15

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‌CHAPTER 15

15 August 1977 pm in Chuang Tzu Auditorium

[A visitor says she wants to leave the work she is doing in an embassy in rome and to separate from her husband, who is a writer but earns no money.

Osho advises her to leave him unless she wants to be a babysitter for the rest of her life! He says that a relationship should only be out of love and for no other reason. If you love, then be with him, Osho continues. I am not saying to leave him; it is you who are asking. If you love him, be with him. There is nothing like a vagabond lover because he is the purest lover. But if you don’t love him the relationship is meaningless; get out of it!

She would like to take sannyas but is afraid about returning to rome.]

No, no, I will be with you, then you will not be alone. That is the whole point of sannyas: you will never be alone. I never leave my sannyasins alone! I constantly haunt them, day in, day out! Even in your nights I will not leave you alone!...

Now this will become your courage, and much has to be done and you have to be very decisive. And your whole life is at stake; these are not small decisions.

Get out of your past entanglements, be free! Mm? you have your whole life to live so there is no need to get into any rut. And I’ll be with you.…

... Deva Anurupa. It means god-like: deva means god, anurupa means like.

We are created in the image of god. Man is god-like, he has all the possibilities of being a god... one just has to use all the opportunities rightly.

... If you don’t like the job then drop that too!

Find another job; nothing to be worried about! Because if you don’t like anything – whether it is a job or the husband or the friend, anything that you don’t like – it is better to get rid of it. If you don’t like it and you go on doing it, it is deceptive. It poisons you slowly, slowly; it makes one insensitive. If you don’t like a person and you have to live with him, you have to grow an insensitivity: you have to grow thick skin around you. If you do something that you don’t like, then naturally you cannot remain open. You have to remain closed so you can tolerate it. You have to become dead to it so it just passes by and you remain aloof, distant.

Unless you like a thing how can you get involved in it? And without involvement there is no joy. So in one stroke finish the husband and job and everything! Maybe there will be a little trouble for a few weeks, but find out. One finds that something or other always happens.

[Deva Eha – desire for god.] And there are three types of people in the world – the worldly... The worldly means the one whose mind has many desires. The mind has so many desires that it cannot fulfill them and it is naturally divided. One desire goes to the north, another desire goes to the south, and man is pulled apart. Hence the worldly man feels constant confusion. He remains in pieces; he cannot become one whole. He cannot be integrated, and without integration there is no possibility to be happy. So the worldly remains miserable, he remains in hell. These desires, millions of desires, create the hell.

The second kind of person is religious. He has only one desire, he has put all his desires into one desire; he has made a big desire out of all small desires. He does not want money, he does not want respectability, he does not want fame, he does not want anything. He wants only god. All his desires are focused onto one desire. Then life becomes one, integrated, and there comes a new quality of togetherness. You can feel that the person is together, that he is not in fragments, that he is one whole. And out of being one whole, is health. That is the second kind of person.…

And the third kind of person is the spiritual one, in whom even the desire, the one desire, disappears. Many desires make the worldly man, one desire creates the religious man, no desire is the state of the spiritual man: from many to one, from one to none.

So today you are being initiated into the world of religion with the hope that one day you will go beyond it. This is only a transitory period. It is just a remedy; one is ill, we prescribe a medicine.When the illness is gone the medicine is dropped. Religion is medicinal.We are all ill from so many desires – one desire is prescribed: put all your desires into one. It will be difficult to drop them suddenly; it will be easier to put them into one desire.

And when all have disappeared and only one desire has remained, drop that too. Take the help of one desire to drop many desires but that is medicinal, it is a remedy. When the illness is gone, throw the medicine too. Then become desireless... and that state of desirelessness is liberation.

[Deva Amoda – divine fragrance] Everybody is born with a fragrance to be released, and until we

release it we cannot feel contented. Unless we start blooming there cannot be any joy.We are not miserable because we are missing material things, no: we are miserable because we are missing our potential.

A tree is happy when it blooms, happy only when it blooms. The moon is happy when it is full. And

for everything when it is complete, when all that can happen has happened and all that it can give to the world has been given, there is great joy; one is fulfilled.

Everybody is carrying a great potential to release fragrance, to release a song, some creativity, to leave the world a little better than one has found it, to do something here, something there, to make it a little more colourful, to make it a little better.

Unless that is done one remains in hell. When one is in one’s seed there is hell and when one has come to one’s flowering there is heaven. The difference between hell and heaven is the difference between the seed and the flower. Hell and heaven are not geographical locations, they don’t exist somewhere on the map, but they are tremendously potent symbols: the seed and the flower.…

[A sannyasin asks what meditation is best for him. He has tried a mantra and sitting silently, though he finds the latter difficult. He likes the humming meditation.]

That will suit you; just sitting will not help right now. Later on, after six, nine months, of humming, your mind will start falling into a different rhythm and then it will be possible to just sit silently. Right now it will be very difficult. In fact you will find that you become more disturbed when you are sitting silently. You will find that more thoughts come and more turmoil inside than ordinarily when you are doing other things; then the mind remains occupied, in other things. When you are not doing anything the whole mind is available to chatter; it knows only chattering and it knows nothing else.

So go slowly – first start humming. Humming can be of tremendous help and you can do it whenever... At least once a day or if you can do twice, it will be good. It is such a great inner music that it brings peace to your whole being. Then your conflicting parts start falling in tune and by and by a subtle music which you can hear arises in your body. After three, four months, you will be just sitting silently and you can hear a subtle music, a harmony inside, a kind of humming. Everything is functioning so perfectly well – like a perfectly functioning car whose engine is humming.

A good driver knows when something goes wrong: the passengers may not become alert but the good driver knows immediately when the humming changes. Then the humming is no more harmonious; some new noise is coming. Nobody else is aware, but one who loves driving will immediately become aware that something is going wrong: the engine is not functioning as it should.

A good hummer by and by starts feeling when things are going wrong. If you have eaten too much, you will find your inner harmony is missing and by and by you will have to choose – either eat too much or have the inner harmony. And the inner harmony is so precious, so divine, such a bliss, who bothers to eat more?

Then without any effort to diet, suddenly you find you are eating in a more balanced way. When the humming goes still deeper, you will be able to see which foods disturb your humming: you eat something heavy and it stays too long in the system and then the humming is not so perfect. Then you will be able to see.…

That’s how India came by and by to vegetarianism – it was because of humming. Now people think otherwise: they think if you are a vegetarian you will be a meditator. But the real thing happened just the other way round: people started meditating and by and by they found that if you eat certain

things meditation is lost for many days. And it is so precious a thing to lose, who bothers about eating those foods?

Then they started dropping things; simplicity of life became their way. Because the more simple you are, the more your organism functions well and great music arises in you... and it is so satisfying.

Then your sexuality starts taking a certain discipline. It is no more sexual: it becomes sharing. It becomes more love and less lust, and you don’t go into it mechanically. You don’t make love to your wife every night because you are supposed to, because it is supposed that a healthy man should do it, because this is hygienic or because it is what experts say is right. You don’t feel like it, you don’t grow in your inner silence, but you go on doing it.

But once humming starts you will find when sex is right and when it is not right. If the wife and husband are both humming you will be surprised at how great a harmony arises between two persons and how by and by they become intuitive, how they start feeling when the other is feeling sad; there is no need to say.When the husband is tired the wife knows it instinctively because they both function on the one wavelength.

Go deep into humming, and after a few months – humming has to be continued – start sitting silently for a few minutes, twenty minutes, thirty minutes. Do humming once and once simply sit silently. Then you will know that it will become easier. When you come next time, come for a longer time... and by that time much will have happened. Good.

[A visitor asks about archery which she practises – she feels that sometimes there is an element of competitiveness in her archery, which is not good.]

Archery in itself is a great meditation and if you can drop the competitiveness in it, it will be tremendously beautiful. The competitiveness will function as a poison because competitiveness means ego. Be in the archery, go into it as deeply as possible, but with no idea of competing. If you have an engrained habit of competition then only compete with yourself. Let your today compete with your yesterday – then there is no problem: by and by competition will disappear.

Each art can be used in two ways: either it can become a part of the marketplace or it can become a great meditation. Just look at nature: a rose flower is there without any competition. It is not competing with any other flower anywhere; it is just there on its own, and so beautiful. A bird is singing... it is singing on its own. Nature exists without any competition, and whenever we bring in competition we destroy beauty.

So continue archery but by and by drop your ambition to compete... [Archery] can be used as a path to know yourselfit can be used!

Anand means bliss, and kavishwara means a great poet – a great poet of bliss. Now sing a few songs of bliss, write a few poetries of bliss, because in the west the poets have been crying and weeping and talking about anguish and anxiety and despair. They have all forgotten the language of bliss. That language has to be brought back.

[The new sannyasin asks about revolution.]

The world has always been in revolution. From the very day adam was thrown out of heaven there has been revolution going on!...

It has been always so and the revolution will continue; it is not going to end. It is a constant phenomenon... it is life itself!

[The sannyasin says that by necessity revolution goes by jumps.]

It is always going by jumps but every age has been thinking that this is the age of revolution because every age has a certain ego. In the days of buddha, the followers of buddha thought, ‘This is the day!’ and jesus’ apostles were thinking, ‘This is the revolution that has come!’ It has always been the case and so it will be the case always.

[The sannyasin makes a differentiation between the being and the existence... that the being is always in the tradition and the conscience is always in the revolution.]

Right! They are like two wings of a bird – the tradition and the revolution, the conscience and being. But tradition cannot exist without revolution and revolution cannot exist without tradition – they are together. They are partners in the same business! They are not enemies: they are like man and woman.

The revolution is man, the tradition is woman, and they are both needed; they are like day and night. So there will not come a day when tradition has completely disappeared and only revolution remains, no. Because every revolution creates its own tradition, every revolution becomes a tradition again. And that which is a tradition today was a revolution yesterday, and that which is a revolution today will become a tradition tomorrow.

If you look at the total vision there comes a great acceptance of everything as it is. Then tradition is good and revolution is good. The world as it is is perfectly good, it is the most perfect world: one can bless it!

[The sannyasin continues: But I think the best pass through the worst and we don’t know the worst yet.]

That’s right! The worst is a blessing because through it is the best; it is always good. The greatest sinner becomes the greatest saint, so to become a saint one has to go to the very depths of sin. When a tree goes high, its roots go deeper down into the earth.

The world is going into the worst to get the best! Good!

[The following morning Osho mentioned this sannyasin in the discourse, saying:]

Just the other night an old french poet took sannyas. He was asking me when is the revolution coming? Of course he is french so he thinks in terms of revolution. Though very old, he must be beyond seventy he is a frenchman after all. He is a frenchman; they don’t grow old.

I would like to tell him that this is the revolution that I can call real revolution – when science and religion will meet and disappear into one metaphysics, into one synthesis. That will put humanity in a

totally new kind of light; that will bring a new harmony into the world. That will help all schizophrenia to disappear. Because body and soul are two realities – two, I am saying, because still science and religion are separate; in fact they are not two. It is just the mind standing in between them that keeps them separate.

Once philosophy is gone, once the mind is no more there, who is there to divide the object from the subject. Then the outer and the inner will be one; they are one.

‘Darshana’ may become the name for the ultimate synthesis. Darshan is not philosophy as it is ordinarily thought. Darshan means not love of knowing but love of seeing, love of realising... an effort to realise a vision of the ultimate reality.

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