Chapter title: None

‌Chapter title: None‌

18 November 1980 pm in Chuang Tzu Auditorium

Archive code: 8011185 ShortTitle: ALLWAY18 Audio:

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[NOTE: This is an unedited tape transcript of an unpublished darshan diary, which has been scanned and cleaned up. It is for reference purposes only.]

CONSCIOUSNESS V. CONDITIONING

(That's the struggle inherent in sannyas. It's because of society's diligence in dampening all our attempts to be blissful that we have to work to actualise something which is actually part of us.) Society creates all kinds of hindrances for us to reach our own nature. It does not allow us to be ourselves. The whole effort of culture, the religion, civilisation, education, is not to allow you to be your own self, to be your own natural self, not to allow you spontaneity, for the simple reason that the spontaneous person cannot be manipulated. If people are to be manipulated -- politically, socially, religiously -- then their spontaneity has to be destroyed, they have to be made pseudo, plastic, phony. Only phoniness can be manipulated, only the mask can be manipulated; the personality can be manipulated, not the individuality.

They do all kinds of tricks and have subtle strategies, so everybody is covered by social conditioning that hinders self-discovery; hence the need to be industrious. It is really unnecessary but we are brought up in the wrong kind of society, and only the wrong kind of society has existed up to now. We have not yet been able to make a natural, life-affirmative culture. That has not happened yet, It is yet to happen. But we 1/08/07

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So each sannyasin has to make every effort at least for himself, so that it can happen within him and that will also trigger the process of happening in others. But the first concern is your own being, and everything else is secondary. Hence I am very clear about it: my sannyasins have to be selfish. Their first concern is not society, not the church, not the world, not humanity, not even god; their first responsibility and concern is their own innermost core -- it has to be discovered.

Once it is discovered everything else becomes easy, it comes of its own accord. Then love flows, compassion flows, prayer flows -- they are by-products.

PAS-DE-BLISS

(Osho talks about moving the energy from the head to the heart, because that is where joy starts.) Bliss is the fragrance of the youthful heart. One thing very essential to be remembered is that the head is always old, never young. Even the head of a young person is old, even the head of a one-day-old person is old, it is twenty-four hours old. And the heart is always young, never old; even the heart of an eighty-year-old person is young.

The reason why it is so is simple. The head accumulates thoughts, experiences, and whatsoever you have experienced is past. You have read something, you have heard something, you have lived certain experiences -- they are all past. The head accumulates memory. The head is really a memory system -- that's why the work of the head can be done by a computer, because the head can easily memorize.

Memory is a mechanical phenomenon, but the computer can only repeat that which has already been fed to it, it cannot give any original idea. One cannot expect any original idea from a computer, it is impossible

-- from where will it get it? It can make new combinations out of old thoughts but that will not be original.

Every part will be old, just the combination may appear new. It will be a composition of old fragments but nothing original. Nothing original has ever come out of the head.

That's why pundits are parrots, they are computers. They recite the scriptures efficiently, perfectly, but with no originality. It is never young, never fresh -- it cannot be -- because mind is a memory system and how can a memory be new? That is impossible, that is asking something absurd; it cannot happen.

The heart has no memory system, it lives moment to moment. That's why the person who is leaning more towards the heart is unreliable, he is moody. You cannot predict him; he may be one thing right now and another thing next moment because he is not repetitive, only his future is; he is open-ended.

Bliss is possible only through the heart because the heart can dance in the moment, in the present, now, here. And bliss is nothing but the experience of now and here. When the past suddenly disappears and there is no future and only this moment in its crystal purity, then suddenly there is a dance. It is a feel, not a thought. It is more like music than like mathematics. It is pure, not prose at all. And if one lives closer to the heart one really lives.

The heady person only pretends to live. He hopes to live, he thinks he lives, but everything is just in the head; he is never in contact with life, with reality. His thoughts are always creating a barrier. The heart has no thoughts, hence it is in immediate contact with reality.

God has been known through the heart, truth has been experienced through the heart, love has been lived through the heart -- all that is great happens through the heart. Sannyas is a heart phenomenon.

So remember it: move your energy more and more away from the head and towards the heart. The day the whole energy is centered in the heart and the head is left far behind one has arrived home. Then one tastes eternity, eternal beauty and eternal youthfulness. And the freshness of it and the grace of it is immeasurable.

(And the same can be said about truth. Osho talks to Satyena.) The truth is not in the scriptures, it is not to be found in philosophies or ideologies. The truth is existential, not intellectual. It is now, it is here. It is within you, it is within me, it is both within and without.

This is it!

One has to be utterly in the present to know it -- and the knowing is not knowledge, it's feeling, experiencing, because you are not separate from it so you cannot know it like other things. Hence science will never know it because science always tries to reduce everything to an object. Its search is for the objective, it has to be there in front of us -- and truth can never be there in front of you. It is your very 1/08/07

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consciousness; you cannot make an object out of it, it is your subjectivity. It is not on the table before the scientist, truth is the scientist's very consciousness. All those objects are in front of truth but truth can never be in front of you.

That's why, except for meditation, there has never been any way to experience it. Meditation removes all objects, removes all content. It is simply a process of eliminating and removing everything. It empties you and when there is nothing left, only you are there. And then you cannot avoid it, then you cannot escape, then you have to experience it; then that experience is inevitable. I call it simply the truth.

(Vidyarthi has his first lesson in learning. )

Very few people are capable of learning because everybody carries the idea that they already know.

To be available to learn means to function from a state of not-knowing. But everybody is carrying a certain quantity of knowledge more or less, everybody is knowledgeable. That kowledgeability is a hindrance in learning. And to be a disciple means to be able to learn. Hence for the sannyasin the only thing to be renounced is knowledge, knowledgeability. All that is borrowed should be put aside. Unless you know, remember, you don't know. What the Bible says is not significant for you, what the Gita says is not of any help to you. It can simply decorate your ego but it won't help you in the ultimate sense of delivering you from misery, liberating you from all kinds of bondages.

Put aside all knowledge and then one is available, open, ready, vulnerable. That is the state of a learner, and one should remain a learner for the whole of one's life, just like Socrates who, even at the moment of death, was learning. While dying he was learning. He told his disciples not to cry and weep and not to make a scene. He told them 'You can do all this when I am gone, you will have enough time. Right now don't disturb me because something immensely beautiful is happening death is happening -- and I don't want to miss this opportunity to learn about death because have waited my whole life for this moment. Life have learned about, life I have known; now death is there confronting me and I want to experience it. So keep quiet -- crying, weeping and all this drama you can do later on.'

He watched his death and he went on telling his disciples, 'My body has become numb up to my knees'

because he had been given poison and the poison was slowly working. And he said 'Remember one thing I am dead up to my knees but my feeling of myself is as entire as ever, it is not less.' Then, 'up to my waist I am dead', he said 'I can feel only half of my body -- but my consciousness is as entire as ever. So it seems that the death of the body cannot be the death of consciousness.' It was a great deduction, a great conclusion, and not a philosophical conclusion but as scientific as it could be. And he went on saying 'Now I cannot feel my hands.'

He told a disciple to pinch his hands and he said, 'I cannot feel it, but my consciousness is as entire as ever.' The last thing he uttered was 'Now my tongue is getting numb -- I may not be able to say any more.

This is my last statement, that my consciousness is absolutely entire, nothing has died in it. The body is almost dead, ninety per cent dead, soon it will be one- hundred per cent dead, but it seems I am going to live forever -- life is eternal.'

This is the way of a true disciple, of a learner, of a Vidyarthi. WHEN YOUR LOVE-LIFE FEELS LIKE DEATH

(Osho talks to Christine about what it really means to be a Christian.) To be a Christian does not mean to belong to Christianity. The people who think they have become Christians because they belong to the Christian church are just deceiving themselves. Unless you belong to the world of love you are not a Christian. And the world of love is not a church, the world of love is not a creed.

It is neither Catholic nor Protestant nor Hindu nor Mohammedan.

The word 'Christ' is very beautiful; it simply means the crowned one. It is very strange in reference to Christ because he is the crucified one. But it has great significance. Unless one crucifies one's ego one is not crowned -- that's the whole meaning of Jesus' crucifixion and resurrection. His resurrection is his crowning.

He dies as a son of man and is reborn as a son of god. That story depicts the whole process of religious transformation.

It can happen only through love. That is why Jesus says god is love; he makes them synonymous. Love, and love without any conditions -- -that's the only way to come closer to Christ-consciousness. In the East we call it Buddha- consciousness -- it is the same phenomenon.

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Christine does not mean believing in a certain dogma; it means living love, the way Christ lived. He lived in love, he died in love. And that is the greatest experience: to both live and die in love. His last words were a prayer to god to forgive these people, the people who were crucifying him. He was praying for them to be forgiven because they did not know what they were doing. That was his last utterance. This is pure love!

Unless one is ready to sacrifice oneself in love, one cannot attain the ultimate in consciousness -- and that i s the goal of sannyas.

To be a sannyasin is really to be a Christian. But the same thing can be said about other religions too: to be a sannyasin is to be really a Mohammedan or to be really a Buddhist or to be really a Hindu. The important thing is that word 'really' -- that has to be underlined with red ink.

JUST BORN TO BE A BUDDHA

(Siddhartha was the name of Buddha before he became enlightened. Osho told us a story about him.) The day Buddha was born a very old sage from the Himalayas rushed towards the capital, Kapilvastu --

that was Buddha's father's capital. It was just in the valleys underneath the Himalayas, on the border of India and Nepal. The sage was immensely respected by the people but he had not come down to the plains; for at least fifty years nobody had ever seen him. Thousands of time they asked him, 'Come down to the plains because many people cannot come to such heights to see you -- the climb is arduous, difficult, dangerous.'

But he never agreed to.

And the day Buddha was born the sage suddenly rushed from his cave towards the plains. His disciples followed, they asked 'What has happened?' And he was doing two very strange things... because nobody had ever seen him doing such things -- he was almost one-hundredandfifty years old, that was the legend about him, he was crying and laughing together.

He travelled the distance in twenty-four hours. Buddha's father fell at his feet and received him into the palace. It was a great blessing and particularly at such a moment when a child was born to the king. The king had waited his whole life for only two things: a visit from this sage -- that has been a deep longing in him -

- and the other was the birth of a child, because he had no son and he was getting old and his whole kingdom would be without an heir; So these were his two longing and they were both filled almost simultaneously. He rejoiced! He said 'It is a miracle. The child for whom I have been waiting and waiting is born and you have come -- this is the greatest day of my life.'

The old man said, 'First things first: I would like to see the child.' The child was brought in and the old man touched the feet of the child. That was strange! And again he started crying and weeping. The king was very much puzzled and he asked 'What is the matter? Why are you crying and why are you laughing? It looks insane.' The old man said 'I am crying because I will not be able to see this child becoming a Buddha

-- my death is very close. And I am rejoicing and laughing because this child has already done everything that is needed to be a Buddha, born perfect.'

The king asked him 'You give him a name,' and Siddhartha was given by that

ancient old sage.

Siddhartha means one who has already achieved it. Siddha means one who has achieved, artha means the meaning, the purpose; one who has achieved the meaning and purpose of life already. It is just a question of time for the unfolding, for others to recognise it. The bud is there, when the right season comes it will become a flower.

The old sage said, 'It is inevitable that this child is going to become a Buddha. I am crying because I will not be able to see this flowering, I will not be here any more -- my work is finished. And I am rejoicing at the same time because it is a rare moment to see a man who is born perfect. Now it is only a question of a little time for the unfolding.'

In fact that is the story of every man, every man is a Siddhartha. It is only a question how much time you take for unfolding -- one life, two lives, three lives. It is only a question of time, otherwise everybody is born a Siddhartha. It is one of the most beautiful names ever given to anybody.

And the old sage's prophecy was fulfilled: one day that child blossomed and became one of the most beautiful flowers ever.

-- How long will you be here?

-- I'm always here but tomorrow I may die.

-- Good! Then die tomorrow but don't die today. Tomorrow never comes -- don't be worried about it.

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LOVE BORN OF JOY IS A JOKE

(You can love out of misery or blissery. Osho is addressing Anand Lida.) When

love is out of misery it is never noble, it cannot be.

Love born out of misery is a need. You are not rejoicing in your being, you are miserable; you need the other to make you happy. You will be dependent on the other, and dependence cannot be noble. Only freedom is noble. Dependence is ugly, it is a slavery. and because you depend for your happiness on the other you will not be able even to forgive the other. There will be a deep deep vengefulness

-- that's why lovers go on quarrelling. They cannot be separate and they cannot be together. Separate, they are miserable; together, they become slaves.

When love is born out of blissfulness it is a totally different story. If the first kind of love is a tragedy then the second kind of love is a comedy (laughter), it is laughter all the way! It is hilarious (more laughter)... for the simple reason that now there is no dependence on the other. You are not using the other as a means. There is no need in fact for the other; you are simply sharing your joy -- it is a gift. And when one gives there is nobility; when one begs, of course it cannot be noble, a beggar cannot be noble. When one gives out of abundance one is an emperor -- and that brings nobility.

In becoming a sannyasin become blissful. That's what meditation is for, to make you blissful in your aloneness. That is the first thing, love can only be the second. When you have blissfulness then share it, because by sharing, it grows; you don't lose anything by sharing it, you gain. It is a totally different mathematics: the more you give, the more you have; the less you give, the less you have . If you stop giving, it disappears from you; if you want to have infinite love and joy then go on giving infinitely, unconditionally.

That ultimate experience, when one is ready to give infinitely, is called the experience of god. It is pouring oneself into existence with joy. It is just like the river pouring itself into the ocean: it loses nothing, it becomes the ocean.

LIFE IS A HAPPY-EN-ING

(It's a process not a thing, Osho tells Gatyo.)

It is a long beginningless, endless process of events. Unless we understand its dynamism we are going to miss its flavour, its joy, its fragrance. And if we don't understand its riverlike quality we may start creating little ponds because they look safer, secure, comfortable. But a pond is a dead phenomenon; a river is alive.

And the pond is not going anywhere, it is static, stagnant; the river is always reaching closer and closer to the ocean, it is always enquiring into some unknown source, because it has come from the ocean and it is going back to the original source. By merging with the ocean it will find its original home.

So only a dynamic life comes to know god, otherwise people are just static and stagnant. They cling, they cling to everything. They don't want to grow; they are afraid of growth, they are afraid of the unknown, they are afraid of any adventure. And sannyas is the greatest adventure there is, because you will have to learn to renounce the known for the unknown, you will have to risk the familiar for the unfamiliar. But the moment you start risking and gambling you gather courage and you take the jump. For the first time you experience ecstasy -

- otherwise it is only a word, very few people have experienced it.

One experiences ecstasy only in that interval when one leaves the known for the unknown. That pause, that interval, is the moment one becomes aware of life at its peak, the Everest of consciousness, That is ecstasy, and to know it is to know all, to miss it is to have lived in vain.

Going All the Way

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Query:- Chapter #19

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