Chapter title: None

‌Chapter title: None‌

12 January 1981 pm in Chuang Tzu Auditorium

Archive code: 8101125 ShortTitle: POND12 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[NOTE: This is an unedited tape transcript of an unpublished darshan diary, which has been scanned and cleaned up.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.]

The miserable person can pretend to be a friend but in fact he cannot be. Friendliness is a luxury. It is overflowing energy -- so much energy that you cannot contain it, you have to share it. That sharing becomes friendliness. And when you share because of your abundance there is no idea of getting, anything in return.

In fact you feel obliged to the person who has helped you to be unburdened of a little of your overflowing energy.

The miserable person is a black hole. He is utterly empty. He has nothing to give. He is a beggar. He is 1/08/07

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hungry to get. He pretends to be a friend because that is the only way he can exploit, but he functions like a parasite.

The friendship that he shows is only a facade a strategy. Once you are caught in relationship with a miserable person then you come to know his reality; then he is exposed in his true colours. But then it is too late. He has entangled you. Now to leave him creates guilt in you -- that you deserted a friend, a lover. If you don't leave him you will become miserable, your life will become a curse. So to be with him is difficult, to leave him is difficult. And that's what is happening all over the world, in all kinds of loving relationships.

Miserable people are intrinsically incapable of love, of friendship. They don't have anything to give.

Before you can give you have to have; hence I say only a blissful person can be a friend, can be a lover, can be a blessing to others. The miserable person is a curse, a calamity.

So my whole approach is how to make people more blissful -- and then everything is taken care of.

Once your bliss starts growing, it is bound to spread, bound to radiate, bound to reach others. And that reaching is friendship. And when you give for the sheer joy of giving there is beauty, there is grace, there is something divine in that. It is no more an ordinary phenomenon. The beyond has penetrated into it. It is pregnant with something transcendental.

(Osho is addressing a sturdy, well-built German.)

There is a great difference between satisfaction and contentment, not only is there a difference, in fact they are opposite to each other.

Satisfaction is pseudo. It is just... (Paritosh, the initiate of several seconds, seems to pass out. At any rate, he keels over so that his head is lying in the lap of the commentator! Shiva, Osho's body-guard, checks Paritosh's pulse and whispers to Haridas, his second in command, to fetch a doctor from the group of watching sannyasins. Osho quietly murmurs 'Just wait'... and slowly the prostrate sannyasin comes to. 'Help him', Osho says to Haridas, 'Be there', and Haridas kneels by Paritosh's side to support him for the remainder of the address.

Paritosh listens to Osho with his eyes closed and his fingers only loosely clasping the paper bearing his sannyas name. Needless to say, all eyes, with varying degrees of curiosity, are fixed on him. Kirti has left behind a certain

something in the air -- perhaps it's catching!) Satisfaction is pseudo. It is just an effort to cover up your wounds. The wounds are not healed, they are there, but only covered. And they go on growing, they go on becoming bigger, they go on collecting more pus; they can become cancerous.

Contentment is healed wounds. One has become whole. It is authentic. Satisfaction is only a consolation because we cannot create bliss we are miserable, so we create many methods console ourselves.

Contentment is not a consolation, it is bliss itself.

Once your bliss starts functioning contentment is follows it like a shadow. So I don't teach contentment, teach bliss. For centuries the other religions have been teaching contentment, but if you try to be contented it will be only satisfaction, a consolation, a false coin. That's why this pseudo humanity has come into being.

I start with bliss. The old religious approach was to start with contentment, and they used to say -- and it has been said in many scriptures of the world -- that the contented person is blissful. I say just the opposite is true, the blissful person is contented. And one who is not blissful, his contentment is bogus.

So start by being blissful. And it will not be very difficult for you. It will be very simple and very easy.

You are almost ready to take the jump! How long will you be here?

-- One month.

-- Be here. Good. (As Paritosh rises to leave Osho says:) Haridas, help him so he does not take the jump too soon! (much laughter)

In India we make small earthen lamps. The poor people use those earthen lamps, they are the cheapest.

Man is an earthen lamp, his body is made of the earth. That is exactly the meaning of the word 'adam'; adam means earth -- more exactly, red earth. That is the colour of the earth of Jerusalem.

The body is made of the earth, but inside this earthen lamp of the body there is a flame which is not part of the earth -- that is our consciousness.

If one remains identified with the body one remains miserable; if one starts becoming aware that 'I am not the body,' then bliss descends. To know that 'I am not the body' is the beginning of bliss. To know that 'I 1/08/07

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am consciousness,' is to know that 'I am deathless.' To know that 'I am consciousness' is to know that 'There is no way to harm me, no way to wound me, no way to destroy me.' Knowing oneself as consciousness one becomes eternal, one becomes one with the divine. And that meeting with the divine, with the infinite, with the vast, with the oceanic, is what brings bliss in.

And once there is bliss, life has blossomed. Then one can live the ordinary life with extraordinary insight. One can live in the body beautifully. There is no need to torture the body; it is a gift of the whole, and one of the miracles of existence -

- a temple, a sacred phenomenon in its own right. And it has been hosting us, giving us all kinds of comforts, coziness, giving us all kinds of sensibilities, eyes to see the beauty, ears to listen to the music and to the songs of the birds, hands to feel and touch the texture of the rocks, the faces of your beloveds. The body has given so much, one feels grateful to it, but unidentified. One remains in it but is no more part of it.

At that very moment life becomes synonymous with bliss. Before that life is only misery. Hence the whole process of meditation can be reduced to a simple formula: disidentification with the body. And it is done by a simple process of awareness. You just watch your body, your hunger, your thirst, and remember that you are the watcher -- you are not hungry, you are not thirsty. And when you have eaten and you feel satisfied, remember, it is the body that is satisfied, not you. You are just the watcher. The body is young, watch, the body is old, watch. The body is ill, watch, the body is healthy, watch. Just go on watching all nuances of the body and as your watchfulness becomes more and more clear, more and more unwavering, the natural outcome is disidentification with the body.

And the same has to be done with the mind. Then one gets free from both -- and that freedom makes you capable of becoming aware of the subtlest layer, of feelings and moods. They belong to the heart. These three are the dimensions of the body the physical, the mental and the emotional.

Going beyond the three one reaches the fourth. That fourth is awareness. And with that fourth comes bliss. Bliss is a flame, a light -- a light that never extinguishes. Once you have discovered it, it is forever yours. And it transforms all your actions, it transforms everything. It gives you a totally new birth, a resurrection.

That resurrection is sannyas. So sannyas is both a crucifixion -- dying to the past

-- and a resurrection -- being, born anew.

Bliss is both awareness and also intoxication; or we can say it is intoxication with awareness. It is a paradox. On one side of the coin there is awareness, on the other side of the coin there is intoxication. And up to now religious people have lived only half of the coin, half of the experience.

For example, Buddha insists only on awareness -- he will not tolerate intoxication while Jalaluddin Rumi is utterly intoxicated, Omar Khayyam is utterly intoxicated. That's why Omar Khayyam has been so much misunderstood; people think that he is talking only about wine and women, and that he is a drunkard.

Not only a drunkard, but preaching to people to be drunkards.

Fitzgerald, who translated Omar Khayyam for the first time, has done a beautiful job; his translation has never been transcended, surpassed. Many other translations have been done, but Fitzgerald's, the first translation, remains the best. Poetically it is really beautiful, but philosophically he misunderstood Omar Khayyam totally -- he misrepresented him.

Because the world became aware through Fitzgerald's translations, Omar Khayyam is thought only to be a poet who sings of wine and women and intoxication. Omar Khayyam is a mystic of the same calibre as Buddha and Jesus. These are his symbols; but he does not talk about awareness. He lives the other side of the coin. He is not talking about ordinary wine, he is talking about

the wine that happens when one is really blissful.

It is not that one has to drink it from the outside. One drinks it within oneself. It is one's own juice, one's innermost juice. The women he is talking about have nothing to do with women. The Sufis talk about god as the woman, the beloved. He is talking about god! And I can see the point and the beauty of it.

Christians talk about god as the father. That looks a little dry. Even uncle would have been nicer!

(laughter) Father is an institutional thing, it is not natural. As far as language is concerned, 'uncle' is an older word than father, because before marriage came into existence and private property came into existence, the child never knew who his father was. The woman herself was not aware who the father of the child was.

Marriage had not come into existence yet. She was having many lovers. So all those lovers were uncles, someone must be the father but nobody knows -- xyz. So all xyz's were uncles.

Uncle is an older word -- and nicer too. But the Judaic religion insists -- and Christianity was born out of 1/08/07

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the Judaic religion -- that god is the father. In fact the Talmud says, 'Remember god is not nice, he is not your uncle. 'exactly the word 'uncle' is being used. 'Remember; he is a father and a very terrible father -- be afraid of him!'

Sufis seem to be far closer to truth, god is a beloved. And to think of god as a woman, to describe god as a woman makes the whole thing more beautiful, more harmonious, softer -- rather than making god a father, a very terrible father, always ready to be angry and ready to throw you into hell.

Omar Khayyam is talking of the other side of the coin. Buddha is talking of one side. My sannyasins have to be the whole -- a meeting, a merging of Buddha and

Omar Khayyam.

Gautam Buddha dancing with a woman! (laughter)... holding a bottle of wine! (more laughter)... Of course, empty, because he has drunk it That's my vision of a real sannyasin: total but fully aware! (laughter) That's why the wine is not falling!

Awareness and intoxication logically look like opposites, but existentially they are complementaries, not opposites at all. And once you start seeing opposites as complementaries the whole vision changes. Then in life there are no paradoxes. One is capable of understanding the opposites as helping each other, of deep down being joined together, supporting, nourishing each other. Then summer and winter are one, then man and woman are one, then black and white are one, then life and death are one. Then matter and god are one.

And when this oneness is experienced there is nothing more to experience -- one has come home!

How long will you be here?

-- Unfortunately, I'm here for only one week more.

Not unfortunately -- one week can do a miracle. It will bring you back, so come back again. Good!

The Old Pond ... Plop

Chapter #13

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