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15 December 1979 pm in Chuang Tzu Auditorium

Archive code: 7912155 1/08/07

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[NOTE: This is an unedited tape transcript of an unpublished darshan diary, which has been scanned and cleaned up.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

Parijat is a beautiful flower. And my people are flower people, because we believe in peace and not in war! We believe in love.

Palash is a flower. It is a very beautiful flower, and so red that it looks like a flame. That's the colour of my sannyasins: the colour of fire.

We are creating a fire in which the old will be consumed and the new will be born.

(To a four-year-old.)

Anand means bliss. Ged means good fortune. It is the greatest fortune to be a sannyasin -- although it will take time for you to realise it and to recognise it!

Veet William: Transcendence of the Will.

The will has to be transcended. The will is the problem, because my will is bound to be against the will of the whole. If it is not against the whole then it is no longer needed. If I am with the whole, totally with the whole, then what is the point of having my own will? -- it is utterly irrelevant. But it is very relevant if I am struggling, fighting.

Sannyas means: drop the fight, drop the struggle. There is no point in fighting with the whole -- we can't win. The part cannot win against the whole, the part can win only with the whole.

Let the ego and its shadow, the will, disappear. In that disappearance God starts flowing through you.

Then you are no longer your self, then you are the cosmic self. Then you are just a vehicle, a medium, a song sung by the divine -- a song not of your own creation but a song which comes from the beyond. And whenever a song is allowed to pass through you and you don't hinder it, tremendous bliss arises.

Bliss is nothing but being totally in tune with the whole.

Love is not something that we have to create, it is already given, it is part of our being. We have only to discover it. The gift has been already given but we are so asleep that we don't know anything about it. We have to become a little more wakeful to see and recognize what has been given us.

The gift is gracious because we have not earned it. It is not a reward, it is simply a gift. A reward is that which we earn; a gift is that which God gives out of his abundance, not because we have earned it. We don't even deserve it, but he goes on pouring because he has too much. He is like a cloud heavy with water, ready to pour anywhere, even on the rocks... and we are rocks. We don't deserve it. That is why one should be grateful to God: we don't deserve it yet he goes on giving. Worthy or unworthy, he makes no distinctions.

Sinners or saints, he has no preferences. He has so much that he has to share.

And a sannyasin has to learn to live in the same way. That is a religious life: the life of sharing, without any preference, without thinking whether somebody deserves it or not, but giving out of your joy. The sheer joy of giving is enough.

That is the only lesson we have to learn from God, to give the way that he gives. And that is love: giving unconditionally.

And if one can learn the art of giving unconditionally one's bliss will be infinite, unbounded.

The past of humanity has been a disaster for the simple reason that many religions arose in the world which were against life. In fact all the religions that have existed up to now have been against life.

Buddha was not against life, nor was Jesus against life, but Christians are against life and Buddhists are against life. The originators were all for life, but the priest cannot afford that. The priest lives on the 1/08/07

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division between God and life; not only on the division but on the antagonism between life and god. The priest condemns life, makes people feel guilty about being alive, teaches them to be destructive towards their own lives. This is how he becomes powerful, this is his strategy. Then he places God far, far away in the sky, and he becomes the agent, the mediator. He exploits in the name of God: he makes man feel guilty and makes God so far away that the guilty man cannot conceive that he can approach God directly, immediately. Then the priest is needed to function as a viamedia.

But the true religion is always life-affirmative. I say life is God -- there is no other God except life. Then he is very close, so close that there is no space between you and him for the priest to stand. The priest becomes absolutely superfluous. The temples and the mosques and the churches need not exist at all, because the whole existence becomes his temple. Wherever you are, you are in God: when the sun rises it is God rising, and when the flower blooms it is God blooming, and when a child giggles it is God giggling.

My whole effort is to bring God back into your neighbourhood, to make him also so close, just like breathing, that he can beat in your heart. Then there is no need

to escape from life or to be destructive or to be negative. Then to be alive is worship, and to be more alive is to be more religious. To be totally alive, to be wholly alive is to be holy.

There is no other God than life. All other gods are false, manufactured by man. Only life is not manufactured by man.

But life is invisible: you see the tree but you don't see its life; you see the man, the woman, but you don't see their lives -- you only see the house in which their life lives. The house is visible but the guest is invisible.

There are two types of people: One which believes in the house, the materialist... they say that there is no guest within. Their idea is sheer nonsense because without the guest the house loses all meaning, it is empty, it can't have any significance. Then there are the so-called spiritualists. They are against the house; they say that the house is an illusion, that the visible is an illusion and the invisible is the only truth. The invisible cannot exist without the house, it needs something as a support for it. Both are wrong.

My approach is that the house is beautiful and the house is true. The guest is invisible but there are ways to feel him: meditation, love, prayer. There are ways to see him -- not through the ordinary eyes of course, but there are possibilities in man's consciousness to grow new kinds of eyes. And that's the function of the Master: to help you grow new insights in you.

I teach you the love of both. I am a materialist-spiritualist. Such a person has never existed before. But the future belongs to this vision. The materialist and the spiritualist are both finished, their days are gone.

The future needs a new kind of synthesis, a new vision in which all polarities disappear. And each of my sannyasins has to become that synthesis.

Life is meaningless without the experience of truth. And by truth I don't mean a logical conclusion but the experience of existence itself; not speculation but experience, not philosophical thinking but a poetic, aesthetic feeling for it.

Truth can have two dimensions: one is of the head, and the other is of the heart. In the head truth becomes a logical process; in the heart a song of love. and it is only in the heart that one really comes to know.

Life is always new, mind is always old. Life is never old, mind is never new. Hence they never meet, they can't meet. Mind moves backwards, life moves forwards. So those who try to live life through the mind are simply doing something so utterly stupid, that the day they recognize what they have been doing to themselves they will not be able to believe that they could have been so stupid, so ridiculous, so absurd.

Life can be known only by a state of no-mind. That's what meditation is: putting the mind aside, being without thoughts, just being, silent -- not even a single word moving in the mind, no traffic, al is empty, quiet, still. Then suddenly you are in contact with life and then you know its tremendous freshness, its liberating freshness. That is God, that is nirvana. To live life in its totality, to know life in its absolute freshness, is to be blissful, is to be peaceful.

Man can live in two ways: either he can live partially, fragmentarily, or he can live totally. Ordinarily people live in a partial way, half-heartedly, lukewarm. They don't know what intensity is, they don't know what passionate living is. They never get involved in anything. They go only so far, never whole-heartedly 1/08/07

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

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to the very end of it. They are too clever and cunning to do that, too calculative to risk that much. But unless you risk all you will not be able to know the beauty of life. One has to be one hundred per cent involved, committed, then only does life reveal its secrets.

Be total in whatsoever you do. Each act has to become an opportunity to be total. That's my whole teaching -- the long and the short of it.

Love has its own way of knowing. It is totally different from the ways of the mind. For example, if you try to know a rose flower through the mind you will have to dissect it, and in dissecting it you will destroy its beauty. You will come to know about its chemistry but you will miss its poetry, which was the real thing.

You will kill the spirit and you will have only the corpse; hence that is not the right way to know a rose flower.

The right way is the way of the poet, the way of the lover, the way of the musician, the way of the dancer. If you are a musician you will sing a song, you will get in tune with the dancing flower in the wind, you will sit silently by the side of the flower and you will try to listen to its music.

Yes, there is music around it. It is very silent but music is there. There is poetry. It is not written in a book, but the very being of the flower, its whispering, its dancing, its playing with the sunrays -- al that is poetry, great poetry. And if you can love the flower you will be able to know the poetry, the music, the dance which is the soul of the flower. Certainly you will not know its chemistry, but you will know its very soul.

Existence has to be known through love, then you know God. God is nothing but existence approached through love.

Scriptures in Silence and Sermons in Stones

Chapter #27

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