Three Floors of Buddha’s Temple – Osho

The magnificent temple that Buddha built consists of three floors; his teaching has three dimensions to it, or three layers. And you will have to be very patient to understand those three layers. I say so because they have been misunderstood down the centuries.

The first floor of Buddha’s teaching is known as Hinayana; the second floor is known as Mahayana, and the third floor is known as Vajrayana. Hinayana means ‘the small vehicle’, ‘the narrow way’. Mahayana means ‘the great vehicle’, ‘the wide way’. And Vajrayana means ‘the supreme vehicle’, ‘the ultimate way’, ‘the transcendental way’. Hinayana is the beginning and Vajrayana is the climax, the crescendo.

Hinayana starts from where you are. Hinayana tries to help you to change your mechanical habits; it is just like Hatha Yoga — very body-oriented, believes in great discipline; strict, almost repressive — at least it looks repressive. It is not repressive, but the whole work of Hinayana consists in changing your centuries old habits.

Just as a tightrope-walker starts leaning to the left if he feels that he is going to fall towards the right, to balance one has to move to the opposite. By moving to the opposite, a balance arises — but that balance is temporary, momentary. Again you will start falling into the new direction, then again you will need balance and you will have to move to the opposite.

Sex is the very basic problem. And all the habits that man has created are basically sex-oriented. That’s why no society allows sex total freedom. All the cultures that have existed — sophisticated, un-sophisticated, Eastern, Western, primitive, civilized — all cultures have tried in some way to control the sexual energy of man. It seems to be the greatest power over man. It seems that if man is allowed total freedom about sex, he will simply destroy himself.

Skinner reports about a few experiments he was doing with rats. He has invented a new theory, that electrodes can be put into the human or animal brain, attached to particular centres in the brain and you just push a button and that centre will be stimulated inside you.

There is a sex centre in the brain. In fact, you are more controlled by the sex centre in the brain than the actual sex centre of your body. That’s why fantasy works so much. That’s why pornography has so much appeal. The pornography cannot appeal to the sex centre itself; it stimulates the brain centre attached to the sex centre. Immediately the sex centre, the physiological sex centre, starts being active once the mind is active.

He fixed electrodes into rats’ brains and taught them how to push the button whenever they wanted sexual stimulation and an inner orgasm. He was surprised, he was not expecting that this was going to happen: those rats completely forgot everything — food, sleep, play — everything they forgot. They continuously pushed the button! One rat did it six thousand times and died — he died pushing the button. Six thousand times! He forgot everything… then nothing else matters.

Sooner or later, some Skinner or somebody else is going to give you also a small box to keep in your pocket, and whenever you feel sexual just push a button and your brain centre will become active and will give you beautiful orgasms and nobody will ever know what is happening inside you. But you will almost follow the rat — then what is the point of doing anything else? You will kill yourself.

Sex is such a great attraction that if there were not limitations on it…. First there is a limitation that body puts on it. A man cannot have too many orgasms in a day; if you are young, three, four; if you become older, then one; when you become a little older still, then even that becomes difficult — once a week, once a month. And, by and by, your body puts so many limitations on it.

Women are more free that way. The body has no limitation. That’s why, all over the world, women have been completely repressed. She has not been allowed freedom; she has not been allowed even freedom to have orgasms in the past — because she can have multiple orgasms. Within seconds she can have many orgasms — six, twelve. Then no man will be able to satisfy a woman; then no man will be able to satisfy any woman. Then only group sex will be able to satisfy. A woman will need at least twelve husbands — that will create tremendous complexities.

That’s why, down the centuries, for thousands of years, women were brought up in such a way that they have completely forgotten that they can have orgasm. Just within these fifty years women have again started learning what orgasm is. And with their learning, problems have arisen all over the world. Marriage is on the rocks. Marriage cannot exist with women having the capacity of multiple orgasm. And man only has capacity for one orgasm. There can be no compatibility between the two. Then monogamy cannot exist. It will become difficult.

This society and the pattern that it has evolved up to now is doomed. Man has released some energy that has always been kept under a certain rigid control. But the attraction has always been there — whether you repress, whether you control, discipline, that doesn’t make any difference. The attraction is there — twenty-four hours, deep down like a substratum, sexuality goes on like a river flowing. It is a continuum. You may eat, you may earn money, you may work, but you are doing everything for sex.

Somewhere, sex remains the goal… and this pattern has to be changed, otherwise your energy will go on being drained, your energy will go on being dissipated, your energy will go on moving into the earth. It will not rise towards heaven. It will not have an upward surge.

Hinayana works just exactly where you are. You are continuously obsessed with sex? — Hinayana tries to remove this obsession. It gives you a certain discipline, a very rigid discipline, how to drop out of it.

Hinayana says there are four steps to drop out of sex. The first is called purifying. The second is called enriching. The third is called crystallizing. The fourth is called destroying.

First you have to move your total energy against sex, so that sexual habits developed in many lives no longer interfere — that is called purifying. You change your consciousness, you shift. From sexual obsession you move to anti-sexuality.

The second step is called enriching. When you have moved to non-sexuality, then you have to enjoy non-sexuality; you have to celebrate your celibacy. Because if you don’t celebrate your celibacy, again sex will start pulling you backwards. Once you start celebrating your celibacy, then the pull of sex will be completely gone, and gone forever.

You are obsessed with sex because you don’t know any other sort of celebration. So the problem is not sex really; the problem is that you don’t know any other celebration. Nature allows you only one joy, and that is of sex. Nature allows you only one enjoyment, that is of sex. Nature allows you only one thrill, and that is of sex.

Hinayana says there is a greater thrill waiting for you — if you move towards celibacy. But the celibacy should not be violently forced. If you violently enforce it you will not be able to enjoy it. One has to be just aware of the sexual habits, and through awareness one has to shift by and by towards celibacy.

Celibacy should be brought very slowly. All that brings you again and again to sexuality has to be dropped slowly, in steps. And once you start enjoying the energy that becomes available, when you are not obsessed with sex, just that pure energy becomes a dance in you — that is called enriching. Now, your energy is not wasted. Your energy goes on showering on yourself.

Remember, there are two types of celibates. One: who has simply forced celibacy upon himself — he is a wrong type, he is doing violence to himself. The other: who has tried to understand sexuality, what it is, why it is; who has watched, observed, lived through it, and, by and by, has become aware of its futility; by and by, has become aware of a deep frustration that comes after each sexual act.

In the sexual act you have a certain thrill, a moment of forgetfulness, a moment of oblivion. You feel good — for a few seconds, only for a few seconds, you drop out of this routine world. Sex gives you a door to escape into some other world — which is non-tense; there is no worry; you are simply relaxed and melting. But have you observed? After each sexual act you feel frustrated.

Sex has promised too much, but it has not been supplied. It is difficult to find a man or a woman who does not feel a little frustrated after the sexual act, who does not feel a little guilty. I am not talking about the guilt that priests have imposed upon you. Even if nobody has imposed any guilt upon you, you will feel a little guilt — that is part, a shadow of the sexual act. You have lost energy, you feel depleted, and nothing has been gained. The gain is not very substantial. You have been befooled, you have been tricked, by a natural hypnosis — you have been tricked by the body, you have been deceived. Hence comes a frustration.

Hinayana says: Watch this frustration more deeply. Watch the sexual act and the way your energy moves into the sexual act; become aware of it — and you will see there is nothing in it. And frustration. The more you become aware, the less will be the enjoyment and the more will be the frustration. Then the shift has started taking place: your consciousness is moving away, and naturally, and spontaneously. You are not forcing it.

The second step becomes available: enriching. Your own energy goes on feeding your being. You no more throw it into the other’s body; you no more throw it out. It becomes a deep accumulation inside you. You become a pool. And out of that feeling of energy you feel very cool. Sex is very hot. The enriching stage is very cool, calm, collected. There IS a celebration, but it is very silent. There IS a dance to it, but it is very graceful; there is elegance to it.

Then comes the third step: crystallizing. When this energy inside you has started an inner dance, by and by, slowly, enjoying it more and more, becoming more and more aware of it, a certain chemical crystallization happens in you. Exactly the same word was used by Gurdjieff in his work: crystallization. Your fragments fall together, you become one. A unity arises in you. In fact, for the first time you can say “I have an I.” Otherwise there were many I’s; now you have one I, a big I which controls everything. You have become your master.

And the fourth step is destroying. When you have one I, then it can be destroyed; when you have many I’s, they cannot be destroyed. When your energy has become one and is centred, it can be killed, it can be completely destroyed. When it is a crowd it is difficult to destroy it. You destroy one fragment; there are a thousand other fragments. When you rush after those other fragments, the first one grows again. It is just like the way trees grow branches: you cut one, three branches sprout out of it.

You can destroy sexuality totally only when it has become a crystallized phenomenon; When a person has accumulated too much energy and has become one, is no more fragmentary, no more split no more schizophrenic, then Buddhists have a special term for it they call it ‘Manjusri’s sword’.

It is said that when Manjusri reached to this third stage — he was a disciple of Buddha, a great disciple of Buddha — when he reached to this stage of crystallization, in one single moment he took his sword and destroyed it completely, utterly, in a single moment. It is not a gradual process then. That has become known down the centuries as ‘the sword of Manjusri’.

When a person reaches to the third state, he can just raise a sword and destroy it completely — in one single attack. Because now the enemy is there, now the enemy is no longer elusive, now there are no longer many enemies — just one enemy confronting you. And the sword is just the sword of perfect awareness, mindfulness, self-remembering. It is a very sharp sword.

When Buddha destroyed his own sexuality, it is said he roared like a lion — because for the first time the whole absurdity of it became clear. And so many lives wasted! so many lives of sheer stupidity — gone forever. He was so happy he roared like a lion.

These are the four steps, and today’s sutras are concerned with these four steps. Before we enter into the sutras, a few more things have to be understood.

The second vehicle is Mahayana. When your sexual energy is no longer obsessed with the other’s body, when you are completely free of the other’s body, when your energy has a freedom to it, then Mahayana becomes possible — the second floor of Buddha’s temple.

Mahayana makes it possible for you to be loving. Ordinarily we think sex makes people loving — sex can never make people loving. In fact, it is sexuality that prevents love from growing — because it is the same energy that has to become love. It is being destroyed in sex. To become love, the same energy has to move to the heart centre. Mahayana belongs to the heart centre.

Hinayana works at the sex centre — Muladhar. Mahayana works at the heart centre — it says love, prayer, have to be developed now. Energy is there, now you can love. Energy is there, now you can pray.

Mahayana is loving-effort. One has to love unconditionally — the trees and the rocks and the sun and the moon and the people — but now love has no sexuality in it. It is very cool, it is very tranquil.

If you come near a person whose energy is moving in his heart centre, you will suddenly feel you are moving under a deep cool shade, no hot energy. You will feel suddenly a breeze surrounding you. The person of love, the person who lives at the heart centre, is to a traveller like a shady tree, or cool running water, or a breeze fragrant with many blossoms.

Mahayana is not afraid of sex. Hinayana is afraid of sex. Hinayana is afraid of sex because you are too much obsessed with sex. You have to move to the opposite. Mahayana is not afraid of sex — it has attained to the balance; there is no fear of the opposites. Mahayana is when the tightrope-walker is balanced; he neither leans to the left nor to the right.

Then the third and the final stage, the third floor of Buddha’s temple, is Vajrayana. ‘Vajra’ means diamond — it is the most precious teaching; certainly very difficult to understand. Vajrayana is Buddhist Tantra.

Vajrayana is called ‘vajra’, the diamond, because the diamond cuts everything. The diamond vehicle, the way of the diamond, Vajrayana, cuts everything completely, through and through — all materiality, all desire, all attachment. Even the desire to be born in heaven, the desire to be in a peaceful state, the desire to become a Buddha, the desire to have Nirvana, enlightenment — even these beautiful desires are cut completely.

Vajrayana knows no difference between the world and Nirvana, knows no difference between ignorance and knowledge, knows no difference, no distinctions — all distinctions are dropped — knows no distinction between man and woman.

Now let me explain it to you.

On the stage of Hinayana, man is man, woman is woman. And man is attracted towards woman, and the woman is attracted towards man — they are out-going; their attraction is somewhere outside them. Of course, they will be slaves. When your attraction is somewhere outside you, you cannot be independent of it.

That’s why lovers never forgive each other, they cannot. They are annoyed. You love a person and you are irritated by the person at the same time. There is a reason for it. There is constant fight between lovers. The reason is: you cannot forgive the lover, because you know you are dependent on him or on her. How can you forgive your slavery? You know your woman makes you happy, but if she decides not to make you happy, then?… then suddenly you are unhappy. Your happiness is in her hands. Her happiness is in your hands. Whenever somebody else controls your happiness, you cannot forgive the other.

Jean-Paul Sartre says: “The other is hell” — and he is right. He has a great insight into it. The other is hell because you have to depend on the other. Sex can NOT make you free; somehow it takes you away from yourself; it takes you farther and farther away from yourself. The goal is the other.

Gurdjieff used to say sex is one-arrowed — the arrow is moving towards the other. Exactly the same metaphor has been used by Vajrayana: sex is one-arrowed — it goes towards the other. Love is double-arrowed — it goes to the other and to you also. In love there is balance.

One arrow going towards the other, then you have to work with Hinayana. Two-arrowed: one arrow going towards the other, one arrow coming towards you — you have attained to balance; that lopsidedness is no more there.

A man of love is never angry with the other, because he is not really dependent on the other. He can be happy alone too; his arrow is double-arrowed — he can be happy alone too. Of course, he still shares his happiness with the other, but he is no longer dependent on the other. Now it is no longer a relationship of dependence: it is a relationship of interdependence. It is a mutual friendship. They share energies, but nobody is anybody’s slave.

In Vajrayana the arrow completely disappears. There is no you and no other; I and thou, both are dropped. The mechanism has to be understood.

When you are looking for a woman or for a man, you don’t know one very important factor: that your woman is within you and your man too. Each man is both man and woman, and each woman is both woman and man. It has to be so!… because you are born out of two parents. One was man, one was woman; they have contributed to your being fifty percent each. You have something of your father and you have something of your mother. Half of you belongs to the male energy; half of you belongs to the female energy — you are both.

In Hinayana you have to work hard to bring your energy to the inner woman or the inner man; that is its whole work.

Just recently, in this century, Carl Gustav Jung became aware of this fact — of this fact of bisexuality, that no man is pure man and no woman is pure woman. In each man a woman exists, and in fact every man is searching for that woman somewhere outside. That’s why suddenly one day you come across a woman and you feel, “Yes, this is the right woman for me.” How do you feel it? What is the criterion? How do you judge? — It is not rational, you don’t reason it out. It happens so suddenly, like a flash. You were not thinking about it, you have not reasoned it out. Suddenly if somebody asks you, “Why have you fallen in love with this woman?” you will shrug your shoulders. You will say, “I don’t know — but I have fallen in love. Something has happened.”

What has happened? Jung says you have an image of woman inside you; that image somehow fits with this woman. This woman seems to be similar to that image in some way or other. Of course, no woman can be absolutely similar to the inner woman — that’s why no lover can ever be absolutely satisfied. A little similar, maybe: the way she walks; maybe her sound, her voice; maybe the way she looks, maybe her blue eyes; maybe her nose, maybe the colour of her hair.

You have an image inside you that has come from your mother, from your mother’s mother, from your mother’s mother’s mother — ALL the women that have preceded you, they have contributed to that image. It is not exactly like your mother, otherwise things would have been simple. Your mother is involved in it; your mother’s mother is also involved — and so on and so forth. They all have contributed little bits.

And it is the same with your man: your father has contributed, your father’s father, and so on and so forth. From your father to Adam, and from your mother to Eve, the whole continuum has contributed to it. Nobody exactly knows, there is no way really to know, whom you are seeking. A man is searching for a woman, a woman is searching for a man — the search is very vague. There is no clear-cut image, but somewhere in your heart you carry it; in the dark corner of your soul you keep it, it is there.

So many times many women and many men will appear to fulfil something of it, but only something. So each lover will give you a little satisfaction and much dissatisfaction. A part that fits will satisfy, and all other parts which don’t fit will never satisfy.

Have you watched it? Whenever you fall in love with a man or a woman, you immediately start changing the man and the woman according to something that you also don’t know what…. Wives go on changing their husbands their whole lives: “Don’t do this! Be like this, behave like this!”

Just the other day, Mulla Nasrudin’s wife was saying to me, “Finally, Osho, I succeeded.”

I asked, “About what?”

She said, “I have stopped Mulla Nasrudin biting his nails.”

I said, “Biting his nails? Fifty years you have been married together — Mulla is seventy — now you have been able after fifty years?”

She said, “Yes!”

I asked, “But how did you succeed, tell me?”

She said, “Now I simply hide his teeth so he cannot bite.”

People go on trying to change. Nobody ever changes — I have never seen, I have never come across it. People even pretend that “Yes, we have changed,” but nobody can change. Everybody remains himself. The whole effort is futile, but the urge to change is there. Why is the urge to change there?

The urge to change is for a real necessity: the woman is trying to make her husband fit with some vague image inside her. Then she will be happy — that he does not drink, that he does not smoke, that he does not go after other women… and a thousand and one things… that he always goes to the temple, that he listens to the saints. She has a certain image: she wants her husband to be a hero, a saint, a great man. The ordinary human being does not satisfy her.

And the husband is also trying in a thousand and one ways: brings beautiful clothes, diamonds, rubies and pearls, and goes on decorating his wife. He is trying to find a Cleopatra. Somewhere he has some image of a beautiful woman, the most beautiful woman. Now he tries — even from his very childhood.

I have heard:

The old man asked his precocious six-year-old how he liked the new little girl next door.

“W-e-l-l,” said the kid, “she’s no Elizabeth Taylor, but she’s nice.”

Now even small children think about Hema Malini and think about Elizabeth Taylor. And he says, “She’s no Elizabeth Taylor, but she’s nice.” And this conflict continues. The reason is that we are always looking for someone — who is not outside.

Hinayana turns you from looking outside. It says: Close your eyes to the outside. Mahayana makes you more alert and aware, fills your inner chamber with more light, so that you can see the inner woman. And Vajrayana makes it possible for you so that you can have an inner orgasm with your man inside or your woman inside. That inner orgasm will satisfy you, nothing else.

These three steps are of tremendous meaning.

-OSHO

From The Buddha Said, Chapter Fifteen

The Buddha Said

Also published in The Discipline of Transcendence, V.3, Chapter Seven

The Discipline of Transcendence, V.3

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.

Only if Love Allows – Osho

What are your views on sexual ethics?

My views on sexual ethics are against all the views that have been held up to now. They were all repressive of sex; they were condemnatory and created a split in the human mind. The whole schizophrenia and all the perversions of man are rooted in those wrong sexual ethics.

I conceive of sex as a natural phenomenon. There is nothing profane in it and there is nothing sacred in it. It is purely natural life energy of tremendous importance. If you cannot sublimate it, it can destroy you; and it has destroyed humanity.

It is the energy man is born out of; everything is born out of it. Naturally there is no higher energy than sexual energy, but biological reproduction is not its only function. The same energy can have different creative dimensions. The same energy, joined with meditative practices, can be sublimated to the highest peak of consciousness – what I call enlightenment.

My sexual ethics is not a law, it is love.

Two persons can be sexually related only if love allows. When there is no love, and only law remains as a binding force, it is sheer prostitution. And I am against prostitution.

It is strange that all the religions are the cause of prostitution in the world, but nobody stands up and says that prostitution exists because you have replaced love with law.

Law is not love. Marriage is valid only if there is love. The moment love disappears, the marriage is invalid. It means millions of people are living unlovingly, unethically, unnaturally, because of the religions that have forced the arbitrary bondage of marriage and have tried to make it permanent.

Life is continuously changing; nothing is permanent. Love also is not permanent. Only plastic flowers are permanent, real flowers cannot be permanent. If you are too addicted to permanence then you will end up with plastic flowers; that’s how people have ended up with plastic marriages, plastic relationships – phony, hypocritical. And it gives no pleasure to anybody.

There is a vast prostitution all over the world. Ordinarily when you go to a prostitute, you purchase her for one night. At least it is straightforward. But when you marry a woman, promising her that you will love her always, even beyond death – and even before the honeymoon ends, the love disappears – then you live in deception. Now you are using a human being as a thing, as a sexual object. I condemn it.

According to me love should be the only law, the only deciding factor.

And the energy of sex should not remain confined to reproduction only. It is simple to see the fact that animals are not sexual all the year round, they just have their seasons. In those few months or few weeks they are sexual; otherwise sex disappears. Why has man the capacity to be sexual all the year round? There must be a purpose behind it. Existence never does anything meaninglessly.

My understanding is that reproduction could have been managed within a few weeks, just as it is being managed in all the animals. But man has been given so much sexual energy… it is a clear indication that existence wants you to transform this energy into higher levels of consciousness – and it can be transformed. Just as it can give birth to children, it can give birth to you. It can make you reborn, with a new vision, new bliss, new light, and a totally new being. All that is needed is that the sexual energy should be joined with meditation. And that has been my whole work.

That is my sexual ethics: sex energy plus meditation.

And it is the easiest thing to join them, because while making love, the moment you come to an orgasmic explosion your thoughts disappear, time stops. Suddenly you have melted into the other, you are no longer an ego. And these are the qualities of meditation: no ego, no time, no thinking. Just pure awareness and a melting into the whole.

Where sexual orgasm ends, meditation begins. They can be joined very easily. The easiest thing to do is to join them, they are so close.

My own insight is that people came to discover meditation through sexual orgasm because of these qualities. They could see that when thoughts stop, time stops, ego disappears and you are in a tremendously beautiful space. Although it lasts only for seconds, it has given you the taste of something that is not of this world, something of the beyond.

We don’t know who discovered meditation, perhaps thousands of years ago. In the East we have books at least ten thousand years old describing methods of meditation. But any method brings the same qualities.

This is my feeling, that without sexual orgasm nobody could have been able to discover these three qualities. Once they discovered these three qualities, people of intelligence must have tried to experience them without going into sexual orgasm. Is it possible to attain to such a consciousness?

Somebody must have succeeded, and since then millions of people have succeeded.

The whole of humanity lives in misery for the simple reason that they have the wrong kind of sexual ethics, a kind which teaches them to repress it. And the more you repress your sexuality, the farther away you are from meditation. The more you repress it, the closer you are to madness, not to meditation.

And now it is a fact established by psychoanalysis – by the founder of psychoanalysis, Sigmund Freud – that repressed sex is the basic cause of human misery, of all kinds of perversions, of all kinds of mind sicknesses. But the religions still go on preaching the same thing.

Sigmund Freud should be remembered as one of the milestones in the history of man. But his work is only half. He simply fought against repression; his work is negative. In itself it takes you nowhere; it is fighting against darkness.

My sexual ethics are a completion. Repression has to be dropped. And a deep acceptance, a deep friendliness towards your own energies, a loving intimacy with your own energies so those energies can reveal all their secrets to you… And joining them with meditation, orgasm becomes the door to the temple of the divine.

To me, if sex is the creative force in the world, it must be nearest to the creative center of the world – whatever name you give to it. Creative energy must be closest to creation, to the creative source of it all.

People should be taught the art of converting sexual energy into spiritual enlightenment.

-Osho

From The Path of the Mystic, Chapter 21

Path of the Mystic

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.

 

Go Beyond Through Experiencing – Osho

Is the quality and expression of one’s enlightenment richer, deeper and more creative if one allows oneself to complete one’s worldly trips, rather than dropping them in the name of spirituality?

Certainly! How can you drop if you have not lived your life totally? If you have not known sex, how can you drop it? It will linger, it will surround you in subtle ways; it will become an undercurrent in your unconscious. How can you drop anger if you have not lived it?

Nothing can be dropped without experiencing it in totality. Only total experience helps you to go beyond.

The spirituality that comes without experiencing life is impotent. That is the difference that I want to bring to your consciousness. That kind of spirituality has existed on the earth down the ages… and that’s why man is so ugly. It is because of that kind of spirituality. It has made you repressed; it has not transformed you. It was against this, against that – against everything! It was against life, it was anti-life. It has not allowed you to live your life joyously – to see, to feel, to experience, and to go beyond through experiencing.

Knowledge liberates – not the knowledge that you gather from scriptures, but the knowledge that comes through experience. You become angry again and again and again… and you start feeling the foolishness of it, the utter ridiculousness of it, the poisonousness of it, the destructiveness of it. One day the fruit is ripe – not that you decide: ”I will never be angry” – but just the fruit is ripe and it falls of its own accord. And anger disappears as if it had never existed in you; it simply evaporates.

Live your life. Live a life of variety, a multi-dimensional life, and you will be richer. And, naturally, when a man has lived in all the dimensions of his life and comes to enlightenment, his experience is going to be richer. At least his expression is going to be richer.

And finally: you can only come to enlightenment when you have lived truly. Those who think that they have come to enlightenment without living life are only deceiving themselves and nobody else. They are carrying the whole world in them – unlived, it remains there. Seeds they are carrying.

Patanjali divides samadhi, enlightenment, into two types: samadhi with seed and samadhi without seed. What he calls sabeej samadhi – samadhi with seed – is when you have not lived and subtle desires are still hankering to be fulfilled. You have repressed the seed but it is there, and it will assert itself when the right season arrives. When the spring comes, it may start sprouting again.

You can repress your sex for your whole life, but even at the moment of death it may assert itself.

Repression is not revolution. Revolution is through experience. Maturity is through experience.

Enlightenment is ultimate maturity, beyond which there is none else. How can you find a shortcut to it? – there is none. You have to go through the whole life… tasting its sweetness and its bitterness, feeling its agonies and its ecstasies, watching its ups and downs, the sunlit peaks and the dark nights in the valley, the sadness and the joy of it – all has to be lived.

You have to be a sinner and a saint! One who is only a saint is a poor saint, and one who is only a sinner is a poor sinner – you have to be saintsinner or sinnersaint. You have to live all that God makes available to you. You have to live it unconditionally. And then one day… the quantum leap, the enlightenment.

-Osho

Excerpt from Walk Without Feet, Fly Without Wings and Think Without Mind, Chapter Four  

Copyright© OSHO International Foundation

Here you can listen to the discourse excerpt Go Beyond Through Experiencing.

An 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.

Zorba The Buddha – Osho

Sometimes when you speak, I get the vision of living a kind of Zorba the Greek life – eat, drink and be merry – lusty and passionate, and I think this is the way. Other times I feel you are saying that the way is to sit silently, watchful and unmoving, like a monk. So who are we to be – Zorbas or monks – and how can a blend of them be possible? I sense that you have managed to integrate the contradictions, but can we be both Zorbas, moved by passion and desire, and Buddhas, dispassionate, cool and calm?

THAT IS THE ULTIMATE SYNTHESIS – when Zorba becomes a Buddha. I am trying to create here not Zorba the Greek but Zorba the Buddha. Zorba is beautiful, but something is missing. The earth is his, but the heaven is missing. He is earthly, rooted, like a giant cedar, but he has no wings. He cannot fly into the sky. He has roots but no wings.

Eat, drink and be merry is perfectly good in itself: nothing is wrong in it. But it is not enough. Soon you will get tired of it. One cannot just go on eating, drinking and marrying. Soon the merry-go-round turns into a sorry-go-round – because it is repetitive. Only a very mediocre mind can go on being happy with it. If you have a little intelligence, sooner or later you will find the utter futility of it all. How long can you go on eating, drinking and marrying? Sooner or later the question is bound to arise – what is the point of it all? Why? It is impossible to avoid the question for long. And if you are very intelligent, it is always there, persistently there, hammering on your heart for the answer: Give me the answer! – Why?

And one thing to be remembered: it is not that the people, who are poor, starving, become frustrated with life – no. They cannot become frustrated. They have not lived yet – how can they be frustrated?

They have hopes. A poor man always has hopes. A poor man always desires that something is going to happen, hopes that something is going to happen. If not today then tomorrow, or the day after tomorrow. If not in this life then in the next life.

What do you think? Who are these people who have depicted heaven as a Playboy Club – who are these people? Starved, poor, who have missed their life. They are projecting their desires in heaven. In heaven there are rivers of wine. Who are these people who are imagining rivers of wine? They must have missed here. And there are kalpavrakshas – wish-fulfilling trees. You sit underneath them, desire, and the moment you desire, immediately it is fulfilled. Not even a single moment passes by between the desire and its fulfillment, no shadow between the desire and the fulfillment. It is immediate, instant!

Who are these people? Starved, have not been able to live their life. How can they be frustrated with life? They have not experienced – it is only through experience that one comes to know the utter futility of it all. Only Zorbas come to know the utter futility of it all.

Buddha himself was a Zorba. He had all the beautiful women available in his country. His father had arranged for all the beautiful girls to be around him. He had the most beautiful palaces – different places for different seasons. He had ALL the luxury that is possible, or that was possible in those days. He lived the life of a Zorba the Greek – hence; when he was only twenty-nine he became utterly frustrated. He was a very intelligent man. If he had been a mediocre man, then he would have lived in it. But soon he saw the point: it is repetitive, it is the same. Every day you eat, every day you make love to a woman… and he had new women every day to make love to. But how long…?! Soon he was fed up.

The experience of life is very bitter. It is sweet only in imagination. In its reality it is very bitter. He escaped from the palace and the woman and the riches and the luxury and everything….

So, I am not against Zorba the Greek because Zorba the Greek is the very foundation of Zorba the Buddha. Buddha arises out of that experience. So I am all for this world, because I know the other world can only be experienced through this world. So I don’t say escape from it, Prabhu Maya; I will not say to you become a monk. A monk is one who has moved against the Zorba; he is an escapist, a coward; he has done something in a hurry, out of unintelligence. He is not a mature person. A monk is immature, greedy – greedy for the other world, and wants it too early, and the season has not come, and he is not ripe yet.

Live in this world because this world gives a ripening, maturity, integrity. The challenges of this world give you a centering, an awareness. And that awareness becomes the ladder. Then you can move from Zorba to Buddha.

But let me repeat again: only Zorbas become Buddhas – and Buddha was never a monk. A monk is one who has never been a Zorba and has become enchanted by the words of Buddhas. A monk is an imitator, he is false, pseudo. He imitates Buddhas. He may be Christian, he may be Buddhist, he may be a Jain – that doesn’t make much difference – but he imitates Buddhas.

When a monk goes away from the world, he goes fighting with it. It is not a relaxed going. His whole being is pulled towards the world. He struggles against it. He becomes divided. Half of his being is for the world and half has become greedy for the other. He is torn apart. A monk is a schizophrenic basically, the split person, divided into the lower and the higher. And the lower goes on pulling him, and the lower becomes more and more attractive the more it is repressed. And because he has not lived the lower, he cannot get into the higher.

You can get into the higher only when you have lived through the lower. You can earn the higher only by going through all the agony and the ecstasy of the lower. Before a lotus becomes a lotus it has to move through the mud – that mud is the world. The monk has escaped from the mud; he will never become a lotus. It is as if a lotus seed is afraid of falling into mud – maybe out of ego that “I am a lotus seed! And I cannot fall into the mud. ” But then it is going to remain a seed; it will never bloom as a lotus. If it wants to bloom like a lotus, it has to fall into the mud; it has to live this contradiction. Without this contradiction of living in the mud there is no going beyond.

You ask me, Maya: Sometimes when you speak, I get the vision of living a kind of Zorba the Greek life – eat, drink and be merry – lusty and passionate, and I think this is the way. Other times I feel you are saying that the way is to sit silently, watchful and unmoving, like a monk.

No. I will be the last person to make a monk out of you – otherwise, why are the monks and nuns so much against me? I would like you to become rooted into the earth. I am perfectly in agreement with Friedrich Nietzsche who says: “I beseech you, my brothers, remain faithful to the earth and do not believe in those who speak of other- worldly hopes!” Learn your first lesson of trust by trusting the earth. It is your home right now!

Don’t hanker for the other world. Live this world, and live it with intensity, with passion. Live it with totality, with your whole being. And out of that whole trust, out of that life of passion, love and joy, you will become able to go beyond.

The other world is hidden in this world. The Buddha is asleep in the Zorba. It has to be awakened. And nobody can awaken you except life itself.

I am here to help you to be total WHEREVER you are, in whatsoever state you are – live that state totally. It is only living a thing totally that one transcends it.

First become a Zorba, a flower of this earth, and earn the capacity through it to become a Buddha – the flower of the other world. The other world is not away from this world; the other world is not against this world: the other world is hidden in this. THIS is only a manifestation of the other, and the other is the unmanifest part of it.

-Osho

From The Perfect Master, Volume 1, Chapter Four

The Perfect Master, Volume 1

Copyright© OSHO International Foundation

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

Both audio and pdf files can be downloaded from Osho World.

Transcending the Seven Bodies – Osho

You said we have seven bodies: an etheric body, a mental body and so on. Sometimes it is difficult to adjust the Indian language to the terms of Western Psychology. We have no theory for this in the West, so how can we translate these different bodies into our language? The spiritual is no problem, but the etheric? The astral?

The words can be translated, but from sources where you haven’t looked for them. Jung was better than Freud as far as the search beyond superficial consciousness is concerned, but Jung too is just a beginning. You can get more of a glimpse of what is meant by these things from Steiner’s Anthroposophy or from Theosophical writings: Madame Blavatsky’s SECRET DOCTRINE, ISIS UNVEILED and other works, or the works of Annie Besant, Leadbeater, Colonel Alcott. You can get a glimpse from Rosicrucian doctrines. There is also a great Hermetic tradition in the West, as well as the secret writings of the Essenes, the Hermetic fraternity by whom Christ was initiated. And more recently, Gurdjieff and Ouspensky can be of help. So something can be found in fragments, and these fragments can be put together.

And what I have said I have said in your terminology. I have used only one word that is not part of Western terminology: the nirvanic. The other six terms – the physical, the etheric, the astral, the mental, the spiritual and the cosmic – are not Indian. They belong to the West as well. In the West the seventh has never been talked about, not because there were no persons who knew about it, but because the seventh is impossible to communicate.

If you find these terms difficult, then you can simply use “the first,” ”the second,” “the third” and so on. Don’t use any terms to describe them; just describe them. The description will be enough; terminology is of no consequence.

These seven can be approached from so many directions. As far as dream is concerned, Freud’s, Jung’s and Adler’s terms can be used. What they know as the conscious is the first body. The unconscious is the second – not exactly the same, but near enough to it. What they call the collective unconscious is the third – again, not exactly the same but something approximate to it. And if there are no common terms in usage, new terms can be coined. That is always better, in fact, because new terms have no old connotations. When a new term is used, because you have no previous association with it, it becomes more significant and is understood more deeply. So you can coin new words.

The etheric means that which is concerned with the sky and with space. The astral means the minutest, the sukshma, the last one, the atomic, beyond which matter ceases to exist. For the mental there are no difficulties. For the spiritual there are no difficulties. For the cosmic too there are no difficulties.

Then you come to the seventh, the nirvanic. Nirvanic means total cessation, the absolute void. Not even the seed exists now; everything has ceased. Linguistically the word means extinction of the flame. The flame has gone out; the light is turned off. Then you cannot ask where it has gone. It has just ceased to be.

Nirvana means the flame that has gone out. Now it is nowhere, or everywhere. It has no particular point of existence and no particular time or moment of existence. Now it is space itself, time itself. It is existence or non-existence; it makes no difference. Because it is everywhere, you can use either term. If it is SOMEwhere it cannot be everywhere, and if it is everywhere it cannot be SOMEwhere, so nowhere and everywhere mean the same thing. So for the seventh body you will have to use ‘nirvanic’, because there is no better word for it.

Words in themselves have no meaning at all. Only experiences have meaning. Only if you have experienced something of these seven bodies will it be meaningful to you. To help you, there are different methods to be used on each plane.

Begin from the physical. Then every other step opens for you. The moment you work on the first body, you have glimpses of the second. So begin from the physical. Be aware of it moment to moment; and not only outwardly aware. You can become aware of your body from the inside also.

I can become aware of my hand as I have seen it from the outside, but there is an inner feeling to it too. When I close my eyes the hand is not seen, but there is still an inner feeling of something being there. So do not be aware of your body as seen from the outside. This cannot lead you inward. The inner feeling is quite different.

When you feel the body from within, you will know for the first time what it is to be inside the body. When you see it only from the outside you cannot know its secrets. You know only the outer boundaries, how it looks to others. If I see my body from the outside, I see it as it looks to others, but I have not known it as it is for me. You can see my hand from the outside and I can see it. It is something objective. You can share the knowledge of it with me. But my hand, looked at in that way, is not known inwardly. It has become public property. You can know it as well as I.

Only the moment I see it from within does it become mine in a way that is unsharable. You cannot know it; you cannot know how I feel it from within. Only I can know it. The body that is known to us is not our body. It is the body that is objectively known to all, the body that a physician can know in a laboratory. It is not the body that is. Only private, personal knowing can lead you inward; public knowledge cannot. That is why physiology or psychology, which are observations from without, have not led to a knowledge of our inner bodies. It is only the physical body that they know about.

So many dilemmas have been created because of this. One may feel beautiful from within, but we can force him to believe that he is ugly. If we are collectively agreed upon it, he may also come to agree. But no one feels ugly within. The inner feeling is always of beauty.

This outer feeling is not really a feeling at all. It is just a fashion, a criterion imposed from without.

A person who is beautiful in one society may be ugly in another; a person who is beautiful in one period of history may not be in another. But the innermost feeling is always of beauty, so if there were no outside criteria there would be no ugliness. We have a fixed image of beauty that everyone shares. That is why there is ugliness and beauty, otherwise not. If we all become blind, no one will be ugly. Everyone will be beautiful.

So the feeling of the body from within is the first step. In different situations the body will feel different from within. When you are in love, you have a particular inner feeling; when you experience hate, the inner feeling is different. If you ask Buddha he will say, “Love is beauty,” because in his inner feeling he knows that when he is loving he is beautiful. When there is hatred, anger, jealousy, something happens inwardly that makes you begin to feel ugly. So you will feel yourself to be different in different situations, in different moments, in different states of mind.

When you are feeling lazy, there is a difference from when you are feeling active. When you are sleepy, there is a difference. These differences must be distinctly known. Only then do you become acquainted with the inner life of your body. Then you know the inner history, the inner geography of yourself in childhood, in youth, in old age.

The moment one becomes aware of his body from within, the second body automatically comes into view. This second body will be known from the outside now. If you know the first body from the inside, then you will become aware of the second body from the outside.

From outside the first body you can never know the second body, but from inside it you can see the outside of the second body. Every body has two dimensions: the outer and the inner. Just like a wall has two sides – one looking outward and the other looking inward – every body has a boundary, a wall. When you come to know the first body from the inside, you become aware of the second body from the outside.

You are now in between: inside the first body and outside the second. This second body, the etheric body, is like condensed smoke. You can pass through it without any hindrance, but it is not transparent; you cannot look into it from the outside. The first body is solid. The second body is just like the first as far as shape is concerned, but it is not solid.

When the first body dies, the second remains alive for thirteen days. It travels with you. Then, after thirteen days, it too is dead. It disperses, evaporates. If you come to know the second body while the first is still alive, you can be aware of this happening.

The second body can go out of your body. Sometimes in meditation this second body goes up or down, and you have a feeling that gravitation has no pull over you; you have left the earth. But when you open your eyes, you are on the ground, and you know that you were there all the time. This feeling that you have risen comes because of the second body, not the first. For the second body there is no gravitation, so the moment you know the second you feel a certain freedom that was unknown to the physical body. Now you can go outside of your body and come back.

This is the second step if you want to know the experiences of your second body. And the method is not difficult. Just wish to be outside your body and you’re outside it. The wish itself is the fulfillment.

For the second body no effort has to be made because there is no gravitational pull. The difficulty for the first body is because of the gravitational force. If I want to come to your house, I will have to fight with the gravitational force. But if there is no gravitation, then the simple desire will be enough. The thing will happen.

The etheric body is the body that is put to work in hypnosis. The first body is not involved in hypnosis; it is the second body. That is why a person with perfect vision can go blind. If the hypnotist says that you have gone blind, you become blind just by believing it. It is the etheric body that has been influenced; the suggestion goes to the etheric body. If you are in a deep trance, your second body can be influenced. A person who is alright can be paralyzed just by suggesting to him that “you are paralyzed.” A hypnotist must not use any language that creates doubt. If he says, “It appears that you have gone blind,” it will not work. He must be absolutely certain about it. Only then will the suggestion work.

So in the second body just say: “I am outside the body.” Just wish to be outside it, and you will be outside it. Ordinary sleep belongs to the first body. It is the first body – exhausted by the day’s labor, work, tension – relaxing. In hypnosis, it is the second body that is put to sleep. If it is put to sleep, you can work with it.

When you get any disease, seventy-five percent of it comes from the second body and spreads to the first. The second body is so suggestible that first year medical students always catch the same disease that is being studied. They begin to have the symptoms. If headache is being discussed, unknowingly everyone goes inside and begins to ask, “Do I have a headache? Do I have these symptoms?” Because going inward affects the etheric body, the suggestion is caught and a headache is projected, created.

The pain of childbirth is not of the first body; it is of the second. So through hypnosis, childbirth can be made absolutely painless – just by suggestion. There are primitive societies in which women do not feel labor pains because the possibility has never entered their minds. But every type of civilization creates common suggestions that then become part and parcel of everybody’s expectations.

Under hypnosis there is no pain. Even surgery can be done under hypnosis without any pain because if the second body gets the suggestion that there will be no pain then there is no pain.

As far as I am concerned, every type of pain, and every type of pleasure too, comes from the second body and spreads to the first. So if the suggestion changes, the same thing that has been painful can become pleasurable, and vice versa.

Change the suggestion, change the etheric mind, and everything will be changed. Just wish totally and it will happen. Totality is the only difference between wish and will. When you have wished something totally, completely, with your whole mind, it becomes willpower.

If you wish totally to go outside of your physiological body, you can go outside it. Then there is a possibility of knowing the second body from within, otherwise not. When you go outside your physical body, you are no longer in between: inside the first and outside the second. Now you are inside the second. The first body is not.

Now you can become aware of your second body from the inside, just as you became aware of your first body from the inside. Be aware of its inner workings, its inner mechanism, the inner life. The first time you try it is difficult, but after that you will always be within two bodies: the first and the second. Your point of attention will now be in two realms, two dimensions.

The moment you are inside the second body you will be outside the third, the astral. As far as the astral is concerned, there is no need even of any will. Just the wish to be inside is enough. There is no question of totality now. If you want to go in, you can go in. The astral body is a vapor like the second body, but it is transparent. So the moment you are outside, you will be inside. You will not even know whether you are inside or outside because the boundary is transparent.

The astral body is the same size as the first two bodies. Up to the fifth body, the size is the same. The content will change, but the size will be the same up to the fifth. With the sixth body the size will be cosmic. And with the seventh, there will be no size at all not even the cosmic.

The fourth body is absolutely wall-less. From inside the third body, there is not even a transparent wall. It is just a boundary, wall-less, so there is no difficulty in entering and no need of any method. So one who has achieved the third can achieve the fourth very easily.

But to go beyond the fourth, there is as much difficulty as there was in going beyond the first, because now the mental ceases. The fifth is the spiritual body. Before it can be reached there is again a wall, but not in the same sense as there was a wall between the first body and the second.

The wall is between different dimensions now. It is of a different plane.

The four lower bodies were all concerned with one plane. The division was horizontal. Now, it is vertical. So the wall between the fourth and the fifth is bigger than between any two of the lower bodies – because our ordinary way of looking is horizontal, not vertical. We look from side to side, not up and down. But the movement from the fourth body to the fifth is from a lower plane to a higher plane. The difference is not between outside and inside but between up and down. Not unless you begin to look upward can you move into the fifth.

The mind always looks downward. That is why yoga is against the mind. The mind flows downward just like water. Water has never been made the symbol of any spiritual system because its intrinsic nature is to flow downward. Fire has been the symbol of so many systems. Fire goes upward; it never goes downward. So in moving from the fourth body to the fifth body, fire is the symbol. One must look upward; one must stop seeing downward.

How to look upward? What is the way? You must have heard that in meditation the eyes must be looking upward to the ajna chakra. The eyes must be focused upward as if you are going to see inside your skull. Eyes are only symbolic. The real question is of vision. Our vision, our faculty for seeing, is associated with the eyes, so eyes become the means through which even inward vision happens. If you turn your eyes upward, then your vision too goes upward.

Raja yoga begins with the fourth body. Only hatha yoga begins with the first body; other yogas begin from somewhere else. Theosophy begins from the second body, and other systems begin from the third. As civilization goes on progressing to the fourth body, many persons will be able to begin from there. But only if they have worked through the three lower bodies in their past lives can the fourth be used. Those who study raja yoga from scriptures or from swamis and gurus without knowing whether or not they have worked through their three lower bodies are bound to be disillusioned because one cannot begin from the fourth. The three must be crossed first. Only then does the fourth come.

The fourth is the last body that it is possible to begin from. There are four yogas: hatha yoga for the first body, mantra yoga for the second, bhakti yoga for the third, and raja yoga for the fourth. In ancient days, everybody had to begin with the first body, but now there are so many types of people: one has worked up to the second body in a previous life, another up to the third, et cetera. But as far as dreaming is concerned, one must begin from the first body. Only then can you know the whole range of it, the whole spectrum of it.

So in the fourth body, your consciousness must become like fire – going upward. There are many ways to check this. For example, if the mind is flowing toward sex it is just like water flowing downward, because the sex center is downward. In the fourth body one must begin directing the eyes up, not down.

If consciousness is to go upward, it must begin from a center that is above the eyes, not below the eyes. There is only one center above the eyes from which the movement can be upward: the ajna chakra. Now the two eyes must look upward toward the third eye.

The third eye has been remembered in so many ways. In India, the distinction between a virgin and a girl who is married is made by a color mark on the third eye of the married one. A virgin is bound to look downward toward the sex center, but the moment she is married she must begin to look upward. Sex must change from sexuality to beyond sexuality. To help her to remember to look upward, a color mark, a tilak, is used on the third eye.

Tilak marks have been used on the foreheads of so many types of persons: sannyasins, worshippers – so many types of color marks. Or, it is possible to use chandan – sandalwood paste. The moment your two eyes look upward toward the third eye, a great fire is created at the center; a burning sensation is there. The third eye is beginning to open and it must be kept cool. So in India, sandalwood paste is used. It is not only cool; it also has a particular perfume that is concerned with the third body and the transcendence of it. The coolness of the perfume, and the particular spot where it is placed, becomes an upward attraction, a remembrance of the third eye.

If you close your eyes and I place my finger at your third eye spot, I am not really touching your third eye itself, but you will still begin to feel it. Even this much pressure is enough. Scarcely a touch, just a gentle fingering. So the perfume, the delicate touch of it and its coolness, is enough. Then your attention is always flowing from your eyes to the third eye.

So to cross the fourth body there is only one technique, one method, and that is to look upward.

Shirshasan, the headstand, the reverse position of the body, was used as a method to do this because our eyes are ordinarily looking downward. If you stand on your head you will still be looking downward, but now the downward is upward. The flow of your energy downward will be converted into an upward flow.

That is why in meditation, even without knowing it, some persons will go into reverse positions. They will begin to do shirshasan because the flow of energy has changed. Their minds are so conditioned to the downward flow that when the energy changes direction they will feel uncomfortable. When they begin to stand on their heads they will feel at ease again, because the flow of energy will again be moving downward. But it will not really be moving downward. In relation to your centers, your chakras, the energy will still be moving upward.

So shirshasan has been used as a method to take you from the fourth body to the fifth. The main thing to be remembered is to be looking upward. This can be done through tratak – staring at a fixed object, through concentration on the sun, through so many objects. But it is better to do it inwardly. Just close the eyes!

But first, the first four bodies must be crossed. Only then can it be helpful, otherwise not. Otherwise it may be disturbing; it may create all sorts of mental diseases, because the whole adjustment of the system will be shattered. The four bodies are looking downward, and with your inner mind you are looking upward. Then, there is every possibility that schizophrenia will result.

To me, schizophrenia is the result of such a thing. That is why ordinary psychology cannot go deeply into schizophrenia. The schizophrenic mind is simultaneously working in opposite directions: standing outside and looking inside; standing outside and looking upward. Your whole system must be in harmony. If you have not known your physical body from the inside, then your consciousness should be facing downward. That will be healthy; the adjustment is right. You must never try to turn the outward moving mind upward or schizophrenia, division, will be the result.

Our civilizations, our religions, have been the basic cause for humanity’s split personality. They have not been concerned with the total harmony. There are teachers who teach methods to move upward to persons who are not even inside their own physical body. The method begins to work and part of the person remains outside his body while a second part moves upward. Then there will be a split between the two. He will become two persons: sometimes this, sometimes that; a Jekyll and Hyde.

There is every possibility that a person can become seven people simultaneously. Then the split is complete. He has become seven different energies. One part of him is moving downward, clinging to the first body; another is clinging to the second; another to the third. One part is going upward; another is going somewhere else. He has no center in him at all.

Gurdjieff used to say that such a person is just like a house where the master is absent, and every servant claims he is the master. And no one can deny it, because the master himself is absent. When anybody comes to the house and knocks on the door, the servant who is nearby becomes the master. The next day, another servant answers the door and claims to be the master.

A schizophrenic is without any center. And we are all like that! We have adjusted ourselves to society, that’s all. The difference is only of degrees. The master is absent or asleep, and every part of us claims ownership. When the sex urge is there, sex becomes the master. Your mortality, your family, your religion – everything will be denied. Sex becomes the total owner of the house. And then, when sex has gone, frustration follows. Your reason takes charge and says, “I am the master.” Now reason will claim the whole house and will deny sex a home.

Everybody claims the house totally. When anger is there, it becomes the master. Now there is no reason, no consciousness. Nothing else can interfere with the anger. Because of this, we cannot understand others. A person who was loving becomes angry and suddenly there is no love. We are at a loss now to understand whether he is loving or not loving. The love was just a servant, and the anger too is just a servant. The master is absent. That is why you cannot ordinarily rely on anybody else. He is not master of himself; any servant can take over. He is no one; he is not a unity.

What I am saying is that one should not experiment with techniques of looking upward before crossing the first four bodies. Otherwise a split will be created which will be impossible to bridge, and one will have to wait for one’s next life to begin again. It is better to practice techniques that begin from the beginning. If you have passed your first three bodies in past births, then you will pass them again within a moment. There will be no difficulty. You know the territory; you know the way. In a moment, they come before you. You recognize them – and you have passed them! Then you can go further. So my insistence is always to begin from the first body. For everyone!

To move from the fourth body is the most significant thing. Up to the fourth body you are human.  Now you become superhuman. In the first body you are just an animal. Only with the second body does humanity come into being. And only in the fourth does it flower completely. Civilization has never gone beyond the fourth. Beyond the fourth is beyond the human. We cannot classify Christ as a human being. A Buddha, a Mahavira, a Krishna, are beyond the human. They are superhuman.

The upward look is a jump from the fourth body. When I am looking at my first body from outside it, I am just an animal with the possibility of being human. The only difference is that I can become human and the animal cannot. As far as the present situation is concerned, we are both below humanity, subhuman. But I have a possibility to go beyond. And from the second body onward, the flowering of the human being happens.

Even someone in the fourth body looks superhuman to us. They are not. An Einstein or a Voltaire looks superhuman, but they are not. They are the complete flowering of the human being and we are below human, so they are above us. But they are not above the human. Only a Buddha, a Christ or a Zarathustra is more than human. By looking upward, by raising their consciousness upward from the fourth body, they have crossed the boundary of the mind; they have transcended the mental body.

There are parables worth our understanding. Mohammed, looking upward, says that something has come to him from above. We interpret this above geographically, so the sky becomes the abode of the gods. For us, upward means the sky; downward means the layer below the earth. But if we interpret it in this way, the symbol has not been understood. When Mohammed is looking upward he is not looking toward the sky; he is looking toward the ajna chakra. When he says that something has come to him from above, his feeling is right. But, ‘up’ has a different meaning for us.

In every picture, Zarathustra is looking upward. His eyes are never downward. He was looking upward when he first saw the divine. The divine came to him as fire. That is why the Persians have been fire worshippers. This feeling of fire comes from the ajna chakra. When you look upward, the spot feels fiery, as if everything is burning. Because of that burning, you are transformed. The lower being is burnt, it ceases to be, and the upper being is born. That is the meaning of “passing through fire.”

After the fifth body you move into still another realm, another dimension. From the first body to the fourth body the movement is from outside to inside; from the fourth to the fifth it is from downward to upward; from the fifth it is from ego to non-ego. Now the dimension is different. There is no question of outside, inside, upward or downward. The question is of “I” and “non-I.” The question is now concerned with whether there is a center or not.

A person is without any center up to the fifth – split in different parts. Only for the fifth body is there a center: a unity, oneness. But the center becomes the ego. Now this center will be a hindrance for further progress. Every step that was a help becomes a hindrance for further progress. You have to leave every bridge you cross. It was helpful in crossing, but it will become a hindrance if you cling to it.

Up to the fifth body, a center has to be created. Gurdjieff says this fifth center is the crystallization.

Now there are no servants; the master has taken charge. Now the master is the master. He is awakened; he has come back. When the master is present, the servants subside; they become silent.

So when you enter the fifth body, crystallization of the ego happens. But now, for further progress, this crystallization must be lost again. Lost into the void, into the cosmic. Only one who has can lose, so to talk about egolessness before the fifth body is nonsense, absurd. You do not have an ego, so how can you lose it? Or you can say that you have many egos, every servant has an ego. You are multi-egoistic, a multi-personality, a multi-psyche, but not a unified ego.

You cannot lose the ego because you do not have it. A rich man can renounce his riches, but not a poor one. He has nothing to renounce, nothing to lose. But there are poor people who think about renunciation. A rich person is afraid of renunciation because he has something to lose, but a poor one is always ready to renounce. He is ready, but he has nothing to renounce.

The fifth body is the richest. It is the culmination of all that is possible for a human being. The fifth is the peak of individuality, the peak of love, of compassion, of everything that is worthwhile. The thorns have been lost. Now, the flower too must be lost. Then there will simply be perfume, no flower.

The sixth is the realm of perfume, cosmic perfume. No flower, no center. A circumference, but no center. You can say that everything has become a center, or that now there is no center. Just a diffused feeling is there. There is no split, no division – not even the division of the individual into the “I” and the “non-I,” the “I” and “the other.” There is no division at all.

So the individual can be lost in either of two ways: one, schizophrenic, splitting into many sub persons; and another, cosmic – lost into the ultimate; lost into the greater, the greatest, the

Brahma; lost into the expanse. Now the flower is not, but the perfume is.

The flower too is a disturbance, but when only the perfume is, it is perfect. Now there is no source, so it cannot die. It is undying. Everything that has a source will die, but now the flower is not, so there is no source. The perfume is uncaused, so there is no death and no boundary to it. A flower has limitations; perfume is unlimited. There is no barrier to it. It goes on and on, and goes beyond.

So from the fifth body the question is not of upward, downward, sideways, inside, outside. The question is whether to be with an ego or without an ego. And the ego is the most difficult thing of all to lose. The ego is not a problem up to the fifth body because progress is ego-fulfilling. No one wants to be schizophrenic; everyone would prefer to have a crystallized personality. So every sadhaka, every seeker, can progress to the fifth body.

There is no method to move beyond the fifth body because every type of method is bound with the ego. The moment you use a method, the ego is strengthened. So those who are concerned with going beyond the fifth, talk of no-method. They talk of methodlessness, of no-technique. Now there is no how. From the fifth, there is no method possible.

You can use a method up to the fifth, but then no method will be of use because the user is to be lost. If you use anything, the user will become stronger. His ego will go on crystallizing; it will become a nucleus of crystallization. That is why those who have remained in the fifth body say there are infinite souls, infinite spirits. They think of each spirit as if it were an atom. Two atoms cannot meet. They are windowless, doorless; closed to everything outside themselves. Ego is windowless. You can use a word of Leibnitz: ‘monads’. Those who remain in the fifth body become monads: windowless atoms. Now you are alone, and alone, and alone.

But this crystallized ego has to be lost. How to lose it when there is no method? How to go beyond it when there is no path? How to escape from it? There is no door. Zen monks talk about the gateless gate. Now there is no gate, and still one has to go beyond it.

So what to do? The first thing: do not be identified with this crystallization. Just be aware of this closed house of “I.” Just be aware of it – don’t do anything – and there is an explosion! You will be beyond it.

They have a parable in Zen….

A goose egg is put in a bottle. The goose comes out of the egg and begins to grow, but the mouth of the bottle is so small that the goose cannot come out of the bottle. It grows bigger and bigger, and the bottle becomes too small to live in. Now, either the bottle will have to be destroyed to save the goose, or the goose will die. Seekers are asked: ”What is to be done? We do not want to lose either. The goose is to be saved and the bottle also. So what to do?” This is the question of the fifth body. When there is no way out and the goose is growing, when the crystallization has become consolidated, what to do now?

The seeker goes inside a room, closes the door and begins to puzzle over it. What to do? Only two things seem to be possible: either to destroy the bottle and save the goose, or to let the goose die and save the bottle. The meditator goes on thinking and thinking. He thinks of something, but then it will be cancelled because there is no way to do it. The teacher sends him back to think some more.

For many nights and many days the seeker goes on thinking, but there is no way to do it. Finally a moment comes when thinking ceases. He runs out shouting, “Eureka! The goose is out!” The teacher never asks how, because the whole thing is just nonsense.

So to move from the fifth body, the problem becomes a Zen koan. One should just be aware of the crystallization – and the goose is out! A moment comes when you are out; there is no “I.” The crystallization has been gained and lost. For the fifth, crystallization – the center, the ego – was essential. As a passage, as a bridge, it was a necessity; otherwise the fifth body could not be crossed. But now it is no longer needed.

There are persons who have achieved the fifth without passing through the fourth. A person who has many riches has achieved the fifth; he has crystallized in a way. A person who has become president of a country has crystallized in a way. A Hitler, a Mussolini, is crystallized in a way. But the crystallization is in the fifth body. If the four lower bodies are not in accordance with it, then the crystallization becomes a disease. Mahavira and Buddha are crystallized too, but their crystallization is different.

We all long to fulfill the ego because of an innermost need to reach the fifth body. But if we choose a shortcut, then in the end we will be lost. The shortest way is through riches, power, politics. The ego can be achieved, but it is a false crystallization; it is not in accordance with your total personality. It is like a corn that forms on your foot and becomes crystallized. It is a false crystallization, an abnormal growth, a disease.

If the goose is out in the fifth, you are in the sixth. From the fifth to the sixth is the realm of mystery. Up to the fifth, scientific methods can be used, so yoga is helpful. But after that it is meaningless, because yoga is a methodology, a scientific technique.

In the fifth, Zen is very helpful. It is a method to go from the fifth to the sixth. Zen flowered in Japan but it began in India. Its roots came from Yoga. Yoga flowered into Zen.

Zen has had much appeal in the West because the Western ego is, in a sense, crystallized. In the West, they are the masters of the world; they have everything. But the ego has become crystallized through the wrong process. It has not developed through the transcendence of the first four bodies.

So Zen has become appealing to the West but it will not help because the crystallization is wrong.

Gurdjieff is much more helpful to the West because he works from the first body to the fifth. He is not helpful beyond the fifth, only up to the fifth, to the crystallization. Through his techniques, you can achieve a proper crystallization.

Zen has been just a fad in the West because it has no roots there. It developed through a very long process in the East, beginning with hatha yoga and culminating in the Buddha. Thousands and thousands of years of humbleness: not of ego but of passivity; not of positive action but of receptivity – through a long duration of the female mind, the receptive mind. The East has always been female, while the West is male: aggressive, positive. The East has been an openness, a receptivity. Zen could be of help in the East because other methods, other systems, worked on the four lower bodies.

These four became the roots, and Zen could flower.

Today, Zen has become almost meaningless in Japan. The reason is that Japan has become absolutely Western. Once the Japanese were the most humble people, but now their humbleness is just a show. It is no longer part of their innermost core. So Zen has been uprooted in Japan and is popular now in the West. But this popularity is only because of the false crystallization of the ego.

From the fifth body to the sixth, Zen is very helpful; but only then, neither before nor beyond. It is absolutely useless for the other bodies, even harmful. To teach university level courses in the primary school not only does not help; it may be harmful.

If Zen is used before the fifth body you may experience satori, but that is not samadhi. Satori is a false samadhi. It is a glimpse of samadhi, but it is just a glimpse. As far as the fourth body – the mental body – is concerned, satori will make you more artistic, more aesthetic. It will create a sense of beauty in you; it will create a feeling of well-being. But it will not be a help in crystallization. It will not help you to move from the fourth body to the fifth.

Only beyond crystallization is Zen helpful. The goose is out of the bottle, without any how. But only at this point can it be practiced, after so many other methods have been used. A painter can paint with closed eyes; he can paint as if it is a game. An actor can act as if he is not acting. In fact, the acting becomes perfect only when it does not look like acting. But many years of labor have gone into it, many years of practice. Now the actor is completely at ease, but that at-easeness is not achieved in a day. It has its own methods.

We walk, but we never know how we do it. If someone asks you how you walk you say, “I just walk. There is no how to it.” But the how takes place when a child begins to walk. He learns. If you were to tell the child that walking needs no method – “you just walk!” – It would be nonsense. The child would not understand it. Krishnamurti has been talking this way, talking with adults who have children’s minds, saying, “You can walk. You just walk!” People listen. They are charmed. Easy! To walk without any method. Then, everyone can walk.

Krishnamurti too has become attractive in the West, and just because of this. If you look at hatha yoga or mantra yoga or bhakti yoga or raja yoga or tantra, it looks so long, so arduous, so difficult. Centuries of labor are needed, births and births. They cannot wait. Some shortcut, something instantaneous must be there. So Krishnamurti appeals to them. He says, “You just walk. You walk into God. There is no method.” But no-method is the most arduous thing to achieve. To act as if one is not acting, to speak as if one is not speaking, to walk effortlessly as if one is not walking, is based on long effort.

Labor and effort are necessary; they are needed. But they have a limitation. They are needed up to the fifth body, but they are useless from the fifth to the sixth. You will go nowhere; the goose will never be out.

That is the problem with Indian yogis. They find it difficult to cross the fifth because they are method-enchanted, method-hypnotized. They have always worked with method. There has been a clear-cut science up to the fifth and they progressed with ease. It was an effort – and they could do it! No matter how much intensity was needed, it was no problem to them. No matter how much effort, they could supply it. But now in the fifth, they have to cross from the realm of method to no-method. Now they are at a loss. They sit down, they stop. And for so many seekers, the fifth becomes the end.

That is why there is talk of five bodies, not seven. Those who have gone only to the fifth think that it is the end. It is not the end; it is a new beginning. Now one must move from the individual to the non-individual. Zen, or methods like Zen, done effortlessly, can be helpful.

Zazen means just sitting, doing nothing. A person who has done much cannot conceive of this. Just sitting and doing nothing! It is inconceivable. A Gandhi cannot conceive of it. He says, “I will spin my wheel. Something must be done. This is my prayer, my meditation.” Non-doing to him means doing nothing. Non-doing has its own realm, its own bliss, its own adjustment, but that is from the fifth body to the sixth. It cannot be understood before that.

From the sixth to the seventh, there is not even no-method. Method is lost in the fifth, and no-method is lost in the sixth. One day you simply find that you are in the seventh. Even the cosmos has gone; only nothingness is. It just happens. It is a happening from the sixth to the seventh. Uncaused, unknown.

Only when it is uncaused does it become discontinuous with what went before. If it is caused then there is a continuity and the being cannot be lost, even in the seventh. The seventh is total nonbeing: nirvana, emptiness, non-existence.

There is no possibility of any continuity in moving from existence to non-existence. It is just a jump, uncaused. If it were caused there would be a continuity, and it would be just like the sixth body. So to move from the sixth body to the seventh cannot even be talked about. It is a discontinuity, a gap. Something was, and something now is – and there is no connection between the two. Something has just ceased, and something has just come in. There is no relationship between them. It is as if a guest has left from one door and another guest has entered from the other side.

There is no relationship between the going of one and the coming of the other. They are unrelated.

The seventh body is the ultimate, because now you have crossed even the world of causation. You have gone to the original source, to that which was before creation and that which will be after annihilation. So from the sixth to the seventh there is not even no-method. Nothing is of any help; everything can be a hindrance. From the cosmic to nothingness there is just a happening: uncaused, unprepared for, unasked for.

It happens instantaneously. Only one thing is to be remembered: you must not cling to the sixth. Clinging will prevent you from moving to the seventh. There is no positive way to move to the seventh, but there can be a negative hindrance. You can cling to the Brahma, the cosmos. You can say, “I have reached!” Those who say they have reached cannot go to the seventh.

Those who say, “I have known,” remain in the sixth. So those who wrote the Vedas remained in the sixth. Only a Buddha crosses the sixth because he says, “I do not know.” He refuses to give answers to the ultimate questions. He says, “No one knows. No one has known.” Buddha could not be understood. Those who heard him said, “No, our teachers have known. They say Brahma is.”

But Buddha is talking of the seventh body. No teacher can say he has known about the seventh because the moment you say it you lose touch with it. Once you have known it, you cannot say. Up to the sixth body symbols can be expressive, but there is no symbol for the seventh. It is just an emptiness.

There is a temple in China that is totally empty. There is nothing in it: no image, no scriptures, nothing. It is just bare, naked walls. Even the priest resides outside. He says, “A priest can only be outside the temple; he cannot be inside.” If you ask the priest where the deity of the temple is, he will say, “See it!” – And there is emptiness; there is no one. He will say, “See! Here! Now!” and there is only a naked, bare, empty temple.

If you look for objects then you cannot cross the sixth to the seventh. So there are negative preparations. A negative mind is needed, a mind that is not longing for anything – not even moksha, not even deliverance, not even nirvana, not even truth; a mind that is not waiting for anything – not even for God, for Brahma. It just is, without any longing, without any desire, without any wish. Just is-ness. Then, it happens… and even the cosmos is gone.

So you can cross into the seventh by and by. Begin from the physical and work through the etheric; then the astral, the mental, the spiritual. Up to the fifth you can work and then, from the fifth on, just be aware. Doing is not important then; consciousness is important. And finally, from the sixth to the seventh, even consciousness is not important. Only is-ness, being. This is the potentiality of our seeds. This is our possibility.

-Osho

From The Psychology of the Esoteric, Chapter Seven, 25 March 1971

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

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

Tantra Failed for Two Reasons – Osho

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-Osho

Taken from The Path of the Mystic, Chapter 38

Copyright© OSHO International Foundation

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

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

From Sex to Ecstasy – Osho

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

They said, “The show was so good!”

“Which show?” He asked.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I said, “That is true.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Let your instinctive world become a playfulness….

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

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

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

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

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

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

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

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

I am destroying their business completely.

-Osho

Taken from From Misery to Enlightenment, Chapter Five

Copyright© OSHO International Foundation

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.