Chapter title: None

‌Chapter title: None‌

4 September 1980 pm in Chuang Tzu Auditorium

Archive code: 8009045 ShortTitle: ICEBRG04 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[NOTE: This is an unedited tape transcript of an unpublished darshan diary, which has been scanned and cleaned up.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.]

Reza means pleasure. Pleasure is a multidimensional phenomenon. It exists on the physical level. That is the lowest and is known to almost everybody. It is animal, because animals are also acquainted with it, but to know pleasure only on the physical level is to miss the whole point. Pleasure also exists on the psychological level.

Listening to music has nothing to do with physiology, but sex does have something to do with physiology; it is physiology, biology, chemistry, but nothing more. Food is physiological. Almost ninety-nine point nine percent of humanity is divided between these two pleasures.

There are people who know sex as their only pleasure, and there are people who know food as their only pleasure. The person who represses sex will become interested in food, and the person who represses his desire for food will become interested in sex. And the desire goes on moving like a pendulum between food and sex.

The joy that arises out of poetry, or seeing a beautiful sunset, or listening to the birds singing, or looking at a beautiful painting is certainly of a different category. No animal can know it, only man is capable of it.

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The moment you start knowing something of psychological pleasure, man is born; otherwise one remains animal.

Unfortunately many live as animal and die as animal; they never attain to anything higher than that. But to know psychological pleasure is not much either, because every man can easily know it; it is not something of great significance. It is better than the physiological, but there is still a higher peak -- the spiritual -- and that happens only through meditation.

On the physiological level we call it pleasure -- it is the same phenom-enon. On the psychological level we call it happiness, and on the spiritual plane we call it bliss. But it is the same thing getting more and more refined, moving higher, becoming less and less gross, becoming more and more subtle.

At the body plane it is just like a seed. At the mind plane it is like a flower. At the spiritual plane it is like fragrance. And to know bliss is to know God; hence my whole emphasis is on meditation.

Going above the animal you become man. Going above man you become divine. And unless one becomes divine, unless one experiences God, life is futile, life has no depth, no height; it remains only a survival. But in knowing bliss, there is great explosion of meaning -- each cell of your being starts dancing.

For the first time you know what a benediction it is to be.

To become a sannyasin means from this moment onwards your whole energy will be focussed on meditation. Meditation is the womb out of which Godliness is born. There is no other proof for God. Only meditation gives you the feeling that God is everywhere -- not as a person but as a presence. But it is almost tangible, almost visible. Nobody can refute it.

Even if the whole world says there is no God, it does not matter to a man of

meditation because he knows God is. But his God is totally different from the God of the priests, the God of the churches, temples, mosques. His God is not a person, his God is a new quality that has become available to him because now he has a new perspective. It is Godliness, it is more of an inner experience -- subjective rather than objective.

So this has to become your longing from now onwards. This has to become the fire which will consume you on the lower levels and will give birth to the real you, to the real I -- which has nothing to do with the ego, but which transcends the ego.

Meditation is the art of enjoying your aloneness just as love is the art of enjoying togetherness. These two things -- love and meditation -- are the most important in life. But meditation is far more important than love, because love is possible only if meditation becomes possible. A person who cannot enjoy his aloneness will not be able to enjoy his togetherness with anybody.

That's why lovers are always in such conflict. They meet out of a desire, out of a need, because they cannot be alone, they are unable to be alone -- it feels so empty. They have only a negative experience of aloneness; the negative experience is loneliness. When one experiences the positive side of it, It is aloneness.

People know only loneliness and of course, loneliness is like a wound; it hurts and one starts feeling as if one is drowning (his hands rolled in towards his chest like waves), and one needs some support, somebody to look to, somebody to cling to. That's how lovers meet; but are desiring that the other will be the support. Sooner or later frustration is bound to happen because both are lonely and they meet out of the motive that the other will fill their loneliness. But the other is also lonely.

Maybe in the beginning, in the honeymoon days, one can dream about it and one can remain excited but soon the excitement disappears and the reality, that both are lonely, cannot be avoided. And when two lonelinesses meet there cannot be any joy. Even one loneliness is enough to create hell. Two lonelinesses are not only two, they multiply each other. Hence Jean Paul Sartre's statement has significance; he says,

"The other is hell." That is the experience of all lovers because all love fails. So

in a way he is right that the other brings hell. But in a way he is wrong.

The other does not bring hell, the other only becomes a mirror in which you can see your hell. You bring hell, the other brings hell. You become a mirror for the other, the other becomes a mirror for you; you start reflecting each other -- and both are lonely and both are wounds and both are bored with themselves. How can it blossom into a beautiful relationship? It is impossible.

But if two meditator, are in love then there is great joy because both have known a positive aloneness.

Both are capable of enjoying their aloneness; there is no need for the other. In fact now they relate because they have to share, they have so much to share. It is not out of need but out of abundance, overflowing joy.

Meditation is more fundamental. And only a meditator can be a lover because only out of meditation is 1/08/07

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it possible to enjoy yourself and to enjoy the other.

But the first lesson has to be learned within oneself. In fact a person who can enjoy his aloneness can enjoy anything. You cannot throw a man like Buddha or Krishna or Jesus into hell. Even if you throw them into hell they will enjoy it, they will find ways to; they will transform hell into heaven. And your so-called saints who all look sad, empty, full, stupid -- if they reach heaven, heaven is going to become hell. It depends on the person.

The blissful person creates his own space; he creates something around himself. It is a natural phenomenon, he moves with an energy field. Hence the ancients used to say that wherever a real meditator sits the place becomes sacred, wherever he moves he moves with his energy field.

It is said about Buddha that even when he moved in a forest when it was not the season for the trees to blossom, suddenly the trees would start blossoming, there

would be flowers. Even though it was fall and leaves were falling, suddenly new leaves will sprout. It is symbolic. Of course when a Buddha is sitting under a tree the tree has to respond to the energy that Buddha is.

I don't think it is factual, it cannot be factual because even men are not so responsive -- how can you expect trees and rocks and rivers to be so responsive? But it is a beautiful parable.

Those who can see, those who can feel, those who can understand, will be immediately transformed by the person who is blissful. Suddenly his bliss will start penetrating you, reaching you, transforming you.

That is his love. He gives because he has so much to give. He is like a rain cloud, so full that he has to shower. But then love is totally different, it has a beauty. It is no more needy, no more greedy. It does not want anything from the other, all that it wants is that the other should be able to receive, that the other should be open.

And that's exactly the meaning of disciplehood: to be open to the master so that you can receive his love, so that you can receive his abundance, so that he can shower all that he has upon you.

(Osho proceeded to talk about the different levels of awareness the meditator needs to experience.) Man ordinarily exists in a state of sleep. He is not alert, he is not aware of what he is doing; he is not even aware of who he is. He is not conscious of from where he has come and to where he is going. He is an utterly deep, deep slumber.

Meditation is just the opposite of this somnambulistic state. It is bringing in consciousness. It is becoming alert of three things: first, the body and its activities -- because that is the grossest thing and it is easier to become aware of it -- second, the mind -- the thoughts, the desires, the memories -- and third, feelings -- the sentiments, the emotions... which are the subtlest.

If one becomes aware of these three layers then suddenly the fourth happens of its own accord. You do these three and the fourth simply happens; you have earned it, you deserve the fourth. The fourth means awareness of awareness, it means awareness of your being. And that is the greatest experience in life.

And this is the gracious gift of god -- the fourth state of awareness. George

Gurdjieff used to call his way the fourth way. His disciple, P.D. Ouspensky, has written a beautiful treatise; he gave it the name THE

FOURTH WAY. But it has been a known secret for thousands of years in the East. We call the ultimate state of meditation, turiya. Turiya means the fourth, simply the fourth. We don't give it a name but a number.

Begin with the body, go to the mind, then to the heart and suddenly you have come to your centre, to your very being. And in coming to your very being you transcend all misery, all darkness, all death. You transcend both time and space.

This is the experience of god. The fourth is nothing but pure godliness.

(Either through meditation or mentation -- those are the only alternative ways to live. Or to put it another way, one can either live blissfully or miserably, Osho told us.) Mind is a misery-creating machine, it manufactures misery. So if you are finished with one misery it manufactures another. By the time you are finished with the other, many more are coming.

The mind cannot create anything other than misery. There is a reason in it. Because mind can only exist with misery it has to depend on misery. The moment misery disappears you don't need the mind at all.

I have heard about a manager of a very big office. He had never taken a single day off, he had never gone on any holiday. Somebody asked him, "Why don't you ever go for a holiday? Go to the Himalayas or to some summer resort." He said, "I cannot do it for the simple reason that I don't want to let the directors know that I am absolutely useless. If I go for fifteen days they will all come to know that I am not needed at 1/08/07

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all -- everything will go on without me. I am simply sitting here doing nothing. I am simply useless, this post is not needed at all. So it is not possible for me to go for a holiday because that will expose the whole thing, that this post is absolutely necessary. So I have to cling to it.

The mind knows perfectly well that if there is misery it will be needed, you have to depend on it to find a way out. It goes on creating new miseries so you need its help.

Once you know through meditation that mind can be totally put aside and you can exist in a tremendously beautiful space without the mind, and there are no problems to be solved because when there is no mind there are no problems ... once you have experienced this you will never again enter the world of the mind The mind will be just worthless, it will lose all its power. Right now it is the master; then it will be only an ordinary memory mechanism. If some memory is needed you can use the mind, otherwise you can turn it off.

Nobody wants to lose their job, and that is why mind goes on creating new miseries. There are many professions like this. For example, the physician, the doctor: on the one hand he tries to help people to get rid of diseases; on the other hand he goes on discovering new diseases -- he has to. Even if a very healthy person goes to the doctor the doctor is bound to find something wrong.

One woman was telling another, "My son's practice is going so well that now he has even started telling people, 'You don't have any disease -- go home!'" Otherwise he can always find something. Hence it is always good to go to the doctor whose practice is good, who can afford to lose a patient, otherwise he will find something -- it is his business. So his business is in a way suicidal.

If one day physicians succeed in destroying all illnesses in the world they will have to commit suicide, they will not be able to exist any more; their need is finished. So they are not going to do that. That's why there are strange things.…

For two thousand years medical science has been working and working and working but diseases are not finished; if one disease is finished they immediately discover two more. In fact there are many more new diseases. If some two- thousand-year-old person could be found, he would not recognise what cancer is; he would never have heard of it in his lifetime.

If you could bring out somebody alive from his grave he would not be able to recognise many diseases

-- they never existed before. In the old medical treatises there is not even a mention. The physician has to go on discovering -- that's the only way for him to exist.

And that's how mind is it is its work, its business, its investment, to go on creating misery, to invent it even if it is not there.

A sannyasin has to be aware of this fact. Once you know it, it is not very difficult to slip out of the mind.

And meditation is just slipping out of the mind, and by a very simple technique. Just by being a witness to the mind one slips out of it. Just by being a witness, just watching it doing nothing and one slips out, because the watcher automatically becomes separate from the watched.

You are already out -- the moment you watch your mind, you are watching the anger in your mind, you are no more angry. You will be surprised: the anger is there but it is only on the screen of the mind, just like a TV screen. It is something there but you are the watcher, you are not it. A certain desire is there, a certain thought is moving, but you are the watcher -- you cannot be it.

The moment this is realised bliss arises. It is only out of meditation that one feels blessed. Then life is a festival, a continuous celebration.

(Just because they can't be proved, that doesn't mean there aren't such things as inner experiences, Osho said in his last address. And he illustrated the point with a hilarious anecdote from his schooldays.) God cannot be proved by any argumentation.

Philosophers have tried but they have all failed. Theologians have been working on it, on how to find proofs for god, but all their proofs are simply stupid; they don't prove anything at all. There is always a flaw underneath and any person of a little intelligence can see it.

For example they say, their most important argument -- Christians, Hindus, Mohammedans, all -- is that the world needs a creator because there cannot be anything uncreated.

On the superficial level it seems logical. If you go into a desert and suddenly you find a wristwatch, you cannot believe that this can happen just by chance. Out of millions of years, just through a coincidence, a beautiful wristwatch, a Rolex (laughter) ... and even Swiss-made.… And if even a small thing like a wrist- watch cannot happen then how can this whole universe, this vast universe and this immense harmony, happen just through coincidence?

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Osho's books on CD-ROM, published and unpublished

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So the logic that there must be a creator seems to be appealing. But it is very superficial because then the question arises: who created the creator? The theologian has only one answer, that the creator is not created; he has always been here, he is uncreated. But then his whole argument falls down flat, because in the beginning he said there can be nothing which is uncreated. Now he accepts god as uncreated.

If the world cannot be uncreated how can god, which is a higher phenomenon, be uncreated? A wrist-watch cannot be uncreated, the universe cannot be uncreated, then how can god be uncreated? There must be a higher god who has created him. And then it is absolutely absurd; you go on from one god to another and you fall into an infinite regress.

All logic, all arguments, all proofs for god are like this; they can be refuted very easily. The only way to prove that godliness exists is not through logic, not through mind, but through no-mind. It is not through philosophy, not through intellectual gymnastics, but through a silent state -- utterly silent, absolutely silent where no thought moves, where the lake of your consciousness is so calm and quiet that there is not even a ripple on it, that the moon and the stars can be reflected in it as if it is a mirror.

Meditation creates a mirror of your consciousness and then you can see that which is. In fact god is an ancient code word. The original meaning of the code has been completely lost. G stands for that, O stands for which, D stands for is: that which is. That is the meaning of god; it is a code word, it has no meaning in itself. It was simply used by mystics as a code. When they said god they meant that which is.

Now, to know that which is there is only one way, and that is to become a mirror. Meditation makes a mirror out of you and then the whole -- the stars and the moon and the trees and the birds and the clouds and everything -- is reflected. You suddenly know, It is real knowing. It is not knowledge attained through

scriptures, accumulated through others, it is not borrowed; it is yours. It is self- evident. One need not have any proof for it any more.

When you have a headache do you need proof?

One of my teachers in my high school days was very strict. He was a Mohammedan teacher -- a very good man but very strict. On the first day of every year when his class started, the first thing that he would say was, "Remember: two things, headache and stomach-ache, I don't believe in at all. So never say 'I have a headache and I want to go home', or anything. You will have to prove it."

He did the same when I came into his class. On the first day he said "Remember two things. I can believe in your fever because I can feel that you have fever, I can believe that you have broken your leg, so you can go home. But I don't believe in two things: headache and stomach-ache."

So I told him "Okay." He said "What do you mean?" I said "I will prove it." Every day in the early morning he used to go for a walk, and I knew where he would go so I went up a tree and just threw a stone at him. It hit him on his head and he screamed and I came down.

I said "Can you prove that something is hurting inside your head? If you can prove it then I will never ask any leave for a headache or a stomach-ache. One thing I have proved is that you cannot prove it; you cannot show it; it is not something objective."

And I asked him "Do you want me to prove some day that stomach-ache.… (laughter)" He said "How are you going to prove that?" I said "I know I know your cook! I can manage to give you a stomach-ache."

He said "Don't tell this to anybody, but if you have a headache or a stomach- ache, still tell me that you have fever and I will let you go... because this headache business is difficult. Everybody starts saying..."

A headache needs no proof. You know it and only you know it; nobody else can ever know anything about it. Exactly like the inner experiences cannot be put on a table for exhibition, they cannot be made observable for others.

God, godliness, is an inner experience, an experience of your interiority, of your

innermost centre. But that is the centre of the whole universe too. The moment you become a mirror, not only is the whole reflected in you, for the first time you become aware of who you are. You are part of this whole, of this organic unity. And that is the day one is born anew, one has a rebirth.

Jesus says, "Unless you are born again you will not enter into my kingdom of god." This is the birth he is talking about and his is the birth I am talking about. This is what sannyas is: a process of rebirth, a process of being born again.

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Just the Tip of the Iceberg

Chapter #5

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