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‌CHAPTER 3

23 August 1976 pm in Chuang Tzu Auditorium

Kalpana means imagination and deva means divine – divine imagination. And that you have to remember: that your path will go through imagination. You have a tremendous capacity to imagine. If you can use it, it can be an immense help. If you don’t use it, it can become a barrier. If one has some capacity, one has to use it, otherwise it becomes like a rock on the path. One has to step over it and transform it into a stepping stone. You have a very deep potentiality for imagination.

So use it. Start three things. One is – imagine yourself as happy as possible. Within a week you will start feeling that you are becoming very happy – for no reason at all. That will be proof of your dormant capacity. So the first thing to do in the morning is to imagine yourself tremendously happy. Get out of bed in a very happy mood – radiant, bubbling, expectant – as if something perfect, of infinite value, is going to open, happen, today. Get out of the bed in a very positive and hopeful mood, with the feeling that this day is not going to be an ordinary day – that something exceptional, extraordinary, is waiting for you; something is very dose by. Try and remember it again and again for the whole day. Within seven days you will see that your whole pattern, your whole style, your whole vibration, has changed.

The second thing – when you go to sleep in the night, just imagine that you are falling into the divine hands... as if God is supporting you, that you are in His lap, falling asleep. Just visualise it and fall asleep. The one thing to carry is that you should go on imagining and let sleep come, so that the imagination enters into sleep; they are overlapping. This is the second thing.

And the third thing – don’t imagine any negative thing, because if people who have an imaginative capacity imagine negative things, they start happening. If you think that you are going to get ill, you will get in. If you think that somebody is coming and he is going to be rude to you, he will be. Your very imagination will create the situation.

[She asks: How does it work?]

That I will explain to you later on. First start the morning and night imagination, and remember not to imagine anything negative for the whole day. If the idea comes, immediately change it by a positive thing. Say no to it. Drop it immediately; throw it away. Then I will explain how it functions. First experience that it functions; then it is very easy to understand how it functions.

[A sannyasin says: I have recently been going back into Primal experiences, but my imagination is so big, I don’t know what is real.

She describes and experience before she was born and another as a baby. Osho checks her energy.]

It has nothing to do with imagination. You have come across some actual experiences, so go deeper into it.

Don’t think that they are imaginary. If you think that, the mind starts repressing them. The very idea that they are imaginary is condemnatory, because we have been taught that imagination is something wrong; that it is not real, it is unreal. Imagination has its own reality.

But don’t be bothered to label what it is. Simply go into it. It is going to reconcile many things in you. There are a few conflicts hanging. Once you go into those experiences more deeply, they will be resolved. Nothing else is needed but just going into them, resolving them, reliving them as totally as possible. So forget whether they are real or imaginary. They are going to have a real effect on you – that is the most important thing.

Buddha has a very different definition of reality. He says that whatsoever has a real effect is real. If in the night you have a dream, a nightmare, and then you are awakened by the nightmare it is too much and you cannot bear it; you see your hands are trembling, your body is perspiring, you are tense – then Buddha says the nightmare was real, because this was a real effect. How is a real effect possible from an unreal thing?

If the fruit decides what type of tree this is, then the result decides whether the thing and the situation was real or not. If the result is real, the situation is real. So don’t be bothered. The result is going to show immediately; then you will be completely satisfied that it was a real experience.

[A sannyasin visitor, who had travelled in India visiting many gurus, and had written two books on his experiences, said through an interpreter that now he was sitting in front of Osho all his questions had fallen away; he wanted just to sit and listen.]

That’s very good. That will do much. If you can just listen and just be here in my presence, much will start happening on its own accord. Much is possible just by listening.

It is a tremendous meditation – just to listen. And nothing else is needed. If you can listen totally, then two hearts start meeting and merging. Many times boundaries are lost. Many times you don’t know whether you are the listener or the speaker. Those are the rare moments when something really happens.

In the East we have valued satsang very much. In the West nothing like it has ever existed. Satsang is an absolutely eastern concept. It says that just being with the master, not doing anything, is all that is needed. If he speaks, listening to his words. If he keeps quiet, listening to his silence. If he laughs, then listening to his laughter. Just being there – available, open, vulnerable... just being a sponge, soaking up his energy, his vibes... just allowing him to pour himself into you. People have attained to the very ultimate even just by sitting by the side of the master.

It is said about a sufi master that when he was asked how he attained, he said, ’For three years I was just sitting by the side of my master, and he would not even look at me. It was difficult to know whether he had ever seen me, because he would not look. He would come and go and would not look at mc for three years. But I persisted, and then one day he looked at me. That was a great gift – a grace.

’Then for three years again he’d forget me. After six years, one day he smiled. For three years again, nothing. Then one day he took my hand in his own. Again for three years, nothing.

’Twelve years passed this way. Then one day he embraced me and told me, “Now what are you doing here? Go and do the same to others as I have done to you.”

‘He would sit and say “Just sit by my side” – that’s what I have learned.’ If one can just listen and be, nothing else is needed. So, good. Be here.

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