Prabhaker

@Tearos There comes a point where you cross the boundary of the ego and enter into the world of egolessness. That point is the point of great fear — because it looks like death. And, in fact, it is a kind of death: the ego disappears. And up to now that has been your identity. Up to now that’s what you have been thinking you are. And suddenly it starts evaporating. A great fear grips the heart: “I am dying!” because your identity is dying. You are not really dying; in fact, you are being born. It is a rebirth, it is a true birth. It is like the seed dying into the soil. The seed must be feeling afraid, nervous, trembling. How can the seed trust that once he is gone there will be a great tree and great flowering? The seed will not be there to witness it; no seed has ever witnessed it, so how can this seed believe and trust? And the same happens with the ego: the ego cannot trust that there is anything more than itself And the ego is dying, and the ego starts breathing its last, and you become afraid. Many people turn back from that point, rush back out. Source – Osho Book “The Fish in the Sea is Not Thirsty”

Zarathustra: A God That Can Dance In the world's first line-by-line commentary on Friedrich Nietzsche's Thus Spoke Zarathustra, Osho unravels the mystery of man's three metamorphoses - from camel to lion to child. He sets the record straight about the meaning of Nietzsche's concept of superman and shows how we ourselves can become that man. https://www.oshorajneesh.com/download/osho-books/western_mystics/Zarathustra_A_God_That_Can_Dance.pdf Zarathustra : The Laughing Prophet Commentaries on Friedrich Nietzsche's Thus Spoke Zarathustra Osho uses Nietzsche's diatribe against man's beliefs in his own impotence as a medium to clarify the true nature of the superman—Nietzsche's concept that was so tragically perverted by Adolf Hitler. He unveils the superman as a man inalienably connected to the cosmos, as a mystic and an innocent, cleansed of the need for conquest. He also discusses Nietzsche's concept of will-to-power, revealing how it can integrate man and lead him towards creativity. https://www.oshorajneesh.com/download/osho-books/western_mystics/Zarathustra_the_Laughing_Prophet.pdf

Statues of Buddha made in Japan and China are quite different from statues made in India. In India, Buddha's images have a small belly and a large chest. It is quite different in Japan and China; all his images in those countries have a large belly and a small chest. To us, Japanese and Chinese statues of Buddha look odd; we think they are misshapen and ugly. But in fact, it is the right thing; because when a man of silence like Buddha breathes, he breathes with his belly - which is the natural way of breathing. Such an innocent person as Buddha cannot breathe with his chest, which is unnatural and artificial. And when one breathes with his belly, the belly is bound to be large and bulging. So the large belly of Buddha's statue is symbolic. It might not have been so large actually, but it has to be depicted the way it has been depicted. And the reason is that a man like Buddha breathes with his belly, and he is as innocent as a child. Osho - In Search of the Miraculous Volume 1 http://oshosearch.net/Convert/Articles_Osho/In_Search_of_the_Miraculous_Volume_1/Osho-In-Search-of-the-Miraculous-Volume-1-00000011.html

They are not enemies, their fight is not of the ego. Their fight has a totally different context. They fight because they know one thing: that the goal is one, but the paths are many. And each master has to defend his path, knowing perfectly well that other paths are as valid as his. But if he starts saying that all the paths are valid, he will not have the impact, the influence on his people. The journey is long and he needs absolute trust.

Only Bodhidharma followed Buddha. Mahavira is as popular as Buddha in India, both criticized each other. Most of them were older than Buddha , they didn't followed Buddha.

Not only Buddha, Mahavira and other twenty three enlightened masters of Jainism, Bodhidharma were prince. All of them are considered as great enlightened masters in India. All of them renounced there kingdoms.

More energy is lost in aggressiveness. Man begins first, he commits aggression. Woman does not commit aggression. Her energy decreases less proportionately than that of a man. Pleasure to an extent lies in losing energy. Therefore, a woman does not get as much pleasure as a man gets. According to the statistics of a survey conducted by some woman over a period of ten years 70 percent of women never experience the climax in a sexual intercourse. Children are born but it is difficult for women to get the experience of the falling out of sex energy. I said that both lose energy; but that does not mean that someone can become strong by suppressing his energy forcibly. If energy is suppressed forcibly, energy is lost in the act of suppression. That suppressed energy will find a release sooner or later. It will flow out in dreams and is wasted. Suppressed energy perverts and creates more difficulties. ~ Osho

Buddhism gained so much influence because his disciples spread his teaching beyond the boundaries of India. Otherwise there were many contemporaries who were great enlightened teachers like Mahavir, Makhali Ghosal, Ajit Kesakambal, Sanjaya Belaputta, Nigantha Nathaputta. There were many great enlightened teachers in India who were prince like Mahavira and left their kingdoms to seek truth. Buddhism survived because Buddha's disciples spread it outside India.

@egoless So many become interested, but very few enter because your interest may be just because of your mind. You may be hoping now, through yoga, that you may gain something, but the achieving motive is there-you may become perfect through yoga, you may reach to the blissful state of perfect being, you may become one with the brahman. This may be the cause why you are interested in yoga. If this is the cause then there can be no meeting between you and the path which is yoga. Then you are totally against it, moving in a totally opposite dimension. Yoga means that now there is no hope, now there is no future, now there are no desires.

@egoless So many become interested, but very few enter because your interest may be just because of your mind. You may be hoping now, through yoga, that you may gain something, but the achieving motive is there-you may become perfect through yoga, you may reach to the blissful state of perfect being, you may become one with the brahman. This may be the cause why you are interested in yoga. If this is the cause then there can be no meeting between you and the path which is yoga. Then you are totally against it, moving in a totally opposite dimension. Yoga means that now there is no hope, now there is no future, now there are no desires.

Courage is risking the known for the unknown, the familiar for the unfamiliar, the comfortable for the uncomfortable arduous pilgrimage to some unknown destination. One never knows whether one will be able to make it or not. It is a gambling, but only the gamblers know what life is. All Buddhas Are Gamblers. Be a gambler. Risk everything, because the next moment is not certain. So, why bother? Why be concerned? Live dangerously. Live joyously.

@Ether Futility of all effort Buddha tried for six years continuously to know what the divine is, and it cannot be said that he left anything undone. He did everything that is humanly possible, even some things which seem humanly impossible. He did everything. Whatever was known up to his day he practiced. Whatever methods were taught to him, he became a master of them. He went to all the gurus that existed in his time, to everyone. And whatever they could teach, he learned, he practiced. And then he said, "Anything more, Sir?" And the guru said, "Now you can go, because all that I could give you I have given, and I cannot say, as I say in other cases, that you have not practiced. You have practiced. This is all that I can give." Buddha said, "I have not known the divine yet." With each guru this happened. Then he left all the gurus. Then he invented his own methods. Continuously, for six years, he was in a struggle of life and death. He did everything that could be done. Then, at last, he was so tired of doing, so deadly tired, that one day when he was taking his evening bath in the Niranjana River near Bodhgaya, he felt so weak and so tired that he could not come out of the river. He just clung to a root of a tree and a thought came to his mind, "I have become so weak, I cannot even cross this small river. How will I be alive to cross the whole ocean of the world? I have done everything, and I have not found the divine. I have only tired my body." He felt that he was on the verge of death. At that very moment he felt that he had done everything, and now there was nothing to do. He relaxed, and new energy came upon him because of his relaxation. All that was suppressed through those six years flowered. He came out of the river, he felt just like a feather, a bird's feather -- weightless. He relaxed under a Bodhi tree. It was a bright fullmoon night. Someone came -- a girl, a shudra girl named Sujata. The name shows that the girl must have been a shudra because to have the name Sujata means she has not come from a higher caste. Sujata means wellborn. She had promised the Bodhi tree to pay it some homage daily, so she has come with some sweets. Buddha is there -- tired, pale, bloodless, but relaxed, absolutely unburdened -- and it is a fullmoon night with nobody around. The girl, Sujata, felt that the deity of the tree had come to receive her homage. Had it been another day, Buddha could have refused. He would not rest in the night, he would not eat any food. But today he was totally relaxed. He took the food, and he slept. This was the first night after six years that he really slept. He was relaxed with nothing to do. Then there was no worry. There was no tomorrow even, because tomorrow exists only because one has to do something. If one has not to do anything, then there is no tomorrow. Then the moment is enough. Buddha slept, and in the morning, at five o'clock, when the last star was withering away, he was out of the sleep. He saw the last star disappearing, with no mind, because when you have nothing to do there is no mind. The mind is just a faculty for doing something, a technical faculty. No mind, nothing to do, no effort on his part, indifferent to whether he was alive or dead, he just opened his eyes, and he began to dance. He had come to that knowing to which he could not come through so many efforts. Source: “I Am the Gate” By Osho

As the extrovert person moves on, he becomes one with the whole universe. As he advances, he reaches to a point beyond which nothing is left outside, he becomes identified with the outer world. The day this happens, nothing remains within or without. But by becoming one with the world outside, he finds himself and he finds the truth. Then he declares: ‘I am Brahman’. He becomes one with the entire universe. When he says: ‘I am the Whole’, he is indeed one with the Whole. Then he feels the moon and the stars are moving inside him. The introvert person while going deep within comes to a point where nothing is left to be seen, he becomes a void. Then he is able to say: ‘I am not’. Such as the flame of a lamp blows out and disappears -- everything disappears. The extrovert is ultimately able to grasp the whole. The introvert is ultimately able to grasp the shunya, the void. And both, the void and the purna, the whole, mean the same thing. But the extrovert reaches by moving along the outer journey; the introvert reaches by moving along the inner journey. At the end, the extrovert completely eliminates the inner world, nothing is left inside, only the outer world remains. The introvert goes on becoming oblivious of the outer world to such a point that nothing remains outside. And the interesting thing is that both the inner and the outer prevail together. Of the two only one cannot remain. Hence, when one disappears the other disappears too. If only the outer were to exist and nothing remains inwardly, the outer too will be no more. Because how would you otherwise identify the outer? In order for the outer to exist, the inner is necessary. It is only because there is the inner does the outer exist. If only the inner were to be left and nothing were to remain in the outer at all, how would you be able to call it the inner? It exists only in comparison to something of the outer, it is inner relative to the outer. For example, the pocket of your jacket -- its one part makes the inner side in which you put your hand, and the other is the visible part seen outside. Can you ever imagine a situation where only the inside of the pocket would remain without its outer part? Or, take your home, for example, Can you ever think that only the inner section of the house should remain and not what is outside of it? If only the interior part were to exist but not the outer part, the inner too will cease to be. If only what is outside were to remain and nothing inside, that which is outside the house would also cease to exist. The inner and the outer are two sides of the same coin. Hence, there are two ways to go about. Either drop the outer or drop the inner. With the falling of one, the other will also fall on its own accord. And then, that which would remain, which was present in the outer as well as in the inner -- in fact, it was always present even beyond the inner and the outer too. If our journey has been outward, then, that which would remain to exist we will call it the Brahman; if we have followed the inward journey, we will call it shunya, void, nirvana. Those who have seen god as Whole, they have traveled through the outer journey. Those who have seen god as a Void, they have followed the inner journey. It is not that while following the spiritual discipline of yoga, or the outer path, some day you will have to start with the Sankhya -- there is no need for it. Yoga itself will help you to reach. Let us look at it yet another way so that it becomes easier to understand. Let us assume a man is standing at the number ten and if he were to proceed from ten to number eleven and then twelve and so on, he would eventually reach to the infinite. A point will come where all numbers would vanish. If he were to come down from number ten to nine, eight, and thus move back, after reaching number one he would arrive at zero where all numbers are bound to disappear too. No matter from which end you begin your journey, the numbers will disappear. When this happens then it does not matter from where you started your search. That which will remain beyond the numbers will be the same. This can be understood in terms of Positive and Negative as well. Some people like positive words; these are the same people who are extrovert. Some people like negative words; these are the people who are introvert -- such as, the Buddha. Buddha is very fond of negative terms. Even if God were to appear before him, He would appear in terms of “nothingness”, in terms of void. Hence the word Buddha chose for his moksha, for his liberation is -- nirvana. And nirvana means: blowing of the lamp. Such as a lamp blows out, similarly, the individual blows out. What remains after that, is nirvana. Someone asks Buddha, “ What will happen to you after nirvana?” And Buddha says: “What happens when the lamp blows out? It becomes one with the Void”. So Buddha’s emphasis is on the negative. It is an introvert’s emphasis. Whenever an introvert will speak he will use negative terms. He will say: “neti, neti”, neither this, nor that. One wants to reach a point where nothing is left. But when nothing is left, everything is found. Then there is language of the positive: this, and this, and this too. When everything comes together, then what exists that too is all that IS. These are the only two ways. You can choose whichever kind of a journey you like. These two kinds appear very contradictory. They are contradictory as far as types are concerned, but as far as achievement is concerned there is no contradiction. One arrives through shunya, the void, as much as one arrives through the Whole. Some arrives by saying: neither this, nor that. Others arrive by seeing god in all -- they think and feel by realizing god in everything. The basic idea is one wants to reach at a point where duality exists no more. Duality can dissolve into nothingness in two ways; it can become non-existent if either one accepts everything, or one denies everything. It can happen if either all bondages are dropped, or all bondages are identified with the atman, the spirit. Either there is no bondage any more; or, the bondage itself becomes everything, the atman -- it becomes the universal, then too it ceases to be bondage. Neither the yogi needs to go into Sankhya, nor does the seeker of Sankhya need to go into Yoga. And yet, the point where both reach is the same. One does not have to make any changes. Both bring you to the same place. Each individual has to look within to see what one’s interests are, what is his or her true identity, whether one’s leaning is toward the positive or the negative; toward the Whole or the Nothingness. It can also be seen this way: if a person is of emotional type, if he is filled with emotions, the language of Wholeness will be acceptable to him. And if the person is of a very intellectual type, the language and expression of denial, of the Negetive will be acceptable to him. Logic negates, it follows the process of elimination. It goes on saying: this is meaningless, that is meaningless, that too is meaningless -- it keeps discarding until nothing is left to throw away. When nothing is left to throw out, the logic too drops on its own accord. BHAGAVADGEETA III - Karmayoga Translated by Swami Satya Vedant Discourses given by Osho at Cross Maidan, Bombay 28th December, 1970 - 7th January 1971

Jogging, dancing, swimming – anything can be a meditation. My definition of meditation is: whenever your body, mind and soul are functioning together in rhythm it is meditation, because it will bring the fourth in. If you are alert to the fact that you are doing it as a meditation ¯ not to take part in the Olympics, but doing it as a meditation – then it is tremendously beautiful. If we give only a fixed pattern of meditation, then it will be applicable only to a few people. That has been one of the problems in the past: fixed patterns of meditation, not fluid — fixed, so they fit certain types and all others are left in the darkness. My effort is to make meditation available to each and everybody. Whosoever wants to meditate, meditation should be made available according to his type. If he needs rest, then rest should be his meditation. Then 'sitting silently doing nothing, and the spring comes and the grass grows by itself' ¯ that will be his meditation. We have to find as many dimensions to meditation as there are people in the world. The pattern has not to be very rigid, because no two individuals are alike. The pattern has to be very liquid so that it can fit with the individual. In the past, the practice was that the individual had to fit with the pattern. I bring a revolution. The individual has not to fit with the pattern, the pattern has to fit with the individual. My respect for the individual is absolute. I am not much concerned with means; means can be changed, arranged in different ways. That's why you find so many meditations going on [in the meditation resort]. We don't have enough opportunities here; otherwise you would be surprised how many doors the temple of the divine has. You would also be surprised that there is a special door only for you and for nobody else. That's existence's love for you, its' respect for you. You will be received through a special door, not through the public gate. You will be received as a special guest. But the basic fundamental is, whatsoever the meditation, it has to fill this requirement: that the body, mind, consciousness – all three should function in unity. Then suddenly one day the fourth has arrived: witnessing. Or if you want to, call it God; call it God or nirvana or Tao or whatsoever you will. Osho, The Book of Wisdom You will not think of running as a meditation, but runners sometimes have felt a tremendous experience of meditation. They were surprised, because they were not looking for it — who thinks that a runner is going to experience the divine? — but it has happened, and now running is becoming more and more a new kind of meditation. It can happen in running. If you have ever been a runner, if you have enjoyed running in the early morning when the air is fresh and young and the whole world is coming back out of sleep, awakening, and you were running and your body was functioning beautifully, and the fresh air, and the new world again born out of the darkness of the night, and everything singing all around, and you were feeling so alive.... A moment comes when the runner disappears; there is only running. The body, mind and soul start functioning together; suddenly an inner orgasm is released. Runners have sometimes come accidentally on the experience of the fourth, turiya, although they will miss it because they will think it was just because of running that they enjoyed the moment; that it was a beautiful day, that the body was healthy and the world was beautiful, and it was just a certain mood. They will not take note of it. But ifthey take note of it, my own observation is that a runner can come close to meditation more easily than anybody else. Jogging can be of immense help, swimming can be of immense help. All these things have to be transformed into meditations. Drop old ideas of meditations, that just sitting underneath a tree with a yoga posture is meditation. That is only one of the ways, and may be suitable for a few people but is not suitable for all. For a small child it is not meditation, it is torture. For a young man who is alive, vibrant, it is repression, it is not meditation. Maybe for an old man who has lived, whose energies are declining, it may be meditation. People differ, there are many types of people. To someone who has a low kind of energy, sitting underneath a tree in a yoga posture may be the best meditation, because the yoga posture is the least energy-expensive the least. Osho, The Book of Wisdom

Yoga has fallen into wrong hands Yoga means union, the science of union. Meditation is the most supreme phenomenon as far as union with reality is concerned. Meditation is the god of yoga. But yoga has fallen into wrong hands, and not only recently – for centuries it has been in the wrong hands. The original fault must be with the founder, Patanjali himself. Patanjali has divided yoga into eight parts. His division is clear-cut, very scientific, but he was not really aware of human stupidity. He started with the body – and that's the right way to start. The first part of yoga must be physiological because man lives on the circumference, in the body, so the work has to start there, only then can it reach the mind. And when one has gone beyond the body and beyond the mind, then the third, meditation, happens. So according to Patanjali the first part belongs to the body. But he was not clearly aware that millions of people would remain entangled with the first part. Hence yoga has become synonymous with yoga postures: people standing on their heads and doing all sorts of contortions. That has become synonymous with yoga. It is not a true yoga, it is just the preface, the introductory part; and the person who thinks the introduction is the whole book is idiotic. But Patanjali did not warn people. If he had warned people it would have been better. People like Patanjali believe in others' intelligence – which is not there! They trust. Their trust is immense, their trust is as immense as people's stupidity is! They respect people's intelligence. So he did not warn people, but the warning was absolutely necessary: 'Don't get entangled in the physiological part.' A few people, only very few – if a hundred people become interested in yoga then only one person will get out of the physiological entanglement. And that one person will become entangled in the psychological. If a hundred persons are entangled in the psychological then only one person gets out of it...and only when you get out of the mind does the real yoga begin. The physiological part of yoga will give you great physiological powers; it can make you live a really long, healthy life. But what are you going to do with a long life? If you are idiotic, instead of being idiotic for seventy years you will be idiotic for two hundred years. It is not going to help anybody; it will be a calamity. Yoga can make a person live long, but what will you do? That physiological part should not be paid so much attention. Yes, a little bit is good to keep physically fit, but just a little bit; otherwise it is a vast jungle. One can be lost in its subtleties, in its complexities. The second part is even vaster than the physiological. If you get into it you can have many psychic powers, you can read people's thoughts. But what is the point? Your own rubbish is so much, what is the point of reading somebody else's rubbish? He is tortured by his rubbish and you are reading his thoughts – and you think you are doing something great! The real thing is to get rid of thoughts, not to read them. One even has to get rid of one's own thoughts; what is the point of reading other people's thoughts? And what is there? You can stand by the side of the road and you can see a man is walking along and thinking of his dog – so what? If you listen to people's thoughts, what will you find? Somebody is thinking of his cow, somebody is thinking of his buffalo, somebody is thinking of his wife, somebody is thinking of somebody else's wife! And you are thinking what they are thinking! Maybe the other person is also a yogi and is reading somebody else's thoughts. Then things become very complicated! The physiological part is ordinary, the psychological part is ordinary. Both can give power, but power is not the goal of meditation. Power is politics, all kinds of power is politics. And power corrupts – all kinds of power – it corrupts unconditionally and absolutely. It always corrupts. Hence I say the only essential thing, the real core of all religion, of all yoga, of all methods of search, is meditation. One should put aside everything non-essential. You can use things as stepping stones, but not more than that – just like jumping boards. You need not bother too much about them. Your whole concern should be one-pointed; you should move like an arrow towards meditation. Only then in this small life, with so little time, power and energy available and with so many problems surrounding you, can you hope that the arrow will reach the target. The moment you know something of meditation – not about it, but the very taste of it – a great release comes. a great relief comes. Suddenly all tensions disappear: anxieties, anguishes, are found no more. Even if you want them just for a change, you cannot find them. I have tried and failed! Sometimes I try very hard to find some anxiety but I cannot, it simply does not work. I have tried all possible ways, from this side and that side, but I come to the same end: it does not work. Once you have tasted meditation it is impossible for you to be in any misery. Bliss becomes inevitable, a natural showering, and it goes on showering like flowers showering from the sky. Osho, Nirvana: Now or Never

@Key Elements To renounce poverty is the most arduous phenomenon Buddha was born a king. He got fed up with his palaces, with his richness, with his luxury; he became a beggar. In the middle of one night, he renounced his kingdom and went into the forest as a beggar. I was born as a poor man. I got fed up with up poverty. In the middle of one night I renounced poverty, and since then I have been living like an emperor. What is the difference? Just one difference is there: Buddha’s renunciation was simple, my renunciation is very difficult. To renounce a kingdom luxury and is a very simple phenomenon; you just get out of the palace and into the mountains. But to renounce poverty is not so easy, otherwise you would have all renounced it. I have done the more difficult task. But the inner mechanism is the same — a drastic change in your lifestyle helps you to become enlightened. It doesn’t matter whether from the palace you move to the hut, or from the hut you move to the palace. A drastic change in your lifestyle brings the revelation easily, because it uproots you from your ground, it brings you to a totally new territory. You cannot remain the same, you have to change. Obviously it seems Buddha did a great thing, but it only seems so. I have done the greater thing. You try! — and you will know immediately that to renounce empires is the easiest thing in the world. To renounce poverty is the most arduous phenomenon. But there are other aspects of it too; I am not in favor of poverty, and neither are you. It is natural that nobody should be in favor of poverty, because to be in favor of poverty means to be in favor of hunger, to be in favor of being without clothes, to be in favor of being without shelter, to be in favor of sickness, old age, and no medicine. Nobody is in favor of poverty. But Gautam Buddha and the twenty-four Tirthankaras of the Jainas, all these twenty-five people who have impressed this country immensely, have impressed the whole East, were born as kings. You have to understand it: Buddha was born as a king. The incarnations of Hindus, Rama and Krishna, were born as kings. You have not accepted a single poor man as a buddha, as a tirthankara, as an incarnation of God — that shows your mind. You respect luxury, you respect kings. In fact, you have respected Gautam Buddha not because he was a beggar, but because he renounced his empire. Just think, if Gautam Buddha was born a poor man, and one night he had renounced his poor man’s house, with no clothes, no food, the father dying without medicine. I don’t think you would have ever accepted him as a great master; you have never accepted anybody like that. Why were the twenty-four tirthankaras all kings? Is not anybody else intelligent enough to be spiritual? Is the whole world empty, with nobody to give it challenge? Do only kings have a prerogative, a monopoly?The reason is that these kings renounced their kingdom, and became beggars. In your eyes, the kingdom is so valuable that it is amazing that a man would renounce something for which you have been hankering your whole life. The man is not respected for himself or his spirituality, he is respected for the money that he has left behind. You are still counting money, you are still looking at the bank balance. I used to know a postmaster, a poor man, the only earning member of a big family. When his wife died and his children got married he asked me, “I am tired and all my duties are fulfilled. I can renounce the world.” I said, “What have you got to renounce? How much is your bank balance?” He said, “Bank balance? I don’t have a bank balance, just three hundred and sixty rupees in the post office.” I said, “You can renounce, but don’t tell anyone that you had only three hundred and sixty rupees when you renounced; otherwise nobody is going to pay any attention to your renunciation. People will simply laugh.” After ten years I met the man in New Delhi. He had gathered a good following. One of his disciples told me, “My master was a great rich man; he renounced everything.” I went to see the master. Looking at me, he felt a little nervous. I said, “Don’t be worried. I will not tell anybody that you renounced only three hundred and sixty rupees.” But they all heard it. Since then he has lost all his following. He is very angry with me. I want to emphasize the fact that, although you think that you respect Buddha because he renounced, deep down you still respect the empire, the kingdom, the riches — not Buddha himself. With me the situation is totally different. I have renounced poverty. You have to look eye to eye with me. Either you respect me, or you don’t respect me. But money does not come in between. The people who have respected me are far more religious than you who have respected kings because they renounced their kingdoms. The people who have respected me, have respected me, not the kingdom that I had renounced. I had no kingdom; their respect is direct, immediate. It concerns me, it has nothing to do with anything else. And moreover, I am against this whole idea of Gautam Buddha, Mahavira and other tirthankaras renouncing their kingdoms. Because they not only renounced their kingdoms, they raised the value of poverty, which you have never thought about — they made poverty something spiritual, which it is not. Poverty is the source of all crime, all sickness, all that is ugly in life. They made poverty something spiritual, and thousands of people became beggars with Buddha. But have you looked into the whole situation? The people who followed Buddha left behind them crying and weeping wives, crying and weeping children, old parents. What happened to those people? The wives became prostitutes, the children became orphans, the old parents died without any care and without any medicine, because the man who was the earning member had become spiritual. And this happened to millions of people. Who is responsible for this? I cannot forgive Buddha, or Mahavira, or other tirthankaras. They raised poverty to spirituality, convinced people, and destroyed thousands of families, millions of people. And the people who became beggars became a burden on the society. Because if you have renounced the world, then you don’t have any right to ask for food from that same world; you don’t have any right to ask for clothes, for shelter, from that same world. This is a strange thing: you condemn the world, and the world feeds you. You renounce the world, and the world supports you. You live on it. These are the people who have reduced the East to poverty, to slavery. No, I am not in favor of poverty. And finally, I have also renounced. Buddha renounced this world, because this world’s pleasures are momentary. Try to understand the subtlety of the logic: he renounced the world, this world, because its pleasures are momentary. But he is renouncing it to gain another world beyond death, the pleasures of which are permanent and eternal. Look around the world into different religions’ idea of the other world. I will give you a few instances to understand their psychology. In the heaven of Mohammedans there are rivers of wine. Here, on the earth wine has to be renounced. In paradise, where rivers of wine are available, you can drink as much as you want, swim in it, get drowned in it. But it’s very strange: in this world wine is a sin, and in that world it is a reward. I can’t see the connection. In this world the woman has to be condemned. She is the source of sin, she is the door to hell. If you can manage to renounce the woman you become a saint, and the saints are rewarded with beautiful women in paradise. Not ordinary beauties, those women never grow to be more than sixteen years old. They are stuck for millions of years at the age of sixteen. They don’t perspire, they are always young. In Arabian countries homosexuality has been prevalent for centuries. It is a very shocking thing that in paradise, for saints, young boys are also made available. Buddha, Mahavira, Mohammed, Jesus… they all renounced this world because its pleasures are momentary for a world where pleasures are eternal. I renounce the world of eternal pleasures for this world, where pleasures are momentary. Who is renouncing more? I would hate a girl who has remained for millions of years stuck at age sixteen. She is a prostitute and she has been used by millions of saints. I have heard about a disciple whose master, whose whole teaching was celibacy, had died. After a few days the disciple also died. Of course the first thing he looked for in paradise was his master, and he soon found him under a beautiful tree — which remains eternally green! He saw the master, but he was very much shocked because in his lap was sitting an American Hollywood actress, Marilyn Monroe. She was very beautiful, but without any brains, just flesh without any soul. The disciple was very shocked. The master has been teaching celibacy and here he is hugging a naked film actress! But then he thought, “Perhaps this is his reward! He deserves it. His whole life he was celibate; he would not allow any woman even to touch his feet; he would not see any woman. Certainly he deserves it.” He came close, fell at the feet of the master, and said, “My great master. You certainly deserve such a beautiful woman.” Before the master could reply Marilyn Monroe said, “You idiot. I am not his reward. He is my punishment.” I have renounced that world. To me each moment is paradise, and I don’t have any desire for eternal pleasure. In fact the very idea is sick. Just think, if you have anything forever you are going to get bored — if you have any intelligence. The woman may be very beautiful, but to have the woman eternally… just think of eternity, forever and forever, the same woman. In no religious scripture is there any mention of divorce in paradise. Once you are caught by the woman you are caught forever. Whenever I think about the paradise that all the religions have created I simply freak out. I don’t want to go to paradise. Absolutely no! It is only for idiots. I would rather go to hell, because the best and the most colorful people, the most creative people, all the great poets, all the great painters, all the great dancers, all the great sculptors, you will find there. In heaven you will find only dried up saints with no juice. It will be utter boredom; you cannot even have a good conversation. You cannot find Byron in heaven, you cannot find Shelley, you cannot find Bertrand Russell, you cannot find Jawaharlal, you cannot find Rabindranath Tagore, you cannot find Maupassant, Tolstoy, Dostoevsky, Chekhov, Leonardo da Vinci, Dante, Socrates. You cannot find the cream of humanity there. You will find only dull, unintelligent, retarded people. Their qualities are that they can fast for twenty-one days, but that does not give intelligence. Somebody can stand for twelve years and will not sit down, but that is not a quality. Somebody lives naked, but that is nothing creative; every child is born naked, every animal lives naked. If nakedness is spiritual, then all animals will be ahead of you. I have also renounced, and my renunciation is far greater. I have renounced the world of eternal pleasures for this beautiful world of momentary pleasures. I have renounced eternity for the moment; to me it is enough. And I call this contentment. All your saints are full of desire, whatever they say. They go on saying to you, “Be desireless.” But why? — so that in paradise all your desires can be fulfilled. But this is not desirelessness; it is motivated. I say to you, there is no need to be desireless. Live each desire with as much awareness as possible, and you will feel a tremendous contentment arising in you. Each moment it goes on growing — you feel fulfilled, here and now. I do not promise you anything after death, because that is a very cunning device of your priests, your prophets, your messiahs. I want you to experience something here. I am a realist, I am not a dreamer. And my experience is that if you can live each moment with contentment, awareness, silence, joyfulness, this very earth becomes paradise; there is no other paradise anywhere. All those paradises are invented only for idiots to be exploited. I have renounced everything hocus pocus. Source – Osho Book “The Last Testament, Vol 5

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Religion is dead. It has really lived too long, it should have been dead long ago. It has not done any good to humanity, it has done immense harm. It has divided humanity. It has given different groups of people the idea that “You are the real people of God,” that “You are special; other human beings are second class.” It has fulfilled the egos of Jews, of Christians, of Hindus, of Mohammedans – of everybody. It has created so many wars. It has killed millions of people, burned thousands of people alive, and all in the name of God. For your own sake you are being burned alive! Religion is one of the most criminal phenomena that have existed in the world. It is time that we declare it dead. But remember, every death is a beginning of something new; every death is not an end. On the one side it looks as if something has ended, but on the other side something fresh starts growing. The death of religion becomes the beginning of religio. The word “religion” comes from religio. Religio has a beauty of its own, which is lost in “religion.” Religio means an existential, an experiential phenomenon. The very word means coming to a point where you are one – one with yourself, one with existence. Religion which comes from the same root does not have that meaning. It, on the contrary, makes you split. Making you one is not its work; its work is to make you schizophrenic, to put you into a split state, to put you against your own body, to put you against your own sex, to put you against yourself; to divide you into parts, fragments, and create an inner conflict in you. All religious people are continuously fighting with themselves, because their biology says to do something, and their holy scripture says to do just the opposite. Their own being wants to grow in one way, but the priests direct them into some other way. Every religion has been trying to make you somebody else. No religion has allowed you to be just yourself. They are all afraid of your being just yourself; then their function is lost. Their function is to create conflict in you, to make you miserable, suffering, in anguish. Then naturally you have to seek help. They create the disease, and then they start praying for you to be forgiven. They are the criminals, and they are asking for you to be forgiven. And whom are they asking? There is nobody. So it is really a great exploitation by the priesthood of all the religions. They have destroyed every individual. They have made you Christians, Jews, Hindus, Buddhists, but they have not allowed you to become just an individual, a human being. You were born not as a Christian, you were born not as a Buddhist; you were born just as a human being. They have destroyed your innocence; they have misdirected your life. They have molded you into something which you cannot become; it is not your potential. This is not religio. Religio is accepting you in your totality, making you whole, healthy. And that opens the door to become one with existence. You are part of it; every moment you are part of it. You are breathing existence in and out every moment – you are eating it, you are living it in every possible way. No man is an island, we are all part of an infinite continent; that’s what I am calling existence. Religio will relax you. Religio will give you, for the first time, the dignity of being a human being, and the vastness of being part of the whole existence. Religion is dead, religio is born. Religion is something like marriage: unnatural, arbitrary, artificial, created by social convenience. Religio is like love: natural, simple. No law is involved in it; no society, no culture dominates it. Love is a law unto itself, and love gives you something that is immensely precious. You start feeling needed. You are not superficial, you are not just accidental; you are needed, you are fulfilling some essential need. Love gives you the first glimpse that existence wants you the way you are. There is no need to become Jesus Christ or Gautam Buddha. Nature does not like carbon copies. Existence likes originals. You, in your originality, are acceptable. But a Christian is a carbon copy; he is trying to become Jesus Christ, and in two thousand years not a single Christian has succeeded. In twenty-five centuries not a single Buddhist has succeeded in becoming Gautam Buddha. Is it not proof enough? You can go even further backwards. In five thousand years, no Hindu has succeeded in becoming a Krishna. It is simply impossible. Nature never repeats. They say history repeats itself – because history is not nature. History belongs to carbon copies, retarded people; naturally it repeats itself. They don’t know what else to do, so they go on doing the same thing again. Nature is very inventive. It does not create even two persons equal, even similar. There are four billion people on the earth today, but you cannot find two persons who are exactly alike. Even twins are not exactly alike. They may appear to be, but their mother knows who is who; their wives know who is who. There are differences – very subtle. Outsiders may be puzzled, but those who know them closely can see the differences in their individuality – in their gestures, in their way of speaking, in their way of thinking, in their way of walking – in small things. But the differences are bound to be there. Religion has tried a very futile experiment, and almost destroyed humanity for thousands of years. The death of religion releases you from becoming somebody else. Now you can enjoy being yourself. We can call our commune, religio – a mystery school, a way of searching for one’s own spiritual being, a way of discovering one’s original face. Nobody has to become anybody else. And you are asking me, “God is dead, religion is dead, then what is left now?” In fact, those were the hindrances, which are removed, and everything that is essential is available now. Now you can be yourself without any guilt. Now you can be simply a human being without belonging to any organized religion. The moment truth becomes organized, it becomes untrue. I am reminded of a beautiful ancient story. A newly-recruited devil came running to the master devil, huffing and puffing, and said, “Something has to be done immediately! One man on the earth has just found the truth! And if he spreads it, what are we going to do? Our whole business is finished! He has to be prevented.” The old man laughed. He said, “You are a new recruit; you don’t know – my people are already there.” The young devil said, “Your people?” He said, “Yes, my people. The priests are already around the man, and they are organizing whatever he has found. That is my way of destroying truth, and it has never failed; for centuries I have been doing that. The priests – all the priests – are in my service! They don’t know it, but the moment truth is organized, it dies.” Why does truth die when it is organized? It dies because it is an individual experience. Can you organize love? Nobody has ever thought about it; otherwise it would have died. You cannot organize love. Love is something that transpires between two individuals. It does not need any priest, it does not need any book of instructions. When I was studying in the university I used to have a roommate – he was a little bit of an idiot, just the same as people are all over the world. He asked me, “Everybody talks about the fact that he has fallen in love, and some girl has fallen in love with him. It seems we are the only two persons in this whole university…. About you there is no problem, because you don’t want anything to do with any love, any woman, because you think they will be a distraction in your search. I don’t know what you are searching for, but I am at a loss. I want to fall in love. But how to fall in love? I have been to the university library looking for a book, HOW TO FALL IN LOVE; there is not a single book on the subject. And I cannot ask anybody else, because they will simply laugh. If everybody knows how to fall, then why don’t I?” I said, “You don’t be worried, I will teach you. You just choose the girl that you would like to fall in love with.” He said, “I chose her two years ago, but how to start? The moment she enters, I become so nervous in the classroom, I forget all about love. I forget even what the teacher is saying.” I said, “Don’t be worried. I will write a love letter for you. You simply post it to the girl and wait for the answer.” I knew the girl; she was one of the most beautiful girls in the university. She had been interested in me, but I had told her, “Right now, I am involved too much in my own work, in my meditations, and I don’t think you have patience enough to wait. But if you can wait, then I can promise you one thing: the day I become enlightened I will be ready. But not before that.” She said, “Enlightened? My God! How long will I have to wait?” I said, “Nobody knows. I may become enlightened in this life, I may become enlightened in another life. Nothing can be said, it is unpredictable. So the best is, for the time being you choose somebody else.” But she was persistent. So I approached her and said, “Just do me a favor.” She said, “Have you become enlightened?” I said, “No, not yet. But one of my friends is in a difficulty. He wants to fall in love, but he does not know how to fall in love. So you will receive a letter from him. Don’t discourage him – write him a beautiful letter.” She said, “This is tricky. Then I will be stuck with that boy – and I know your roommate, I don’t want anything to do with him.” I said, “You need not be worried.” And she said, “How can I write a very loving letter to that idiot? I cannot!” I said, “Then I will write it.” So I was writing letters from both the sides. And the boy was so ecstatic! He could not believe that just with his writing a letter, love began. But then the girl fell in love with somebody else. She told me that she could not wait, her parents were forcing her: either she had to choose someone, or they would. “You are my choice, but your enlightenment is a strange thing,” she said. ”I have never heard of anybody making such a condition, that when they become enlightened, then they will think about other matters. I have to choose; otherwise they will choose. So I have chosen, unwillingly. I will remember you, but I am getting married.” I said, ‘You get married happily, and don’t feel that you are doing it unwillingly. I am responsible for making you sad, and for making you decide in favor of someone else. I like you, but as far as love is concerned, that involvement is possible only after my enlightenment, not before that!” She said, “Then what about your friend that you have been unnecessarily forcing upon me? He goes on writing every day. And you have made it such a mess that you go on writing in my name, and I have to post those letters. I read them and I say, ‘My God! That idiot!’ And you are praising him and telling him, ‘I will die without you, and I cannot live without you. You are my heart.’ What am I to say to that man?” I said, “You have simply to say that your parents are forcing you to get married.” And in India it is common, an arranged marriage. A love marriage is still not acceptable. So she told the idiot, “What can I do? I love you so much, but my parents have arranged my marriage. So now I will not be seeing you anymore, and you stop writing the letters.” He almost came to a nervous breakdown, crying, in tears. I asked, “What is the matter?” – I knew what was the matter! He said, “My love affair was going so smoothly. Every day a letter – I was writing, she was replying; everything was going so smoothly. And her father has disturbed everything. I will shoot that man!” I said, “That won’t help. You find another girl – there is no problem – and start writing letters again.” He said, “But I don’t know what to write.” So I said, “You do one thing. You go to the girl and ask for all the letters you have written to her.” He said, “What!” “You just tell her, ‘I need those letters, because I have not been writing them.’ And return her letters to her.” So he went to the girl and asked for his letters. But she said, “What will you do with those letters?” He said, “What will I do? Have I to live or not? You are getting married – I will have to write letters to somebody else. Now what is the point of writing the same letters again? I can use these letters. And here are your letters that you had written to me; perhaps you may need them sometime, because who loves one’s own husband? Who loves one’s own wife? You may need them.” The girl said, “You can have both the sets, because both are written by the same man.” He was very angry with me, but I said to him, “That is the function of a priest. I have not done anything unique; that is what the priests have been doing all through man’s history. They pray for you to God. They even bring answers from God to you – answers to your prayers. They make your prayer, they make the answers for your prayer. I have been just functioning like a priest – only the area was different; it was love, it was not God.” The priests have no function if there is no God. Then there is no prayer, then there is no holy book, then there is no ritual. The priest has nothing left. He wants an organized religion. He turns religio into its opposite and calls it religion. Religio is a freedom. Religion is a slavery. Dropping God, dropping religion, I have restored your freedom. Now you can be yourself without any fear. You can grow without copying anybody. You can just grow into your own unknown potential. You are asking, “What is left?” Everything becomes available; only blocks have been removed, hindrances have been removed. Now you can meditate. You cannot pray; prayer needs a God. Meditation needs no God. Prayer has divided humanity, because Christian prayer is different from Hindu prayer. Mohammedan prayer is different from Christian prayer. But meditation is the same. Here, this very moment… if you are all silent, it is the same silence. Silence cannot have any name, any label. And meditation is the ultimate growth of silence. Now you can be silent, you can grow deeper and deeper within yourself, searching for the center from where your life arises. The moment you discover that center, there is an explosion which is far more significant than any atomic explosion, far more luminous. The atomic explosion is destructive. The explosion that happens at your center gives you a tremendous energy to be creative. And it does not make you part of any organized cult, creed, dogma – no. It simply makes you a dignified individual, immensely blissful because you have found the greatest treasure in the world. There is nothing more to be found. In finding your center, you have found the very center of existence. You have found eternity. Now there is no death. And out of this experience arises lovingness, compassion, creativity. Even sitting silently, doing nothing, there will be a certain aura of bliss around you, a certain fragrance around you. You have come home. -Osho Taken from Bondage to Freedom, Chapter 23

@John Iverson With man, the natural, automatic process of evolution ends. Man is the last product of unconscious evolution. With man, conscious evolution begins. Many things are to be taken into account. First, unconscious evolution is mechanical and natural. It happens by itself. Through this type of evolution, consciousness evolves. But the moment consciousness comes into being, unconscious evolution stops because its purpose has been fulfilled. Unconscious evolution is needed only up to the point where the conscious comes into being. Man has become conscious. In a way, he has transcended nature. Now nature cannot do anything; the last product that was possible through natural evolution has come into being. Now man becomes free to decide whether to evolve or not to evolve. Secondly, unconscious evolution is collective, but the moment evolution becomes conscious it becomes individual. No collective, automatic evolution proceeds further than mankind. From now on, evolution becomes an individual process. Consciousness creates individuality. Before consciousness evolves, there is no individuality. Only species exist, not individuality. When evolution is still unconscious, it is an automatic process; there is no uncertainty about it. Things happen through the law of cause and effect. Existence is mechanical and certain. But with man, with consciousness, uncertainty comes into existence. Now, nothing is certain. Evolution may take place or it may not. The potential is there, but the choice will rest entirely with each individual. That is why anxiety is a human phenomenon. Below man there is no anxiety because there is no choice. Everything happens as it must. There is no choice so there is no chooser, and in the absence of the chooser, anxiety is impossible. Who is to be anxious? Who is to be tense? With the possibility of choice, anxiety follows like a shadow. Everything has to be chosen now; everything is a conscious effort. You alone are responsible. If you fail, you fail. It is your responsibility. If you succeed, you succeed. It is again your responsibility. And every choice is ultimate in a sense. You cannot undo it, you cannot forget it, you cannot go back on it. Your choice becomes your destiny. It will remain with you and be a part of you; you cannot deny it. But your choice is always a gamble. Every choice is made in darkness because nothing is certain. That is why man suffers from anxiety. He is anxious to his very roots. What torments him, to begin with, is: to be or not to be? to do or not to do? to do this or to do that? “No choice” is not possible. If you do not choose, then you are choosing not to choose; it is a choice. So you are forced to choose; you are not free not to choose. Not choosing will have as much effect as any other choice. The dignity, the beauty and the glory of man is this consciousness. But it is a burden also. The glory and the burden come simultaneously the minute you become conscious. Every step is a movement between the two. With man, choice and conscious individuality come into existence. You can evolve, but your evolution will be an individual endeavor. You may evolve to become a buddha or you may not. The choice is yours. So there are two types of evolution: collective evolution and individual, conscious evolution. `Evolution’ implies unconscious, collective progress, so it would be better to use the word `revolution’ in talking about man. With man, revolution becomes possible. Revolution, as I am using the word here, means a conscious, individual effort toward evolution. It is bringing individual responsibility to a peak. Only you are responsible for your own evolution. Ordinarily, man tries to escape from his responsibility for his own evolution, from the responsibility of freedom of choice. There is a great fear of freedom. When you are a slave the responsibility for your life is never yours; someone else is responsible. So in a way, slavery is a very comfortable thing. There is no burden. In this respect, slavery is a freedom: freedom from conscious choice. The moment you become completely free, you have to make your own choices. No one forces you to do anything; all alternatives are open to you. Then the struggle with the mind begins. So one becomes afraid of freedom. Part of the appeal of ideologies such as communism and fascism is that they provide an escape from individual freedom and a shirking of individual responsibility. The burden of responsibility is taken away from the individual; the society becomes responsible. When something goes wrong, you can always point to the state, the organization. Man becomes just a part of the collective structure. But in denying individual freedom, fascism and communism also deny the possibility of human evolution. It is a falling back from the great possibility that revolution offers: the total transformation of human beings. When this happens, you destroy the possibility of achieving the ultimate. You fall back; you again become like animals. To me, further evolution is possible only with individual responsibility. You alone are responsible! This responsibility is a great blessing in disguise. With this individual responsibility comes the struggle that ultimately leads to choiceless awareness. The old pattern of unconscious evolution has ended for us. You can fall back into it, but you cannot remain in it. Your being will revolt. Man has become conscious; he has to remain conscious. There is no other way. Unconscious evolution ends with man and conscious evolution — revolution — begins. But conscious evolution does not necessarily begin in any particular man. It begins only if you choose it to begin. If you do not choose it — as most people do not — you will be in a very tense condition. And present-day humanity is like this: nowhere to go, nothing to be achieved. Nothing can be achieved now without conscious effort. You cannot go back to a state of unconsciousness. The door has closed; the bridge has been broken. – OSHO [The Psychology of the Esoteric – 1]

India is not just geography or history. It is not only a nation, a country, a mere piece of land. It is something more: it is a metaphor, poetry, something invisible but very tangible. It is vibrating with certain energy fields which no other country can claim. For almost ten thousand years, thousands of people have reached to the ultimate explosion of consciousness. Their vibration is still alive, their impact is in the very air; you just need a certain perceptivity, a certain capacity to receive the invisible that surrounds this strange land. For ten thousand years millions of people persistently making a single effort, sacrificing everything for it - science, technological development, riches - accepting poverty, sickness, disease, death, but not dropping the search at any cost... it has created a certain noosphere, a certain ocean of vibrations around you. If you come here with a little bit of a meditative mind, you will come in contact with it. If you come here just as a tourist, you will miss it. Excerpts from: India My Love - Osho

You can move your consciousness inside your body.