we are so oblivious. The fish knows the ocean so well . . . the fish is born in it, the fish has never been out of it, the fish takes it for granted, hence the fish is not aware of it. We are on the Way, we are in God, we live in Tao, through Tao, but we are not aware of it. The Tao exists because without the Tao trees will not grow, and stars will not move, and the blood will not circulate, and the breath will not come in. Life will disappear.

Life is possible only if there is a fundamental law holding it. Life is possible only if there is something that supports it. Look at the immense order in existence. It is not a chaos; it is a cosmos. What makes it a cosmos? Why is there so much harmony? There must be a law that keeps the harmony going, flowing, keeps everything in accord. But we don’t know about it. We don’t know anything about our own being, and we are joined through our being with Tao.

Tao has neither name nor shape. It is the one essence, the primal spirit.

It is the ocean of life that surrounds us. It is within and with-out – the pure essence. It is existence, it is the primal spirit. No name can contain it. All names are its name, and no shape is particular to it because all shapes are Tao’s shape. Tao exists in millions of forms. In the tree it is green, in the flower it is red. In man it is man, in fish it is fish. It is the same law. You can replace the word “Tao” with “God,” and it will be the same. What Christians and Mohammedans call God, Taoists call Tao, Buddhists call it Dharma, Jews used to call it Logos, but they mean the same thing. No name can contain it, or it can be expressed by any name.

Essence and life cannot be seen. They are contained in the light of heaven. The light of heaven cannot be seen. It is contained in the two eyes.

You can see the form, you can see the body – the body is the form, the substance that surrounds the essence – but you cannot see the essence. The essence is invisible to the eyes, unapproachable by the senses. It has to be felt immediately, not through any media.

You see my body, I see your body – it is through a medium. My eyes are telling me you are here. Your eyes are telling you that I am here. But who knows? the eyes may be deceiving – they do deceive sometimes. In the night, in the dark, you see a rope as if it were a snake. And when you see it as a snake it affects you as a snake. You are afraid; you start running. Or you can see in the desert an oasis which is not there, which is only a projected phenomenon because you are so thirsty that you want it to be there, so you create it there. Eyes deceive many times, so who knows?

If truth is known through a medium, then it will always remain suspect, doubtful; it can’t have any certainty – absolute certainty it can’t have. And a truth which is not absolutely certain is not truth at all. The truth has to be absolutely certain; it cannot be approximately certain. Then there is only one way: it should be known without a medium. One should know it directly, immediately. One should know it without any senses. And that’s how it is known. You cannot see life, but you can feel it. It is a subjective experience, not an object.

Essence and life cannot be seen. They are contained in the light of heaven. The light of heaven cannot be seen. The light of heaven cannot be seen. It is contained in the two eyes.

You have these two eyes. These two eyes for the Taoist are very significant. Only modern science has been able to see the truth of it. These two eyes are not only the visible eyes. These two eyes represent the male and the female in you. Now modern science says that the brain of man is divided into two hemispheres, and one hemisphere is male, the other is female. The right side of your mind is feminine, and the left side is masculine. So your one eye represents the male in you, and your other eye represents the female in you. And when your male and female meet inside you, that meeting is what is called “heaven” – that meeting, that inner communion of your male and female.

Jesus says, “When your two eyes become one there will be light.” He is talking like a Taoist alchemist. When your two eyes become one, there will be light. When your two eyes become one – when your male and female disappear into each other – that is the ultimate orgasmic experience. What you feel making love to a woman or to a man is only a glimpse of it, a very fleeting glimpse. It is so momentary that by the time you become aware of it, it is already gone. You become aware of it only in the past, it is so fleeting. But it is a glimpse, a glimpse of the meeting of the man and the woman.

This is an exterior meeting. It is a miracle that it happens even for a single moment, but there is a deep possibility. And that has been the work of Tantra, Tao, Yoga, and all the great secret teachings of the world: to help you become aware of your feminine and your masculine inside – what tantrikas call Shiva and Shakti, and what Taoists call “yin” and “yang.” The polarity, the positive and negative in you, the day and night in you – they have to meet there.

The light of heaven cannot be seen. It is contained in the two eyes.

But unless they become one you will not become aware of it.

It is contained in the two eyes.

But you cannot see it unless they become one, then it is released. Then there is a great explosion of light. Zarathustra calls it “explosion of fire.” Lao Tzu calls it “explosion of light.” It is the same.

You must have come across the statement of John the Baptist. He used to say to his disciples, “I baptize you with water. After me shall come one who will baptize you with fire.” That’s what he meant when he said, “After me there will come one who will baptize you with fire.”

The baptism of water is an outer baptism. To John the Baptist water represents the outward flow.

Remember this, that the outward and the downward are synonymous, and the upward and the inward are synonymous. Whatsoever goes downward also goes outward, and whatsoever goes upward also goes inward, and vice versa. Water always goes downward; hence it represents an outward flow. It goes away from itself. Its journey is an exterior journey. Fire goes upward, always upward. And upward is synonymous with the inward. Its journey is always interior.

John the Baptist is saying: I am baptizing you with water, I am giving you the outer body of the religion. After me will come Christ who will give you the inner baptism, the baptism of fire.

Jesus himself again and again says, “Repent. Repent ye.” And the word has fallen into a wrong interpretation with the Christians. They have made it “repentance for misdeeds.” It has nothing to do with misdeeds. The word “repent” actually means return, go in, go back. It means turning back . . . restore your-originality. The word “repent” means metanoia, turning back – a one-hundred-and-eighty-degree turn. If you go on flowing outwards, you remain water. If you turn in you become fire.

And when the two eyes, when these two flames, when these two hemispheres of your consciousness join together, are absolutely bridged and you become one flame, that one flame is what Plotinus calls “the flight of the alone to the alone.”

The Great One is the term given to that which has nothing above it.

And if you can become that one, you have become the Great One. This is the Taoist way of saying something about God without using the word ’”God.” If you become one, you have become God.

The secret of the magic of life consists in using action in order to attain non-action.

These are potential words What is the secret of making these two eyes one? How to make the male and the female one in you? How to let your woman and man dissolve into each other so that you are no more a duality, so that you are no more a house divided against itself, so that there is no longer any conflict and tension, so that all is one? In that oneness is bliss because all tension disappears, all conflict disappears, all anxiety disappears. How to become that one?

The secret of the magic of life consists in using action in order to attain non-action.

Man represents action, woman represents non-action. You have to use action to attain non-action. You have to make effort to become effortless. You have to go and put in all your energies, you have to become so active that nothing is left behind. All energy becomes involved into that creativity, and then, suddenly, when all energy is involved, there happens a transformation. Just as at a hundred degrees water evaporates, action, when it becomes total, evaporates, and non-action is left behind.

First you have to learn how to dance, and you have to put all your energies into dancing. And one day that strange experience happens when suddenly the dancer disappears in the dance, and the dance happens without any effort. Then it is inaction. first you have to learn action to go into inaction. That’s what meditation is all about.

People come and ask me why I teach active meditations – because that is the only way to find inaction. Dance to the uttermost, dance in a frenzy, dance madly, and if your whole energy is involved in it, a moment comes when suddenly you see the dance is happening on its own – there is no effort in it. It is action without action.

The Golden Flower is the light. One uses the Golden Flower as a symbol. The phrase the “lead of the water region has but one taste” refers to it.

The Golden Flower is a symbol, the symbol of when your energies are no more dual and have become one. Great light is released, and the light is golden: it is as if a flower of golden light has opened in you. And it is not just a symbol – it is a symbol, but it is almost literally true. It happens exactly like that. Right now, you exist as a darkness, as a dark night. Then you exist as a sunrise. You cannot see the sun anywhere, but the light is there. There is no source to it – it is a sourceless light. But once you have known that golden light in you, you have become an immortal. Then there is no death because the light never dies.

The whole of life, the whole existence consists of nothing but light. All are forms of light. You can ask modern physics too, and modern physics is in perfect agreement with Tao that all is light; forms go on changing, but the light continues. Light is eternal.

Many scriptures of the world begin with the word “light.” “In the beginning . . . God said, “Let there be Light . . .” That is the beginning. If there was ever a beginning, it could not have been otherwise, it had to have been with light. But there has never been a beginning. This is just a parable. Light has existed always. The Koran says, “God is light.” One of the names of God given by the Sufis is noor. Noor means light.

And the taste is the same – whether it happens in me or it happens in you the taste is the same. The taste of Buddhahood is the same. Buddha has said, “The taste of Buddhahood is like the ocean. You can taste it from the north or from the south, or from this part or from that part, from the shore or from the middle, but the taste of the ocean is the same. So is the taste of Buddhahood.” The moment a person attains to this eternal light, his life has a single flavor. That flavor is contained by absolute awareness. His unconscious has disappeared. There is no longer any dark part in his being.

Now if a Freudian looks into such a man, he will find only consciousness, only consciousness; he will not find the unconscious. If a Freudian looks in you, only one part is conscious. Against this one part there are nine parts which are unconscious – only one-tenth of your mind is conscious. A Buddha is one hundred percent consciousness.

The work on the circulation of the light depends on the backward-flowing movement, so that the thoughts are gathered together. The heavenly heart lies between the sun and moon.

Again remember, the sun represents the male energy, the moon represents the feminine energy. And the heart lies between the two. The heart is neither male nor female. And that is the beauty of the heart: the heart is divine, neither male nor female. And it lies exactly between the two.

If you are leaning too much towards the male energy you are too active and you don’t know how to be passive. That’s what has happened in the West. The West is sun-oriented – too much activity. People are driving themselves mad with their activity. Too much speed – everything has to be done immediately, no patience – no waiting. They have forgotten how to be passive, how to be patient, how to wait for things. They have lost all capacity to be inactive. They don’t know how to go on a holiday. Even if they go on a holiday, they are more active than ever.

More people have heart attacks on Sunday in the West than on any other day because it is a holiday, and people are too occupied. The whole working week they think they will rest when the holiday comes, and when the holiday comes, they have a thousand and one things to do. Not that they have to do them, that they are needed – no, not at all – but they cannot live in rest. They cannot just lie down on the lawn and be with the earth. They cannot just sit silently under a tree and do no-thing. No, they will start doing a thousand and one things around the house. They will fix this and unfix that; they will open their car engines and start doing things to it. They will do something. But they will remain active.

Their whole life people think that when they are retired then they will enjoy. But they cannot enjoy, they cannot rest. People die very fast once they become retired. Psychologists say they die ten years earlier because they don’t know what else to do. Death seems the only way to get rid of a life which has become meaningless, which has always been meaningless, which has been just a rush. People are rushing not knowing where they are going. All that they know is they have to go fast and faster and faster without ever being worried Where exactly are you going? You may be running in a circle. That is exactly what is happening: people are running in a circle.

The West is sun-oriented. The East is moon-oriented. The East has become too passive, too fatalistic: “Nothing has to be done. Simply wait, God will do it.” This is another kind of foolishness and stupidity. The East is poor, lazy, lousy, and people are not worried by anything. The misery all around, the poverty, the beggars, the illness – nobody is worried. Everything is accepted. “What can you do? It is God’s will. We have to accept. We have just to wait. When things get too much, God will come. What else can we do?” This is the feminine mind.

The Secret of the Golden Flower says you have to be exactly in the middle, neither male nor female, no leaning to any extreme. Then there is balance. Then one is active and yet remains inactive deep inside. Then one is inactive and yet remains active on the outside. On the outside be sun-oriented, on the inside be moon-oriented. Let sun and moon meet in you, and you be just exactly in the middle. And in the middle is transcendence.

The work on the circulation of the light depends entirely on the backward flowing movement, so that the thoughts are gathered together.

Man is a center and also a circumference. If you move towards the circumference, then you will have many thoughts. The circumference consists of the many. The center is one. If you move towards the center, thoughts start disappearing. At the very core, all thoughts disappear; there is only awareness. That’s what this secret treatise says:

. . . so that the thoughts are gathered together.

The light has to move inwards.

When you look at a tree your eyes are throwing their light on the tree – the light is moving outwards.

When you close your eyes, the light starts turning inwards – metanoia, repent, return. And when the light falls on your own being, there is self-knowledge, self-knowing. And that self-knowing brings you freedom – freedom from all entanglements, freedom from all attachments, freedom from death, freedom from body. It creates the soul in you.

That’s what Gurdjieff used to say to his disciples: that you are not born with a soul, you have to create it by metanoia.

The book of the yellow castle says: “In the square inch field of the square foot house, life can be regulated.”

In this small temple of your body life can be regulated.

In the middle of the square inch dwells the splendor. In the purple hall of the city of jade dwells the god of utmost emptiness and life.

Just see the contradiction: emptiness and life. Life is male, emptiness is female. Life and emptiness – both are two aspects of the inner God. When you have not chosen either in preference to the other, when you have not chosen at all – you have been just a watcher – you become that God whose one aspect is life and whose other aspect is death, whose one aspect is perfection and whose other aspect is nothingness.

Therefore when the light circulates, the energies of the whole body appear before its throne . . .

And when the light moves inwards and circulates inside your being, because there is no outlet left . . . that’s what meditation is. That’s what Buddha is doing under the Bodhi Tree. You sit silently, you close all the doors, and the light circulates within. Then for the first time you become aware of the body and all that the body contains – all its mysteries. This small body contains all the mysteries of the universe. It is a miniature cosmos.

Therefore when the light circulates, the energies of the whole body appear before its throne, as, when a holy king has established the capital and has laid down the fundamental rules of order, all the states approach with tribute; or, as when the master is quiet and calm, men-servants and maids obey his orders of their own accord, and each does his work.

And when this light is there moving inside you, the body becomes a servant. The senses become obedient servants. You need not try to control them. They follow you on their own accord.

This is the beauty of Tao: it never enforces anything; it does not want to cultivate any character. It says: Simply become full of light and all else will follow.

Therefore you only have to make the light circulate; that is the deepest and most wonderful secret. The light is easy to move but difficult to fix. If it is made to circulate long enough, then it crystallizes itself. It is the condition of which it is said: “Silently thou fliest upward in the morning.”

A very significant thing is being said in this sutra: The light is easy to move; it is difficult to fix it. So don’t try to fix it.

That’s where Yoga tries to do something which cannot be done easily. Hence the difficulty, the arduousness of Yoga – Yoga tries to fix the light. It also tries to fix the light between the two eyes – just exactly between the two eyebrows at the third-eye center. Yoga tries to fix it. That is the difference between Tao and Yoga: Yoga wants to fix it. “Concentrate on the third eye” – in a nutshell, that is the whole philosophy of Yoga. “If you can concentrate your whole consciousness on the third eye you will be transformed, your two eyes will become one and you will be full of light.”

And just beyond the third eye – the third eye is the sixth center in the Yoga map of consciousness – beyond the sixth is the seventh. The seventh is called “the one-thousand-petalled lotus.” If the light is concentrated at the third eye, when it becomes too much, it will give a push to the seventh center. It will start rising like water in a reservoir. And the push to the seventh center will open the bud that has remained a bud for centuries, for millions of lives. Tao works from a different standpoint. Tao says: To fix the light is very difficult. Don’t become concerned with fixing it. The easy way is to circulate it. Mind always finds circulation easy. It is mind’s nature to move. Mind always finds it difficult to concentrate, so why not use mind’s capacity? Why not ride on it?

Tao is a spontaneous science. Don’t cultivate, don’t force, don’t create unnecessary troubles for yourself. Use the natural capacity of the mind: that it moves, that it likes movement, that it is a wanderer. Use it. Let light circulate – we will come to know how to circulate it later on – find paths and let it circulate.

Through its circulation Taoists came to discover the seven hundred points of acupuncture. Circulating it all over the body, they became aware that there are seven hundred points where light becomes very, very aflame. And they counted them exactly. Now science corroborates it: there are exactly seven hundred points. Now even machines have been invented which can just picture your seven hundred points and where the light is missing in your points, where the energy is not moving in the right meridians. How did the Taoists come to know about it? They had no machines, no technology. Their only technique was to go in and circulate the light.

We will come to know about the actual method – how to circulate it. This is just to make a background, so you understand what exactly their approach is.

They say if you circulate the light and go on circulating it, at a certain point it crystallizes on its own. You need not worry about fixing it. Circulating, circulating, circulating, one moment, suddenly, you find all has stopped, and the thing has happened that Yoga tries to make happen. In Tao it is a happening. In Yoga it is a hard, long journey of effort. Yoga is male-oriented.

Tao is not female-oriented. Tao is both – a synthesis. Circulation is masculine energy, and fixation is feminine energy. Reach to the non-active, reach to the passive through action. Through effort attain to effortlessness.

In carrying out this fundamental principle you need to seek for no other methods but must only concentrate your thoughts on it. By collecting the thoughts, one can fly and will be born in heaven.

The Golden Flower is the elixir of life.

It is the secret of all immortality. This is what the Western alchemists used to call “the philosopher’s stone,” what in India is called amrit, elixir, nectar. This is an alchemical treatise: it gives you the secrets for transforming your chemistry into alchemy, for transforming the baser metal into gold. Right now you are only a baser metal. But you contain the secrets. If those secrets are worked out, you are transformed into gold. The gold is immortal.

The Golden Flower is the elixir of life. Although it works very accurately, it is yet so fluid that it needs extreme intelligence and clarity, and most complete absorption and tranquility. People without this highest degree of intelligence and understanding do not find the way, people without this utmost capacity for absorption and tranquility cannot keep fast hold of it.

Two requirements . . .. First, one needs intelligence and clarity. Don’t be worried about it. Don’t start thinking that if you are not intelligent then what? Everybody is born intelligent. Intelligence is an intrinsic quality – just as everybody is born breathing, everybody is born intelligent. The idea that a few people are intelligent and a few are not is utterly wrong – and has been dehumanizing many, many people – is very insulting, degrading.

All are born intelligent, although their intelligences may differ in their expression. One is intelligent in music, another is intelligent in mathematics, but if you make mathematics the criterion then the musician looks unintelligent. If you put them both into one examination where mathematics is the criterion, the musician fails. Change the criterion, let music be the criterion, and put them both into the examination where music will decide, then the mathematician looks stupid.

Because we have chosen certain criteria, that’s why many people have been condemned as stupid – they are not. I have never come across a single person who is stupid – it does not happen – but his intelligence may be a different kind of intelligence. Poetry needs a different kind of intelligence than being in business. A poet cannot be a businessman, and the businessman will find it very difficult to be a poet. One kind of intelligence is needed in being a politician, another kind of intelligence is needed in being a painter. And there are millions of possibilities.

Remember: everyone is born intelligent, so that is not debarring anybody. You just have to find your intelligence – where it is. And once you have found your intelligence you will be clear. People are living with unclarity because they are living with wrong ideas about themselves. Somebody has told you – a schoolmaster, a headmaster, a university – that you are not intelligent. But their criterion is only a chosen criterion; their criterion is not applicable to all. The universities are not yet universal. They don’t allow every kind of intelligence; they don’t accept all manifestations of intelligence. Once you have accepted your intelligence and you start respecting it, you will become clear; there will be no problem.

The poet feels stupid because he cannot be a good businessman. Now this creates confusion. He becomes inferior in his own eyes, disrespectful, condemning. He tries to succeed in business, but he cannot. This creates great smoke around him. If he simply understands that he is a poet and he is not meant to be a businessman, and to succeed as a businessman will be a suicide to him, he has to succeed as a poet . . . That is his intelligence, and his intelligence has to flower in his own way. He has not to imitate anybody else. Maybe the society will not pay for it because poetry is not needed as much as bombs are needed. Love is not needed as much as hatred is needed.

That’s why in the films, on the radio, and on the television, murder is allowed; it is not called obscene. But love making is not allowed; it is called obscene. This society lives through hate not through love. If somebody is murdering, it is perfectly okay. If somebody puts a dagger into your heart and the blood rushes like a fountain, it is perfectly okay. But if somebody hugs you, kisses you, loves you, the society is afraid. This is strange that love is obscene and murder is not, that lovers are condemned and soldiers rewarded, that war is right and love is wrong.

If you accept your intelligence, if you accept yourself, you will become clear, absolutely clear; all clouds will disappear.

And the second thing: you need absorption and tranquility. Intelligence and clarity are part of the male mind. Absorption and tranquility are part of the feminine mind. Only a woman can absorb, that’s why she becomes pregnant – she has the womb.

These two things are needed together. If you are not intelligent, you will not be able to understand what is being said to you, you will not understand what the master is imparting to you. And if you are not feminine, you will not be able to absorb it, you will not be able to become pregnant with it. And both are needed. You have to be intelligent, utterly intelligent, to see the point. And you have to be utterly absorptive to keep it in you, so that it becomes part of you. This is just a background. Slowly, slowly we will go into the techniques of how to circulate the light. Listen attentively, intelligently. Absorb it. It can be one of the greatest experiences of your life.

Enough for today.

-Osho

From The Secret of Secrets, Discourse #1, Part 2

Here you can read A Door to the Divine, which is part one of this discourse.

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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Make the Light Move in a Circle – Osho

A great master was asked, what is the Buddha? “Mind is the Buddha,” he answered. When after many years he was asked the same question again by the same disciple, he said, “No Buddha, no mind.”

“Then why did you say before, ‘Mind is the Buddha’?”

“To stop the baby crying! Once the baby stops crying, I say, ‘No mind, no Buddha!’”

Philosophy is just a toy, a toy to stop the baby crying, and so is theology.

Religion really consists of experience, experimentation; it has nothing to do with speculation. In its essential nature it is the science of the inner; it is as scientific as any other science. The difference between religion and science is not of their methodology but only of their object. Science looks at the objective world where our energy is flowing, where our light is flowing. Religion searches into the subjective where our light is not flowing but can be turned to flow. Hence science is easier than religion. Never for a single moment think that religion is simpler than science. It is a higher science, how can it be simpler than science? It is a superior science.

First the light has to flow inward, then it falls on your being, and then your being is revealed and you can enter into your being. And to enter into one’s own being is to enter into the kingdom of God. There, you are not and God is: you exist only in the shadow. When the light flows outward you exist – but only in the shadow. You exist because you remain unaware of your real self. Your real self is the supreme self. Your real self is a “Self” with a capital S. It has nothing to do with you, it is the self of all. But for that, a great transformation has to take place.

Nature has prepared you for the outward flow. Nature’s function is finished. With man, nature has reached to its climax, now nothing else is going to happen naturally unless man makes a decision to go further than nature. Nature has brought you to the point where you are capable of standing on your own. Man is no longer a child, man has become adult. Now nature will no longer parent you; there is no need.

Natural evolution has stopped at man. This is a fact. Even scientists are becoming more and more aware of it: that for thousands of years nothing has happened to man, man has remained the same – as if nature’s work is done. Now man has to take the course of further growth into his own hands.

That’s what religion is.

Religion means: man starts standing on his own feet, becomes responsible for his own being, starts looking and searching and inquiring into what is the case – Who am I? And this should not only be curiosity.

Philosophy is out of curiosity. Religion is a very sincere, authentic search; it is inquiry. And there is a great difference between curiosity and inquiry. Curiosity is childish, just a little itching in the head. You would like to scratch and then you feel satisfied. Philosophy is that scratching; religion is a life-and-death matter. In philosophy you never become involved, you remain aloof. You play with the toys, but it is not a question of life and death. You accumulate knowledge, but you never practice it. […]

Religion is not a question of knowing but of living up to it. Religion is life, and unless you live it, you will not know anything about what it is. And to live religion one has to drop all philosophizing and one has to start experimenting. One has to become a lab. The scientist’s lab is outside; the religious person’s lab is his own being – his own body, his own soul, his own mind. The scientist has to concentrate on the object on which he is experimenting, his work has to be done with open eyes.

The work of religion has to be done with closed eyes; one has to concentrate upon oneself.

And the complexity is great because in the world of religion the experimenter and the experimented upon are the same. Hence the complexity, hence the strangeness, hence the incomprehensibility, hence the illogicality. The knower and the known are the same in the world of religion. In the world of science the knower is separate, the known is separate; things are clear-cut, demarcated. But in religion everything merges, melts into everything else – even the knower cannot remain separate.

Religion does not give you knowledge separate from the knower, it does not give you experience separate from the knower but as the very essence of the knower.

To be a religious seeker one has to drop all philosophizing. One has to drop all a priori knowledge because all a priori knowledge is a hindrance; it stops your inquiry. Inquiry becomes dishonest – from the very beginning it becomes poisoned. How can you inquire if you have already concluded?

To be a Christian and to be religious is impossible, or to be a Hindu and to be religious is impossible.

How can you be religious if you are a Hindu? Being a Hindu means that you have already concluded, you have decided what truth is. Now what is the point of inquiry? What are you going to inquire into?

All that you will be doing is finding support, arguments, for what you have already concluded. And your conclusion may be wrong – nobody knows – because your conclusion is not yours, it has been handed to you by the society.

Society is very interested in giving you conclusions, society is not interested in giving you consciousness so that you can conclude on your own. Before you become conscious, before any inquiry starts, society stuffs you with all kinds of conclusions to stop the inquiry because the inquirer is dangerous to society. The non-inquirer is convenient; the non-inquirer is obedient. He simply takes the orders, the commands, and follows them. He is conformist, he is conventional.

Once you have stuffed somebody’s mind a bit with a belief, you have drugged him. Belief is a drug. He starts believing, he goes on believing. Slowly, slowly he starts thinking that his belief is his experience.

Belief is a system of hypnosis. You go on suggesting to the child, “You are a Hindu, you are a Hindu,” you take him to the temple, you lead him through religious, so-called religious, rituals, ceremonies, and by and by he becomes conditioned to the idea that he is a Hindu, that all that is Hindu is right and all that is non-Hindu is wrong.

And the same is being done in every kind of society. You have drugged the child. His very source of consciousness has been poisoned. And if you believe something, it starts appearing to be true. If you start believing something, you will find all kinds of supports for it, all kinds of arguments to help it. Your ego becomes involved. It is not only a question of truth, deep down it is the question, “Who is right, me or you? How can I be wrong – I have to be right.” So you choose all that supports you; and life is so complex, you can find all kinds of things in life – whatsoever you choose, whatsoever you decide. If you are a pessimist, you will find all kinds of arguments in life which support pessimism. If you are an optimist, there are all kinds of arguments available to you.

Life is dual, life is paradoxical, life is multi-dimensional. Hence so many kinds of philosophies, “isms,” theologies exist in the world. And every theology lives confined by its own conclusions and feels perfectly right.

It is only in this age that the believers are finding a little difficulty. And this is a great blessing because they have become aware of other believers too. Now the Hindu is not so complacent, he cannot be; he knows that there are Christians. And the Christian cannot go on believing that he has the sole copyright for truth because he knows that there is the Mohammedan, and there is the Taoist, and there is the Buddhist. And who knows? This age is very confused – it has never been so before.

But remember, this confusion is a great blessing; something is on the way, something tremendously important is going to happen. This chaos in the mind is the beginning of a new dawn. In the future people will not be Mohammedans and Hindus and Buddhists, people will be inquirers. Belief is disappearing and the darkness of belief is disappearing. Nobody in the future is going to believe.

People will inquire, and when they find, they will trust. Belief is borrowed; trust is one’s own experience.

What I am teaching you here is that kind of religion which is going to happen more and more in the future. I am bringing the future to you in the present. I am making you pure inquirers, with no belief system, ready to go into experimentation but with no conclusion, open and ready to accept the truth whatsoever it may be – but ready only to accept the truth. […]

So the first thing to understand with The Secret of the Golden Flower is: not to be philosophic, not to be drugged by society, not to believe and not to disbelieve either. Remember, whenever I say, “Don’t believe,” I am not saying that you should disbelieve – disbelief is another kind of belief, a negative kind – when I say, “Don’t believe,” I am saying both belief and disbelief have to be dropped. You have to be simply open, with no conclusion. You have to be simply aware of your ignorance, with no knowledge hiding your ignorance. You have to be innocent, innocently ignorant, you have to say, “I don’t know.”

All right approaches begin with this “I don’t know.” If you “know” anything already without knowing, if you are knowledgeable, then that very belief will hinder, that very belief will create experiences which are not true. And when you are drugged by a belief – and belief is like LSD or marijuana or hashish – when you are drugged by a belief, it creates its own projected world, it gives your imagination free play. […]

And that’s what happens when you take LSD or marijuana or other kinds of drugs. It creates a small fantasy world in you, very colorful – at least it looks colorful when you are lost in the drug. And when you are in the drug, all that you experience appears to be ultimate truth. […] It is not. It has nothing to do with truth.

Truth is available only to those who are completely undrugged – not only chemically, but religiously too – who are completely undrugged. Only they have the capacity to know the truth. […]

That is the vision of Tao: inquire, experiment, and wait for the conclusion to come on its own.

The sutras.

Master Lu-tsu said: When the light is made to move in a circle, all the energies of heaven and earth, of the light and the dark, are crystalized.

Your consciousness is flowing outward – this is a fact; there is nothing to believe in it. When you look at an object, your consciousness flows toward the object. For example, you are looking at me. Then you forget yourself, you become focused on me. Then your energy flows toward me, then your eyes are arrowed toward me. This is extroversion. You see a flower and you are enchanted, and you become focused on the flower. You become oblivious of yourself; you are only attentive to the beauty of the flower.

This we know – every moment it is happening. A beautiful woman passes by and suddenly your energy starts following her. We know this outward flow of light. This is only half of the story. But each time the light flows out, you fall into the background, you become oblivious of yourself.

The light has to flow back so that you are both the subject and the object at the same time, simultaneously, so that you see yourself. Then self-knowledge is released. Ordinarily, we live only in this half way – half-alive, half-dead, that’s the situation. And slowly, slowly light goes on flowing outward and never returns. You become more and more empty inside, hollow. You become a black hole.

This is exactly what happens on a greater scale in the universe. Physicists have now discovered black holes. Taoists discovered black holes long before, but they were not concerned about the black holes there in the faraway space, they were concerned about the black holes inside you. A black hole is a state when all your energy is spent, exhausted, and you have become empty and you have forgotten completely how to go on nourishing this source of energy. Scientists say that sooner or later this sun will become a black hole because continuous energy is being released but nothing is returning to it. It is an immense source of energy. For millions of years it has been giving light to the solar system. For millions of years trees have been growing, flowers flowering, man living, animals moving, birds flying because of the sun’s energy. But the sun is becoming spent. Slowly, slowly, one day it will collapse; there will be no more energy left. Suddenly all light will disappear, the last rays will disappear from it. Then it will be a black hole.

And that’s how many people live their life: they become black holes because of this constant extroversion. You see this, you see that, you are continuously seeing without ever returning the energy to the seer. In the day you see the world, in the night you see dreams, but you go on remaining constantly attached to objects. This is dissipating energy.

By the time a man is thirty he is almost finished; then he is a black hole. People die nearabout thirty, although they are buried nearabout seventy – that is another matter – but they die nearabout thirty.

And I see a grain of truth in the hippie idea: don’t believe a man above thirty. There is a grain of truth in it because it is very rare to find a man beyond thirty who is alive. People become black holes, spent, utterly exhausted. They go on dragging somehow; they live without being alive, as if just the momentum of the past helps them to remain alive.

It happens: if you love bicycling, you have to pedal the bicycle. But sometimes you can just stop pedaling and, out of the momentum created by the past pedaling, the bicycle goes on for a while without pedaling. And if it is a downward slope, it can go far. And after thirty or thirty-five it is a downward slope. Thirty-five is the peak; if seventy is the average age, then thirty-five is the peak. After thirty-five you are on a downward slope; you can go on rolling down without any energy.

The Taoist experience is that this energy that you spend in your extroversion can be more and more crystallized rather than spent if you learn the secret science of turning it backward. It is possible; that is the whole science of all methods of concentration.

Just standing before a mirror someday, try one small experiment. You are looking at the mirror, your own face in the mirror, your own eyes in the mirror. This is extroversion: you are looking into the mirrored face – your own face, of course, but it is an object outside you. Then, for a moment, reverse the whole process. Start feeling that you are being looked at by the reflection in the mirror – not that you are looking at the reflection but the reflection is looking at you – and you will be in a very strange space. Just try it for a few minutes and you will be very alive, and something of immense power will start entering you. You may even become frightened because you have never known it; you have never seen the complete circle of energy.

And although it is not mentioned in Taoist scriptures this seems to me the most simple experiment anybody can do, and very easily. Just standing before the mirror in your bathroom, first look into the reflection: you are looking and the reflection is the object. Then change the whole situation, reverse the process. Start feeling that you are the reflection and the reflection is looking at you. And immediately you will see a change happening, a great energy moving toward you. In the beginning it may be frightening because you have never done it and you have never known it; it will look crazy.

You may feel shaken, a trembling may arise in you, or you may feel disorientated because your whole orientation up to now has been extroversion. Introversion has to be learned slowly, slowly. But the circle is complete. And if you do it for a few days you will be surprised how much more alive you feel the whole day. Just a few minutes standing before the mirror and letting the energy come back to you so the circle is complete . . . And whenever the circle is complete there is a great silence.

The incomplete circle creates restlessness. When the circle is complete it creates rest, it makes you centered. And to be centered is to be powerful – the power is yours. And this is just an experiment; then you can try it in many ways.

Looking at the rose flower, first look at the rose flower for a few moments, a few minutes, and then start the reverse process: the rose flower is looking at you. And you will be surprised how much energy the rose flower can give to you. And the same can be done with trees and the stars and with people. And the best way is to do it with the woman or man you love. Just look into each other’s eyes. First begin looking at the other and then start feeling the other returning the energy to you; the gift is coming back. You will feel replenished, you will feel showered, bathed, basked in a new kind of energy. You will come out of it rejuvenated, vitalized.

Master Lu-tsu said: When the light is made to move in a circle . . .

This is what they mean by moving light in a circle. Your light is moving in an arc; it simply goes out and never comes back. You become a black hole sooner or later. If the circle is complete, you will become a white hole. Now, after black holes, physics is discovering white holes too. A white hole is very pregnant with energy just the opposite of the black hole.

When the light is made to move in a circle, all the energies of heaven and earth . . .

Heaven and Earth mean inner and outer, above and below, God and the world, the invisible and the visible, the unknowable and the knowable. Heaven represents God and the Earth represents the manifested world. They become one when the circle is complete. Then you are not only dust to dust; something of the sky has penetrated you. Then you are no longer just earthly, no more just a human being; you have become divine.

Remember the root of the word “human”: it comes from “humus,” humus means the earth. Man is made of the earth, that’s why man is called human. Man is dust; hence he is called human. When the dust starts becoming luminous with the divine, then you know the splendors of life. And that is possible if the energy comes back. And it can be brought back from everywhere; there is no problem in it, you just have to practice the secret. And once you have got the knack of it, you will find it everywhere.

Looking at a green tree, you can be so alive – as if the whole sap of the tree has flown toward you, the whole juice of the tree has gone into your being. Looking at the moon, and you will be surprised: there is no need to get drunk with any alcohol or any other drug, with the moon you can become a drunkard. The moon can return so much energy if you know how to take it back.

In India, in the ancient Rig Veda, there is talk of soma. Scientists think that soma is something like LSD. Scientists think it must have been a kind of mushroom that has disappeared from the Himalayas because of the change in the climate or something. Or maybe it has not disappeared, maybe people have just forgotten about it. It may be still growing somewhere in the deep valleys of the Himalayas and we have simply forgotten what it is. Maybe the ancient seers knowingly helped humanity to forget about it; it may have proved too dangerous.

Aldous Huxley says that soma was the ultimate drug, and in the future when we have discovered the ultimate LSD, we will again call it soma. But you will be surprised to know that in Sanskrit soma is another name for moon. Hence, Monday in Hindi is called somwar, the day of the moon. Soma is another name for the moon. It is not a mushroom, it is not some kind of LSD, it is not a drug, it is a secret science of getting in communion with the moon. And just as the ocean is affected by the moon, if you can get the energy back from the moon, you will be surprised: great juice, great nectar showers on you. You can be drunk without getting drunk on any drug.

The moon can affect you to the very core of your being. And it will make you cool and calm because the moon is the feminine energy. Just as when you embrace a woman that you love and suddenly you feel great calm and quietude arising in you, exactly the same happens on a greater scale when energy returns to you from the moon.

The moon is the feminine principle, just as the sun is the masculine principle. The moon is yin; the sun is yang. The moon can mother you. There is no need to go in search to the Himalayan valleys for some mushroom, that mushroom is always there in the sky; it is the moon. You have to learn the secret of how to get energy back from the moon.

There have been secret methods to get energy from the moon and from the sun too. Sun worship was born out of a certain technique; great temples of the sun arose. The sun temple of Konarak was just an expression of gratitude to the sun. It was not just worship; it was a science – how to get yang energy in you. It is particularly good for women to get sun energy in them so that their hidden, dormant yang becomes active, and it is good for men to get moon energy so that their dormant feminine principle becomes alive, moving again. It is good for a woman to be a sun worshipper and good for a man to be a moon worshipper.

But the worship has not to be just a ritual, it has to be this method.

When the light is made to move in a circle, all the energies of heaven and earth, of the light and the dark, are crystalized.

Light and dark symbolize man/woman, light/heavy, grace/gravitation, life/death, movement/rest. All these things are represented by light and dark.

In short, if the energy can move in a circle, slowly, slowly you will not know who you are – whether a man or a woman. Extroversion is the principle of yang, introversion is the principle of yin. Man is naturally extrovert, woman is naturally introvert. Even while making love, man keeps his eyes open – he wants to see, he is a voyeur. Hence the possibility of pornography. No woman is interested in pornography – no woman sees any point in it. Even while making love to her beloved, she closes her eyes. She is an introvert, her energy moves inwardly.

But the energy has to become a circle, otherwise one remains a man, one remains a woman. And both are half, two halves of the same whole. Hence the attraction and the need for the other. The day you are able to circulate your energy in a circle you will not need another woman, you will not need another man, because your own man, your own woman will meet and merge into each other. You will be whole; and to be whole is to be holy.

This is Tao and this is Tantra too: to be whole is to be holy.

When the light is made to move in a circle, all the energies of heaven and earth, of the light and the dark, are crystalized.

This is what Carl Gustav Jung called “individuation,” crystallization. This is what George Gurdjieff used to call “the birth of the self” or “the soul.”

Ordinarily you are just fragments, ordinarily you are a crowd; you have many selves. You don’t have a single “I,” you have many “Is,” small “Is”, and all struggling and competing with each other to dominate. This is the misery of man: that he is many. How can you be at ease if you are many? One part says, “Do this,” another part says, “No,” and a third part says, “Do something else.”

Whichever you follow you will repent because the other parts which were not willing to go will create trouble. They will go on insisting that you are on the wrong path, that the other alternative would have been far better. “If you had followed me, you would have arrived by now. And look, you didn’t listen to me.” But if you had listened to that part, then the other parts would have taken revenge.

Man is never contented, he cannot be, because he is many. If you become one, contentment follows of its own accord. If you are many, discontent is natural. If you are many, you live in constant conflict. If you are one, conflict disappears; you have come home.

This is what Taoists call crystallization. And the method to achieve it is to make the light move in a circle so your yin and yang are no longer separate.

The light has to move just exactly as your breathing moves: in and out, out and in, you exhale, you inhale. Just think of a person who only exhales: he will not be able to live, his body will die. Or think of the person who only inhales: he will also die. And that’s exactly what has happened to your soul.

Your soul is dead because either you exhale light or you inhale light; you have not yet learned that exhalation and inhalation have to become a circle, one process. Exhale deeply and inhale deeply.

Just as breath is necessary for the life of the body, consciousness is necessary for the soul. So consciousness should not be left as a half, the circle should be completed. The woman has to learn how to be a man too, and the man has to learn how to be a woman too. And when the man and woman have come to an equal balance, when they are utterly balanced, that is crystallization, individuation; the soul is born.

When one begins to apply this magic . . .

And, yes, it is magic because its effects are really unbelievable.

When one begins to apply this magic it is as if, in the middle of being, there were nonbeing.

This is what I meant by “black hole.”

When one begins to apply this magic it is as if, in the middle of being, there were nonbeing.

As if you are surrounded by being, but you are an island of non-being, of nothingness – a black hole. The trees are alive, the stars are alive, the birds are alive, the Earth is alive, the sun and the moon are alive, everything is alive, and you . . . just a dead black hole. In this vast ocean of being you are a non-being. This is the situation when you begin.

When in the course of time the work is completed, and beyond the body there is a body, it is as if, in the middle of nonbeing there were being.

Then everything changes; then you become a being, a white hole. You become so integrated, so crystallized, that compared to you, all the suns and the moons and the trees and the birds and the animals look like non-being.

Just think of a buddha: he has being – the whole existence feels pale compared to him. He has life – life eternal, life abundant. The whole existence is poor, he is rich. He is an emperor; the whole existence is beggarly.

When in the course of time the work is completed, and beyond the body there is a body . . .

When this circle of light becomes stabilized in you, crystallized in you, you will start feeling another body within the body. This body is made of dust, that body is made of God, of divinity. This body has form, that body has no form. This body is gross, that body is subtle. This body will have to die, that body knows no death. This body is part of time, that body is part of eternity.

When this second body is born – and it can be born only when you have learned how to inhale and exhale light . . . Just as you are inhaling and exhaling breath, when you have learned how to inhale and exhale light – the second body, the body of light . . . This is the body of darkness, this is the body which is part of the Earth, part of gravitation. It is heavy, it is pulled downward. The other body is pulled upward, it is part of grace, it is light – light in both senses of the word – it is illumined and it is weightless. You can fly.

That’s what Zen people call “flying without wings.” Then the whole sky and the infinity of it is available to you.

. . . as if, in the middle of nonbeing, there were being. Only after concentrated work of a hundred days will the light be genuine.

In the beginning the light will look almost like imagination – in the beginning it has to be imagination. Only after a time, a hundred days, the

. . . concentrated work of a hundred days . . .

It depends on how concentrated your work is; a hundred days is not a fixed line. If your work is totally concentrated, then a hundred days, otherwise it will take a hundred years or a hundred lives, one knows not. It depends on the intensity. If your being is totally involved in it, committed to it, you are bent upon it, you are ready to risk all for it, then in one hundred days the light will become genuine. In the beginning it will be imagination.

Imagination is not wrong; imagination is wrong only when it takes you against reality, when it becomes a barrier. Imagination is not wrong when it cooperates with reality, then it is a great blessing. In the beginning you will feel it as imaginary – just looking in the mirror, you will feel, “This is all imagination, that the reflection is looking at me.” It is imagination in the beginning, but soon you will realize that it was not imagination, you were just turning the key in the lock of reality. It starts happening.

In the beginning, if you touch a tree with great love – you know the tree cannot respond – and if you feel some response from the tree, you will think it is imagination. It is not; the tree responds, but it will take a little time for you to recognize the truth of it. When you are loving, the tree responds with love – love is always responded to with love. And if love is not responded to with love, then know well your love is not love, that’s all; then something else is masquerading as love.

. . . then only will it become spirit-fire.

After a hundred days’ concentrated effort it will become spirit-fire.

After a hundred days there develops by itself in the midst of the light a point of the true light-pole.

First it is a diffused light; you just feel it very slightly there. Sometimes it is there and sometimes it is not there; it is very dim and very fragile. But slowly, slowly it becomes very centered. It becomes a light-pole.

Then suddenly there develops the seed-pearl.

Then, just at the very center of the light-pole, the seed-pearl.

It is as if a man and woman embraced and a conception took place.

And it is exactly so: the inner man and the inner woman have embraced. It is a kind of inner intercourse – it is real Tantra. Your feminine part and your masculine part are making love to each other, are joined together. And then there is no need for them to separate.

With the outer woman you will have to separate, otherwise it will become very ugly. With the outer woman you will have to separate, otherwise it will become repulsive. With the outer man you will have to separate; it can only be momentary – only for a moment can you have the glimpse of unity – but with the inner there is no need to separate.

A buddha lives in a constant orgasmic state: the inner woman and the inner man go on making love. You must have seen the shivalinga in Hindu temples; that is a symbol. Just below that linga is the yoni, the feminine part; it is a symbol of the inner man and woman meeting. It is not just phallic as Freudians will interpret it, it is symbolic; it symbolizes the inner polarity.

And once this meeting has happened, you are born anew. When Jesus says to Nicodemus, “Unless you are born again . . .” this is what he means. I don’t know what Christians say and I don’t care either, but this is what he means. “Unless you are born again . . .” This is the birth he means. And this is what Hindus call dwija, twice-born: you have given birth to yourself. If the outer man meets with the outer woman you create a child, you reproduce. If the inner man meets the inner woman you again create a child, but you are the parent and you are the child. A new life begins in you, the life of a buddha, the life of enlightenment, the life of deathlessness.

Then one must be quite still and wait . . .

When this conception has been felt inside, when you feel that the inner man has penetrated the inner woman and the woman is pregnant, then nothing is left but to wait. Just as the woman waits for nine months with great joy, with great prayer, with great hope, you wait. Nothing else has to be done – no need to do anything – the doing part is finished.

The male part is action. To make light circulate is the male part. Once the conception has taken place and the inner woman is pregnant, then the male part need not work, it has to rest. Then things grow on their own.

Meditation is the first part, then there is only prayer left. Hence I say to you that without meditation you will never know what prayer is. Prayer is the highest form of meditation. Prayer is like fragrance, meditation is like the flower. One has to go through meditation.

People ask me why, if their path is that of prayer, are they supposed to do so many meditations here in my ashram. Prayer will come; you have to pave the way for it to come. You have to go through all kinds of meditations – these are cleansing processes. This is the male part of you that has to be satisfied, and then the female part will take possession; you will be pregnant. And to be pregnant is to be prayerful because then nothing is left to be done. Effort is finished and now you are effortless. This is what Taoists call “inaction through action.”

You have been doing many experiments on moving the light in a circle, you have succeeded after a long, concentrated effort; something has crystallized in you – the man and woman are no more separate, they have become one – the child is there. Now, except for waiting, nothing is needed. Wait with hope, wait with trust. And this is what prayer is.

In the midst of the primal transformation, the radiance of the light is the determining thing.

And what will make you alert that the pregnancy has happened? You will start seeing an inner radiance. Whenever you close your eyes, you will not see darkness but radiance. And not only will you see it, those who love you – they will start seeing an aura around you.

In the midst of the primal transformation, the radiance of the light is the determining thing.

How do you know that a woman is pregnant? Have you not seen a certain aura around a pregnant woman? Have you not seen some light coming out of her eyes, her face, her very being? It is exactly the same, but on a much higher plane, when you are pregnant with God within you. You will see radiance. Whenever you close your eyes, you will be all light inside, a sourceless light, coming from nowhere, very cool light, moonlight, but immensely enchanting, magical. And others who love you and are very close to you will also start feeling it.

That’s why we draw an aura around the pictures of saints: it is not available to everybody. If you had seen Christ, you would not have seen his aura, but his disciples saw it. Certainly, the people who crucified him didn’t see that aura. They could not see; they were blind, they were closed. The aura was seen around Buddha – by the disciples. These secrets are available only to lovers. They are such intimate secrets that they are not available to all and sundry, to any Tom, Dick and Harry. They are only available to those who are intimate, those who come close, close, closer and closer, and those who are open, vulnerable.

In the midst of the primal transformation, the radiance of the light is the determining thing. In the physical world it is the sun; in man, the eye.

And when the inner radiance starts growing in you, the eyes become aflame, they look drunk. There is a dance in the eyes – a subtle light, a totally different quality comes to the eyes. Now the eyes not only see things, but they share too. Tao cannot be divided, but it can be shared. And the sharing of Tao is through the eyes.

When I initiate you into sannyas, I ask you to look at me. I want to look into your eyes, I want my eyes to dig deep into your eyes, to have a contact there, because behind your two eyes is hidden the third eye. If the third eye is contacted – and if you are open it happens within a split second, time is not needed – if the third eye is contacted, I know a disciple has come. If it is not contacted, then I only hope that you will become a disciple someday. In that hope I give you sannyas. But that is a hope; it may be fulfilled, it may not be fulfilled – it will depend on a thousand and one things. But when I see a disciple, when the third eye immediately starts responding to me, then you have come – to the place you have been seeking and searching for. Now there will be no need to go anywhere, now you will not need any Master, any teaching. You have come home.

This energy is directed outward – flows downward.

Ordinarily, the energy that is coming from the eyes flows outward. “Outward” and “downward” are synonymous.

Therefore the way of golden flower depends wholly on the backward-flowing method.

Ordinarily the energy is going outward and downward. You have to bring it backward, inward – and “inward” is synonymous with “upward.” Once it starts coming back to you and you become a circle of energy, you will be surprised: a new dimension has opened up; you start moving upward. Your life is no longer horizontal, it has taken a new route, the vertical.

God exists on the vertical route. You will not come across him in the world – not that he is not in the world, but unless you are moving vertically, you will not come across him. Just as a blind man cannot see light, the horizontal man cannot see God.

Many come to me and say, “If you show us God, we will believe.” But how can I show you God? How can I show a blind man light unless he is prepared to go through the treatment so that his eyes open? I will have to turn you from your horizontal way of life into a vertical way of life. That’s what sannyas is all about: a vertical way of being. And once the light starts moving upward, the golden flower opens up.

These are symbols; there is no flower inside you. “Flower” simply represents flowering, “golden” simply represents its lightfulness, its radiance.

The circulation of the light is not only a fantasy.

Remember: the circulation of the light is not only a fantasy. In the beginning it may appear so – you will have to be patient – soon it becomes a fact. It is a fact, it is a fact from the very beginning, but just because you have never been in contact with it, in the beginning it looks like a fantasy.

By concentrating the thoughts, one can fly; by concentrating the desires, one falls.

Desire is the Taoist name for energy moving downward, “outward,” and “thought” is the Taoist symbol for energy moving inward. So don’t misunderstand. By “thought,” Taoists don’t mean your so-called thoughts, by “thought” they mean thought-energy purified of desire. If it is purified of desire and all desire has disappeared, then there is no need to go out because you go out only because you are desirous of something. You desire a house, you desire money, you desire power, you desire a man, a woman, this and that, then you go out. If there is no desire, thought need not go out; it starts turning inward – the one-hundred-and-eighty-degree turn happens.

Desireless thought is inward-moving, desireful thought is outward-moving. Hence the insistence of all the buddhas on desirelessness.

When a pupil takes little care of his thoughts and much care of his desires, he gets into the path of submersion.

When a disciple takes little care of his thought and too much care of his desires he is drowned in the world.

Only through contemplation and quietness does true intuition arise: for that the backward-flowing method is necessary.

Thought has to be purified of desire. Once thought is purified of desire it is no-thought. Mind without desires is a no-mind. It is what Patanjali calls samadhi, Zen people call satori, Taoists call crystallization: the balance of the outward and the inward. And no energy is lost; it goes into the world and comes back, like a bird flying in the morning out into the sky, and by the evening it comes back to the nest.

Let your energy come back to the nest again and again. Don’t let it go forever without turning it back to you. And you will become a reservoir, and you will become tremendously powerful inwardly. Only in that power does intuition start functioning. In that power spirit-fire is born. In that power the true light-pole arises. In that power suddenly there develops the seed-pearl.

It is as if a man and woman embraced and a conception took place. Then one must be quite still and wait.

Meditation is complete and prayer begins. To bring meditation to prayer is the whole work of Tao.

Enough for today.

-Osho

From The Secret of Secrets, Discourse #7

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Who is the Observer, Who is the Observed – Osho

Watching the energy changes that are constantly happening in me, suddenly the question arises: What is that which is watching and what sense is it different from the observed energy?

Kosha, this is a beautiful space to enter into, when the question arises for the first time: What is the observed and who is the observer? This is a beautiful space to enter into – when the question becomes relevant.

Now, on each step, you will start losing the duality of the observer and the observed. The observer and the observed, in the ultimate sense, in reality, are one. They are two only because we have not yet been capable of seeing the One.

Remember The Secret of the Golden Flower. It says: Tao is one; then it divides itself into two, yin and yang, darkness and light, life and death. But the reality is One. It looks like two; it looks like two because we see it through the prism of the mind. The twoness of it is a creation of our minds, it is not there.

It is just like when on a full moon night you look at the moon and then press your eyelid – and suddenly you see two moons. And you know the moon is one. But go on pressing the eye – and you know perfectly well the moon is one – and now you can see two moons. That’s exactly what is happening. Mind is creating duality, because mind cannot conceive the One.

There is an intrinsic impossibility for the mind to conceive the One. Try to understand why the mind cannot conceive the One.

Mind needs distinctions; the One is distinction less. The whole purpose of the mind is to demark things. The whole purpose of the mind is to particularize things – this is a woman and that is a man, this is a friend and that is an enemy, this is food and this is just stone, this is a chair and that is a table, this is the door and this is the wall. This is the function of the mind: the whole purpose of the mind is to make distinctions. It is very utilitarian; it has to be used.

But in the ultimate sense, it becomes the barrier. That which is a help on the circumference becomes a hindrance at the center.

Mind has no truth, but only utility; just as a child is born: no child brings a label with himself, a nameplate or anything. He simply comes. You don’t ask him, “Who are you, and what is your name, and from where are you coming?” The child will simply look at you and will think you are stupid: “What nonsense you are talking!” You start giving him a name, an identity. And you know that name is false, although useful, but false; untrue, but utilitarian. He will need that name.

There are millions of people. If he falls in love with a woman and she wants to write a letter to him, how is she supposed to write a letter to a man who has no name? How can the letter be delivered to him?

It has utility in the world. We give him a name and slowly, slowly we completely forget that the name is just a utilitarian device; it has no truth about it. You can change the name. You can go to the court, declare that you drop your old name and you will be a new name. You can change as many times as you want.

Exactly like that, mind is a device, a natural device to help you function in the world, to find you things. If you drop the mind, all is blurred into one reality. Then it will not be possible to make any distinction between what is a marshmallow and what is a pillow. You may start sleeping with the marshmallow underneath your head and you may start eating the pillow.

So I am not saying mind is not useful. Mind is useful, but its very usefulness is based on creating distinctions.

But when you start moving in meditation, you are moving beyond mind. You are moving beyond utility into truth. Then you are trying to see that which is, not that which is useful. Then slowly, slowly the duality will disappear.

And, Kosha, this is just on the threshold – when the observer and the observed disappear. And I have been watching you, Kosha; you have been growing so beautifully.

Kosha is a well-educated woman. She is a PH.D., although here she just cleans the toilets. But that has been of immense help; PH.D.s need that. Otherwise they remain hung-up in the head. It has been a device. Deliberately, I have put Kosha into cleaning work, and she has proved really beautiful. She has completely forgotten her PH.D., her education, her career, her name, etcetera – completely forgotten. She has just become involved in the work that has been given to her utterly, totally.

And that utterness, that totalness, is bringing this great fruit into her being.

Now this is not a philosophical question that she is asking. Philosophy has disappeared from her mind. Now this is an experience, something existential. Now she is really faced with a problem: Who is the observer and who is the observed?

Now you will have to drop that idea also. Now the observer will be the observed. Now there will be no distinction between the two: the seer will be the seen and the knower will be the known and the lover will be the beloved. It is very strange when for the first time it starts happening – it blurs you, your whole mind structure simply shatters. It looks almost as if you are going mad – or what? Just think: seeing a bamboo, and you forget who is the bamboo and who is the seer – it will look insane.

And when you come back into your normal, utilitarian world, you will become suspicious, distrustful, doubting: “What is happening? This is dangerous! How can I be the bamboo?” But this is true. We are all part of one reality. I am in my right hand; I am in my left hand. I am in my body, but my body is joined with the earth and the sun and the moon. We are all joined together, interlinked.

Nobody is independent, we are all interdependent.

When slowly, slowly the mind takes a leap from you – you say goodbye to the mind and the no-mind opens its infinity – then you are the bamboo, then you are in the bamboo, as the bamboo.

The observer has become the observed. And the tremendous benediction of it! And the great transformation that comes through it!

And this will be happening, Kosha, more and more. You have earned it. Don’t be afraid! It will appear like insanity and the mind will condemn it like insanity.

This is the point when you have to listen to the Master, not to the mind. I say to you: go ahead. You have risked a lot; now risk a little more. Let this distinction also disappear, and with its disappearance, the satori.

-Osho

From The Secret of Secrets, V. 2, Discourse #14, Q3

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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

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