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‌CHAPTER 5

5 August 1977 pm in Chuang Tzu Auditorium

Deva Viyog. It means separation from god. That’s where we are... that’s why there is so much anguish; and once we consciously understand it union becomes possible. Right now we are separate, we are like islands – have lost contact with the continent. We have forgotten that we are rooted in god: god seems to be just a fantasy, not a reality.

Even if we talk about god, we know that god doesn’t exist. Even if we believe, deep down we doubt. Doubt is deeper than belief; belief is just superficial. So we say one thing and we live just the opposite, and the way we live shows our real attitude.

So people are different in belief – one is christian, one is hindu, another is mohammedan – but if you look into their lives, into their behaviour, they are all the same. Even people who think they are atheists and those who think they are theists, if you look deep down into them they are almost similar; their beliefs make not difference.

Those beliefs are just so-so – they are not flames that burn and change. They are just lukewarm things, formal: one is born in a christian family so one is a christian. But one has not contacted christ, one has not staked all for christ. One is born into a hindu family so one believes in Krishna but one has not heard the flute of that madman, one has not heard the song yet; that song remains unheard.

So it is a kind of conditioning. We have been brought up in certain way, we have learned a certain language, we have learned a certain behaviour and we have learned a certain religion too, in the same way, but it has not grown into our being.

So whether we talk about god or not, we remain in separation. This has to be very very consciously understood – that we have fallen separate. To feel it deeply is the beginning of the change; then the circle starts moving... we start the journey back.

It is the same word as it is in ‘yoga’ – it is viyog, yog: ‘yog’ means union, ‘viyog’ means separation. It is the same word as it is in the english word ‘yoke’. The viyoga, the separation, has to be transformed into yoga, into union... and I am giving you this name so that it goes on piercing your heart.…

[Whenever you remember you are separate from god... ]

By and by you will start crying and your heart will start melting into tears because you are separate and you have to find the way back home.

If a person becomes thirsty, if a person becomes alert and aware, then all other desires disappear. All other desires disappear and become one desire, and that desire is how to meet god, how to become one with the beloved. Once that desire becomes a flame in one’s being, the impossible becomes possible. But before that desire all other desires should melt into one as all small rivers melt into a big river. Small rivers cannot reach the ocean: rivulets, small tributaries cannot reach to the ocean; it is far away. They have to become part of a ganges; then they will be taken to the ocean.

The desire to know god, the desire to see god, is to create a ganges of all the desires. Then they all fall into one torrent, and that has tremendous energy. It is the same energy that people put into power politics, that people put into the search for money, in search for a name, fame; it is the same energy that people divide into so many desires. The same energy is concentrated in one desire – the desire for god.

And that [can be] your path: you have to create that desire. And lukewarm desires won’t help. You have to burn, you have to become a fire, so much so that you are completely consumed by the fire; nothing of you remains behind. That very moment god enters.

[Osho suggests groups to the new sannyasin, who is a therapist, telling her to put her mind aside otherwise knowledge can act as a barrier.]

And I am the group leader, whosoever is leading is irrelevant – you remember me. Just put your mind aside. Those people are functioning as my media: whosoever is leading the group is just instrumental to me, he is just a vehicle. He may himself not know where he is taking people and what is happening, but he has done one thing: he has allowed me to permeate his being and he has put his hand in mine. If you see his hand there will be difficulty; start seeing my hand.

And that is the beauty of sannyas: whatsoever is going on here, you don’t look at the person who is doing it; you go on remembering me.

So people who participate in groups as non-sannyasins miss much. They can get only that much which the groupleader can make available. People who participate as sannyasins gain much, sometimes even more than the groupleader is aware of. And you have great potential.…

[Osho gives a new sannyasin a special meditation connected with her name – deva vibha: divine light.]

You have to start one thing every night: just before you go to sleep imagine a blue flame just near the third eye between the two eyebrowsjust a small blue flame. Fall asleep imagining it; nothing

else has to be done. Just go on seeing the blue flame; it will help you to fall deep into sleep also. It will take just two, three minutes at the most. And in the morning when you again feel that sleep has left and you are awake, don’t open your eyes immediately. First see the blue flame again for two, three minutes, then open your eyes.

So every night before you go to sleep, lying down on the bed, wait: when you feel that now sleep is coming, that now it is just on the verge, then imagine the light and fall into sleep. The important thing is that it should be imagined only when you are on the verge; then it is significant. Then it simply moves into the unconscious and the unconscious retains it the whole night. Again in the morning, first thing, you are again very close to the unconscious: just see that blue flame. Within a few days it will become so natural and so clear.

First it is your imagination but the imagination helps you to locate the real flame. The real flame is there. Imagination simply helps you to locate it; it does not create anything. Once the real has been located imagination can be dropped, and then whenever you close your eyes you will be able to see the flame. That flame will make you very very silent, quiet and calm.

After one month tell me about the flame. For one month just keep it inside, mm? The english word ‘tree’ comes from the sanskrit root ‘taru’.

Feel more and more in communion with trees; they will help you much. Whenever you are sitting alone by the side of the trees, think of yourself as a tree and meditation will come very easily without any effort.

To remain a man and to become a meditator is very difficult, because man is basically mind so the very idea of being a man helps the mind. The english word ‘man’ comes from the sanskrit root for mind ‘manu’.

Man implies mind, so when you think of yourself as a man, as a woman, or as a human being, the mind persists. The easiest way to drop it is to start having a different kind of reality: become a river or a tree or a star. You change your identity and you slip out of your so-called human mind. And when you are a tree, the mind is at a loss what to do; the tree cannot think.

It will be very easy for you, that’s why I am giving you this name: Start making friends with the trees around here, mm? – they are your companions.

Sometimes dance with the trees, sing with the trees and sometimes be silent with the trees. Communicate more with trees than man, and if you have learned how to communicate with trees, then you will be able to communicate with human beings. They are difficult people and trees are very innocent people – very saintly!

[The new sannyasin says she has to leave soon, but may be able to extend her stay.]

In this one month you will come to many experiences, but for them to settle into your being it takes a little longer. And going on the thirty-first you will feel half way – as if something has started and you are going in the middle.

It will be as if you are reading a detective story and you are really getting into it and then suddenly you find that half the book is missing; it will be like that! So it is better you extend your time. Good!

[A participant of the vipassana group says: During the ten days of vipassana I was just watching the devil inside me, she says.… I felt that I myself was too much. I came to wish to have the power to take myself over.]

That’s a wrong attitude! The devil is there, but the watcher is not the devil. You are the watcher. If you start thinking in terms of doing something with the devil – to possess or to take over or to be powerful or to control – you will be in trouble. One has simply to know that one is separate from it, and then in one’s being aware of that very distance, it dies. The devil dies only when we witness it. That is the whole methodology of vipassana. Vipassana means a deep look into things, an insight into things. It has been very good.

The problem was not because of the devil; the problem was with the idea that you had to do something with it. The devil is perfectly okay; drop this idea of doing anything with it. But it has been good.

[A sannyasin says she can’t stop laughing – it is a kind of cackle which goes on for hours.]

It is perfectly good, nothing is wrong. It is just that something is changing in your energy... and it is good. It will disappear on its own; you need not force it to stop.

It is very good. You are getting ready for some satori! Good!

[Osho talked about her a few days later in the morning discourse]

Something is stirring in her. She is not the laughing type; she is the crying type. When she first came here, when she came to me, she would start crying; tears were easier for her. Now suddenly tears have disappeared and laughter has arisen:and such a mad laughter that she goes on laughing

for hours. It has become almost painful to her.

For her whole life she repressed laughter, unknowingly; now the repression has disappeared. The lid has been taken off. The whole life’s laughter is coming up with a vengeance, it is almost hysterical. But it is a beautiful space because it is an indication of a great change, an alchemical change. Tears are becoming laughter.

Soon laughter will also disappear; as tears have disappeared laughter will disappear. Then she will come to the exact middle; then there will be a great balance, equilibrium. That equilibrium is the goal – neither the negative nor the positive, because both are half.

If there is only one choice – tears or laughter – laugh, but if there is a choice of being silent, then tears and laughter both have to be dropped; one becomes silent. She will soon come to that silence. After this storm of laughter there will be a great silence as it always comes after the storm...

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