Like a Wildfire in the West – Osho

For some time I have been feeling that you are in a hurry. What is that hurry and why?…

I am in hurry for three reasons: first, no matter how much time one has, one will always find it insufficient. Always, any amount of time and energy would be insufficient – because the work is as big as the sea, and the energy and the time one has are like the hollow of one’s palm. Even if one is a Buddha or a Mahavira, a Krishna or a Christ, the effort cannot be greater than the hollow of the palm, and the expanse of the work is as vast as the sea.

This is only ordinary haste, which is usual. But there is haste for another reason too. Some time periods move slowly so that the time appears not to be moving at all. As we look to our historical past, we will find that time used to move very slowly. Then there are some eras that move fast, in which everything seems to be moving at a high speed. Today we are in such a fast-moving era. Everything is moving at a high speed, and nothing seems to remain steady or stable. If religion continues to move at its ancient slow speed, it will lag behind and die.

In the old days, even science moved slowly. For ten thousand years the bullock cart remained the same. The bullock cart remained a bullock cart and the blacksmith used the same old tools.

Everything moved as slowly as a river moving on non-sloping plains. You would not know at all that anything was moving. Banks of such rivers still remain here and there.

In such times, religion also moved slowly. There was a sort of harmony in that movement, and science and religion both were in step with each other. But now religion moves slowly while science and other things are moving at a faster pace. Given these conditions, if religion lags behind and walks hesitantly, then it is no wonder people are not able to keep in step with it. For this reason also there is hurry.

Looking at the speed at which the world’s knowledge about matter is increasing and the speed at which science is making great strides, religion should actually remain somewhat ahead of science and achieve a higher speed – because whenever religion lags behind science it causes great harm. Religion should remain a little ahead to guide, because an ideal must always remain a little ahead; otherwise the ideal becomes meaningless. The ideal should always be ahead of achievement and should remain beyond it. This is the fundamental difference between these two.

If we look back at the era of Ram, religion was always ahead of him. If we look to the modern era, man is always ahead of religion. Nowadays only that person can become religious who is very backward. There is a reason for this: it is only because such a person alone is able to keep in step with religion. Today, the more progressive a person is, the farther he is from religion, or else his relationship with religion will remain only formal – will be just for show. So religion must remain in the forefront.

If we look back to the time of Buddha or Mahavira, it will be very surprising to know that those who had the best minds in their times were religious. But in our civilization, if we look to the modern religious man, he has a lesser intelligence. In those days, those who were the leaders, those who had reached the top, were religious people. And now, those who are rustic, rural and backward are religious. The more intelligent minds of our times are not religious. This means that religion is not able to march ahead of man. For that reason also I am in hurry.

Another reason for being in a hurry is that these are times of emergency, of crisis. For example, when you are going to a hospital, your footsteps have a faster pace than when you are going to your shop. The speed you use to go to a hospital is that of an emergency or a crisis. Today, the state of things is almost as if some religion is not able to create and put forth a strong vigorous movement it is possible that the entire humanity may be annihilated.

It is a time of emergency, like that of being admitted to a hospital. It is possible that the patient may die before reaching the hospital or before any medicine can be administered or by the time the disease is diagnosed, but the ill effects of this prevalent condition are not affecting any religious thinkers. Instead, they are affecting the younger generations of the entire world, and they have hit the younger generations of the developed nations the hardest.

If American parents tell a son to study for ten years in a university so that he may get a good job, the son retorts by asking whether there is a guarantee that he will live for ten years. The parents do not have the answer. In America, there is little trust in tomorrow. Tomorrow cannot be trusted; it is not certain whether there will even be a tomorrow. Therefore, there is a desire to enjoy today as much and as fast as one can.

This is not accidental. It is like a patient who is lying on his deathbed and may die any moment. The whole humanity is becoming like that. There is a hurry, because if the diagnosis is slow there can be no quick remedy. Therefore, I am in a hurry that whatever is to be done should be done fast.

About my statement that I will move from town to town: I have by now, in one sense, already done that work. I have in mind some people; now it is a matter of working on them. But the difficulty is that it would be better if instead of my keeping them in mind they keep me in mind. And as long as I do not come into their minds, nothing can be done.

But I have started this work also. My going and coming or my staying are all for the purpose of doing something. After preparing some persons, I want to send them out in two years to various towns. They will go. Not one hundred but ten thousand persons will be prepared. These persons of crisis are as full of potential as they are of dangers. If time is properly utilized, great potentialities are developed; otherwise the result is calamity.

Many persons can be prepared. This is a time for enterprise, and many people can be prepared for a jump into the unknown. It will happen. I have told you about the outer state of things. But whenever an era of destruction appears near, there will be many a soul that will have reached the last stretches of development on the inner plane. Such souls only need a push, and with just that they will take the jump.

Ordinarily, when death is felt to be coming nearer, it can be seen that one begins thinking about what is beyond death. Every individual begins to become religious in such a situation where death is drawing nearer to him. The questioning about what is beyond begins at the approach of death.

Otherwise, one’s life remains so much engaged that such a questioning does not arise. When a whole era approaches a near-death condition, then millions of people begin to think inwardly about what is beyond. This situation can also be utilized; it has great potentialities.

Therefore, I will slowly confine myself to a room: I will stop coming and going. Now I will work on those who are in my mind. I will prepare them and send them out. The moving from place to place, which I cannot do myself, I will be able to do by sending out ten thousand people.

For me, religion is also a scientific process, so I have in my mind a complete scientific technique for it. As people become ready, the scientific technique will be passed on to them. With the help of that technique, they will work upon thousands of people. My presence is not needed for that. I was required only to find such people who could carry out that purpose. Now I shall be able to give work to them.

It was necessary to evolve certain principles; that has been done by me. The work of the scientist is over. Now the work is for the technicians. A scientist completes the work, like Edison discovering electricity and inventing an electric lamp. Thereafter, it is the work of the electrician to fix the bulb. There is no difficulty in that.

Now I have an almost complete picture of the work to be done. Now, after giving people the concept and getting them to do the technique, I will send them out as soon as they become ready. All this is in my mind, but the potentialities are not seen by all. Most people see only the actualities. Seeing the potentialities is a different task, but I can see them.

The conditions that were existing in one small area of Bihar during the time of Mahavira and Buddha can come about very smoothly within the next few years on a global scale. But an absolutely new type of religious person will have to be prepared, a new type of sannyasin will have to be born, a new type of yoga and meditation system will have to be devised. All this is ready in my mind.

As I come across people they will be given these things, and they will further pass along the same to others. There is a grave risk, however, because if the opportunity is lost it will cause great harm. The opportunity must be utilized because such a valuable time as exists today can hardly come again. From every angle, the era is at its climax or peak. Hereafter, there will only be anticlimax. Now America will not be able to progress further; it will only undergo disintegration. The civilization has touched its peak, and now it will disintegrate. These are the last years.

We have not noted that India disintegrated after Mahavira and Buddha. After them, that golden crest could not be touched again. People ordinarily think that this happened due to Mahavira and Buddha, but in fact the case is just the opposite. Actually, just before disintegration begins, persons of the caliber of Mahavira and Buddha are able to work, not before that – because just before disintegration, everything is in disorder and just on the point of crumbling.

Just as death faces an individual, so now death shows its dark face before the collective consciousness of an entire civilization. And that civilization’s collective mind becomes ready to go deep into the realms of religion and the unknown. That is why it was possible that in a small place like Bihar fifty thousand sannyasins could move along with Mahavira.

This can repeat itself again; there is a complete possibility for it. I have a complete plan and a blueprint in my mind for this. In one sense, my work of finding the people I wanted is near about complete. Also, they do not know that I have found them. Now I have to give work to them by preparing them and sending them out to spread the message.

As long as it was my work, I knew what I had to do and I was doing it with comparative ease. But now I have to give work to others; now I cannot remain in that ease. I have to hurry up. This is another reason for my hurry. I therefore want to make it clear to all friends that I am in a hurry, so they should also hurry up. If they keep on at the speed with which they are walking, they will not reach anywhere. If they see me in a hurry, then perhaps they will also pick up speed; otherwise not.

Jesus had to do this. Jesus said to the people that the world was very soon coming to an end. But people were so foolish that it was very difficult for them to understand. Jesus said that before their very eyes everything would be destroyed, that it was time for them to make a choice, and that those who did not change then would never get a chance to do so later. Those who heard and understood him became transformed, but most of the people went on asking when that hour would strike.

Now, after two thousand years, some Christian scholars, priests and theologians sit back and think that it seems as if Jesus had made some mistake – because up until now that day of judgment has not arrived: Jesus had said that the event of world destruction would happen before their very eyes – while he was there – that the day of reckoning would come and that those who missed would miss forever. But that time has not come yet.

Was this the mistake of Jesus or have we misunderstood him? Some say that he made such a great mistake because he did not know anything about the matter, and therefore there may have been many other things about which Jesus did not know. Still others say that there is something wrong in our interpretation of the scriptures. But none of these people know that there are deep reasons and a calculated purpose behind what people like Jesus say. By saying these things, Jesus created an atmosphere of emergency in which many people became transformed.

People become transformed only during emergencies. If one knows that one can transform tomorrow or even the day after, he will not do anything today; he will postpone it for tomorrow or the day after. But if he knows that there is no tomorrow, then that capacity for transformation comes into being.

In a way, when civilizations are on the verge of disintegration tomorrow becomes uncertain. One is not sure of the next day. Then the today has to be so compact that it can complete all that has to be done. If one has to enjoy, he has to do it today. If he has to surrender and renounce, that too he has to do today. Even if one has to destroy the ego or transform, that also must be done today.

So in Europe and America, a positive, decisive mentality has come into being that whatever one wants to do must be done today: “Forget the worries of tomorrow. If you want to drink, drink; if you want to enjoy, enjoy; if you want to steal, steal. Whatever you want to do, do it today.” On the material plane, this has happened.

I want this to happen also on the spiritual plane. This can run parallel to what is happening on the material plane. I am in a great hurry for this idea to dawn. It is definite that this idea will come from the East. Only Eastern winds could carry it to the West, and the West will jump into it with full vigor.

There are particular places suitable for the rise and growth of certain things. All types of trees cannot grow in all countries. There are particular roots, a particular kind of land, a particular climate and particular water required for the growth of certain things. Similarly, all types of ideas also cannot arise everywhere, because different roots, land, climate and water are necessary for these as well.

Science could not develop in the East. For that tree there are no roots in the East. Religion could develop in the East because for that the East has deep roots. The climate, the land and the water – everything required for its growth – are available in the East. If science has come to the East, it is only from the West. If religion goes to the West, it will be only from the East.

Sometimes there is an exception to this. For example, Japan, a country of the East, can challenge any country of the West in science. But it is interesting to note that Japan only imitates; it cannot be original. But it imitates in such a way that even the original looks pale before it. But still, it is imitation. Japan does not invent anything. If Japan makes a radio, it can outwit America in doing so, but it has to copy the basic one. Japan will be very skillful in copying, but the seed will come from Western countries. It will sow the seed and bring up the plant carefully, but it will never have original seeds of its own.

With religion also, America can outshine and surpass the East. Once the seed of religion reaches there, America will outdo the East in its growth. But all the same, this will be imitation. The initiative, the first step in this matter, lies in the hands of the East.

That is why I am in a great hurry in planning to prepare people in the East who could be sent to the West. The spark will catch like a wildfire in the West, but it has to come from the East.

-Osho

From Dimensions Beyond the Known, Chapter Four

Copyright© OSHO International Foundation

Dimensions Beyond the Known

You can read the entire book online at the Osho Library.

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

Existence is Made out of Joy – Osho

How can I know if detachment or indifference is growing within? 

It is not difficult to know. How do you know when you have a headache and how do you know when you don’t have a headache? It is simply clear. When you are growing in detachment you will become healthier, happier; your life will become a life of joy. That is the criterion of all that is good. Joy is the criterion. If you are growing in joy, you are growing, and you are getting towards home.

With indifference there is no possibility that joy can grow. In fact, if you have any joy, that will disappear.

Happiness is health, and, to me, religion is basically hedonistic. Hedonism is the very essence of religion. To be happy is all.

So remember, if things are going right, and you are moving in the right direction, each moment will bring more joy — as if you are going towards a beautiful garden. The closer you come, the air will be fresher, cooler, more fragrant. That will be the indication that you are moving in the right direction. If the air becomes less fresh, less cool, less fragrant, then you are moving in the opposite direction.

The existence is made out of joy. That is its very stuff. Joy is the stuff existence is made of. So whenever you are moving towards becoming more existential you will be becoming more and more full of joy, delight, for no reason at all. If you are moving into detachment, love will grow, joy will grow, only attachments will drop – because attachments bring misery, because attachments bring bondage, because attachments destroy your freedom. But if you are becoming indifferent…. Indifference is a pseudo coin,  it looks like detachment, but it only looks like detachment. Nothing will be growing in it. You will simply shrink and die.

So go and see: there are so many monks in the world — catholic, Hindu, Jaina, Buddhist — watch them. They don’t give a radiant feeling, they don’t have the aura of fragrance, they don’t look more alive than you are; in fact, they look less alive, crippled, paralyzed. Controlled of course, but not in a deeper, inner discipline; controlled but not conscious; following a certain conscience that society has given to them but not yet aware, not yet free, not yet individuals. They live as if they are already in their grave, just waiting to die. Their life becomes morose, monotonous, sad — it is a sort of despair.

Beware. Whenever something goes wrong there are indications in your being. Sadness is an indicator, depression is an indicator; joy, celebration is also an indicator. More songs will happen to you if you are moving towards detachment. You will be dancing more and you will become more loving. Remember, love is not attachment, love knows no attachment, and that which knows attachment is not love. That is possessiveness, domination, clinging, fear, greed — it may be a thousand and one things, but it is not love. In the name of love other things are parading, in the name of love other things are hiding behind, but on the container the label ‘love’ is stuck. Inside you will find many sorts of things but not love at all.

Watch. If you are attached to a person, are you in love? Or are you afraid of your aloneness, so you cling? Because you cannot be alone you use this person so as not to be alone. Then you are afraid. If the person dies or moves somewhere else or falls in love with someone else then you will kill this person and you will say, ‘I was so much attached.’ Or you may kill yourself and you will say, ‘I was so much attached that I cannot live without her or without him.’ It is sheer foolishness. It is not love, it is something else. You are afraid of your aloneness, you are not capable of being with yourself, you need somebody to distract you. And you want to possess the other person, you want to use the other person as a means for your own ends. To use another person as a means is violence. Immanuel Kant has made it one of his fundamentals of moral life. It is. He used to say that to treat a person as a means is the greatest immoral act there is. It is. Because when you treat another person as a means — for your gratification, for your sexual desire, for your fear, or for something else — when you use another person as a means, you are reducing the other person to be a thing, you are destroying his or her freedom, you are killing his or her soul.

The soul can grow only in freedom. Love gives freedom. And when you give freedom, you are free, that’s what detachment is. If you enforce bondage on the other, you will be in imprisonment on your own accord. If you bind the other, the other will bind you; if you define the other, the other will define you; if you are trying to possess the other, the other will possess you. That’s how couples go on fighting for domination for their whole life: the man in his own way, the woman in her own way. Both struggle. It is a continuous nagging and fighting. And the man thinks that in some ways he controls the woman and the woman thinks that in some ways she controls the man. Control is not love.

Never treat any person as a means. Treat everybody as an end in himself, in herself — then you are a religious person. Then you don’t cling, then you are not attached. You love but your love gives freedom — and, when you give freedom to the other, you are free.

Only in freedom does your soul grow. You will feel very, very happy. The world has become a very unhappy thing. Not because the world is an unhappy thing, but because we have done something wrong to it. The same world can become a celebration.

You ask, how can I know if detachment or indifference is growing within? 

If you are feeling happy, if you are feeling happy with whatsoever is growing,  more centred, more grounded, more alive than before, then go headlong into it. Then there is no fear. Let happiness be the touchstone, the criterion — nothing else can be the criterion. Whatsoever the scriptures say is not a criterion unless your heart is throbbing with happiness; whatsoever I say cannot be the criterion for you unless your heart is throbbing with happiness.

The moment you were were born, a subtle indicator is placed within you. It is part of life that you can always know what is happening, you can always feel whether you are happy or unhappy. Nobody asks how to know whether he is happy or unhappy. Nobody has ever asked. When you are unhappy, you know; when you are happy, you know. Then it is an intrinsic value. You know it, you are born knowing it, so let that intrinsic indication be used and it will never falsify your life.

But if you look in the scriptures there is danger, because for the person who wrote a certain book it may have been a growth, but it may not be a growth for you. He felt happy. Mahavir felt very happy with fasting; Buddha never felt so happy with fasting. So what to do? To whom to listen? Both are perfect beings. If you listen to Buddha there is a possibility that you will start distorting your own feelings; if you listen to Mahavir, there is the same possibility. Krishna lived in the world, loved many women, enjoyed himself. He was a totally different man, perfectly happy. He was always singing and dancing. He had his own feeling — maybe his feeling suits you or not.

So never try any outer criterion; never try the outside criterion for your inside otherwise there is a danger you may falsify your inner mechanism, the intrinsic mechanism. Listen to your heart.

I am here not to give you any criterion but to make you aware of your own criterion, just to make you aware of your own intrinsic awareness. Feel — and it is so clear that nothing else is needed to help it.

-Osho

From Dang Dang Doko Dang, Chapter Six

Copyright© OSHO International Foundation

Dang Dang Doko Dang

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

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

The Nameless One

An ancient story:

Once there was a Master who understood the ways of mind better than most, who understood the myriad ways that his disciples could destroy his teachings after he was gone. He did everything he could to insulate the teachings from distortion and calcification.

Nearing the end of his life he created a device in order to allow the great battle over his name to play out within the first generation of disciples. One of his last teachings was about the essential nature being that of no-name/no-form. He dropped his name completely. But this created problems for those who would continue to publish the books and recordings of his years of talks. So he allowed himself to be referred to as the “The Nameless One.” And soon there was great work in changing all the books from his old name to being authored by “The Nameless One.” Soon his disciples would chant in great fervor, “hail to ‘The Nameless One.'” From a distance one could not but help to see the irony. Certainly it was much more difficult the closer one was.

After the Master left the body the situation slowly began to change. Little by little there began to appear cracks within the unity of his community. For utilitarian purposes the organization that was charged with carrying on the work of publishing his teachings was forced into the absurd position of copyrighting the name “The Nameless One” in order to preserve the integrity of his talks. Otherwise anyone would be able to publish whatever they wanted in the name of “The Nameless One.”

And slowly over time those within the organization began to believe in the actual existence of the name “The Nameless One” which they were trying to protect. They wanted to also trademark “The Nameless One” so that no one would be able to do anything in the name of “The Nameless One” without their permission, all the while failing to see the absurdity of the situation.

Having been schooled in awakening by the Master, the disciples were not ones to dutifully abide by the proclamations of the organization. They now began to argue, question and challenge the authority to control the use of the name of “The Nameless One.” Within no time there were court cases and great public debate all concerning using the name of “The Nameless One.”

Soon there even developed discussion and debate over the meaning of “The Nameless One.” One camp proclaimed that it meant “the One without a name” and another camp declared that it meant that “there is no name for the One.”

Over time these divisions became more and more pronounced. There were even personal attacks on the character of each of the camps. And each camp sincerely believed that they were doing what the “The Nameless One” would have wanted them to do.

This great battle went on for years without pause until one day without explanation a few of the disciples in their meditation saw the absurdity of the quarrel. And in those moments of insight the entire conflict just disappeared. Slowly, slowly this awakening began to spread throughout the community and soon the lawsuits disappeared, the hostility towards each other evaporated and the members were once again pursuing the realization of their own “Nameless One.”

In the following generations the divisions never arose again having played out so completely within the first generation of disciples. Oh, what a genius this Master was.

-purushottama

This post is from a collection of essays, stories, insights and poems that have occurred to me along the Way titled Here to Now and Behind.

Sannyas is Eternal – Osho

What do you foresee as the future of your sannyas movement? Do you see it as prospering, even when you’re not here?

Sannyas movement is not mine. It is not yours. It was here when I was not here. It will be here when I will not be here.

Sannyas movement simply means the movement of the seekers of truth. They have always been here.

Of course, they have been always tortured by the ignorant masses: killed, murdered, crucified, or worshipped.

Remember: it is the same whether you crucify or you worship. Both are the ways how to get rid of those people. One is crucifixion, another is worship. Worship is more cultured. We say you are an incarnation of God, we will worship you. But we will not do what you say. How can we do? We are ordinary human beings. You were extraordinary — either you were a prophet sent by God, or a messenger, or the only begotten son of God, or you were a reincarnation of God — you could do miracles. We have created all kinds of miracles, only for one reason. To create a distance between us and the people who have been seeking the truth and the people who have ultimately found the truth. We were not ready to go with them. There were only two ways: either to kill them, destroy them, so we can forget them and forgive them.

They were a disturbing element, a nuisance. We were asleep and having such beautiful dreams and a Gautam Buddha comes and starts shaking you and tells, “Wake up!” Naturally you get angry.

There have always been a line of seekers of truth… I call it sannyas. It is eternal. It is sanatan. It has nothing to do with me.

Millions of people have contributed to it. I have also contributed my own share. It will go on becoming richer and richer. When I am gone there will be more and more people coming and making it richer. The old sannyas was serious. I have contributed to it a sense of humor. The old sannyas was sad. I have contributed to it singing, dancing, laughing… I have made it more human.

The old sannyas was somehow life-negative. I have made it life-affirmative. But it is the same sannyas. It is the same search. I have made it richer. I have made it more grounded in the world because my whole teaching is `be in the world, but don’t be of the world.’

There is no need to renounce the world. Only cowards renounce it. Live in the world, experience it. It is a school. You cannot grow in the Himalayas. You can only grow in the world.

Each step is an examination. Each step you are passing through a test. Life is an opportunity.

I will be gone. That does not mean that the sannyas movement will be gone. It does not belong to anybody.

Just as science does not belong to Albert Einstein. Why the search for truth should belong to somebody? To Gautam Buddha? To J Krishnamurti? Or to me? Or to you?

Just as science goes on growing and every scientific genius goes on contributing to it and the Ganges goes on becoming bigger and wider — oceanic; in the same way the inner world needs a science. The objective world has a science. The inner world needs a science and I call sannyas the science of the inner world. It has been growing but because it goes against humanities attachments, ignorance, superstitions, so-called religions, churches, priests, popes, shankaracharyas… these are the enemies of the inner search because the inner search needs no organization.

Sannyas movement is not an organization: that is why I call it `movement’. It is individual. People join. I had started alone and then people started coming and joining me and slowly, slowly the caravan became bigger and bigger. But it is not an organization. I am nobody’s leader. Nobody has to follow me. I am grateful that you have allowed me to share my bliss, my love, my ecstasy. I am grateful to you. Nobody is my follower, nobody is lower. There is no hierarchy. It is not a religion. It is pure religiousness. The very essence. Not a flower, but only a fragrance. You cannot catch hold of it.

You can have the experience of it, you can be surrounded by the perfume, but you cannot catch hold of it.

Religions are like dead flowers you can find in Bibles, in Gitas… When they were put in the Bible they were living, they were fragrant, but now it is only a corpse. All holy books are corpses, dead flowers and nothing else.

Truth, the living truth, has to be discovered by each individual by himself. Nobody can give it to you.

Yes, somebody who has achieved it can transpire a thirst in you, a tremendous desire for it. I cannot give you the truth, but I can give you the desire for it.

I cannot give you the truth, but I can show you the moon… please don’t get attached to my finger which is indicating the moon. This finger will disappear. The moon will remain and the search will continue.

As long as there is a single human being on the earth the flowers of sannyas will go on blossoming.

-Osho

From The Last Testament, V.6, Chapter 15

Copyright© OSHO International Foundation

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

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

What is Rebellion – Osho

What is rebellion? And what is the difference between reaction and the action of the rebellious man?

The first thing to be understood is the difference between rebellion and revolution.

Revolution is an organized effort to change the society forcibly, violently. But the trouble is, you cannot change the society through violence, because it is violence that is the very life current of the society. That’s why all the revolutions have failed. And there is no possibility of any revolution succeeding, ever.

Rebellion is individual, nonviolent, peaceful. It is out of love. Rebellion is not against something, but for something. Revolution is against something, but not for something. Revolution is so much engaged in being against, it forgets for what all this fuss is being made. It is anger. But anger cannot create a better society. Rebellion is not oriented against the society, but is oriented towards a new man, a new humanity.

Revolution is fighting with the past.

Rebellion is meditating for the future.

I said rebellion is out of love, silence, understanding, compassion – all the qualities that make man divine. Revolution is based on all the qualities that make man again an animal. Because rebellion is individual, there is no need of any struggle, of any fight. The society will not even be bothered by one individual being different than others. But even single individuals meditating, loving, hoping for a new sunrise, can create the possibility of a new society. Their very presence will be enough to transform others. Their love cannot fail – love never fails. Their understanding, their intelligence, their compassion are bound to succeed.

But rebellion has not been tried. Revolution seems to be easier, because against such a big society you need a big organization. But the moment you become organized you become the same type of society. You become just a reflection of what you are opposing. You stand before a mirror: the reflection in the mirror is your reflection, although it is opposed to you.

So just being opposed does not mean that you are really different; the methods are the same. The old society depends on violence; the revolutionaries depend on violence. The old society depends on enslaving people; the revolutionaries depend on the same. The old society depends on beliefs; revolutionaries also depend on belief. It makes no difference whether your belief is in the “Holy Bible” or in “Das Kapital.”

And one thing very significant to remember: if the revolutionaries are going to win they have to be more violent than the old society, more cunning, more clever, more political, more cruel; otherwise they cannot win. So, in fact, in the name of revolution more violence is becoming victorious, more cruelty is becoming victorious; more slavery, more submissiveness is demanded by the revolutionary party. You can see it happen in all the revolutions.

The Russian revolution has been the greatest revolution. The czars who ruled Russia were cruel, were violent – the very idea of ruling over somebody is violent. The communists dethroned the czar, but they could manage to do it only because they proved more violent. Nineteen members of the czar’s family were simply butchered, and one of the members, the youngest, was only a six-month old child. He had not done any crime against anybody – for what was he being punished? Just because he belonged to the royal family? Was that his responsibility? They wanted to destroy the whole family so there would be no possibility of any royal blood of the czars in the future. But the people who did it certainly showed a heartlessness.

Joseph Stalin became the leader of the revolutionaries. Stalin was not his real name, “Stalin” was given to him by the people. It means “man of steel.” And certainly he proved to be a man of steel, with no heart. He killed almost one million people after the revolution. Just suspicion was enough; there was no need for any trial, for any investigation. The communist party suspects that somebody is against the revolution – there is no proof, but the man has to be immediately destroyed.

The Russian revolution has proved one thing absolutely: that czars were never so violent; they had never killed one million people. And the society was not so deeply enslaved – that’s why the communist revolution was possible.

Now in Russia no revolution is possible, people are completely enslaved. Even to think against the status quo today is betraying the religion of communism. People are even afraid if they dream anything against the government. They don’t tell the dream to their wives, to their children, because nobody knows…. The system that came into force after the revolution is such that husbands are spying on their wives, wives are spying on their husbands, children are spying on their parents.

Almost everybody is spying on everybody else. And these people are rewarded. If a child comes to the communist party office and informs that his parents have been saying something against the government, he is rewarded. He is sent to a better school, given a better scholarship. Of course, his parents disappear.

Now there is no possibility to revolt against the communist regime in Soviet Russia. No freedom of expression, no freedom of getting together, no freedom of thinking – is this revolution? It is going backwards.

Rebellion is a spiritual phenomenon.

It is not against the society as such; it is simply the intelligence that shows that this society is dead, that this society is incapable of giving birth to a new human being, that it is spent, that it is almost on the verge of global suicide. It needs compassion; it does not need anger.

The rebel can do only one thing…. He is not going to organize, because the moment you organize you have to follow the same patterns as the society you are going to oppose; and you have to follow the same language, the same patterns, structures, that the society has practiced for so long.

There is an ancient Chinese saying: “To have a bad friend is not as bad as to have a bad enemy.”

Looks strange, but it has great meaning in it – because if you have an enemy, then sooner or later you will have to follow his tactics and strategies to fight with him; there is no other way. If you want to be victorious you have to be far ahead of him in his own methods. Hence, I always say, friends you can choose without much consideration, but enemies have to be chosen with great consideration, because they are going to change your character.

The rebel has no enemy. He simply has a vision that the old is finished. It need not be fought against, it is dying itself. Fighting with it is to give it life. Just ignore it. It is already on the deathbed; it will die of its own accord. Don’t give it energy by fighting.

The rebel can do only one thing: he can transform himself into the new man, he can become his own vision. That is the only proof that his vision is not a dream. The rebel starts transforming his vision into a reality.

I want you all to be rebellious.

That’s why I don’t believe in organization. I don’t want you to be another religion, another ideology, because that will be simply a repetition of the old patterns. You can be together without any conditions, without any bondage, just out of sheer friendship; no ideology dominating you, but just pure love – because you are on the same path, discovering yourself, finding out whether the vision of a new man can become a reality or not. You can help each  other, you can support each other, you can encourage each other.

There are moments when encouragement is needed, because to change – and to change totally – is not an easy job. Many times the mind wants to fall back into its old patterns, old habits; therefore, the commune.

The commune is not an alternative society. It is not another organization: it is something totally new.

It is a loving togetherness of fellow travelers who are all working on themselves. But five thousand people all working on themselves creates an atmosphere of great encouragement – you are not alone. And if five thousand people are trying, there is hope. You can see people ahead of you, you can see people behind you – on all the rungs of the ladder. That makes it clear that human beings just like you are carving the way, changing themselves. It becomes an individual challenge for you not to be a coward and fall back into old habits. You cannot fall back into old habits, because five thousand people are watching you and they are very optimistic about you. They have great hopes for you; they see that the sunrise is not far away.

Yes, it is very dark right now, but to find the light you need not go back. To find light you have to go forward. The darker the night, the closer is the morning; and a few have reached the morning. You can see the sunlight in their eyes; you can see the flowers of their being blossoming. You can feel the fragrance that is released. So it is only a question of a little more patience, a little more courage.

But rebellion remains individual. Rebels can live together; they can create an atmosphere, a milieu, a buddhafield where awakening becomes easier. But they are not organized; they are not bound to any belief. They are free individuals; out of their free choice they have joined these seekers of the sunrise.

You ask me, “What is the difference between reaction and action as far as the rebellious person is concerned?”

The rebellious person has no reaction; he has only action. The revolutionary has only reaction; he does not have any action. The difference is significant.

Just a few days ago I received a letter from an old woman who is the president of the Atheists’ Association of America. She must be the oldest atheist in the whole world, because I used to know in India one man, Gora, who was her follower, and he was old himself. She has opened, in many countries, associations for atheists.

On some television she must have listened to my words – that there is no God – and she was immensely happy. She wrote the letter to say, “You are certainly a man of great courage. Although I am very old, I would like to come and see you, meet you, talk to you.”

I told Hasya to write to her that she is welcome, but she must understand that I am not an atheist: “If she is coming here thinking that I am an atheist because I have declared there is no God, then she will be disillusioned. It is better to make it clear.”

To me, atheism is reaction, reaction against theism. There are people who believe in God, millions of people; a few people react to it, and they start disbelieving in God. This is a reaction.

You can check it very easily by a simple method. If all the theists disappear, if there is no theism at all in the world, can atheists exist? They were secondary, they were simply a reaction. When there are no religions and nobody is saying there is God, what is the point of disbelieving in God? You will look a little silly. With the death of theism, atheism will die automatically. That means it was only a shadow, it was not a reality in itself. A reaction is a shadow.

When I say there is no God, I am not saying that I disbelieve in God; even for disbelief, God has to be. Whether you believe or disbelieve, that is your approach, but for both God is needed. For the theist he is needed, for the atheist he is needed. I am simply saying there is no God, has never been. All theists and all atheists are wrong. Those who believe are wrong, and those who disbelieve are wrong.

I don’t think that old woman will come. I would love her to come, because in her whole life she may not have met a man who is neither theist nor atheist. Because there is no God, there is no point in being either one.

I think it is simply stupid: if there is no God, then a person wasting his whole life establishing atheist associations all over the world – this is sheer wastage of one’s life. If there is no God, then why bother? But no, this has become her whole life. But just denying, just disbelief cannot make anybody blissful.

And my statement that there is no God is an action, not a reaction. I am not speaking against anybody; I am simply giving expression to my own experience. I have searched for him within myself, and I have not found him.

I have found, instead, godliness.

I have found eternal consciousness.

I have found immortality.

I have found eternal light – but no God.

I don’t think this woman has ever thought of looking inwards. She is simply fighting with the theists.

Those theists are idiots; in fighting with them you are bound to become an idiot. Reaction cannot take you farther than those you are reacting against. The revolutionary is reactionary. He is against the society; he is against its economic structure, he is against its political way. He is against so many things – his whole life is negative. It depends on being against this, against that, against thousands of things – there are so many no’s in his life. But you cannot live a life of benediction, bliss, out of thousands of no’s.

A single yes is far more powerful than a thousand no’s. The no is empty. It shows your anger, it shows your violence, it shows your destructiveness, but it does not show that you have anything creative that you are going to contribute to life and existence.

Action means, something not related to anything but coming out of your own silence, out of your own spontaneity.

The rebel knows no reaction, he knows action. Action means yes.

The rebel creates; he gives birth to himself. He becomes a new man, he heralds a new age. He opens himself to all possibilities, he allows himself unknown dimensions. Not against anybody – it is simply a growth, just like a rosebush is growing. Do you think it is growing against the rocks? Do you think it is growing against anybody? It is growing, not as a reaction; it is growing because growth is its nature. It is growing to blossom, to bring its potential to actuality. It is a process of actualization.

Action means the process of actualization. Reaction is simply hate, anger, jealousy, violence, destructiveness. Those are not the qualities to be valued. So, in my vision, the revolutionary has no value, only the rebel. And you can see….

Socrates is not a revolutionary, he is a rebel. Gautam Buddha is not a revolutionary, he is a rebel. Heraclitus is not a revolutionary, he is a rebel. And these are the greatest heights humanity has reached.

Revolutionaries are on the same ground as those whom they are opposing. They have to be on the same ground to fight with them. The rebel is not fighting against anybody. The rebel is making himself free so that he can grow, grow to his own destiny. The rebel has a beauty; the revolutionary is a political, social criminal. The rebel is the only holy man, he is sacred.

But the moment you start organizing rebellion you change its character, it becomes revolution. It is no longer the same thing. That’s why I had to insist again and again…. The tendency to organize is very deep rooted, because it is millions of years old. And to be alone needs guts.

To be alone… but you can be together with people who are also trying to be alone. Your togetherness is just a friendship of two fellow travelers. There are no conditions. It does not make you a Christian, a Hindu, a Buddhist. You remain yourself, the other remains himself.

And this is the only respect expected of sannyasins: do not destroy the dignity of the other person.

He is as valuable in existence as you are. There is no need to impose your ideas on anybody. Who are you? What authority have you got to impose your ideas on others? You can share, you can tell, you can expose your heart. And if the other feels that something falls in tune with him, and chooses it, it is his decision, not your imposition.

Revolutionaries are trying to impose their ideas on others. They are doing the same thing as the old religions have been doing. That’s why I categorize communism as one of the religions; there is no difference. It does not matter that communism does not believe in God, because there are older religions which do not believe in God: Buddhism does not believe in God, Jainism does not believe in God. So that is not a problem. A religion is something that you try to impose on others. It is an effort to convert people, it is always missionary.

A rebel is never a missionary, he is always a friend. He can invite you to his innermost being and, if you see something that suits you, that is helpful to you, that is going to nourish you, make your search easier, you can choose it. But it is out of your freedom – nobody is converting you.

That’s how it should be in the commune. Whatever I say to you, you need not believe it. You have just to be available to it, so that you can decide. The decision has to be yours. And if it suits you, suddenly if it rings a bell in your heart, then I am no longer responsible for it: the bell is ringing in your heart. But if it doesn’t suit you, my love for you remains the same, because it is not based on converting you.

And, in fact, each individual has to be unique. That is the prerogative of human beings – to be unique. And all the religions, all the political ideologies, they have all tried to destroy that privilege.

I want to encourage your privilege. On no account should your individuality be interfered with.

Your freedom is absolute, and the highest value.

-Osho

From From Bondage to Freedom, Chapter 37 

Copyright© OSHO International Foundation

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

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

Now, the Whole Responsibility is Yours – Osho

Have you stopped initiating people into sannyas and creating disciples? Am I to be deprived of becoming your disciple?

A disciple is not made, one has to become one. When you love someone, do you first ask the person? Do you first take the permission of the person? Love just happens. Love neither obeys any order nor takes any permission, nor does it believe in any modes or methods.

What is discipleship?

It is the highest, the deepest name of love. If you want to love me, how can I stop you? If you shed tears in love for me, how can I stop you? And if you dive into what I call meditation, how can I stop you? Whosoever wants to be a disciple, no one can stop him. And that is why I have dropped all the formalities that were there for making someone a disciple, because now I want only those who are coming toward me of their own accord – not via some other route. Now, the whole responsibility is yours.

For instance, we teach students in the first grade: a is for apple, g is for Ganesh. In fact, previously g used to be for Ganesh, now it is for gadha, the donkey. It is a secular state. Here it is not appropriate that the word Ganesh appears in a textbook. But neither does Ganesh have anything to do with g or gadha. It is just a way to teach a small child. The child finds gadha or Ganesh more interesting. He doesn’t find any interest in the letter g. But slowly, slowly gadha will be forgotten, Ganesh will be forgotten, only g will remain, and only g will be used.

If you keep having to read a for apple, g for Ganesh, by the time you enter the university, there will be no opportunity to study. Even to read one complete sentence will be impossible. And after reading it, it will become difficult to understand what the meaning is, because who knows how many donkeys and Ganeshas and mangoes will be in the sentence?

There are pictures in small children’s textbooks: colored pictures, big pictures, and a few letters. And with every move to a higher class the pictures go on becoming smaller and the letters become more and more. Slowly, the pictures disappear altogether and only the letters remain. In university classes, there are no pictures, only letters, the akshar.

Our word akshar is also very lovely. It means that which will never be destroyed. So, Ganesha can be destroyed, gadhas can be destroyed, but the akshar will always remain. It never ceases.

So when I started, I had to initiate people into sannyas, to make people disciples. But how long can one play the joke of gadhas and Ganeshas; apples and pineapples? Now, sannyas has matured. Now, formalities no longer have an important place.

Now, if you are in love, become a disciple. It is not something even to be talked about. Now, no need even to let anyone know: if it is your feeling, be a sannyasin. Now, the whole responsibility is yours. This is the sign of being mature. How long can I walk along with you, holding your hand? Before my hands are removed, I have to let go of your hands by myself, so that you can stand on your own feet – relying on your own hands, your own responsibility – and walk.

No, there is no need for you to stop from becoming a disciple. Nor can anyone prevent you from becoming a sannyasin. But now it is your decision alone, according to the thirst and the call of your own interiority.

I am with you, my blessings are with you, but now I will not explain to you about becoming a sannyasin or ask you to meditate. Now, I will only explain this much: what meditation is. If only this much can trigger a thirst in you, then meditate. Now, I will not tell you to love. Now, I will only describe love and everything else to you. If no song arises in your heart – even upon hearing the unique and mysterious description of love – then nothing will come out of commanding it from you either. And if a song arises, then it is not a matter of giving and taking: you can be a disciple, you can meditate, you can become a sannyasin, you can attain to enlightenment, you can achieve the ultimate treasure of this life that we have called moksha, the ultimate liberation.

But now you have to do all this. Gone are the days of someone giving you a push from behind. Now, you are completely free. Your own wish, your own joy, your own ecstasy are the deciding factors.

-Osho

From The Diamond Sword, Talk #8 

You can see more of Osho on Sannyas here.

Copyright© OSHO International Foundation

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

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

Terence Stamp Takes Sannyas

Terence Stamp travelled to India and became a disciple of Osho′s, then called Bhagwan Shree Rajneesh, on Tuesday November 16th. 1976. The following is an account of his initiation into sannyas as it appeared in one of Osho′s books, titled The Shadow of the Whip.

Osho: Mm, what about you? Is there something you would like to say to me?T

Terence Stamp (a film star from England): If you can help me in any way…

O: In every way!

T (thinking he had been misheard): Any way.

O: In every way I am going to help, mm? The first thing first: become a sannyasin (Terence nods slowly). That connects you with me – and before the work can start a deep connection is needed, a deep involvement with me is needed because the help is not going to be an outer help. I need a passage into the heart. And by becoming a sannyasin you become available, you become vulnerable. Then it becomes very easy, you don′t create obstacles. Otherwise ordinarily the human mind goes on creating obstacles in a thousand and one ways… unconsciously of course.
A man is his own undoing. So if you really want help, the first need is to get involved with my family –  immediately many things start happening. The first thing – you become relaxed with me. Otherwise whenever a new person comes here, he′s afraid of sannyas – desirous and afraid too. There is a part which wants to move into this new space that I am making available here, and there is a part, naturally from the past, which is suspicious of everything – everything new at least; that part holds back.
So if you are here and not a sannyasin, to become a sannyasin or not to become a sannyasin remains a constant worry on the head – a very subtle tension. Once you have become a sannyasin that tension is gone. You can relax, and only when you are in a relaxed state can I penetrate you. By becoming relaxed you become feminine; then penetration is possible. By surrendering you are no more a male energy that′s why surrender is so difficult. The male energy is aggressive… it wants to conquer. Hence the West has given birth to science – science is an aggressive attack, almost a rape on truth.
In the East we have never thought in terms of conquering, we have thought in terms of surrendering. We surrender to nature, to God, or whatsoever one calls it, and then nature starts revealing its mystery.
So this sannyas is nothing but a first step towards the ultimate surrender which will be coming by and by. I am just a door. By surrendering to me you enter into the temple.
And I can help in every way, but I can help only if you allow me to help.

There is a very famous story about a sufi mystic, Bayazid…

When he went to his master he was a young man, desirous of knowing. He went to his master and he asked the master,

′Would you teach me, sir?′
The master looked at him and said, ′Would you allow me to teach you?′
And that very saying became a transformation.

I am ready to help but will you allow me to help you?… because nothing can be done without your cooperation. I never interfere in anybody′s life unless the life has become part of my life – that′s what the meaning of sannyas is. Then you are no more Terence: you don′t belong to your past – you belong to me. You can simply come out of your past as a snake comes out of the old skin – and it is tremendously beautiful to come out of the past. For a man like you who has lived a public life, who has become famous in a way, who is well-known, it is a must to get out of it.
This is one of the greatest human dilemmas – that when a person is not known, not famous, he hankers to become famous because walking on the road as a nonentity hurts. Nobody looks at you, nobody even says ′hello′, nobody pays any attention. Whether you exist or not does not matter. If you die, there will not even be a ripple, you will simply disappear as if you had never existed – it hurts. One starts in every way to make one′s mark, to leave one′s signature, so that even when death comes one can live in people′s memories. And one wants that people should pay attention… people should know who you are! So there is a great urge to become famous. Somebody becomes a politician, somebody becomes an actor, somebody becomes an author, a painter, a poet… somebody becomes a saint.
The day you are famous – and it takes long effort; tired, exhausted you arrive, you become famous – suddenly you recognise that now it is almost impossible to walk on the road, to be, because no privacy is available. Wherever you go people know who you are. Everybody is staring at you. One becomes a public show. So when one becomes famous, one finds that one has lost one′s privacy, one′s own space. Then one wants to be anonymous, you want to go somewhere where nobody knows you. So first we create fame, when it is there… and by the time it is there much has been lost, much energy has been wasted, one has suffered much: many headaches and many ulcers, and everything has happened. And then by the time one becomes famous, it is futile. First one hankers for riches – when they are there, one simply sees the futility of it all.

T (quietly): It′s true.

O: Sannyas is just a leap of understanding, that now fame does not mean anything, richness does not mean anything; that you would like to live a natural, simple spontaneous life. I am not saying to escape from the world, I′m not saying drop out of your work, but once this ambition disappears, you can remain in whatsoever you are doing, but the quality will change.

T: Yes.

O: And that′s what I can see – you need a space to be alone, you need a space, a private space, a private sky where you are left alone and you can be silently growing, doing something or not doing something, just enjoying being. You are tired of doing. Sannyas will be a great help: it will make a discontinuity.
On the surface it is very difficult to say what sannyas is. It is an experience And there are two ways to become a sannyasin: one is you think about it, you decide about it. The other and the better is that you simply go into it in deep trust without thinking about it, without making a decision about it. When you make a decision, sannyas is not so valuable because it is the past making decision. Then the break is not so abrupt. Mm? you will think – who is this thinking? Your past will think and calculate and watch and talk to people and meet people and see whether something happens or not. This whole thing will go on and then there is a conclusion, a decision you take or you don′t take. But this decision comes out of the past, and the past remains continuous; then the quantum leap is missed.
If you simply take a jump, not knowing where you are going, not making any effort to know where you are going – if you simply go into this darkness, into this vast darkness of existence, without any map, without any plan then it has a tremendous beauty. You will have a thrill, an adventure.
So it is for you to decide! Would you like to decide or would you simply like to go into it?

Terence gazes at Osho for a moment, then wordlessly lowers his head and moves closer to Osho′s chair.

O: Close your eyes and feel me surrounding you from everywhere as if you are just in my womb, relaxed, contented and whatsoever form your body starts taking, let it take.


Terence sits quite still while Osho writes his sannyas name and then places the mala over his head. Osho places his thumb on Terence′s forehead, on his third eye, while his right hand holds the locket of the mala. After a moment or two Osho allows the locket to fall and places his hand on Terence′s head, gazing at him and then closing his eyes, for several minutes…

O: This will be your name… so consciously, deliberately make a break with the old name. For your business purposes you can continue the old, but as far as you are concerned the old name becomes fictitious, the old name becomes pseudo, and this new name becomes your reality – Swami Deva Veeten.
“Deva” means “divine” – the word comes from the same root as divine. Divine comes from a sanskrit root, deva – they both mean light. From dev comes day and divine both – it means light. And “Veeten” means “beyond”: “the light beyond” or “the God beyond”. And the reality is beyond you. The reality is beyond the body, beyond the mind. That′s what one is ordinarily identified with – either the body or the mind – but reality is beyond both. Reality is in the witnessing of both.
If you can observe the body, you are more real than you are when you are in the body. If you are eating, you are not as real as if you are watching yourself eating. When you are thinking, you are not so real; but if you can watch the thoughts passing by you become more real.
Reality happens to you only when you are not identified with the body and mind. So Veeten means trying to be beyond, trying to be constantly beyond any identity that can confine you. That′s what Gurdjieff calls ′self-remembering′, but self-remembering is not such a good word because the self in fact does not exist when there is remembering. So the word is not a very fortunate choice; self-remembering somehow makes it a self-centred thing. There is every possibility… and I have come across many Gurdjieff people who have mistaken self-remembering for self-consciousness.
They become more self-conscious – that creates more tension. Self-remembering has nothing to do with self-consciousness because it has nothing to do with self, it is simple remembering. Remembering is also not a very good choice of words, mm? Because it means that you are remembering something from the past. It has nothing to do with the past either. You have never known it. It is going to be for the first time. It is not a rediscovery it is a discovery! So it is a witnessing, it is pure consciousness, it is just seeing things as they are.
So these are the three layers upon one′s being. One is the world outside, the outermost layer: the sun, the trees, the people, the society. It is very easy to get out of it, because there is a gap between you and it; it is not very difficult. And there is no need to escape to the Himalayas or to a cave, because wherever you go the world is there – the outer world is there. It is very simple, because the distance is vast so one is never identified with the outer world. There are a few people very neurotic, who have become identified. Somebody is so much identified with his car that if a car is dented, he is dented. Or with the house – if the house is gone, he may start thinking of committing suicide. Or there are people who are very much identified with money, wife, children, but ordinarily that is not such a big problem, because you know that you are separate.
The problem starts with the body; the body is very close. The outer world is like a dream – you can drop it and you can become naked. The body is like skin it is not so easy to peel it away, but it is not impossible. So just watching helps. You are walking on the road – just become the witness, see the body walking.
And don′t make it a tense thing: strain is not needed. If it becomes strenuous, you miss the point. So be perfectly at ease and relaxed. It is fun – it is not a serious thing. That is one of the other problems which Gurdjieff people have imbibed – they become very serious, and they don′t take it as fun. That creates anxiety.
Even when Gurdjieff was there many people became ill, many people died, many people went mad, and the reason was that it was thought to be such a great work! The very word ′work′ makes it very serious. What I am doing here is play – it is not work. When I am gone, my work is to be known as play, never as work. So take it non-seriously. Seriousness is a disease and through seriousness no one has ever gone beyond. Seriousness is so heavy that it makes you rooted in the gravitation. One needs to be very playful, then one can go beyond gravitation – one can fly!
A great unburdening is needed, so just be playful about it. When I say, ′when walking, watch,′ I mean be playful. If sometimes you forget, nothing is wrong in it. Watch that too – you have forgotten, good! Then again you remember, good! Both are good. In fact there is a rhythm. You cannot constantly watch; it is just like breathing in, breathing out.

Veeten (suddenly animated as if something has clicked inside): Aahh!

O: And that has been one of the missing points in Gurdjieff′ system.

V: Yes! Yes!

O: People are trying to be continuously watching. It is foolish!

V (thoughtfully, one hand under his chin, the other across his waist): Right… right!

O: When you breathe out the air goes out, when you breathe in the air goes in, and there is a rhythm. The eyes go on blinking; there is a rhythm. And everything is a rhythm: the day and night, the summer-winter, the whole of life is rhythmic. So watchfulness cannot be a continuity. One should not strive for it. It is foolish, and it can create a neurosis! It can create cancer, tuberculosis, and it can create many things, because you strain too much.
So just let it be a natural rhythm. Sometimes you forget; that means it is exhalation. When you remember it is inhalation. And then it becomes very simple… very simple, child-like. And when you start enjoying it, forgetfulness, remembering, forgetfulness, remembering… And both are good. because the forgetfulness gives you respite and rest that is needed, it prepares you again to remember.
So walking, eating, sitting, just be watchful, but in a playful mood, with the body. And the same has to be done with the mind. Sometimes sitting silently, just watch. And that watching has not to be with a staring inside – with very relaxed eyes. One is simply sitting, a thought passes by – one looks at it.

V: Yes, because when I look at it, it stops.

O: No, you must be straining. If you strain, then it stops. Let it float, it has its own right to be. Let it float just as clouds float in the sky. Just watch. So, watchfulness without any tension in it. That′s why I am not using the word attention, because it has tension in it.

V: Yes… yes!

O: Just an unfocused watchfulness. So whatsoever it is, one is looking at it. There is no desire to stop, because if you are desiring to stop it you cannot watch it. The very desire becomes again a subtle identification – you are afraid of the thought. There is no need to be afraid. The thought is the thought, you are you. The thought is not hindering you. The clouds are moving in the sky. The thoughts are moving in the mind. The thoughts are as far away from you as clouds, and they have nothing to do with you. In fact they are not even yours – they are just passing. That′s why one thought comes, another comes, and sometimes you will become aware that if you are with a certain person a certain type of thought enters in you, mm? Because that person is constantly broadcasting. So they are not exactly yours; thoughts are collective.
The society exists in an atmosphere of thoughts just as air is social. Mm? I breathe out, you breathe in. You breathe out, I breathe in. One thought passes my head, it enters in your head, it passes into somebody else′s head and it goes on.
So nothing to be worried about. You are not to stop it. Simply watch, and in a very relaxed, calm, quiet mood. And learn to sit silently. Whenever you can find time, just relax in the chair – no need for any posture. The only thing to be remembered is that you are at ease. Any posture that makes you at ease, at home, is good. So just relax, just close your eyes, and just be.
By and by you will see you are neither the society, nor the body, nor the mind. And then a new sensation… a new feeling of being arises, and you know you are this. Not that you make that type of statement inside – no. It simply arises existentially: ′Now this is me.′
This witnessing, this consciousness, is our innermost core. And all the religions have been working to achieve this state. Many people try but miss, because they try too hard. That is the problem with Krishnamurti – trying too hard… making it such a problem. People are already burdened with problems, and you bring another problem, and an almost impossible problem too. And Krishnamurti goes on hammering on their heads, and becomes angry too… rages!

V: Yes – he′s very austere.

O: But that is not going to help anybody. Life is playful… God is playful. And one comes closer to God as one becomes more playful.
So mix with people here, change to orange, forget your past for the days you are here. Dance, meditate – but everything has to be done absolutely non-seriously. Sincerely, yes! – but seriously, no.

V: I understand.

O: And enjoyment, delight, has to be imbibed. Laughter has to be learned and enjoyment in small things: drinking a cup of tea, talking to a friend, holding hands with a stranger or just sitting looking at the sky. Life is marvellous! And if we miss, only we are responsible – nobody else.
And all that man needs to be happy is available. All that man needs to be happy is always available. You just have to relax and enjoy it and participate in it. So let celebration be the only rule!
And I would like you to do a few groups here. A few groups will be very helpful.

V: Okay. Whatever you say.

O: And have you done any groups?

V: No. I put my name down for Rolfing.

O: Rolfing is good, mm? Do that, and book for Encounter 4th to 10th. Your dates are not yet certain, when you will be leaving?

V: No. Maybe 5th, but I′m trying to stay for the eleventh (Osho′s birthday).

O: Be here! Eleventh is not to be missed (laughter).

V: Okay!

O: And now I can order you – you are my sannyasin! (laughter) Mm?

V (grinning cheerfully): Okay!

O: So book for Encounter, 4th to 10th, and these days you are here just mix with people and dance and enjoy… And forget everything.

(The Shadow of the Whip (a Darshan Diary) #8)

Copyright© OSHO International Foundation

You can read the entire book online at the Osho Library.

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