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‌CHAPTER 4

22 September 1976 pm in Chuang Tzu Auditorium

Deva means divine and Bharat is the real name of India. It means divine India – and I give you this name because you have been in India in your previous life.

India is not this country’s real name; it is a given name – the real name is Bharat. The name comes from a very great emperor who renounced his kingdom and became a sannyasin.

... It is almost prehistoric, so no history exists. Must be near about ten thousand years ago. But the very name of the country belonged to a sannyasin. That has been the basic core of India’s heart. It has never respected emperors, it has respected sannyasins. It has never respected rich people, it has never respected kings; it has respected persons, spirits, spirituality;

India is a name given by other people. When the Persians came to Bharat, they could not pronounce the letter ‘s’. When they came across the great river Sindhu, they called it ‘Hindu’. In Persian there is nothing equivalent to ‘s’. So when they say Sindhu, they call it Hindu.

When the name went from Persia, they called the whole country Hindhu. When it went to the Greeks, they could not pronounce ‘h’; they called it Indu. From there it became Ind and then India. It has travelled that way, but to the country itself it was not a name.

So remember: Bharatam.

And this country is really the most divine in a way because it has been longest in the search for the divine.

[A sannyasin says: There’s an area in my body above my genital area which became very active during the camp. I had a lot of tension, a lot of activity there. During Tathata (group) I did a lot of

work on that area of my body and I’ve been feeling a great deal of energy associated with the topic of being loved.]

Mm, very good. That is the centre of the body where energy accumulates. It is the very dynamo of the body. When energy starts moving to other centres, you will feel a little disturbance inside the body, because new adjustments are needed.

Energy has started moving, so just do one thing: whenever you feel some energy there near the sex centre, just close your eyes and direct your energy upwards. Just close your eyes and feel as if your whole attention inside is joined with the sex centre, like a white luminous thread. First visualise it – that a thread-like thing is joining your attention with the sex centre. Then start feeling that the energy is moving inside the thread, around the thread, upwards – as if the temperature is rising in the thermometer and it goes on moving.

First bring it just near the heart and you will feel an explosion of love energy. You will feel tremendously in love with existence as such... with any and everything. You will simply feel that you have become love. Th is continue for at least two weeks. Bring your energy up to the heart but don’t move upwards in a hurry. Go slowly.

After two weeks, start bringing the energy up to the third eye centre. When it comes to the third eye, you will feel some clarity of vision... that everything will become psychedelic, colourful – even your dreams will not be in black and white.

After four weeks, tell me how things are going. The energy will have settled. It has to come up to the third eye. Ordinarily, biologically, the energy accumulates near the sex centre; what in Yoga they call the muladhar, the base root centre. Naturally it accumulates there; that is the lowest point. Lower than that there is nothing, so energy accumulates at the bottom. If one goes on using it in sexual indulgence, there is never so much energy to go higher.

If it goes a little higher, it becomes love. If it goes a little higher, it becomes prayer, meditation. And the whole effort of the meditator is to bring the energy from the sex centre to the third eye centre. It is a great shift. Then the third eye centre becomes your reservoir of energy. And when energy accumulates at the third eye centre, one day, the jump – from the third eye to the seventh centre, sahasrar. But for that you have not to do anything. You have just to go on accumulating energy in the third eye.

At a certain point – when the energy is too much and the third eye centre cannot hold it any longer – it explodes, naturally, spontaneously. Then it reaches to the seventh, the last centre, the highest centre. At that centre energy becomes samadhi, ecstasy. You are not to do anything for that. That happens on its own accord. But up to the third eye centre, effort is needed.

So start from tonight, and after four weeks, tell me how things are. Much is going to happen.

[A sannyasin asks: I have a kind of complicated question. It’s about dependency and surrender. I am a dependent person and I have a hard time making decisions. I feel I have surrendered to you, yet I don’t want to use that surrender as an excuse not to take my own strength.]

Mm, that’s perfectly right. Surrender is not dependency at all. Surrender makes you as independent as nothing else can make you. Surrender doesn’t take your self from you – it simply takes your ego. And they are totally different things. When the ego is dropped, for the first time you really become an individual. The ego was just a bogus individuality, a pseudo-individuality, a pretender, a counterfeit; it was not the real thing. In surrender you drop the ego, the counterfeit, to become that which you really are – it is not dependence at all.

By surrendering you become independent. And when you surrender to me, you are not surrendering to anybody really, because there is nobody. You are surrendering to a nothingness – to a great nothing. You can look at me... I am just a door, a great passage to pass through. I am just an emptiness. You can pass through me, via me, and come to your own being. I am not a hindrance.

So remember that. You have to understand it absolutely clearly – that dependency has nothing to do with surrender. If surrender becomes a dependency, you have missed. Then you are again playing the same game of the ego. Now the ego is playing the game of surrender, but it is there. Now the ego says, ‘I am surrendered.’

When you are really surrendered, there is nobody to say, ‘I am surrendered.’ Nothing is left – only a clarity of vision, a transparency of vision. You look at things more easily and you don’t project yourself on them. The decision comes moment to moment – you don’t manipulate it, you don’t control your life any more. You live in a let go and each moment you respond.

There are two ways to live a life. One way is to manage it, to control it, to plan it, to carry decisions from the past and to force the future according to the past. That’s what everybody is doing and everybody is creating a hell out of life. Another way – the enlightened way of life – is not to carry any plan, not to carry any decision from the past, but just to wait for the moment to come and to respond out of your totality.

Surrendered, you become total. When you surrender the ego, you surrender your plans, your past, your future – you surrender your mind. Now only emptiness is left behind. You will be acting out of that emptiness. Those will not be reactions – they will be actions. Not that you will be deciding them – they will be decided by your totality.

I am here to help you to become as independent as possible. If you become dependent on me, the whole point is lost. I don’t want that you should lean on me because that will be crippling you. If you start walking with my legs and you start seeing through my eyes, you will go blind, you will be paralysed.

Learn from me but be yourself. Remain available to me, but don’t become an imitator. Remain open, vulnerable, but there is no need to follow me. It is delicate, and great sensitivity is needed to understand it.

Your problem is a real problem; it has to be faced. Two things are simple: either you become an egoist and you say, ‘I cannot surrender’ – that is simple – or you say, ‘I surrender. Now I will become dependent.’ That too is easy... both are easy.

What I am indicating is to be surrendered and remain yourself. I am asking a paradox, but in that very paradox is beauty and benediction.

[The Tathata group is present. The assistant leader said: It seemed to me in this group that the answer happened before the question came up. I felt like I’d been in that room in those twenty-four hours, for my whole life. Since that time, I ride in a rickshaw, and I feel as if I’ve been in the rickshaw my whole life. I’m eating a meal and I feel as if I’ve been eating the dinner for my whole life!]

It can happen. It can happen, because if something changes in the mind, then the time sense changes immediately. Our time sense depends on a particular mind. The particular mi nd that you have always lived with has been uprooted in this group. You have passed through a chaos, a very creative chaos – stars are born out of such chaos. But you have lost the time sense; you have lost your moorings – where you are, who you are – as if a dream is broken so suddenly that you have lost your identity.

It has been a great trip for you, almost an LSD trip. It can happen with LSD that the time sense is lost, the space sense is lost. You don’t know where you are, you don’t know what time it is. Centuries can pass in single moments and single moments can look as though they are centuries – so slowly, as if one is seeing a film with very slow movements. Nothing seems to pass and everything seems to linger and linger and linger.

Time is not just chronological – it has a psychological part to it. You must have observed that if you feel very happy, time passes faster. If you feel very unhappy, time passes very slowly. Later on the whole process is reversed. Later on if you remember, retrospectively, then the moment that passed in happiness will look very long and the moment that past in suffering will look very short. But actually when suffering is there, time will look very long, and when happiness is there it will look very short. So time is not just clock time – it depends much on your psychic processes.

Something really deep has happened in the group and you have lost your moorings in time. It will take just two, three days and you will readjust. But this has been good. A gap has arisen between you and your past. I can see it. You are in the gap – neither there nor here. Just move with that time. There is no need to make any effort to change it. Just move with it as it is. Let it be. Enjoy it.

Eating, you feel as if you have been eating your whole life – let it be so. Don’t be worried about it. Don’t get scared because of it and don’t start brooding about what is happening – are you going crazy or something? Just accept it and enjoy it and move with it – it’s good – as if the whole world has slowed down.

Three days I think it will take, and you will be back – and you will be back with a new freshness. Just float with it. Float with this timelessness and don’t make any effort to come out of it. It will go on its own. If you make any effort – and the mind will try to make an effort to come out of it – you will disrupt a very beautiful process that has set in. So don’t disrupt it.

You are doing the Soma group next? Very good. Soma is perfectly good for this. Those fifteen days will become like fifteen centuries so that will be tremendously beautiful. Very good.

[A visitor says: I felt a lot of struggling. fight. I felt disconnected. I realised during the group that I swallow a lot. I don’t know how to stop. I tried to for two days but it keeps coming.]

No, you cannot do it that way. Swallow deliberately. Do it consciously, that’s all. It has something to do with your mind.

Swallowing continuously means that you are continuously repressing something. You don’t want to express it so you go on stomaching it. People who swallow too much are not open. If they are angry, they will swallow it; they will not show it. If they are sad, they will swallow it; they will not show it. If they are loving, even that they will swallow.

And I know that you want to become a sannyasin but you go on swallowing it.

... You can swallow it as much as you want. Once you stop swallowing you will have to become a sannyasin! (laughter)

But swallow deliberately. Whenever you see that you are swallowing, don’t try to stop it; do it consciously, that’s all. Try to find out what you are really swallowing. You will soon be able to. Then it is up to you. Swallowing is not the problem; it is just a symptom. The problem is somewhere else.

For example you want to do something and you are afraid to do it – then you will swallow. See immediately why you are swallowing. Each time you swallow, find the root cause why – what is the emotional part of it? This is the physical part – what is the emotional part of it? Once you start understanding the emotional part, then something can be done. Then something has to be done with the emotional part and swallowing will disappear automatically.

The body is simply following a pattern in the mind; the structure is in the mind. Unless that structure is changed, you cannot change it in the body. The body is a very silent follower, it is really a great slave. It is difficult to find such obedience anywhere else as exists in the body; it simply goes on following the mind.

You are not living as you would like to live. You are not loving as you would like to love. Everywhere you have inhibitions, and those inhibitions have gone so deep in the unconscious that you are not even alert about them. That’s why you became alert in the group. You must have been swallowing for years. It must be a catholic habit. (Vladimir had said at his last darshan that he used to be a catholic monk, and hence his resistance to sannyas.)

But nothing to be worried about. Just do one thing – don’t try to stop it because that will be very dangerous. If you start stopping it, you will start creating more uneasiness and tension inside. It is changing the symptom, not the cause. It is as if somebody is suffering with fever – one hundred and five degrees – and you simply put him under cool water to cool him down. You will kill him – because the fever is not the problem. The problem is somewhere else inside the body; there must be some deep conflict and friction inside the body that is creating the heat. The heat is not the problem, it is just indicative. It is simply saying, ‘Do something! Something is needed to be changed inside.’

That’s what your swallowing is saying – ‘Do something.’

[Osho said that the Rolfing that he had planned to do might change the habit. But he should continue to watch on what occasions he was swallowing.]

If a person is repressing sex and a beautiful woman passes, he will immediately swallow. He cannot recognise the fact that he is attracted by this beautiful woman, that some sexuality has arisen in him. He will swallow. Swallowing is simply indicating that something was coming up – he represses it.

So just watch, and next time when you come to me, if you find what you are really swallowing, tell me, mm? It will go. Things are, going really well. Good.

[A saanyasin says: The group was very good for me. I feel like a lot has happened.]

You look open. You were like a bud – closed. Now a few petals have opened and you look a little open. Very good.

In Tao, go deeper and cooperate with the processes in the group. Never be a miser. When one is doing something, one should do it totally, wholeheartedly. So make all the effort that you can, all that is humanly possible.

A great intensity is needed to transform a person because intensity creates fire, and fire is a must for the alchemical change – so that the lower metal can be transformed into a higher metal. Great fire is needed – and that fire comes only by intensity.

You did well. Make a little more effort. Go a little deeper and higher in Tao.…

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